A Poet says:
"There’s joy in the heavens, joy on earth,Unfortunate is he who fails to know its worth. Who knows when we will next receive this night? God’s pleasure is freely bestowed tonight.
"Ask, oh ask, with tearful sight,With sorrow in your heart and eyes so bright.Plead for acceptance by the cloaked belovedTonight, the joy lies in the plea, souls enraptured."1
On the 15th night of Shaʿban, a night of immense significance, the gates of mercy are opened, and salvation from the fire of Hell is granted to those who turn to Him in sincere repentance. For this reason, it is aptly named Layl al-Nisf min Shaʿban in Arabic, meaning "The Middle Night of Shaʿban," and Shab-e-Barā’at in Persian, signifying "The Night of Salvation."
In the Islamic calendar, the night precedes the day—thus, the 15th night of Shaʿban falls on Thursday after sunset, while the 15th day corresponds to Friday.
The Qu’ran alludes to this blessed night:
إِنَّآ أَنزَلْنَـٰهُ فِى لَيْلَةٍۢ مُّبَـٰرَكَةٍ ۚ إِنَّا كُنَّا مُنذِرِينَ ٣ فِيهَا يُفْرَقُ كُلُّ أَمْرٍ حَكِيمٍ ٤
“Indeed, we sent it down on a blessed night, for we always warn against evil. In that night every matter of wisdom is ordained.” (Quran 44:3-4).
Allama Alusi writes that according to Sayyiduna Ikrimah the night being referred to in these verses is Layla al-Nisf min Sha’ban, and so it is the night where all decisions are decreed for the following year2. In Tafsir Ashrafi, it is mentioned that this verse can refer to the night of Qadr or the night of Bara’at. It is a night in which dua’s are accepted, blessings are distributed and sins are forgiven3.
Many Ahadith mention the virtus of this blessed night too. However, a point bearing in mind, is the Hadith scholars [Muhaddithin] believe it is permissible and even desirable to act upon weak narrations for virtuous actions [fadail]. Imam Nawawi mentions this in al-Azkar4.
Ala Hazrat Imam Ahmad Raza Khan cites from Ibn Asakir, who narrates from Sayyiduna Abi Umamah that the Prophet ﷺ said “Five nights in which your Dua’s will not be rejected – first night of Rajab, Night of Bar’at, night of Jum’ah, night of Eid al-Fitr, and the night of Eid ul Adha.”5
In a Hadith, Sayyidah Aishah came out to Jannat al-Baqi in the night looking for the Prophetﷺ. She found the Prophet ﷺ and thereafter the Prophet ﷺ said “Indeed Allah, the Exalted and Majestic, descends in the middle night of Sha’ban and forgives sins more abundantly than the hairs of the goats of Banu Kalb6.’ In the Arabian Peninsula, there was no tribe that owned as many goats as Banu Kalb.
A similar narration is found with the addition: “But He does not cast His Merciful Sight at the unbeliever, the malicious person, the one who cuts off family ties, the one who dangles his clothes, a person who disobeys his parents and a person who is habitual of drinking wine.’7
Sayyiduna Usamah Bin Zayd narrates that the Prophet ﷺ said “In this month [Sha’ban], the deeds of people are raised towards Allah and I love that my deeds be raised whilst I am fasting.”8
Ghawth al-Azam Shaykh Abd al-Qadir al-Jilani mentions that Sayyidah Aishah saw the Prophet ﷺ engaged in excessive worship on the middle night of Sha’ban. A night in which: the name of every child to be born in the following year is written, the name of every person to die in the following year is recorded, the sustenance and provision of each person descends and the actions of people are raised to the heavens9.
From these Ahadith, it is evident that this is a night when supplications are accepted, sins are forgiven, and deeds are elevated to the heavens. Moreover, it is evident that the Prophet ﷺ devoted the night to prayer and observed fasting during the day.
Making the most of the night:
Prayers
In the Ahadith aforementioned, the Prophet ﷺ would pray supererogatory prayers at night, and Allama Amjad Ali Azmi mentions that this is Mustahabb10. However, it would be a priority to make up your missed prayers, if any.
Seeking Forgiveness
Ala Hazrat explains that forgiveness has two essential steps, whether concerning the rights of Allah (Huquq Allah) or the rights of people (Huquq al-Ibad).
For transgressions against the rights of Allah, two conditions must be met: first, one must sincerely repent, and second, Allah, in His boundless mercy, grants forgiveness. As He declares in the Quran:
"Indeed, Allah forgives all sins." (Quran 39:53)
Similarly, seeking forgiveness for violating the rights of others also is of two types. The first is requital, if possible. For instance, if one has wronged another by taking £20, they must return it and seek forgiveness. If requital is beyond one’s means, then sincere repentance and an earnest plea for forgiveness are required.
The second type is forgiveness without requital, an act deeply beloved by Allah. The Quran encourages this noble trait:
"Let them pardon and forgive. Do you not love to be forgiven by Allah?" (Quran 24:22)
When we have wronged others, we must strive to fulfill the first obligation—making amends. Yet, when we are the ones wronged, we should aspire to the second—offering forgiveness freely, seeking Allah’s mercy in return.
Dua
Allama Naqi Ali Khan mentions that a servant’s Du’a is never void of three things. The first, his sins are forgiven, or two, he benefits in this world, or three, he will be compensated in the hereafter to such a level that he will desire all his duas were not fulfilled and instead compensated.11
Time to change?
Shaykh Saadi Shirazi laments: “We have no helper but You. For the sinners, none forgives but You, and You alone are sufficient.”12
Life is fleeting—what existed yesterday is gone today. The world is ever-changing; friends come and go, companions fade into memory, but Allah remains. He is the pre-eternal purpose of our existence. And so, Shaykh Saadi Shirazi further warns:
"You have spent your life chasing desire and lust, yet not a single breath have you devoted to righteousness."13
Perhaps we wait for a perfect moment to change. Perhaps we assume we will live until Ramadan. But perhaps our breath will falter before then. The night to turn to Allah is tonight. It is all that is certain. And even more so on this blessed night—a night divinely chosen, reserved for His infinite mercy.
Ghawth al-A‘zam reminds us of life’s finiteness with piercing words:
"The shrouds of many are washed and prepared, yet they wander in the markets.Graves are dug and ready, yet their owners are lost in their pleasures.Many laugh with ease, unaware that death’s final moment draws near.Houses rise in construction, yet the lives of their owners reach completion."14
The call to return to Allah is ours to heed. Ask, and you will not be turned away. Run, and you will be embraced. Rab‘ia al-Adawiyya rebuked Salih al-Murri when he preached:
"Whoever persists in knocking on the door is on the verge of having it opened for him."
She cried out:
"The door, O heedless one, is already open—yet it is you who flees from it!"15
The door of mercy stands wide open. The question is—will we walk through?
Farsh Per Dhoom Hai, Arsh Per Dhoom Hai. Badnasibi Hai Uski Jo Mehroom Hai, Phir Milay Gi Yeh Shab Kisko Maloom Hai. Aam Lutfay Khuda Aaj Ki Raat Hai.
Manglo Mang Lo Chashme Tar Mang Lo Dard E Dil Aur Husn E Nazar Manglo. Kamli Wale Ki Nagri Mein Ghar Manglo. Mangnay Ka Maza Aaj Ki Raat Hai.
Tafsir Ruh al Ma’ani.
Tafsir Ashrafi, vol 9, p. 88.
Kitab al-Azkar. Muqadimmah.
Ala Hazrat writes in commentary to his Father’s book - Ahsan al-Wa’a li Adab al-Du’a
Sunnan al-Tirmidhi, Book of fasting.
Shu’ab-ul-Iman, vol. 3, Hadith 3837
Sunan Nasa`i, Hadith 2354
Ghunyah al-Talibin
Bahar-e-Shari’at, vol. 1, p. 679
Ahsan al-Wa’a li Adab al-Du’a
نداریم غیر اَز تو فریاد رس
توئی عاصیاں را خطا بخش وبس
ہمہ با ہوا و ہوس ساختی
دمے بامصالح نپرداختی
Ghunyah al-Talibin, vol 1, p. 348
Uyub al-Nafs wa Adwiyatuha by Al-Sulami.