Significance of Shab-e-Barat, the Meaning of Makruh, Buying Stolen Property

Q 1. Please comment on the following: What is Shab-e-barat? What is the significance of the night of the 15th of Sha’ban? Why is the Arab world not aware of this night? When did we start celebrating this religious festival and where? Is there any mention of this night in our Holy Qur’an? Is there any authentic book where something is mentioned about this night? In India, Pakistan and Bangladesh, some people celebrate this night and mix it up with the greatest night “Laylatul Qadr” of the month of Ramadan. (Jamshed Taher, L.A.)

A 1. The month of Sha’ban is the eighth month of the Islamic lunar calendar. The fifteenth night of this month is known as Laylatul Bara’ah or Laylatun Nisfe min Sha’ban in the Arab world. In India, Pakistan, Bangladesh, Iran, Afghanistan, etc., it is known as Shab-e-barat. Some people believe that in Surah al-Dukhan (44:3-4) there is a reference to this night as Allah says, “We sent it (the Qur’an) down during a blessed night. We are truly warners. In that night is made distinct every affair of wisdom” But the night referred to here cannot be a Sha’ban night, because it is said here clearly that the Qur’an was revealed in this night. We know from the Surah al-Qadr (97) that the Qur’an was revealed in the night of Qadr and we also know from the Qur’an (Al-Baqarah 2:185) that the Qur’an was revealed in the month of Ramadan, so it is obvious that the night of the revelation of the Qur’an was in Ramadan, not Sha’ban, and that it was Laylatul Qadr not Shab-e-barat (or the Sha’ban night). Some people also say that in the 2nd year of Hijrah, the direction of Qiblah was changed from Jerusalem to Ka’bah (Makkah) on the 15th day of Sha’ban. This report is also not confirmed by authentic Ahadith.According to most of the scholars of Tafsir, the Qur’an has not mentioned anything about the Sha’ban night. There are some Ahadith that speak about the Middle of Sha’ban and its night. However, the scholars of Hadith say that most of the Ahadith concerning this night are not sound. They are weak (da’if) according to the criteria of the Muhaddithin. Imam al-Mundhiri (died in 656 A. H.) in his famous book Al-Targhib wa al-Tarhib (vol. 2, pp. 116-120) has reported fourteen Ahadith on the subject of this night. The following points can be summarized from those Ahadith:

1. The month of Sha’ban is a great month.
2. In this month Allah takes the account of His creation.
3. Because this month occurs between two other important months, viz. Rajab and Ramadan, many people do not pay enough attention to it.
4. The Prophet -peace be upon him- loved to fast during this month. He used to fast most of the month of Sha’ban.
5. After sunset during the night of Middle of Sha’ban, Allah in His great mercy and kindness turns towards His creation and asks, “Is there anyone who would seek My forgiveness and I forgive him/her? Is there anyone who is in need to ask Me and I provide for his/her needs. Is there anyone who in pain and seek My help and I help him/her? Is there? Is there? until the time of Fajr.”
6. The Prophet -peace be upon him- is said to have recommended prayers during this night and fasting during the following day.
7. It reported that the Prophet -peace be upon him- used to visit the Muslim cemetery on this evening and he used to pray for the deceased Muslims. These are the things that we learn from some Ahadith about the significance of this night. However, there are many practices and customs common in some Muslim countries, such as making a sweet dish (Halwa), doing fireworks (atish baazi) etc. These things have no meaning and no reference in Ahadith. There are also some superstitious beliefs about this night. For example, some people believe that the spirits (arwah) of the deceased visit their relatives during this night. Some believe that there is a special Tree in the heaven upon whose leaves are the names of all human beings, and whatever leaves drop during this night, those people are destined to die in this year. Some think that the decisions about the life and death of people are made during this night. All these beliefs and superstitions do not belong to the authentic teachings of the Qur’an and Sunnah.We must try to follow the Qur’an and the authentic Sunnah of the blessed Prophet -peace be upon him. It is our duty as Muslims to take advantage of all good occasions to revive our faith, to purify our souls and to increase our love and devotion to Allah subhanahu wa ta’ala, but we must follow the Sunnah of the Prophet -peace be upon him. We must not do anything in our celebrations that is against his teachings.

Q 2. What is the exact meaning of “makruh”? What are the consequences of doing something that is makruh?

A 2. “Makruh” literally means something “disliked” or “undesirable”. According to the Shari’ah it is any action that should not be done, although it is not absolutely prohibited. It is important to avoid doing the makruh. There is no sin in it and no punishment if a person commits the Makruh, but it is blameworthy. Those who want to be pious and conscious of Allah should avoid doing any action that is Makruh. An example of Makruh is cigarette smoking or chewing tobacco. It is better to avoid these things, although they are not Haram (according to the majority of the jurists). In the Shari’ah the actions are divided into five categories:

1. Fard or Wajib meaning obligatory or mandatory;
2. Mustahabb or Mandub meaning recommended;
3. Haram or Mahzur meaning forbidden;
4. Makruh meaning disliked and not recommended and
5. Mubah or Halal meaning permissible and allowed.

A 3. Steeling is forbidden in Islam, so it is also forbidden to buy or sell or receive as a gift anything that is stolen. If you know that something is stolen, then you should neither take it nor buy it. The Islamic rule is that stolen property should be returned to its owner and the thief should be punished. The proper announcement should be made about the recovered stolen property by the authorities. If no one comes to claim it, then after the passage of a reasonable time, the property can be auctioned or sold and the money could be given to public treasury or used for charitable purposes.

Q 4. I am an author on a scientific paper which, I have discovered, contains some fabricated data. What, from an Islamic perspective, be my course of action here? Should I go along, confront the senior author or just withdraw from the paper after giving the appropriate reason? The last two will adversely affect my career plans to the degree of jeopardizing my future in science.

A 4. You should not participate in fraud. You should take appropriate action. If you think that by quietly talking to the senior author, you can correct the situation, then you should do so. Otherwise, you should inform the authorities about it. Muslims should stand for truth all the time. Allah has mentioned several advises that Luqman the wise man gave to his son. Among the advises that he gave was: “Command what is right and forbid what is wrong and persevere whatever may befall you. Indeed that is the steadfast heart of things.” (Luqman 31:17) May Allah give you the strength and bless you in your future work and position.

Q 5. My prospective employer objected to my going to Friday prayers but I went anyway. On my return, I criticized his action and he withdrew the job offer saying it would not work out. I “reluctantly” agreed. Several days later, I realized that this person should be held accountable for his wrongdoing(s). Does Islam allow this change of mind?

A 5. You should not give up your right so easily. You have your religious rights and there is nothing wrong in pursuing your rights. If you think that your prospective employer can be held accountable for his wrongful action, then you should take all necessary legal actions against him.