What has been narrated about the night and day of the fifteenth of Sha’bān
Mu’ādh ibn Jabal (may Allāh be pleased with him) reported that the Prophet (peace and blessings of Allāh be upon him) said:
“Allāh looks at His creation on the middle night of Sha’bān and He forgives all of His creation except the polytheist (mushrik) and the one who has hatred for his Muslim brother (mushāhin).”
Narrated by al-Tabarānī and Ibn Hibbān
Imam Ahmad narrated that the Prophet (peace and blessings of Allāh be upon him) said:
“Allāh looks at His creation on the middle night of Sha’bān and He forgives His servants except two (types): the one who has hatred for his Muslim brother (mushāhin) and the murderer.”
Ahmed
Imam al-Bayhaqī narrates from Sayyidah A’isha (may Allāh be pleased with her) that the Prophet (peace and blessings of Allāh be upon him) said:
“Jibrīl (peace be upon him) came to me and said, ‘This is the middle night of Sha’bān. During it, Allāh frees people from the fire in accordance to the number of hairs on the sheep of the tribe of Kalb! But Allāh does not look (during this night) towards the polytheist (mushrik), the one who has hatred for his Muslim brother (mushāhin), the one who cuts family ties, the one who wears his garment below his ankles (musbil), the one who disrespects his parents, or the alcoholic.”
al-Bayhaqi
It is narrated from Sayyiduna Alī (may Allāh be pleased with him) that the Prophet (peace and blessings of Allāh be upon him) said:
“When the middle night of Sha’bān arrives, stand (in prayer) during its night and fast during its day. For indeed, Allāh descends (i.e. His special mercy descends) to the sky of the earth at sunset and He says ‘Is there anybody seeking forgiveness from Me that I may forgive him? Is there anybody seeking sustenance from Me that I may provide for him? Is there anybody suffering so that I may relieve him?’ And so forth, until the dawn breaks.”
Ibn Majah
The supplication of the middle night of Sha’bān
The origin of the supplication of the middle night of Sha’bān is that it is from a transmitted report from Ibn Mas’ūd, Umar and others (may Allāh be pleased with them all).
Ibn Abī Shaybah has reported from Ibn Mas’ūd (may Allāh be pleased with him) that he said, “No slave ever supplicates with these supplications except that Allāh generously expands him in his livelihood:
O Allāh, the Bestower of favours. No one has favour over You. O Possessor of Majesty and Nobility. O Distributor of bounty and rewards. There is no god other than You. The One who grants safety and refuge to those that seek it and to those in fear.
O Allāh, if You have recorded me in the Umm al-Kitāb as being wretched, then erase from me the name of wretchedness and establish me as being felicitous. And if You have recorded me in the Umm al-Kitāb as being deprived and restricted in sustenance, then erase my deprivation and make my sustenance easy. And establish me as being felicitous, and grant me the ability to do good. For indeed, You said in Your Book which You revealed, ‘Allāh erases and confirms what He wishes and with Him is the Umm al-Kitāb.’”
Abd ibn Humayd has narrated from Umar (may Allāh be pleased with him) that he said whilst performing tawāf of the Ka’bah:
“O Allāh, if you have recorded wretchedness or sin for me then erase it. And replace it with felicity and forgiveness. Indeed you erase and confirm whatever You will and with You is the Umm al-Kitāb.”’
Ibn Jarīr narrates from Abū Wā’il that he used to supplicate with these words also.
Some people have objected, saying that this supplication is rejected because it suggests the Umm al-Kitāb is subject to change, yet the Umm al-Kitāb cannot change.
The response (to this objection) is that the Ulamā have differed regarding the Umm al-Kitāb; is it the same as the al-Lawh al-Mahfūz (the Preserved Tablet), which is not subject to any change, since it is in accordance with the Knowledge of Allāh Most High, and this was the opinion of the majority of the Ulamā and Gnostics; or is it (i.e. the Umm al-Kitāb) something other than the al-Lawh al-Mahfūz, such that it is subject to change, and this is the opinion of a group of the people knowledge from the early generations and the later ones. And based upon this understanding they interpret the above narrations.
So whoever wants to read the supplication of the middle night of Sha’bān; if he agrees with the majority position (i.e. that the Umm al-Kitāb is not subject to change), then he can make the supplication without mentioning the part about the Umm al-Kitāb. And if he agrees with the second position, then he can make the supplication as it is. And Allāh Most High knows best.
Gathering in the mosques on the night of the fifteenth of Sha’bān
The gathering of the Muslim in mosques on the fifteenth night of Sha’bān, to recite Sūrah Yāsīn, make du’a, perform supplications to Allāh, and to seek His forgiveness and repent to Him, is an accepted act and it contains abundant goodness. It falls under the foundations of the authentic Sunnah and the principles of the clear Sharī’ah.
The Messenger of Allāh (peace and blessings of Allāh be upon him) said:
“A group of people never gather in one of the houses of Allāh Most High, reciting the Book of Allāh Most High, and studying it amongst themselves, except that tranquillity descends upon them, mercy envelopes them, the Angels surround them, and Allāh mentions them to those in His presence.”’
Imam al-Nawawī has transmitted in al-Tibyān from many of the Salaf, the permissibility of reciting the Qur’ān collectively in a gathering, and he has based this upon evidences from some narrations, so look it up if you want.
Furthermore, gathering to perform the remembrance of Allāh Most High is something encouraged by the Prophet (peace and blessings of Allāh be upon him) and he made it something legally recommended (mandūb).
As for specifically gathering on this night, and performing this supplication, its virtues are confirmed in the previously mentioned ahādīth, so what is there in the Sharī’ah which prevents it?! And by this you know that gathering on the fifteenth night of Sha’bān is not a bad innovation whatsoever, because a bad innovation is that which has no foundation in the Sharī’ah and no precedent in the Sunnah. Therefore, saying that this is a bad innovation is itself a bad innovation. And Allāh Most High knows best.1
1] Sheikh Abdullah Sirāj al-Dīn, al-Adiya wa ‘adhkār (pg. 81-83)
Orthodox Muslim 