Post by Abu Zaid on May 10, 2017 18:06:59 GMT
Virtues of Shab-e-Barāt and the verdict of Salaf from 10 centuries
The Night of 15th Sha'bān commonly known as Shab-e-Barāt is well known for its virtues amongst the salaf, but in the recent times few scholars have rejected this stating that all the ahādith pertaining to Shab-e-Barāt are either weak or fabricated, hence any type of worship on this night is a Bidāh (reprehensible innovation) and based on this people have become void of this virtous night and that they even belittle those who are engaged in ibādah on this night. In this article, first we'll examine the ahādith pertaining to the Virtues of Shab-e-Barāt, next the verdicts of the scholars from 1st to 10th century of Islām will be provided, and lastly the opinions of Salafi/Ahle-Hadīth Scholars will be provided along with Page scans wherever possible which can be retrieved by clicking the reference title. Insha'Allāh, this article will serve as a refutation to the opinions of those scholars who reject the Virtue of this night and also to those who adhere to this opinion.
Ahādith pertaining to the Virtue of Shab-e-Barāt
Hadīth 1:
Hadhrat Mu'ād bin Jabal (radiyAllāhu ‘anhu) narrates from that:
Prophet Muhammad ﷺ said "Allāh Almighty looks upon all those created by Him in the middle Night of Sha'bān and forgives all those created by Him, except the one who associates partners with Him or the one who has malice in his heart (against a Muslim).' [Mu'jjam al-Ausat : Vol.7 : Pg.36, No.6776 & Majmuaz Zawāid : Vol.8 : Pg. 77-78]
1 – Imām Haithmi rahimahullāh states that Imām Tabrani in Mu'ajjam al'Kabir has graded the ahādith as thiqa(trustworthy) [Majmua Az Zawāid : Vol8 : Pg.78]
2 – Imām ibn Rajab rahimahullāh states that the Hadīth of Mu'ādh bin Jabal (radiyAllāhu ‘anhu) is sahīh according to ibn Hibbān and this is sufficient to be relied upon. [Sharh Mawāhib Ad-Dīniya Liz Zurqāni : Vol.10 : Pg.561]
3 – Muhaqiq Adnān Abdur Rehman states that Imām Baihaqi rahimahullāh in his book Fadail auqāt has recorded this Hadīth and graded its sanad as Hasan. [Fazāil-e-Awqāt : Pg.118, Ba-Tehqīq Adnān Abdur Rehman]
4 – Allamā Albāni states this Hadīth is Hasan sahīh [Targhīb wat-Tarhīb Ba-Tehqīq Albāni : No.2676]
Elsewhere states that this Hadīth is sahīh [Silsilatul Ahādith-us-sahīhiya : Vol.3 : Pg.135, No.1144]
5 – Shaykh Shu'aib Arnaut rahimahullāh states this Hadīth is sahīh(sahīh bishawāhid)[Al Ihsan fi Taqrib sahīh Ibn Hibbān : Vol.12 : Pg. 481, No 5665]
6- Shaykh Abdul Majid Salafi states that this narration has trustworthy narrators. Furthermore he states that according to Shaykh Albāni this Hadīth is sahīh based on Shawāhid(supporting narrations) [Musnad-e-Shaminīn : Vol.1 : Pg.128 -129]
Hadīth 2 :
Abū Bakr (radiyAllāhu ‘anhu) narrated:
The Messenger of Allāh ﷺ said: “Allāh the Most High, descends on the night of the middle of Sha’bān to the lowest heaven and forgives everyone except a person who in his heart harbours enmity or a person who associates partners with Allāh.” [Musnad Bazzār : Vol.1 : Pg.157, No. 80]
1 – Hafiz Zakiuddin Mundiri rahimahullāh states that this Hadīth is recorded by Bazzar and Bayhaqi stating the sanad is without defect (la Ba'sa bihi) [Targhīb Wat Tarhīb : Vol 3 : Pg. 283]
2 – Imām Haithmi rahimahullāh states that the hadīth recorded by Bazzār has Abdul Malik Bin Abdul Malik as one of the narrator and mentions Ibn abi haitham rahimahullāh's Jarah Wa Ta’adīl, that the narrator isn't weak and all other narrators are trustworthy. [Majmua Az Zawāid : Vol.8 : Pg.77]
3 – Imām Bazzār after his critical analysis of the hadīth states that this hadīth has been narrated by various other sahābis other than Abu Bakr(radiyAllāhu ‘anhu). Those ahādith have some defects but the Hadīth narrated by Abu Bakr (radiyAllāhu ‘anhu) strenghtens the Hadīth( Due to enormous stature and status of Abu Bakr radiyAllāhu ‘anhu) [Musnad-e-Bazzār : Vol.1 : Pg.207]
4 – Imām Ibn Hajar Asqalāni rahimahullāh states it is sahīh [Al Amāliyul Mutalaqa Li Ibn Hajar : Pg. 122]
5 – Shaykh Basim Bin Faisal Al Jawābirah Sahāb states it is sahīh [Al Sunnah Li Ibn Abi āsim : Vol.1 : Pg. 354 , No. 521]
6 – Allama Albāni states it is sahīh [Silsilatul āhadīth Us Sahīhiya : Vol.3 : Pg. 135, No. 1144]
Hadīth 3 :
Sayyiduna Abdullāh bin 'Amr narrates that the Beloved Prophet ﷺ said:
“Allāh looks at His creation during the night of Mid-Sha'bān {‘Nisf Sha’bān’, i.e. 15th Sha’bān} and He forgives His servants except two: One intent on Hatred {‘Mushanin’} and a Murderer {‘Qatilu Nafs’}.” [Targhīb Wat Tarhīb : Vol4 : Pg.239, Musnad-e-Ahmed : Vol.6 : Pg.197-198, No. 6642, Majmua Az Zawāid : Vol.8 : Pg. 78, No. 12961]
The narrators of this hadīth have been graded as trustworthy by:
1 – Imām Mundhiri relying upon Imām Ahmad's opinion [Targhīb Wat Tarhīb : Vol.4 : Pg. 239]
2 – Imām Haithmi relying upon Imām Ahmad and other Muhadithīn's grading. [Majmua Az Zawāid : Vol.8 : Pg.78 , No. 12961], and
3 – Shaykh Shu'aib Arnaut rahimahullāh states this hadīth is sahīh(sahīh bishawāhid)[Musnad-e-Ahmed : Vol.11 : Pg. 216, No.6642]
4 – Shaik Ibrahim Az-Zaibaq states it is sahīh(sahīh bishawāhid) [Musnad-e-Ahmed : Vol.11 : Pg.216, No. 6642]
5 – Shaykh Albāni states it is Hasan [Silsilatul ahādith ul Sahīhiya : Vol.3 : Pg.136]
Other ahādith narrated by :
► Hadrat Bibi Aisha(radiyAllāhu ‘anhu)[Tirmidi, No. 739] is graded as Hasan, while a similar narration recorded by Tabrani [Pg. 1071 , No. 606] graded as Gharīb by Ibn Hajr [Al Amāli ul Mutlaqa : Pg. 121].
► Hazrat Abu Musa Ashari (radiyAllāhu ‘anhu) [Ibn Mājah :No. 1390] is graded as Hasan(on the basis of shawāhid) by Shaykh Shu'aib Al Arnāut, Shaik ādil Murshid, Shaik Saeed-ul-Lahām [Sunan Ibn Majah : Vol.2 : Pg.400, No. 1390]
► Hazrat Awf Bin Mālik (radiyAllāhu ‘anhu)[Majmua Az Zawaid : Vol.8 : Pg.77, No.12959], and 6 more ahādith (12 in total) whose collective strenght cannot be refuted.
After quoting some of the above narrations, Imām Baihaqi rahimahullāh says: “…when they are combined they acquire some strength”
[Da’watul Kabir; see: Is’aful Khullan, bima warada fi laylatin nisf min Sha’bān, of Shaykh Hammād Al-Ansari rahimahullāh pg.19]
Verdicts of the Salaf
1st Century (1-100 Al-Hijri):
Hadrat Ali (radiyAllāhu ‘anhu) narrates that:
The Messenger of Allāh ﷺ said: Allāh Ta’ala pours his mercy in abundance on four nights of the year, 2 nights of Eid, the night of Ashura (10th Muharram), and the night of 15th Sha'bān." [Mashikhatu Ibn Tāhir Ibn Abi Safar : Pg.127]
Khalifah ‘Umar ibn ‘Abdul Aziz rahimahullāh wrote to his governor in Basrah:
“Allāh Ta’ala pours his mercy in abundance on four nights of the year, so ensure that you benefit there from. One of them being the middle (15th) night of Sha’bān.” [Badr-ul-Munīr : Vol.5 : Pg.40, Talkhīs-ul-Habīr : Vol.2 : Pg.191, At-Targhīb wat-Tarhīb Lil Abul Qāsim Asbahāni : Vol.2 : Pg. 393]
According Ibn hajar and Imām Ibn-ul-Mulaqqan rahimahullāh the above narration is sahīh.
2nd Century (101-200 Al-Hijri):
Hazrat Khalid Bin Ma’ād rahimahullāh (d.103 AH), Luqmān Bin āmir rahimahullāh, Imām Auzāyi Rahimahullah (d.157 AH) have also supported the view that 15th of Sha'bān is Virtues according to Ahle-Hādith scholar Abu Zaid Zameer. [15 Sha'bān ki Haqiqat : Pg. 20-21]
3rd Century (201-300 Al-Hijri):
Imām Shafi’i states:
" On 5 days the dua'a is accepted; the night of Jumu'a, the night of Eid al-adha, the night of Eid al-fitr, first night of rajab, and the night of 15th Sha'bān."[Kitāb Ul Umm : : Vol.2 : Pg.485, No.492]
Imām Abu Abdullah Muhammad Bin Ishāq Bin Abbas Fākihi Makki (d.275AH) in his book “Akhbar-E-Makkah” gives a heading 'Ahl-e-Makka's amal on 15th Sha'bān and their Mujāhida on this night due its Virtues' ans states that on this night the Ahle-e-Makka would leave to Masjid-e-Haram and perform Salah then they would do tawaf (circumblate). They would engage whole night in Ibādah(worship) till morning in Masjid-e-haram, so much so that they would complete the entire Qur'an. [Akhbār-e-Makkah Fi Qadamin Dahri Wa Hadīsihi : Pg.84]
4th Century (301-400 Al-Hijri):
Shaykh Abu Talib Al Makki rahimahullāh (d.386 AH) also approved of spending this night in worship. [Qootul Quloob : Vol.1 : Pg.189]
5th Century (401-500 Al-Hijri):
Imām Bayhaqi quotes Imām Shafi’i rahimahullāh and supports his view on the virtue of 15th Sha'bān. [Sunan-e-Kubra Lil Bayhaqi : Vol3 : Pg.319, Marifatus Sunan Wal āsār Lil Bayhaqi: Vol.5 : Pg.118, No.7028, Shu'aib-ul-Imān : Vol.5 : Pg.287, No.3438]
6th Century (501-600 Al-Hijri):
Shaykh Abdul Qādar Jilāni rahimahullāh (d.561 AH) mentions the virtue of Shab-e-bar'at in his Book. [Ghunayatut Talibīn Mutarjim : Pg.368]
Imām Ghazāli rahimahullāh (d.505 AH) also approves the Virtue of this auspicious Night according Ahle-Hādith Scholar Abu Zaid Zameer. [15 Sha'bān ki Haqiqat : Pg.21]
7th Century (601-700 Al-Hijri):
Imām Ibn Salāh rahimahullāh (d.643 AH) approves that Individual Ibādah is mustahab (preffered) on Shab-e-Barāt.[Shab-e-Barāt ki Haqiqat : Pg.21]
Imām Nawawi rahimahullāh provides proof for the Virtue of Shab-e-Barāt by quoting Imām Shafi’i's narration from Kitab-ul-Umm. [Al Majmu Lin Nawawi : Vol.5 : Pg.50]
8th Century (701-800 Al-Hijri):
Hafiz Ibn Taymiyyah rahimahullāh has said,
"As for the middle night of Sha'bān, there are various narrations that have been narrated regarding its significance and it has been reported from a group of the Salaf (predecessors) that they performed salat in it individually, While ibādah in congegation is an Innovation. Hence, such a deed cannot be disputed." [Mustadrak Alā Majmua Al Fatawā : Vol.3 : Pg.112]
Ibnul Hāj al Makki rahimahullāh (d.737 AH) comments on the view and practice of the Aslāf that:
“ There's no Doubt that this night has great virtue and abundant good, our salaf would honour and prepare for this Night.” [Al Madkhal : Vol1 : Pg.299]
Ibn Rajab al-Hambali rahimahullāh writes:
“Every Muslim is recommended to avail himself for ‘ibādah on this night” [Lataif ul Ma’arif, pg.265]
9th Century (801-900 Al-Hijri):
Imām Abu Ishaq Ibn Muflih rahimahullāh (d.884 AH) states:
"It is mustahab to engage in Ibādah between maghreb and isha according to the hādith..."
then he mentions the wordings of the Hādith. [Al Mubdi : Vol.2 : Pg.33]
10th Century (901-1000 Al-Hijri):
Imām Suyuti rahimahullāh(d.911 AH) also mention the virtue of Shab-e-Barāt. He says it is mustahab to engage in Ibādah on this night. [Haqiqatus Sunnah Wal Bid'āh : Pg.54]
Salafi/Ahle-Hādith Scholars on the Virtue of Shab-e-Barāt
Muhadith Abdur Rahman Mubarakpoori rahimahullāh states in his sharh of Sahīh Muslim that:
"Many ahādith are found on the virtue of The middle of Sha'bān which indicates its veracity" [tohfat-ul-ahwazi Vol.3 : Pg.441]
He further refutes those who reject its virtue by stating that:
"[These] Ahādith are Hujjah(Proof) against those who reject the virtue of 15th Sha'bān."[ tohfat-ul-ahwazi Vol.3 : Pg.441,442]
Another Ahle-Hādith Scholar Allama Obaidullāh Mubārakpoori states in his Sharh of Mishkāt that:
"All these ahādith are proof for the Virtue of mid of Sha'bān and also that this night is unlike other nights, and hence being void of this night is not right. In fact one should spend this night by engaging in dua'a and zikr." [Mirāt Sharah Mishkāt Vol.4 : Pg.341-342]
Conclusion
It is clear from the above that:
1) The virtue of the night is reported by more than ten Sahābah (radiyallāhu ‘anhum) and Tābi’un (rahimahumullāh)
2) There are verdicts of over ten ‘Ulamā (from the Tabi’un onwards) that support this.
3) To engage in worship on this night (in addition to other occasions) has been the practice of numerous ‘Ulamā.
4)That those who totally refute the merit of this night have been labelled as reckless and exaggerate.
5) That this night is actually considered as:
“The second most auspicious night of the Islamic calendar”!
All of the above sufficiently confirm the significance of the 15th night of Sha’bān.
Final Cautionary Note
In addition to dua’a and istighfār (seeking forgiveness from Allāh Ta’ala), on this night one should engage in any act of worship that one feels comfortable with. (see here for some ideas).
There are no specific types of Salāh etc. that are prescribed for the 15th night of Sha'bān. [Latāiful Ma’arif, pg.168, Islāmic Months by Mufti Taqi Uthmani, pgs.63 and 79).
The Sahābah (radiyAllāhu ‘anum) and the Tabi’un (rahimahumullah) would increase their Quranic recital during these months (especially in Sha'bān), i.e. in preparation for Ramadhān. [Latāiful Ma’arif, pg. 192]
Some people engage in acts of bid’āh (innovation) on this night. The ‘Ulamā of the past and present have always refuted these innovations.
Some contemporaries use the statements of these Scholars to refute the significance of the night itself. This is incorrect and irrational. The negation of certain innovated practices on this night does not necessitate the denial of the virtue of the night itself!
May Allāh Ta’ala guide us all, and may He allow us to maximise our benefit from the auspiciousness of this night.
And Allāh Ta’ala Knows Best.
Prophet Muhammad ﷺ said "Allāh Almighty looks upon all those created by Him in the middle Night of Sha'bān and forgives all those created by Him, except the one who associates partners with Him or the one who has malice in his heart (against a Muslim).' [Mu'jjam al-Ausat : Vol.7 : Pg.36, No.6776 & Majmuaz Zawāid : Vol.8 : Pg. 77-78]
1 – Imām Haithmi rahimahullāh states that Imām Tabrani in Mu'ajjam al'Kabir has graded the ahādith as thiqa(trustworthy) [Majmua Az Zawāid : Vol8 : Pg.78]
2 – Imām ibn Rajab rahimahullāh states that the Hadīth of Mu'ādh bin Jabal (radiyAllāhu ‘anhu) is sahīh according to ibn Hibbān and this is sufficient to be relied upon. [Sharh Mawāhib Ad-Dīniya Liz Zurqāni : Vol.10 : Pg.561]
3 – Muhaqiq Adnān Abdur Rehman states that Imām Baihaqi rahimahullāh in his book Fadail auqāt has recorded this Hadīth and graded its sanad as Hasan. [Fazāil-e-Awqāt : Pg.118, Ba-Tehqīq Adnān Abdur Rehman]
4 – Allamā Albāni states this Hadīth is Hasan sahīh [Targhīb wat-Tarhīb Ba-Tehqīq Albāni : No.2676]
Elsewhere states that this Hadīth is sahīh [Silsilatul Ahādith-us-sahīhiya : Vol.3 : Pg.135, No.1144]
5 – Shaykh Shu'aib Arnaut rahimahullāh states this Hadīth is sahīh(sahīh bishawāhid)[Al Ihsan fi Taqrib sahīh Ibn Hibbān : Vol.12 : Pg. 481, No 5665]
6- Shaykh Abdul Majid Salafi states that this narration has trustworthy narrators. Furthermore he states that according to Shaykh Albāni this Hadīth is sahīh based on Shawāhid(supporting narrations) [Musnad-e-Shaminīn : Vol.1 : Pg.128 -129]
Hadīth 2 :
Abū Bakr (radiyAllāhu ‘anhu) narrated:
The Messenger of Allāh ﷺ said: “Allāh the Most High, descends on the night of the middle of Sha’bān to the lowest heaven and forgives everyone except a person who in his heart harbours enmity or a person who associates partners with Allāh.” [Musnad Bazzār : Vol.1 : Pg.157, No. 80]
1 – Hafiz Zakiuddin Mundiri rahimahullāh states that this Hadīth is recorded by Bazzar and Bayhaqi stating the sanad is without defect (la Ba'sa bihi) [Targhīb Wat Tarhīb : Vol 3 : Pg. 283]
2 – Imām Haithmi rahimahullāh states that the hadīth recorded by Bazzār has Abdul Malik Bin Abdul Malik as one of the narrator and mentions Ibn abi haitham rahimahullāh's Jarah Wa Ta’adīl, that the narrator isn't weak and all other narrators are trustworthy. [Majmua Az Zawāid : Vol.8 : Pg.77]
3 – Imām Bazzār after his critical analysis of the hadīth states that this hadīth has been narrated by various other sahābis other than Abu Bakr(radiyAllāhu ‘anhu). Those ahādith have some defects but the Hadīth narrated by Abu Bakr (radiyAllāhu ‘anhu) strenghtens the Hadīth( Due to enormous stature and status of Abu Bakr radiyAllāhu ‘anhu) [Musnad-e-Bazzār : Vol.1 : Pg.207]
4 – Imām Ibn Hajar Asqalāni rahimahullāh states it is sahīh [Al Amāliyul Mutalaqa Li Ibn Hajar : Pg. 122]
5 – Shaykh Basim Bin Faisal Al Jawābirah Sahāb states it is sahīh [Al Sunnah Li Ibn Abi āsim : Vol.1 : Pg. 354 , No. 521]
6 – Allama Albāni states it is sahīh [Silsilatul āhadīth Us Sahīhiya : Vol.3 : Pg. 135, No. 1144]
Hadīth 3 :
Sayyiduna Abdullāh bin 'Amr narrates that the Beloved Prophet ﷺ said:
“Allāh looks at His creation during the night of Mid-Sha'bān {‘Nisf Sha’bān’, i.e. 15th Sha’bān} and He forgives His servants except two: One intent on Hatred {‘Mushanin’} and a Murderer {‘Qatilu Nafs’}.” [Targhīb Wat Tarhīb : Vol4 : Pg.239, Musnad-e-Ahmed : Vol.6 : Pg.197-198, No. 6642, Majmua Az Zawāid : Vol.8 : Pg. 78, No. 12961]
The narrators of this hadīth have been graded as trustworthy by:
1 – Imām Mundhiri relying upon Imām Ahmad's opinion [Targhīb Wat Tarhīb : Vol.4 : Pg. 239]
2 – Imām Haithmi relying upon Imām Ahmad and other Muhadithīn's grading. [Majmua Az Zawāid : Vol.8 : Pg.78 , No. 12961], and
3 – Shaykh Shu'aib Arnaut rahimahullāh states this hadīth is sahīh(sahīh bishawāhid)[Musnad-e-Ahmed : Vol.11 : Pg. 216, No.6642]
4 – Shaik Ibrahim Az-Zaibaq states it is sahīh(sahīh bishawāhid) [Musnad-e-Ahmed : Vol.11 : Pg.216, No. 6642]
5 – Shaykh Albāni states it is Hasan [Silsilatul ahādith ul Sahīhiya : Vol.3 : Pg.136]
Other ahādith narrated by :
► Hadrat Bibi Aisha(radiyAllāhu ‘anhu)[Tirmidi, No. 739] is graded as Hasan, while a similar narration recorded by Tabrani [Pg. 1071 , No. 606] graded as Gharīb by Ibn Hajr [Al Amāli ul Mutlaqa : Pg. 121].
► Hazrat Abu Musa Ashari (radiyAllāhu ‘anhu) [Ibn Mājah :No. 1390] is graded as Hasan(on the basis of shawāhid) by Shaykh Shu'aib Al Arnāut, Shaik ādil Murshid, Shaik Saeed-ul-Lahām [Sunan Ibn Majah : Vol.2 : Pg.400, No. 1390]
► Hazrat Awf Bin Mālik (radiyAllāhu ‘anhu)[Majmua Az Zawaid : Vol.8 : Pg.77, No.12959], and 6 more ahādith (12 in total) whose collective strenght cannot be refuted.
After quoting some of the above narrations, Imām Baihaqi rahimahullāh says: “…when they are combined they acquire some strength”
[Da’watul Kabir; see: Is’aful Khullan, bima warada fi laylatin nisf min Sha’bān, of Shaykh Hammād Al-Ansari rahimahullāh pg.19]
Verdicts of the Salaf
1st Century (1-100 Al-Hijri):
Hadrat Ali (radiyAllāhu ‘anhu) narrates that:
The Messenger of Allāh ﷺ said: Allāh Ta’ala pours his mercy in abundance on four nights of the year, 2 nights of Eid, the night of Ashura (10th Muharram), and the night of 15th Sha'bān." [Mashikhatu Ibn Tāhir Ibn Abi Safar : Pg.127]
Khalifah ‘Umar ibn ‘Abdul Aziz rahimahullāh wrote to his governor in Basrah:
“Allāh Ta’ala pours his mercy in abundance on four nights of the year, so ensure that you benefit there from. One of them being the middle (15th) night of Sha’bān.” [Badr-ul-Munīr : Vol.5 : Pg.40, Talkhīs-ul-Habīr : Vol.2 : Pg.191, At-Targhīb wat-Tarhīb Lil Abul Qāsim Asbahāni : Vol.2 : Pg. 393]
According Ibn hajar and Imām Ibn-ul-Mulaqqan rahimahullāh the above narration is sahīh.
2nd Century (101-200 Al-Hijri):
Hazrat Khalid Bin Ma’ād rahimahullāh (d.103 AH), Luqmān Bin āmir rahimahullāh, Imām Auzāyi Rahimahullah (d.157 AH) have also supported the view that 15th of Sha'bān is Virtues according to Ahle-Hādith scholar Abu Zaid Zameer. [15 Sha'bān ki Haqiqat : Pg. 20-21]
3rd Century (201-300 Al-Hijri):
Imām Shafi’i states:
" On 5 days the dua'a is accepted; the night of Jumu'a, the night of Eid al-adha, the night of Eid al-fitr, first night of rajab, and the night of 15th Sha'bān."[Kitāb Ul Umm : : Vol.2 : Pg.485, No.492]
Imām Abu Abdullah Muhammad Bin Ishāq Bin Abbas Fākihi Makki (d.275AH) in his book “Akhbar-E-Makkah” gives a heading 'Ahl-e-Makka's amal on 15th Sha'bān and their Mujāhida on this night due its Virtues' ans states that on this night the Ahle-e-Makka would leave to Masjid-e-Haram and perform Salah then they would do tawaf (circumblate). They would engage whole night in Ibādah(worship) till morning in Masjid-e-haram, so much so that they would complete the entire Qur'an. [Akhbār-e-Makkah Fi Qadamin Dahri Wa Hadīsihi : Pg.84]
4th Century (301-400 Al-Hijri):
Shaykh Abu Talib Al Makki rahimahullāh (d.386 AH) also approved of spending this night in worship. [Qootul Quloob : Vol.1 : Pg.189]
5th Century (401-500 Al-Hijri):
Imām Bayhaqi quotes Imām Shafi’i rahimahullāh and supports his view on the virtue of 15th Sha'bān. [Sunan-e-Kubra Lil Bayhaqi : Vol3 : Pg.319, Marifatus Sunan Wal āsār Lil Bayhaqi: Vol.5 : Pg.118, No.7028, Shu'aib-ul-Imān : Vol.5 : Pg.287, No.3438]
6th Century (501-600 Al-Hijri):
Shaykh Abdul Qādar Jilāni rahimahullāh (d.561 AH) mentions the virtue of Shab-e-bar'at in his Book. [Ghunayatut Talibīn Mutarjim : Pg.368]
Imām Ghazāli rahimahullāh (d.505 AH) also approves the Virtue of this auspicious Night according Ahle-Hādith Scholar Abu Zaid Zameer. [15 Sha'bān ki Haqiqat : Pg.21]
7th Century (601-700 Al-Hijri):
Imām Ibn Salāh rahimahullāh (d.643 AH) approves that Individual Ibādah is mustahab (preffered) on Shab-e-Barāt.[Shab-e-Barāt ki Haqiqat : Pg.21]
Imām Nawawi rahimahullāh provides proof for the Virtue of Shab-e-Barāt by quoting Imām Shafi’i's narration from Kitab-ul-Umm. [Al Majmu Lin Nawawi : Vol.5 : Pg.50]
8th Century (701-800 Al-Hijri):
Hafiz Ibn Taymiyyah rahimahullāh has said,
"As for the middle night of Sha'bān, there are various narrations that have been narrated regarding its significance and it has been reported from a group of the Salaf (predecessors) that they performed salat in it individually, While ibādah in congegation is an Innovation. Hence, such a deed cannot be disputed." [Mustadrak Alā Majmua Al Fatawā : Vol.3 : Pg.112]
Ibnul Hāj al Makki rahimahullāh (d.737 AH) comments on the view and practice of the Aslāf that:
“ There's no Doubt that this night has great virtue and abundant good, our salaf would honour and prepare for this Night.” [Al Madkhal : Vol1 : Pg.299]
Ibn Rajab al-Hambali rahimahullāh writes:
“Every Muslim is recommended to avail himself for ‘ibādah on this night” [Lataif ul Ma’arif, pg.265]
9th Century (801-900 Al-Hijri):
Imām Abu Ishaq Ibn Muflih rahimahullāh (d.884 AH) states:
"It is mustahab to engage in Ibādah between maghreb and isha according to the hādith..."
then he mentions the wordings of the Hādith. [Al Mubdi : Vol.2 : Pg.33]
10th Century (901-1000 Al-Hijri):
Imām Suyuti rahimahullāh(d.911 AH) also mention the virtue of Shab-e-Barāt. He says it is mustahab to engage in Ibādah on this night. [Haqiqatus Sunnah Wal Bid'āh : Pg.54]
Salafi/Ahle-Hādith Scholars on the Virtue of Shab-e-Barāt
Muhadith Abdur Rahman Mubarakpoori rahimahullāh states in his sharh of Sahīh Muslim that:
"Many ahādith are found on the virtue of The middle of Sha'bān which indicates its veracity" [tohfat-ul-ahwazi Vol.3 : Pg.441]
He further refutes those who reject its virtue by stating that:
"[These] Ahādith are Hujjah(Proof) against those who reject the virtue of 15th Sha'bān."[ tohfat-ul-ahwazi Vol.3 : Pg.441,442]
Another Ahle-Hādith Scholar Allama Obaidullāh Mubārakpoori states in his Sharh of Mishkāt that:
"All these ahādith are proof for the Virtue of mid of Sha'bān and also that this night is unlike other nights, and hence being void of this night is not right. In fact one should spend this night by engaging in dua'a and zikr." [Mirāt Sharah Mishkāt Vol.4 : Pg.341-342]
Conclusion
It is clear from the above that:
1) The virtue of the night is reported by more than ten Sahābah (radiyallāhu ‘anhum) and Tābi’un (rahimahumullāh)
2) There are verdicts of over ten ‘Ulamā (from the Tabi’un onwards) that support this.
3) To engage in worship on this night (in addition to other occasions) has been the practice of numerous ‘Ulamā.
4)That those who totally refute the merit of this night have been labelled as reckless and exaggerate.
5) That this night is actually considered as:
“The second most auspicious night of the Islamic calendar”!
All of the above sufficiently confirm the significance of the 15th night of Sha’bān.
Final Cautionary Note
In addition to dua’a and istighfār (seeking forgiveness from Allāh Ta’ala), on this night one should engage in any act of worship that one feels comfortable with. (see here for some ideas).
There are no specific types of Salāh etc. that are prescribed for the 15th night of Sha'bān. [Latāiful Ma’arif, pg.168, Islāmic Months by Mufti Taqi Uthmani, pgs.63 and 79).
The Sahābah (radiyAllāhu ‘anum) and the Tabi’un (rahimahumullah) would increase their Quranic recital during these months (especially in Sha'bān), i.e. in preparation for Ramadhān. [Latāiful Ma’arif, pg. 192]
Some people engage in acts of bid’āh (innovation) on this night. The ‘Ulamā of the past and present have always refuted these innovations.
Some contemporaries use the statements of these Scholars to refute the significance of the night itself. This is incorrect and irrational. The negation of certain innovated practices on this night does not necessitate the denial of the virtue of the night itself!
May Allāh Ta’ala guide us all, and may He allow us to maximise our benefit from the auspiciousness of this night.
And Allāh Ta’ala Knows Best.