❖ Holding Sermons on Shab-e-Barat: A Sharʿi Analysis in Light of the Best Generations
Excerpted from: Fatāwā Shaykh al-Ḥadīth Mubārakpūrī, Vol. 1, Page 159
What is the ruling on organizing fixed or frequent gatherings of religious lectures (majālis waʿẓ) on the 15th night of Shaʿbān (Shab-e-Barāt)?
Organizers justify it by saying:
◈ “This is our association’s annual conference.”
◈ “Its purpose is to propagate the Ahl-e-Ḥadīth creed and refute innovations commonly practiced on this night.
They argue that since Ḥanafīs spend the night awake but don’t conduct sermons, people turn towards them (Ahl-e-Ḥadīth).”
Is there any precedent for this practice in the era of the Salaf (Khair al-Qurūn)?
الحمد لله، والصلاة والسلام علىٰ رسول الله، أما بعد!
✔ It is not objectionable if a sermon or religious gathering is held coincidentally on the night of 15th Shaʿbān.
✘ However, to make it a regular, binding tradition, and to insist upon organizing it specifically on this night is incorrect.
✦ In my view, avoiding such binding and routine practices is the more preferred (rājiḥ) and cautious (aḥwaṭ) opinion.
There is no evidence that such fixed religious gatherings were conducted by the Prophet ﷺ, the Sahābah, or the Tabiʿīn on this night.
The stated benefit—refuting common innovations—is a conjectural argument due to the following reasons:
✔ Deobandīs, who are not involved in these innovations, don’t require such reminders.
✔ Innovators (those engaged in bidʿah) generally do not attend Ahl-e-Ḥadīth gatherings.
✔ Even if they attend, these sermons are usually after ʿIshāʾ, by which time they have already completed their rituals.
Thus:
– What is the purpose of such a sermon after their actions?
– And will this message remain effective until the next Shab-e-Barāt?
Therefore, this is not a strategically or religiously effective refutation.
Organizing a sermon specifically on this night is akin to:
Reciting the ḥadīth:
“O people, a great and blessed month has approached you... a night therein is better than a thousand months…”
—on the last night of Shaʿbān every year as a ritual practice.
This would eventually become a fixed ceremonial custom, which is not from the Sunnah.
In some villages of Azamgarh district, it was observed that Ahl-e-Ḥadīth communities consistently hold such sermons on Shab-e-Barāt.
Experience shows that such communities tend to preserve whatever they inherit from their elders —
Even if those actions carry no benefit in Dunyā or Ākhirah.
اللهم اهدهم إلى ما يعنيهم، وينفعهم فى الدنيا والآخرة
"O Allah, guide them towards what benefits them in this world and the hereafter."
[Muḥaddith Dehlī, Vol. 1, Issue 7, Shawwāl 1361 AH / November 1942 CE]
✔ Occasional sermons on the night of 15th Shaʿbān are permissible.
✘ But to regularly schedule them every year with specific purpose or obligation is an innovation (bidʿah) not found in the practice of the early generations.
⚠ Such innovations, even if well-intended, often become ritualized customs that deviate from authentic Sunnah.
Excerpted from: Fatāwā Shaykh al-Ḥadīth Mubārakpūrī, Vol. 1, Page 159
Question
What is the ruling on organizing fixed or frequent gatherings of religious lectures (majālis waʿẓ) on the 15th night of Shaʿbān (Shab-e-Barāt)?
Organizers justify it by saying:
◈ “This is our association’s annual conference.”
◈ “Its purpose is to propagate the Ahl-e-Ḥadīth creed and refute innovations commonly practiced on this night.
They argue that since Ḥanafīs spend the night awake but don’t conduct sermons, people turn towards them (Ahl-e-Ḥadīth).”
Is there any precedent for this practice in the era of the Salaf (Khair al-Qurūn)?
Answer
الحمد لله، والصلاة والسلام علىٰ رسول الله، أما بعد!
Occasional Organization Permissible
✔ It is not objectionable if a sermon or religious gathering is held coincidentally on the night of 15th Shaʿbān.
Regular and Binding Practice Is Rejected
✘ However, to make it a regular, binding tradition, and to insist upon organizing it specifically on this night is incorrect.
✦ In my view, avoiding such binding and routine practices is the more preferred (rājiḥ) and cautious (aḥwaṭ) opinion.
Reasons Why This Practice Should Not Be Made Binding
➊ No Precedent in Khair al-Qurūn (Best Generations)
There is no evidence that such fixed religious gatherings were conducted by the Prophet ﷺ, the Sahābah, or the Tabiʿīn on this night.
➋ Claimed Benefit is Speculative and Weak
The stated benefit—refuting common innovations—is a conjectural argument due to the following reasons:
✔ Deobandīs, who are not involved in these innovations, don’t require such reminders.
✔ Innovators (those engaged in bidʿah) generally do not attend Ahl-e-Ḥadīth gatherings.
✔ Even if they attend, these sermons are usually after ʿIshāʾ, by which time they have already completed their rituals.
Thus:
– What is the purpose of such a sermon after their actions?
– And will this message remain effective until the next Shab-e-Barāt?
Therefore, this is not a strategically or religiously effective refutation.
Additional Clarification
Organizing a sermon specifically on this night is akin to:
Reciting the ḥadīth:
“O people, a great and blessed month has approached you... a night therein is better than a thousand months…”
—on the last night of Shaʿbān every year as a ritual practice.
This would eventually become a fixed ceremonial custom, which is not from the Sunnah.
🏞 Practical Example:
In some villages of Azamgarh district, it was observed that Ahl-e-Ḥadīth communities consistently hold such sermons on Shab-e-Barāt.
Experience shows that such communities tend to preserve whatever they inherit from their elders —Even if those actions carry no benefit in Dunyā or Ākhirah.
اللهم اهدهم إلى ما يعنيهم، وينفعهم فى الدنيا والآخرة"O Allah, guide them towards what benefits them in this world and the hereafter."
[Muḥaddith Dehlī, Vol. 1, Issue 7, Shawwāl 1361 AH / November 1942 CE]
Conclusion
✔ Occasional sermons on the night of 15th Shaʿbān are permissible.
✘ But to regularly schedule them every year with specific purpose or obligation is an innovation (bidʿah) not found in the practice of the early generations.
⚠ Such innovations, even if well-intended, often become ritualized customs that deviate from authentic Sunnah.
