"Shaʿbān Is My Month...". A Study of an Early Tradition

shaban.pdf "SHA'BAN A STUDY IS MY MONTH ... " TRADITION OF AN EARLY "Sha'ban is my month": this utterance attributed to the Prophet is widely current and usually coupled with his statement about the status of Rajab and Ramadan.1 A corroborative utterance, linking the month of Sha'ban with the person of the Prophet, evaluates the status of Sha'ban in relation to other months as follows: "The superiority of Sha'ban over other months is like my superiority over other prophets".2 Peculiar is the commentary of Sura 28:69: "Thy Lord creates whatsoever He will and He chooses ... ", stating that this verse refers to the month of Sha'ban: "God adorns everything by something and He embellished the months by the month of Sha'ban".3 In numerous utterances attributed to the 1 AI-Munawi, Fayd al-qadir, sharb al-jami' al-saghir, Cairo 1391/1972, IV, p. 162, no. 4889; al-'Azizi, al-Siraj al-munir, Cairo 1377/1957, II, p. 369; 'Abd ai-Qadir aIJilllni, al-Ghunya li-!alibi lariqi I-baqq 'azza wa-ja/la, Cairo 1322 A.H., I, p. 211; al-Suyiili, al-La'ali al-masnu'a, Cairo n.d., II, p. 114; al-MajIisi, BiMr ai-an war, Tehran 1388 A.H., XCVII, pp. 68-69, 71, 75-77, 181-183; al-Saffiiri, Nuzhat al· majalis, Beirut n.d., pp. 190, 195 ult.; Ibn Oayba', Tamyiz al-!ayyib min al-khabith, Cairo 1382/1963, p. 81 (and see ibid., p. 91, 1. 1); Ibn Babiiyah, Thawab al-a'mal, Tehran 1375 A.H., p. 60; Id., Amali, Najaf 1389/1970, p. 17; al-Zandawaysiti, Raudat al-'ulama', Ms. BM, Add. 7258, fol. 255b; and see Kister, lOS, 1 (1971), p. 198 note 50. 2 Al·Oaylami, Firdaus al-akhbdr, Ms. Chester Beatty 3037, fol. 109b, penult.; al-Zandawaysiti, op. cit., fol. 255b; cf. al-SuYiili, al-Durr al-manthur, Cairo 1314 A.H., III, p. 236: ... sha'banu shahri fa-man 'a •• ama shahra sha'bana fa-qad 'a •• ama amr; wa-man 'a •• ama amr; kuntu lahu farlan wa-dhukhran yauma I-qiyamati ... (the badith is marked as munkar); and see Abmad b, 1:Iijazi, Tubfat al-ikhwan fi fada'il rajab washa'bdn wa-ramadan, Cairo 1308 A.H., p. 41: ... kana rasulu /lahi ($) yaqi1lu idha dakhala sha'bdnu: !ahhiru anfusakum li-sha'bana wa-absinu niyyatakum fihi, fa-inna lIaha 'azza wa-ja/la faddala sha'bdna 'ala sa'iri l-shuhi1ri ka·fadli 'alaykurn ... ; and see lOS, I, p. 199, note 55. 3 AI-Zandawaysiti, op. cit., fol. 255b: qala fi tafsiri hddhih; l-ayati: wa·rabbuka yakhlllqu rna yasha'u wa-yakhtaru rna kana lahurnu l-khiyaratu, inna lIaha ta'ala zayyana ku/la shay'in (on marjin: bi-shay'in) wa-zayyana l-shuhi1ra bi-sha'bdna;fa·kama zayyalla bihi l-shuhi1ra ka-dhalika yatazayyanu l-'abdu bi-l-ta'ati fihi li·l-ghufrani .•• Prophet, he is said to have recommended the devotional practice of fasting, prayer, vigil and supplication during this month, especially on the eve ofthe 15th ofSha'biin (= the night of the 15th of Sha'ban) , Practices of the night of the 15th of Sha'ban, closely resembling those of laylat al-qadr, were scrutinized by A.J. Wensinck, who regarded these two nights as determining a New Year's period of six weeks to two months. This was challenged by K. Wagtendonk, who considered the 15th of'Sha'ban to be "a starting day of a voluntary fast, which arose out of the ascetic tendency of extending the fast of Ramadan". 4 A survey of the traditions on the virtues of the month of Sha'ban may clarify some of the controversies in reports of practices performed during this month, explain diverse tenets of certain circles of Muslim scholars and aid in gaining insight into the ideas of the virtuousness of Sha'biin. I The traditions on the Prophet's fast during the month of Sha'ban are controversial. It is not clear whether the Prophet would fast throughout the entire month of Sha'ban, or whether he would fast only part of the month. The reports on this subject are often vague; some say merely that he used to fast during this month (... kiina yasionu sha'biina); others, ambiguous in style and cast, assert that he would fast most of the month, or the entire month (... kiina yasiimuhu kullahu ilIii qaltlan, hal kiina yasiimuhu kullahu ... ). Still others, unequivocal but contradictory, relate that he fasted the entire month of Sha'ban or, on the contrary, that he never completed an entire month's fasting except in Ramadan (... kiina yasianu sha'biina kullahu ... confronted by: ... wa-lii $iima shahran kiimilan qauu ghayra ramadiina ... ).5 4 EI2 Sha'biin (A.J. Wensinck); A.J. Wensinck, Arabic New Year and the Feast of Tabernacles, VKAW, Afd. Let., N.R. XXV, 2, Amsterdam 1925; K. Wagtendonk, Fasting in the Koran, Leiden 1968, pp. 100-105; S.D. Goitein, Studies in Islamic History, Leiden 1968, pp. 90-110: Ramadan the Muslim Month of Fasting. 5 AI-Nasii'i, Sunan, Beirut n.d. (reprint) IV, pp. 151-153, 199-201 (and see e.g. other versions ibid., in lama shahran maliiman siwa ramaddna batta mar/a li-wajhihi ... ; wa-lam yasum shahran tdmman mundhu atd l-madinata ilia an yakiina ramaddnu etc.); al-Tahawl, Sharh ma'ani I·athar (ed. Muhammad Zuhri l-Najjar), Cairo 1388/1968, II, pp. 82-83; al-Tirmidhl, $abib, Cairo 1350/1931, III, p. 273; Ibn Abi Shayba, al-Mulannaf(ed. 'Abd al-Khaliq al-Afghanl), Hyderabad 1388/1968, III, p. 103 (and see ibid., another version: ... kana yasumu sha'bdna ilia qalilan); Abii Diiwiid, $abib sunan al-mustafti, Cairo 1348 A.H., I, p. 381 inf. -382 sup.; al-Saffurl, op. cit., p. 198; al-Qastallani, Irshdd al-sdri, Cairo 1323 A.H., III, pp. 401-403; 'Abd al-Razzaq, al-Musannaf (ed. Hablb al-Rahman al-A'zaml), Beirut 1392 A.H., IV, 16 SHA'BAN IS MY MONTH Debate turned on the word kullahu in the tradition relating that the Prophet fasted the entire month of Sha'biin. Muslim scholars tended to limit the connotation of "wholeness" in the word, making it mean a major part. This was the explanation of 'Abdallah b. al-Mubarak (d. 181) as recorded by al-Tirmidhl.f The phrase that the Prophet fasted the entire month (kullahu) conveys in fact that he would fast for the major part of the month (akthara l-shahri), argues Ibn al-Mubarak, basing himself on the Arab manner of speech: when a man says that he spent the whole night in vigiI, he means in fact to say that the major part of the night was spent in vigil. This interpretation indeed clears away the contradiction inherent in the two traditions: the one that the Prophet would fast the entire month (kullahu), and the other that 'A'isha never saw him completing an entire month's fast (... istakmala siyiima shahrin ... ) save Ramadan." The contradiction can thus be removed on the basis of Ibn al-Mubarak's interpretation: the only complete month during which the Prophet would fast was Ramadan; he also fasted for the major part of Sha'ban, Al-Qastallani could rightly remark that the Prophet did not complete an entire month's fasting during Sha'ban, so as to dismiss any thought that the fast of Sha'ban was obligatory.f This interpretation of kull cannot, however, be applied to other traditions in which the Prophet's Sha'ban fast was coupled with that of Ramadan, and in which the account was preceded by a verb or noun denoting wholeness and referring to both months. Certain haduhs relate pp. 292-293, nos. 7858-7861; Ibn Hajar, Fatb at-bart, Cairo 1301 A.H., IV, pp. 186188; Ibn Rajab, Latd'if al-ma'tirif, Cairo 1343 A.H., pp, 127-142; Nur al-Dln alHaythaml, Majma' al-zawd'id, Beirut 1967, III, p. 192; al-Mundhiri, al-Targhlb wa-ltarhib (ed. Muhammad Muhyl ai-Din 'Abd al-Hamid), Cairo 1379/1960, II, pp, 241243, nos. 1481-1486; al-Hakirn, al-Mustadrak, Hyderabad 1342 A.H., I, p. 434; alMuttaqi l-Hindl, Kanz I-'ummtil, Hyderabad 1380/1960, VIII, p. 409, no. 2969; alZurqant, Sharb al-mawdhib al-laduniyya, Cairo 1328 A.H., VIII, pp. 124--126; alBayhaql, al-Sunan al-kubrd, Hyderabad 1352 A.H., II, p. 210; al-Shaukanl, Nayl al-autar, Cairo 1372/1953, IV, pp. 274--277; al-Zurqanl, Sharh muwatta'i mdlik, Cairo 1381/1961, pp. 451-460; aI-Khatib al-Baghdadl, Ta'rikh, Cairo 1349/1931, IV, p. 437; Ibn Wahb, Juz', Ms. Chester Beatty 3497, fol, 37a, inf, (... wa-kdna #ytimuhu fl sha'btin); Ahmad b.l:lijazi, op. cit., p. 42; al-Ghazall, Mukdshafat al-quliib, Cairo n.d., p. 249; Mahmud Muhammad Khattab al-Subkl, al-Manhal al-radhb al-mauriid, sharh' sunan abi dawUd (ed, Amin Mahmud Khattab), Cairo 1394 A.H., X, p. 55. 6 AI-Tirmidhi, op. cit., III, p. 273. 7 'Abd al-Razziiq, op, cit., IV, p. 293, no. 7861; al-Qastallanl, op. cit., III, pp. 401-403; al-'Ayni, 'Umdat al-qart, Cairo 1348 A.H., XI, pp. 82-85; Ibn l:Iajar, Fatb, IV, p, 187. 8 Al-Qastallanl, op. cit., III, p. 401 (... /i'allti yuzanna wujubuhu), 17 that the Prophet did not fast an entire month (shahran komi!an) except Sha'ban, which he concatenated with (the fast of) Ramadanj? other badtths, on the authority of 'A'isha, say: "I did not see the Prophet fasting two consecutive months except Sha'ban and Ramadan't.tv As it was out of the question that the Prophet would fast for only the major part of Ramadan, the interpretation of kull or komi! as "a greater part" (scil. of the month) had to be abandoned. Scholars accepted the explanation of kull as "entire", but found another way to reconcile the contradictory traditions: the Prophet would sometimes fast the entire month of Sha'ban, and sometimes only a part of it. Another explanation tending to soften the contradiction was that the Prophet would fast during different periods of the month of Sha'ban, sometimes at the beginning, sometimes in the middle and sometimes at the end.U It is evident that scholars sought to draw a clear line between the obligatory fast of the entire month of Ramadan and the voluntary fast of Sha'ban, adjusting the controversial traditions to the orthodox view, which approved of fasting for only a part of Sha'ban. Certain reports give the reasons for the Prophet's fast during Sha'biin. The Prophet, says one tradition, would fast during Sha'ban to replace the days of voluntary fast which he had missed over the course of the year. 12 Another tradition held that, as a person's fate is decided in Sha'ban, the Prophet said he would prefer the decision of his fate to be made while he was fasting.t! Slightly different is the utterance of the Prophet in which he defined Sha'ban as a month straddled by the two significant months of Rajab and Ramadan, and remarked that people were heedless of the virtues of this month. It is in Sha'biin that the deeds of men are brought before the Presence of God, and the Prophet said he would prefer his 9 Abu Dawud, op. cit., I, p. 368; al-Dariml, Sunan (ed. 'Abdallah Hashim Yamant), Medina 1386/1966, I, p. 350: ... Umm Salama: md ra'aytu rasiila lldhi (~) sama shahran tdmman illd sha'bdna, fa-innahu kdna yasiluhu bi-ramaddna li-yakiind shahrayni mutatdbi'oyni wa-ktina ya siimu min al-shahri battd naqill ... ; Murtada l-Zabldl, ItM! alsddati l-muttaqin bi-sharhi asrdri ibyd'i 'ulumi l-dtn, Cairo 1311 A.H., IV, p. 257, II. 1-2; ai-Muttaqi I-Hindi, op. cit., VIII, p. 410, no. 2972; Mahmud Khattab al-Subkl, ibid. 10 Al-Tirmidhi, op. cit., III, p. 272; Ibn Majah, SUI/an al-mustafd, Cairo 1349 A.H., I, pp. 505-506: ... kdna yasiimu sha'bdna kullahu battd yasilahu bi-ramaddna. II Al-'Ayni, op. cit., XI, p. 83; al-Qastallanl, op. cit., III, pp. 401-402. 12 Ibn Rajab, op, cit., p. 141; al-Zurqanl, Sharh. al-mawdhib, VIII, p. 125; 13 Al-Khatlb al-Baghdadl, op. cit., IV, p. 437; Ibn Abl Hatim, 'Ilal al-hadtth, Cairo 1343 A.H., I, p. 250, no. 737 (the badith is marked as munkar); Ibn Rajab, op. cit., p. 140; al-Zurqanl, Sharh al-mawdhib, VIII, p. 126; al-Suyiitl, Sharh al-sudar bi-sharh Mli l-mautd wa-l-qubiir, Cairo n.d., p. 22. 18 SHA'BAN IS MY MONTI! deeds to be brought before God while he was fasting.I+ The month of Sha'ban, says one story, complained before God that He had placed it between the significant months of Rajab and Ramadan; God consoled Sha'ban, ordering the reading of the Qur'an during that month. Sha'ban was indeed called "The Month of the Qur'an Readers" (shahr al-qurrii'); during it pious scholars would redouble their efforts in reading the Qur'an.15 As is usual in the "literature of virtues" (al-far/.ii'il), the qualities and merits of deeds, places, times and devotional practices are measured and assessed, and a scale of merit is established. In an utterance attributed to the Prophet, the voluntary fast of Sha'ban is unequivocally set over the fast of Rajab. When he heard of persons fasting in Rajab, the Prophet said: "How far are they from those who fast in the month of Sha'ban" (scil. in rewardjlw This, however, faced a reported statement of the Prophet that the most meritorious fast (apart from Ramadan) was that during Muharram. Scholars explained that the Prophet received knowledge of the superiority of the fast of Muharram only in the last period of his Iife; and though he expressed the preference, there was no time to put fasting in Muharram into practice, or he may have been held up by current affairs.!" The virtue of fasting during Sha'ban was closely linked with the 14 Al-Shaukanl, Nayl, IV, p. 276; ai-Muttaqi I-Hindi, op. cit., VIII, p. 410, no. 2973; al-Mukhallis, Majdlis, Ms. Zilhiriyya, majmu'a 60, fol. 108a; Ibn Qayyim alJauziyya, ['Iiim al-muwaqqi'in (ed. Tahil 'Abd al-Ra'uf Sa'd), Beirut 1973, IV, p. 297; Ibn Rajab, op. cit., pp. 127 inf., 136 ult. - 137 sup.; al-Zurqani, Sharh al-mawdhib, VIII, p. 126 sup.; al-Ghazall, Mukdshafa, p. 249; al-Zandawaysiti, op. cit., fol. 255b; Abu Nu'aym, Hilyat al-auliyd", Beirut 1387/1967 (reprint), IX, p. 18; Mahrnud Khattab al-Subkl, ibid. 15 Ibn Rajab, op. cit., pp. 141 inf. - 142 sup.; cf. al-Zandawaysiti, op. cit., fol. 256a {... 'an anas b. miilik (r) annahu qiila: kiina a shabu rasilli lldhl ($) idhii nazarii ilii hi/iili sha'biina nkabbii 'alii l-masdhifi yaqra'Iinahd wa-akhraja l-mttslimiina zakiita amwtillhlm /i- yataqawwd bihd 1-da'Ifu wa-l-miskinu 'alii siytimi rama ddna wa-da'd l-wuldtu ahla l-sujiini fa-man kdna 'alayhi haddun aqdmii 'alayhi, wa-illd khallau sabtlahu wa-ntalaqa I-tujjiiru (above the line: al-sujjdn) fa-qadau md 'alayhim wa-qtadau md lahum. 16 'Abd al-Razzaq, op. cit., IV, p. 292, no. 7858; al-Shaukanl, Nayl, IV, p. 277; al-Zurqanl, SharI; muwatta' maltk, II, p. 458; Id., Sharh al-mawdhib, VIII, p. 126; Ibn Abi Shayba, op. cit., III, p. 102; Ibn Babuyah, Thawiib, p. 59; al-Majlisl, op. cit., XCVII, p. 77; and see [OS, I, p. 206, note 96. 17 Al-Qastallanl, op. cit., III, p. 402; Al-f.Aynl, op. cit., XI, p. 84; al-Zurqanl, SharI; al-muwatta', II, p. 458; Ibn Hajar, Fath, IV, p. 187 inf.; cf; Ibn Rajab, op. cit., p. 29; al-Shaukani, Nayl, IV, 271 sup.; Nur al-Dln al-Haytharnl, op. cit., III, pp, 190-191; al-Tirmidhl, op. cit., III, pp. 276-277; Ibn Abi Shayba, op. cit., III, p. 103. 19 veneration of Ramadan: to fast in Sha'ban was held to be a means of honouring Ramadan.tf All the traditions but one,19 stress the superiority of Ramadan - the month of obligatory fast - over the other months. Consequently a clear line had to be drawn between Ramadan and the virtuous months of voluntary fast, and a distinction made between Sha'ban and Ramadan. The Prophet indeed is said to have prohibited fasting on the day or two days preceding Ramadan, In other traditions this concept was defined slightly differently: the Prophet is said to have forbidden fasting to be carried over uninterruptedly from Sha'ban to Ramadan; accordingly, a pause in fasting (fasl) between these two months was to be observed.w Some sources record an utterance of the Prophet in which the period forbidden for fasting, between Sha'ban and Ramadan was extended considerably: fasting in Sha'ban was to be suspended from the 15th of the month until the 1st of Ramadan.st The interdiction against fasting on the days immediately preceding Ramadan was, however, affected by the dispensation (ruklz$a) for those who were continuing a fast begun earlier in Sha'ban.22 18 Al-Shaukant, Nayl, IV, p, 275 inf.: ... su'ila rasillu lldhi (~) ayyu l-saumi afdalu ba'da ramaddna; fa-qdla: sha'btinu Ii-tazimi ramaddna; al-Daylarnl, op, cit., Ms. Chester Beatty 4139, fol. 93b; al-Zurqiini, Sharh al-muwatta', II, p, 458; Ibn Abi Shayba, op, cit., III, p, 103; al-Jilanl, op, cit., I, p. 210; al-Munawl, op. cit., II, p, 42, no. 1277; ai-Muttaqi l-Hindl, op. cit., VIII, p. 348, no. 2535; al-Mukhallis, Majdlis, Ms. Zahiriyya, majmii'a 60, fol. 110b; Ibn Biibiiyah, Thawdb, p. 59; al-Majlisl, op, cit., XCVII, p, 77; al-Tahawl, Sharb ma'tini, 11,83 inf.; cf. al-Daylaml, op. cit., Ms. Chester Beatty 4139, fol. 130a: alldhumma bdrik lana fi rajab wa-sha'bdn wa-ballighnd ramat!tin •.. 19 Al-Jllanl, op. cit., I, p, 211: ... wa-khttira min al-shuhiiri arba'atan: rajaba wa-sha'bdna wa-ramaddna wa-l-muharrama, wa-khtdra minhti sha'btina wa-ja'alahu shahra l-nabiyyi (s): fa-kama anna l-nabiyya (~) afdalu l-anbiyd"! ka-dhtilika shahruhu afdalu l-shuhiai, 20 'Abd al-Razzaq, op. cit., IV, pp. 158-160; Ibn Abi Shayba, op. cit., III, pp. 21-22; Niir al-Dln al-Haytharnl, op. cit., III, p. 148; al-Bayhaql, al-Sunan, IV, pp. 207-208; al-Muttaql l-Hindl, op. cit., VIII, p. 310, nos. 2140-2141, 2144; cf. Ibn Qayyim al-Jauziyya, Badd'i' al-fawii'id, Beirut n.d. (reprint), III, p. 96. 21 Ibn Abi Shayba, op. cit., III, p. 21; 'Abd al-Razzaq, op. cit., IV, p. 161, no. 7325; al-Sakhawl, al-Maqd sid al-hasana (ed. 'Abdallah Muhammad al-Siddlql), Cairo 1375/1956, p. 35, no. 55; al-Dariml, op, cit., I, p. 350; al-Murtada I·Zabidi, op, cit., IV, p. 256; al-Suyutl, Jam' al-jawdmi', Cairo 1391/1971, I, p. 430, nos. 489-490,445 no. 540, 745-746, nos. 1517-1519,760, no. 1566; al-Munawl, op. cit., I, p. 304, no. 494; al-Tirmidhi, op. cit., III, p. 274; Abii Dawud, op. cit., I, p. 368; al-Saffurl, op. cit., p. 198; al-Shaukiini, Nayl, IV, pp. 290-292; al-Bayhaql, al-Sunan, IV, p. 209; Mahmud Khattab al-Subkl, op, cit., X, p. 56. 22 Al-Daraqutnl, Sunan (ed. 'Abdallah Hashim Yamanl), Medina 1386/1966, II, p. 191, no. 57; Ibn Abi Shayba, op. cit., III, p. 23; al-Dariml, op. cit., I, p. 336; Abii 20 SHA'BAN IS MY MONTH The traditions explicitly recommending fasting in the final days of Sha'ban were controversial.U The Prophet is said to have made the folIowing utterance: "He who fasts on the Iast Monday of Sha'ban, God will forgive him for his sins".24 Another tradition of the Prophet promises those who fast on the first and last Thursdays of'Sha'ban entrance into Paradise.25 God will protect from hellfire the body of a believer who fasts even a single day of Sha'ban and he will be granted the company of Yusuf in Paradise and given the reward of Dawiid and Ayyub, If he completes the entire month in fasting, God will ease the pangs of his death, remove the darkness of his grave and hide his shame on the Day of Resurrection.26 Especially stressed were the virtues of devotional observance of the first night of Sha'ban. "He who performs on the first night of Sha'ban 12 prostrations (rak'a), reading during the first of them thefiitil;1a and repeating five times qui huwa ahad, God will grant him the reward of 12,000 martyrs and he will be absolved of his sins, as on the day his mother bore him, and no sin will be reckoned against him for eighty days",27 says a tradition attributed to the Prophet. The month of Sha'ban was considered by the Prophet as protection from the fires of Hell; he enjoined those who sought to meet him in Paradise to fast at least three days in Sha'ban.28 Diiwiid, op. cit., I, p. 368; al-Shaukanl, Nayl, IV, pp. 290-292; al-Bayhaqi, al-Sunan, IV, p. 210; ai-MuttaqI I-HindI, op. cit., VIII, p. 310, nos. 2142-2143; Ibn Miijah, op. cit., I, p. 506; al-Tahawl, Sharh ma'iini, II, p. 84; Ahmad b. Hanbal, Musnad (ed. Ahmad Muhammad Shakir), Cairo 1373/1953, XII, p. 188, no. 7199, XIV, 192, no. 7766; Mahmud Khattab al-Subkl, op. cit., X, p. 54. 23 See al-Bahyaqi, Sunan, IV, pp. 210-211; al-Shaukani, op, cit., IV, p. 291; al-ZamakhsharI, al-Fa'iq (ed, 'All Muhammad a~ijiiwI, Muhammad Abii I-FaQI Ibrahim), Cairo 1971, II, p. 171. And see Ibn Rajab, op, cit., pp. 149 inf. - 150 (... wa-kharraja abt; dawud fi biibi taqaddumi ramaddna min hadithi mu'iiwiyata annahu qiila: innt mutaqaddimun al-shahra fa-man shii'a fa-l-yataqaddam: fa-su'ila 'an dhiilika fa-qdla: sami'tu l-nabiyya (~) yaqiilu: ~uma l-shahra wa-slrrahu ..• fa-yakiinu l-mana: ~amu awwala l-shahri wa-dkhirahu, fa-Ii-dhdlika amara mu'iiwiyatu bi- #yiimi iikhirJ l-shahri ... ); Mahmud Khattab al-Subkl, op. cit., X, pp. 45-49; see Lisiin al-t Arab, s.v. srr. 24 Al-Daylaml, op. cit., Ms. Chester Beatty 3037, fol. 143a; al-Jllanl, op. cit., I, p. 210 (AI-JIIiinI adds the reservation that this utterance does not apply when this Monday coincides with the last days of Sha'biin during which fasting is forbidden). 25 AHlaffiirI, op. cit., p. 195. 26 Ibid., p. 196. 27 Ibid., p. 195; cf. al-Nazill, Khazinat al-asrdr al-kubrd, Cairo 1349 A.H. (reprint), p. 43 inf. 28 Al-Saffur], op. cit., p. 195. 21 Shi'i tradition does not differ from Sunni in content; it is, however, richer in jarj{J'il - Iore and its stories are of course marked by specific Shi'i features. A lengthy report on a victory of a Muslim expedition against unbelievers during Sha'ban contains an account of a miracle wrought for the Ieaders of the expedition - Zayd b. Haritha, 'Abdallah b. Rawaha and Qays b. 'A~im al-Minqari - on account of their pious deeds at the beginning of Sha'biin. The Prophet, who welcomed the victorious expedition on its return, expounded to the people the virtues of pious deeds on the first day of Sha'biin: aIms-giving, reading the Qur'an, visiting the sick, reconciling husbands and wives, parents and children, praying and fasting and performing other deeds of piety and devotion. Such deeds would afford a hold on a branch of the Paradise-tree of Tubii, to appear on the first day of Sha'biin. Those who perpetrate evil deeds on that day will grasp the branches of the Hell-tree of Zaqiim, which will emerge from Hell. On the first day of Sha'ban God dispatches His angels to guide the people and summon them to perform good deeds, while Iblis sends his accomplices to Iead them astray. The faithful are to be alert and to revere the month of Sha'biin in order to gain happiness.29 Detailed lists of rewards for fasting each day of this month, compiled after the pattern of the lists of rewards for fasting in Rajab, record the graces and rewards to be granted to the pious who exert themselves in the Sha'biin fast.3o Even serious crimes will be forgiven those who fast during Sha'ban.U The two months of fasting prescribed in cases of incidental killing (Sura 4:92) were interpreted as synonymous with the two consecutive months of Sha'ban and RamaQiin.32 The idea of intercession Iinked with the rewards of fasting during this month is remarkable. According to tradition, the Prophet will intercede on the Day of Resurrection for him who fasts even one day of Sha'biin.33 The month itself is called "The Month of Intercession", for the Prophet is to intercede for those who utter the prayer of blessing for the Prophet during this month.w ~9 Al-Majlisl, op. cit., XCVII, pp. 55-65 (from the Tafsir of the Imam aI·'AskarI). 30 AI-Majlisi, op. cit., XCVII, p. 65 ult. - 70; Ibn Biibiiyah, Thawdb, pp. 60-61; Id., Amdlt, pp. 20-22. 31 Al-Majlisl, op. cit., XCVII, p. 74. 32 AI·'Ayyiishi, Tafsir (ed, Hashim al-Rasiili l-Mahallatl), Qumm 1380 A.H., I, p. 266, nos. 232, 235; Ibn Biibiiyah, Thawdb, pp. 57-58. 33 AI·Majlisi, op. cit., XCVII, p. 81, no. 49; Ibn Biibiiyah, Amalt, pp. 17,486. 34 AI-Majlisi, op. cit., XCVII, p. 78: ... wa-summiya shahru sha'btina shahra /. shafii'atl li-anna rasiilakum yashfa'u likulli man yusalli+alayhi flhi. 22 SHA'BAN IS MY MONnI Like Sunnl scholars, Shi'i scholars were concerned with the permissibility of uninterrupted fasting over the two consecutive months of Sha'ban and Ramadan, And as in Sunni sources, the traditions in the Shi'i sources are contradictory or divergent. According to one Shi'i report, the Prophet would fast over the two months without pause (fa$l) between them; however he forbade believers to do this.35 A means of breaking the fast, thus discontinuing a fast of two consecutive months, was provided by advice given by the Imam, to desist from fasting for a single day after the 15th of Sha'ban, and then to continue fasting uninterruptedly.se Some Shi'i traditions recommended fasting the Iast three days of Sha'ban, continuing uninterruptedly into the fast of Ramadan.s? others report that the Prophet would fast three days at the beginning of Sha'ban, three days mid-month, and three days at the end.38 Later Shi'i scholars quoted early traditions concerning Sha'ban, traced back to the Shi'i Imams, in an attempt to reconcile the controversial reports and to establish fixed patterns for the observances and devotions of this month.w Both Shi'i and Sunni traditions are imbued with sincere reverence for Sha'ban and its devotional observances and recommend almost without exceptions? fasting during the month and performance of pious deeds. The only controversy was over the period of fasting during the month and the pause separating the voluntary fast of Sha'ban from the obIigatory month of fasting of Ramadan. II The eve ofthe 15th of Sha'ban is the holiest time of the month and it is recommended to spend the night in vigil prayer and supplication, and the 35 Ibn Biibiiyah, Thawdb, p. 58; al-Majlisl, op. cit., XCVII, p. 76 (from Ibn Biibiiyah). 36 AI-MajIisi, op. cit., XCVII, p. 72, no. 13: ... mii taqiilu fl ~aumi shahri sha'biina? qiila: sumhu, qultu: fa-l-faslul qiila: yaumun ba'da l-ni sfi, thumma stl. 37 AI-MajIisi, op. cit., XCVII, p. 72, no. 16; p. 80, no. 47. 38 Ibn Biibiiyah, 'Uyiin akhbdr al-Ri dii, Najaf 1390/1970, II, p. 70, no. 330; alMajlisi, op. cit., XCVII, p. 73, no. 18. 39 See e.g. al-Bahranl, al-Hadd'iq al-nddira fT ahkdm al-'itra l-tdhira (ed. Muhammad Taqiyy al-Ayrawiini), Najaf 1384 A.H., XIII, pp. 382-386. 40 But see al-Bahranl, op. cit., XIII, p. 383 (quoted from Kulini's al-Wasii'il): ... annahu su'ila ['alayhi I-saliim] 'anhu fa-qdla: md ~iimahu [i.e. Sha'biin - K] rasiilu lliihi (~) wa-lii ahadun min iibii'! ... ; and see the interpretation given by al-Kulinl, ibid.; and see the contradictory traditions, al-Majlisl, op, cit., XCVII, p. 76, nos. 32-33; p. 82, no. 51. 23 morrow in fasting."! At sunset, says a tradition, God would descend to the Iowest heaven, grant His forgiveness to those seeking it, food to those begging for it and health to the sick, and would respond to those imploring His aid for other needs until the break of day.42 A version (recorded in the early compilation of 'Abd al-Razzaq) holds that on the night of mid-Sha'ban God would look upon His servants and grant forgiveness to all people on earth save unbelievers and those bearing a grudge against others. Other versions include drunkards, wizards, prostitutes and sinners of other varieties in the Iist of those denied forgiveness.O The prayers and supplications on the night of mid-Sha'ban are connected with the idea that this is the night when the life and death of all creatures in the world are decided. Some commentators on the Qur'an took verses 2-4 of Sural al-Dukhiin (44): "We have sent it down in a blessed night. . . therein every wise bidding determined as a bidding from Us ... " to refer to the night of the l Sth of Sha'biin. They consequently interpreted the pronominal suffix in anzalniihu, "We have sent it down", as relating to "the bidding", "the order", "the decree". This 41 But see the hadith, reported on the authority of Abii Hurayra, forbidding fasting on the 15th of Sha'ban, al-Suyutl, Jam' al-jawtimi', I, p. 760, no. 1566. 42 Ibn Majah, op. cit., I, p. 421; Ibn Khuzayma, Kittib al-tauhtd (ed. Muhammad Khalil Harras), Cairo 1387/1968, p. 136; al-Suyutl, Jam' al-jawdmi", I, p. 761, no. 1568 (cf. ibid., no. 1567); Id., al-Durr al-manthiir, VI, p. 26 inf.; Ahmad b. Hijazl, op. cit., p. 51; Ibn Rajab, op. cit., pp. 143, 145; al-Zurqani, Sharb al-mawdhib, VII, pp. 412-413; aI-Jamal, al-Futiihdt al-ildhiyya, Cairo n.d., IV, p. 100; al-Fakihl, Ta'rikh Makka, Ms. Leiden Or. 463, fol. 418b; al-Khazin, Tafsir, Cairo 1381 A.H., VI, p. 120; al-Baghawi, Tafsir, VI, p. 119 (on margin of al-Khazin's Tafsir); al-Mundhiri, op. cit., II, p. 244, no. 1491; ai-Muttaqi I-Hindi, op. cit., XVII, p. 143, no. 467; al-Majlisi, op, cit., XCVIII, p, 415; al-Turtushi, al-Hawddith wa-l-bida' (ed. Muhammad al-Talbi), Tunis 1959, p. 118; al-Sha'rani, Lawtiqih al-anwdr al-qudsiyya, Cairo 1381/1961, p. 185; cf. al-Malati, al-Tanblh wa-l-radd 'alii ahli l-ahwti'i wa-l-bida' (ed, Muhammad Zahid al-Kauthari), n.p. 1388/1968, p. 113; Abii Shama, al-Bd'ith 'alii inkdri l-bido'i wa-l-hawddith (ed. Muhammad Fu'ad Minqara), Cairo 1374/1955, p. 26. 43 'Abd al-Razzaq, op. cit., IV, p. 316, ult. no. 7923; Ibn Majah, op. cit., I, p. 422; cf, al-Suyutl, Jam' al-jawiimi', I, p. 761, no. 1659; al-Mundhiri, op. cit., V, p. 123, no. 4007 (and see nos. 4009-4010); Ibn Rajab, op. cit., p. 143 (and see p. 144: the list of sinners, and p. 146: the explanation of the grave sins); Ahmad b. I:Iijazi, op, cit., p. 50; cf. al-Munawl, op. cit., II, p. 316, no. 1942; IV, p. 459, no. 5963; al-Zurqani, Shar/:z al-mawdhib, VII, p. 410 ult. - 411 sup.; Ibn Hajar, al-Kdfi l-shiif fi takhriji a/:ziidithi l-kashshdf, Cairo 1354 A.H., p. 148, nos. 380-381; al-Sha'ranl, op. cit., p. 185; alNaysaburi, Gharii'ib al-Qur'iin (ed. Ibrahim 'Atwa 'AwaQ), Cairo 1393/1973, XXV, p. 65; al-Razl, Tafsir, Cairo 1357/1938, XXVII, p. 238; ai-Muttaqi I-Hindi, op. cit., XVII, p. 143, no. 467; XIII, pp. 269-270, nos. 1481-1482, 1485, 1489, 1491. 24 SHA'BAN IS MY MONTH interpretation was vehemently rejected by commentators asserting that the verses refer to the "laylat al-qadr" and the pronominal suffix to the Qur'an, sent down in Ramadan+t But the widespread popular belief was indeed that the night of the 15th of Sha'ban was the night of decrees concerning Iife and death. Those destined to die would plant trees, set out on pilgrimage, beget children, not knowing that they were to die in the course of the year.s> On this night God would order the Angel of Death to seize the souls of those upon whose death during the following year He had decided.w As the Angel of Death is thus occupied in receiving the decrees of death from God, no one dies between sunset and nightfall of this eve.s? This night is indeed called laylat al-hayiit, laylat al-qisma wa-l-taqdir, laylat al-rahma, 44 See Ahmad b. Hijazf, op. cit., p. 47 inf. - 48; cf. al-Zurqani, Sharh al-mawdhib, VII, p. 414; al-Qurtubi, Tafslr, Cairo 1387/1967, XVI, pp. 126-127; Hasan alMadabighi, Risdla fImd yata'allaqu bi-Iaylati l-nisfi min sha'bdn, Ms. Hebrew University, AP Ar. 80 439, fol. 9b-lOa; al-Luddl, Faydu l-hanndn fi fadli laylati l-nisfi min sha'bdn, Ms. Hebrew University, AP Ar. 80479, fol. 4a: .. .fa-l-hii' fi anzalnd damiru l-amri, ay innd anzalnd amran min 'Indind fl hddhihi l-laylati, qadayndhu wa-qaddarndhu min al-djdli wa-l-arztiqi ... And see contradictory explanations Ibn al-'Arabi, Ahktim al-Qur'dn (ed. 'Ali Muhammad al-Bijawi), Cairo 1388/1968, p. 1678: ... fi laylatin mubdrakatin ... ya'ni anna lldha anzala l-qur'tina bi-I-Iayli ... wa-jumhiiru l-t ulamd"i 'alii annahd laylatu l-qadri, wa-minhum man qtila innahd laylatu l-nisfi min sha'bdna, wa-huwa btitilun ... ; Ibn Kathir, Tafsir, Beirut 1385/1966, VI, p. 245; al-Turtushi, op. cit., pp. 118-121; cf. al-Razl, op. cit., XXVII, p. 238. 45 'Abd al-Razzaq, op. cit., IV, p. 317, nos. 7925-7926; cf. al-Tabarl, Tafsir (Bulaq), XXV, p. 65; al-Muttaql l-Hindi, op. cit., XVII, p. 143, no. 468; al-Madabighi, op. cit., fol. 15a-b. 46 Al-Munawl, op, cit., IV, p. 459, no. 5964; Ibn Rajab, op. cit., p. 148, ll. 1-2: al-Suyutl, al-Durr al-manthilr, VI, p. 26; ai-Muttaqi I-Hindi, op. cit., XIII, p, 269, no. 1483. The story of the tree in Paradise (see G.E. von Grunebaum, Muhammadan Festivals, New York 1951, pp. 53-54, quoted from Lane's Manners and Customs of the Modern Egyptians) is recorded by al-Luddl, op. cit., fol. 5b: The tree at the side of the Throne (al-'arsh), resembling a pomegranate-tree, has as many leaves as there are human beings in the world. On each leaf is written the name of a person. The Angel of Death watches the leaves; when a leaf yellows he perceives that the date of the death of the person is imminent and he dispatches his helpers; when the leaf falls the Angel of Death catches his soul. According to a version of this tradition, when the leaf falls on its back, it denotes a positive decree for the person (I}usn al-khiitima); if it falls on its underside, it denotes an unfortunate decree. Al-Suytitl records the tradition on this tree on the authority of Muhammad b. Juhada in al-Durr al-manthiir, III, p. 15 (commenting on Sura 6:60) and in his compilation Sharh al-sudar, p. 22. 47 Ahmad b. Hijazl, op. cit., p. 48 inf.; al-Luddl, op. cit., fol. 5b inf. - 6a sup.; al-Madabighl, op. cit., fol. 17a. 25 laylat al-ijdba, laylat al-takftr.s» In reference to the forgiving of sins, the current popular name of this night is laylat al-sukiik or laylat al-barii'a, "the night of acquittance".49 It is the "feast of the angels" ('id almala'ika)50 and the "night of intercession" (Iaylat al-shafii' ay; on the 13th of Sha'ban the Prophet pleaded for intercession for a third of his people and this was granted; on the 14th he was granted intercession for a second third and on the 15th of Sha'ban he was granted intercession for his entire people.t! An exceptional night, indeed, distinguished by peculiar virtues. 52 A Iengthy report, recorded on the authority of 'A'isha, gives us details of the origin of the devotions of this night. 'A'isha missed the Prophet in her bedchamber that night and sought him eagerly; she found him prostrated in supplication, praying a most moving prayer. The Prophet explained to 'A'isha the importance of this night, conveying to her the good tidings that God would grant His forgiveness to a countless multitude of believers, as many as the hairs of the flocks of the tribe of Kalb. 53 48 See ai-Jamal, op. cit., IV, p. 100; Ahmad b. l:Iijiizi, op. cit., pp. 48-49; alGhaziili, Mukdshafa, pp. 249-250; al-Luddi, op. cit., fol. 5b-6a. 49 For the expression barii'a as "acquittance", "discharge of sins", see the story about the letter sent by God and found on the breast of'Umar b. 'Abd al-'Aziz during his burial: Ps. Ibn Qutayba, al-Imdma wa-l-siytisa (ed. Tiihii Muharnmad al-Zayni), Cairo 1378/1967, II, p. 102: bi-smi lldhi l-rahmdni l-rabtm, kitabun bi-l-qalami I-jalil, min alldhi 1-'azizi 1-'alim, bard' atun Ii-'umara bni 'abdi 1-'aziz min al-' adhdb i l-alim, And see al-Madiibighi, op. cit., fol. 17b: " .fa-fi laylati l-bard'ati mithlu dhdlika yu'!a l-wdhidu barii'atan, fa-yuqtilu aufayta l-haqqa wa-qumta bi-shara'iti l-'ubudiyyati fa. khudh bard'atan min al-ndri; wa-yuqdlu li-wdhidin istakhfafta bi-haqqi wa-Iam taqum bi-shard'iti l-t ubildiyyatlcfa-khudh barii'ataka min al-jindni. 50 AI-Jiliini, op. cit., I, p. 216; al-Luddi, op, cit., fol. 6a; Ahmad b.l:Iijiizi, op. cit., p. 48 inf.; al-Ghazall, Mukiishafa, p. 249; al-Madiibighi, op, cit., fol. 17a-b. 51 AI-Jamal, op. cit., IV, pp. 100; Ahmad b. Hijazl, op. cit., p. 49; al-Ghaziili, Mukdshafa, p, 250; al-Naysiibiiri, op. cit., XXV, p. 65; al-Riizi, op. cit., xxvn, p. 238. 52 'Abd al-Razzaq, op. cit., IV, p. 317, no. 7927; Ibn 'Asakir, Tahdhib ta'rlkh (ed. 'Abd al-Qadir Badriin), Damascus 1330 A.H., I, p. 47; III, p. 296; Ibn Rajab, op. cit., p. 144 inf.; al-Suyuti, al-Durr al-manthiir, VI, p. 26; al-Zandawaysiti, op. cit., fol. 259a; aI-Jiliini, op. cit., I, p. 215; Ahmad b. Hijazl, op. cit., pp. 48, 51; Ibn Hajar, al-Kdfl l-shdf, p. 148, no. 382; al-Wassabt, al-Baraka fi fadli l-sayt wa-l-haraka, Cairo n.d., p. 78; al-Madabighi, op. cit., fol. 17a. 53 See Ibn Majah, op. cit., I, pp. 421-422; al-Mundhiri, op. cit., II, p. 243, nos. 1488, 1490; V, p. 124, no. 4008, 126, no. 4012; al-Suyuti, al-Durr al-manthiir, VI, pp. 26-27; al-Jllanl, op. cit., I, pp. 213-215; Ibn Rajab, op. cit., p. 143; Ahmad b. l:Iijiizi, op. cit., p. 49; al-Zurqanl, Sharh al-mawdhib, VII, pp. 410-411; al-Majlisi, op. cit., XCVII, pp. 88-89 (no. 16); XCVIII, pp. 416-419 (and see XCVII, p. 86, no. 8): al- 26 SHA'BAN IS MY MONUI Special prayers and supplications were recommended and precious rewards promised to those who would exert themselves in devotion and prayer during this night. Among the numerous rewards were forgiveness of sins and entry into Paradise. Orthodox scholars sharply criticized these hadtths, often branding them as weak or forged.sShi'i sources outdo the Sunni in propagating the virtues of the night of the 15th of Sha'ban; they emphasize that the Imams were singled out by the blessings of this night. God granted the Prophet laylat al-qadr, while He granted the Imams (ahl al-bayt) the night of the 15th of Sha'ban, according to a report transmitted on the authority of al-Baqir.55 A tradition attributed to the Prophet says that the position of 'Ali within the family of the Prophet (iilu muhammadint is like that of the best of the days and nights of Sha'ban, i.e. the night of the 15th of Sha'ban.56 Noteworthy is the tradition recommending a visit to the grave of Husayn on this night; forgiveness of sins will be the assured reward.s? Orthodox Muslim scholars emphasized the superiority of laylat al-qadr over the night of the 15th of Sha'ban, laylat al-barii'a. Although some scholars opined that there is no fixed date for laylat al-qadr and that it Dhahabl, Mtzan al-i'tiddl (ed. 'Ali Muhammad al-Bijawi), Cairo 1382/1963, IV, p. 262, no. 9081; al-Zandawaysitl, op. cit., fol. 259b-260b; al-Razl, op. cit., XXVII, p. 238; al-Madabighl, op. cit., fols. 18a-20b; al-Muttaql I-Hindi, op. cit., XIII, p. 270, nos. 1486-1488, 1491. 54 Al-Suyutr, al-Durr al-manthiir, VI, p. 27 inf. - 28 sup.; Abil Talib al-Makkl, Qut al-qullib, Cairo 1351/1932, I, p. 93; al-Muttaql l-Hindl, op. cit., XVII, p. 144, no. 469; Ahmad b. I:Iijazi, op. cit., p. 52 inf. - 53; al-Jilanl, op. cit., I, p. 216; alShaukanl, al-Fawd'id al-majmira fi I-al;liidithi l-maudtra (ed. 'Abd al-Rahman alMu'allamt l-Yamanl), Cairo 1380/1960, pp. SO-51, no. 106; Id., Tuhfa: al-dhakirin bi·'uI#ati I-Min al-hastn min kaldmi sayyid al-mursalin (ed. Muhammad Zabara alHasanl al-San'anl), Cairo 1393/1973, pp. 182-183; al-Saffurl, op. cit., p. 197; aI-Jamal, op. cit., IV, p. 100; al-Majlisl, op. cit., XCVII, pp, 85-86 (nos. 5, 7), 87 (no. 13), 89 (no, 17); XCVIII, pp. 408-418; Ibn Babuyah, 'Uyun akhbiir al-Ridd, I, p. 228; Id., Amalt, p. 24; al-Tusl, Amdll, Najaf 1384/1964, I, p. 303; Ibn al-Jauzl, al·MaurJu'iit (ed. 'Abd al-Rahman Muhammad 'Uthman), Medina 1386/1966, II, pp. 127-130; al-Suyutl, al·La'dli al-masnii:a fi l-ahddithi l-maudaa, Cairo n.d., II, pp. 57-60; Ibn Hajar, alK4fi al-shdf, p. 148, no. 379; al-Wa$$abi, op. cit., pp. 76-78; Ma' al-'Aynayn, Na't al-bidiiyiit wa-taustf al-nihdydt, Fas(?) 1312 A.H" pp. 184-185; al-Nazill, op. cit., pp. 43-44; al-Razl, op. cit., XXVII, p. 238. 55 AI-Tilsi, Amiili, I, p. 303; al-Majlisi, op, cit., XCVII, p. 85, no. 5 (from the Am4/i). S6 AI-Majlisi, op. cit., XCVII, p. 87, no. 9 (from the Tafslr of' al-Imam al·'Askari). 57 AI-Majlisi, op. cit., XCVII, p. 85, no. 4, p. 87, nos. 10-11. 27 can occur on any night throughout the entire year,S8 the majority held that laylat al-qadr is a night of Ramadan, thus inherently excelling any night of the inferior month of Sha'bii.n. The early scholar and judge Ibn Abi Mulayka-? is reported to have sharply rebuked those scholars who held that the reward for observance of the night of the 15th of Sha'ban equals that of laylat al-qadrsv This report indicates that orthodox scholars were reconciled to the veneration of the night of the 15th of Sha'bii.n, and merely stressed the inferiority of this night (laylat al-barii' a) in comparison with laylat al-qadr. Legitimization of laylat al-barii' a was linked with the elaboration of the idea of its virtues and merits as compared with those of laylat al-qadr. Scholars stressed the difference between the two nights, as well as their relationship: the date of laylat al-barii'a was announced and fixed, but that of laylat al-qadr (referring to that during Ramadan - K) is not revealed, for laylat al-barii' a is the night of judgement and decree, while laylat al-qadr is the night of mercy. Were the date of laylat al-qadr divulged and precisely determined, people would abstain from every exertion and rely upon the mercy of GOd.61 A report, recorded on the authority of Ibn 'Abbas, defines the mutuaI, complementary functions of the two nights: God issues His decrees on laylat al-barii'a, but delivers them for execution on lay/at al-qadr/a In another, more detailed version, the copying from the Preserved Tablet commences on laylat al-barii'a and is completed on laylat al-qadr, when the list of sustenances is handed over to the angel Mikii.'il, the list of earthquakes, lightning and wars to Jibril, and the list of deeds (a'miil) to the angel Ismii.'ilwho is in charge oflower Heaven and is an angel of very high rank.63 58 See al-Tahawl, Sharh ma'iini, II, p. 92: ... anna bna mas'iidin qiila: man qdma l-sanata kullahd asdba laylata l-qadri ... (see the contradictory opinion of Ubayy b. Ka'b, ibid.); Ibn 'Asakir, op, cit., II, p. 324; al-'Amili, al-Kashkiil (ed. Tahir Ahmad al-Zawl), Cairo 1380/1961, I, p. 405: ... wa-minhum man qiila: hiyafi majmiri l-sanati, Iii yakhtassu bihd shahru ramaddna wa-ld ghayruhu; ruwiya dhiilika 'ani bni mas' iidin, qdla: man yaqumi l-haula yusibhd. 59 See on him Ibn Hajar, Tahdhib al-tahdhib, V, p. 306, no. 523; Ibn Sa'd, Tabaqdt, Beirut 1377/1957, V, p. 472; al-Fasl, al-t Iqd al-thamin (ed, Fu'ad Sayyid), Cairo 1385/ 1966, V, p. 204, no. 1570; al-Dhahabi, Tadhkirat al·buffii;, Hyderabad, I, p. 101; Waki', Akhbdr al-quddt (ed. 'Abd al-'Aziz al-Maraghl), Cairo 1366/1947, I, p. 261. 60 'Abd al-Razzaq, op. cit., IV, p. 317, no. 7928; al-Turtushi, op. cit., p. 119. 61 Al-Jllani, op. cit., I, p. 216; al-Saffurl, op. cit., p. 198; cf. al-Zandawaysitl, op. cit., fo1. 273b. 62 AJ-Baghawi, Ta!sir, VI, p. 120, 1. 7; al-Jamal, op. cit, IV, p. 100, 11. 25-26; al-Majlisl, op. cit., XCVIII, p, 414. 63 Al-Jamal, op. cit.,IV,p. 100 inf.; Ahmad b.l:lijazi, op. cit., p. 48 sup.; al-Luddl, op. cit., fol 5b; al-Naysaburl, op, cit., XXV, p. 65; al-Madabighi, op. cit., fol, lOb. 28 SHA'BAN IS MY MONTI! The beginnings of the devotional observance of laylat al-barii'a seem to go back a long way. A legendary report of an expedition sent by Abu 'Ubayda, during his conquest of Syria, contains an interesting passage on laylat al-barii'a. The commander of the expedition, appointed by Abu 'Ubayda, was 'Abdallah b. Ja'far, son of the uncle of the Prophet, the famous martyr Ja'far al-Tayyar, Among the warriors of his troop was the pious Wathila b. al-Asqa'.64 When the troop was about to set out, 'Abdallah noticed the brightness of the moon. Wathila declared that it was the night of the 15th of Sha'ban, the blessed night of great virtue. On that night, he said, sustenances and decrees concerning life and death are set down, sins and wrong deeds are forgiven. Wathila stressed that, regardless of his desire to spend the night in vigil (wa-kuntu aradtu an aqiimahii, scil. in devotional observance - K), setting out to fight for God's sake was preferable. Consequently the troop indeed marched out.65 Some reports relate that certain tiibi'iin in Syria would perform the devotional practices of this night, mentioning specifically Maki}.ii166 Luqman b. 'Amir67 and Khalid b. Ma'dan.68 The well-known scholar Ishaq b. Rahawayhs? adopted their view and was favourable toward the observance of laylat al-bariia. 'Ata' b. Abi Rabai}.,7oIbn Abi Mulayka"! and the majority of the scholars of al-Hijaz opposed these practices; Maliki and Shafi'I scholars followed in their path, severely criticizing the obser64 See on him Ibn Hajar, Tahdhib, XI, p. 101, no. 174; Abu Nu'aym, op. cit., II p. 21, no. 120; Ibn Hajar, al-Isdba (ed. 'Ali Muhammad al-Bijawl), Cairo 1392/1972, VI, p. 591, no. 9093; Ibn 'Abd ai-Barr, al-Istl'tib (ed. 'Ali Muhammad al-Bijawl), Cairo 1380/1960, p. 1563, no. 2738. 65 Ps. Waqidi, Futid: al-Shdm, Cairo 1348, I, p. 57. 66 See on him Sezgin, GAS, I, p. 404, no. 5; Safiyy al-Dln al-Khazrajl, Tadhhib tahdhib al-kamdl (ed, Mahmud 'Abd al-Wahhab Fayid), Cairo 1391/1971, III, p. 54, no. 7178. 67 See on him Ibn Hibban al-Bustl, Kitdb al-thiqdt (ed. 'Abd al-Khaliq al-Afghanl, Hyderabad 1388/1968, p. 229; Safiyy al-Dln al-Khazraji, op. cit., II, p. 372, no. 6005. 68 See on him Ibn Hibban al-Bustl, op. cit., p. 55; Ibn Hajar, Tahdhib, III, p. 118, no. 222; al-Bukharl, Ta'rtkh, III, no. 601; Safiyy al-Dln al-Khazrajl, op. cit., I, p. 284, no. 1802. 69 See on him al-Dhahabl, Tadhkirat al-huffd z, p. 433; Ibn Hajar, Tahdhib, I, p. 216, no. 408; Ibn Abl Hatim, al-Jarh wa-l-tadtl, Hyderabad 1371/1952, II, p. 209, no. 714; al-Dhahabi, Miziin al-i'tiddl, r, p. 182, no. 733; al-$afadi, al-Wdfi bi-l-wafaydt (ed. Muhammad Yusuf Najrn), Wiesbaden 1391/1971, VIII, p. 386, no. 3825 (and see the references of the editor); al-Subkl, Tabaqiit al-shdfi'tyya (ed. al-Hulw - al-Tanahl), Cairo 1383/1964, II, p. 83, no. 19. 70 See on him Sezgin, GAS, I, p. 31; al-Fasl, al-t Iqd al-thamtn, VI, pp. 84-93. 71 See on him above, note 59. 29 vances, branding them as bid'a. Amongst the Syrian scholars advocating the devotions there were certain differences of opinion concerning the forms of observance: some of them would wear fine garments, scent themselves with incense, anoint their eyes with collyrium and spend the night in the mosque praying and supplicating publicly. Others preferred solitary prayer and devotion in the privacy of their homes. Some persons, says the tradition, refrained from observing this night when they learned that the shcolars and pious men who advocated such veneration based their belief of Isrii'iliyyiit traditions.F There were some extremist opinions, which totally denied the basis of the traditions on the virtues of laylat al-barii'a and branded the reports as forged.P But generally orthodox circles merely reproved the manner of these devotions. A Iate report vividly describes them as practiced in the seventh century of the Hijra. Mosques were lavishly lit and the governor would come to the courtyard of the mosque; firebrands were kindled and the seated governor would act as judge. People would submit complaints against the unjust and wicked, and those convicted were punished on the spot. The adversaries shouting their arguments, the cries of the punished, the barking of the guards (janiidira) and the noise of the crowd turned the mosque into a poI ice-station (diiru shurta), as noted by Ibn aI-I.HiJJ,74The Iatter especially denounced processions to cemeteries, performed on this night by mixed crowds of men and women. Some women sang, some beat tambourines; a sort of cupola-shaped canopy (ka-l-qubba 'alii 'amiid), surrounded by lamps (qanadtt) was carried in the crowd and so the people arrived at the cemetery. Wooden posts were set up on the graves and hung with the clothes of the dead. Relatives sat down on the graves and talked to the dead about their troubles and sorrows, or complained at the graves of scholars and the righteous. Ibn al-Hajj stresses that some of these practices resemble those of the Christians, who would dress their statues and pray before their images.75 A rather Iate date for the introduction of the prayer of the night of the 72 Al-Zurqanl, Sharh al-mawdhib, VII, p. 413; Ibn Rajab, op. cit., p. 144; Ahmad b I;Iijazi, op. cit., p. 52; 'Ali Mahfuz, al-Ibda'li ma ddrr al-ibtidd', Cairo 1388/1968, p.295. 73 See e.g. Ibn 'Arabi, op. cit., IV, p. 1678: ... wa-Iaysa Ii laylati l-nisfi mill sha'bdna badtthun yu'awwalu 'alayhi, la Ii fat/liM wa-Id Ii naskhi I-ajali filla, fa-hi tal/a/ita ilayhd. And see note 44 above. 74 Ibn al-Haj], al-Madkhal, Beirut 1972, I, pp. 302-303. 75 Ibid., pp. 304-307. 30 SIlA'BAN IS MY MONTII 15th of Sha'ban in Jerusalem is recorded by al-Turtushi, According to his report, a man from Nabulus came to Jerusalem in 448 A.H. and performed this prayer in the mosque of al-Aqsa. From then onward the prayer became current and was held in al-Aqsa and in homes, coming to be considered a sunna.l» III The reports on the early origin of the observance of laylat al-barii'a seem to be trustworthy. The favourable attitude of the Syrian tiibi'fm (in the second half of the first century of the Hijra) towards these practices probably points to an earlier tradition, to be traced back to some of the Companions, such as Wathila b. al-Asqa"; indeed Makhul, who championed the observance of laylat al-barii'a, was a student of Wathila and transmitted hadtth on his authority.?? These practices were, as we have said, attributed to the Prophet himself. The observance of the night of the 15th of Sha'ban was not confined to Syria; so much can be deduced from the utterance of Ibn Abi Mulayka, quoted above. Ibn Abi Mulayka was a Qurashite appointed by 'Abdallah b. aI-Zubayr as judge in Ta'if and in Mecca. It is implausible that his utterance (in which he vigorously opposed the idea of granting laylat al-barii'a equal rank with laylat al-qadr) was directed solely against the people of Syria; more probably it was aimed at the people of Mecca and Ta'if, Furthermore, the transmitter of this report is Ayyiib (al-Sakhtiyani)78 who Iived in Basra and may have been interested in knowing the opinion of his teacher on a practice observed in his town, or country, al-Traq. It is to be remarked that the utterance ofIbn Abi Mulayka was directed against a qii$$;79it is well known that the qussiis were obliged to edify and encourage people to exert themselves in devotional practices such as laylat al-barii'a. Finally, a short passage in the biography ofIbn 76 Al-Turtushl, op, cit., p. 121; Abii Shama, op. cit., p. 24 (from al-Turtushi); 'Ali Mahfuz, op. cit., pp. 296-297 (from al-Turtushl); Jamal al-Dln al-Qasiml, l~laf;t al-masdjid min al-bida'i wa-l-iawd'id, Cairo 1341 A.H., p. 106 (from al-Turtusht). 77 Al-Dhahabi, Tadhkirat al·f;tuffli+, I, p. 108, no. 96. 78 See on him Sezgin, GAS, I, p. 87, no. 12. 79 'Abd al-Razzaq, op. cit., IV, 317, no. 7928: ... 'an ma'mar, 'an ayyidr qdla; qila ti-bni abi mulaykata inna ziyddan al-minqariyya (probably: al-namariyya; see alSuyut], Tahdhlr al-khawdss (ed. Muhammad al-Sabbagh), n.p. 1392/1972, p. 179; al-Dhahabi, Miztin al-t'tiddl, II, p. 90, no. 2945), wa-kdna qdssan, yaqiilu inna ajra Iaylati l-ni sfi min sha'bdna mithlu ajri laylati I-qadri, fa-qala: lau sami'tuhu yaqiilu dhdlika, wa-fi yadi 'asan, la-darabtuhu bihli; Abii Sharna, op. cit., p. 25 sup. 31 Abi Mulayka, recorded by Ibn Sa'd, may serve to illuminate his disapproval of putting laylat al-barii' a on a par with laylat al-qadr: Ibn Abi Mulayka used to Iead the prayers of the people in Mecca during RamaQan.80 It is thus clear why he would stress the superiority of laylat al-qadr, celebrated during Ramadan, over the night of the 15th of Sha'ban. The charge that the celebration of the night of the 15th of Sha 'ban was based on Isrii'iliyyiit81 should be taken with reserve; it was not uncommon for scholars to discredit their opponents by ascribing bid'a ideas to them, or accusing them of adopting Isratliyyat traditions. In the same category was the accusation that the lavish lighting of mosques on the night of the 15th of'Sha'ban was an innovation of the Barmakids, who were thus actually advocating fire-worship.V The data stating that the majority of Hijazi scholars objected to the observance of the night of the 15th of Sha'ban seem to be inaccurate, at least as far as the third century of the Hijra is concerned. The account given by al-Fakihi is a detailed and vivid description of the devotional practices performed at Mecca on that night. The entire population of Mecca, says al-Fakihi, would go out to the mosque and spend the night reading the Qur'an, so as to finish the recitation of the entire Qur'an and perform the tawdf; some of them would perform a hundred rak'a, reciting Siirat al-Hamd (i.e. the Fatiha - K) and qui huwa lldhu ahadun (i.e. Siirat al-Ikhliis - K) at every prostration. They would drink the waters of Zamzam, wash (their faces - K) in it and take a supply of the water home to heal their ills through the blessings of this night (combined, of course, with those of the waters themselves - K).83 We have here, indeed, the first reliable information on the prayers of the night of the 15th of Sha'ban, as recorded in the sources.s+ and as performed in 80 Ibn Sa'd, op. cit., V, p. 473 sup. 81 Al-Zurqanl, Sharh al-mawtihib, VII, p. 413: ... wa-'anhum akhadha l-ndsu ta' zimahd, wa-yuqdlu innahum balaghahum fi dhdlika iithiirun isrd'Iliyyatun, fa-Iammd shtahara dhiilika "anhumu khtalafa l-ndsu fihic fa-minhum man qabilahu minhum, waminhum man abiihu .•• 82 Abii Shama, op. cit., p. 25 inf. 83 Al-Fakihl, op. cit., fol 418b: dhikru 'amali ah/i makkata laylata l-ni sfi min sha'biina wa-jtihiidihim fihii li-fadlihd. wa ahlu makkata fimii madd ila l-yaumi, idhii kdnat laylatu l-nisfi min sha'biina kharaja 'ammatu l-rijdli wa-l-nisd'i ua l-masjidi fasallau wa-tdfii wa-ahyau laylatahum /:Iattii 1-~abii/:li bi-l-qirti' ati fi l-masjidi l-hardmi batta yakhtimii I..qur'dna kullahu wa-yusallii, au man $allii minhum tilka l-Iaylata mi'ata rak'atin, yaqra'u fi kulli rak'atin bi-l-hamdi wa-qul huwa lldhu ahad 'ashra marrdtin, waakhadhii min mii'i zamzama tilka l-laylata fa-sharibiihu wa-ghtasalii bihi wa-khaba'lihu 'indahum li-l-mar dd yabtaghiina bi-dhiilika l-barakatafi hddhihi l-laylati. 84 See above note 54; and see Abii Shama, op. cit., pp. 27, 29. 32 SHA'BAN IS MY MONTIl the haram in the third century A.H. The prayer mentioned here is one of the prayers recommended for the night of the 15th of Sha'ban, recorded by Ibn aI-Jauzi and branded by him as forged. Needless to say, the tawiif and drinking of Zamzam water are features peculiar to certain devotional practices and feasts in Mecca. A tradition of the "reward promise" type, recorded by al-Fakihi, belongs to the Iore of current traditions on this subject and is reported by Ibn aI-Jauzi; He who recites a thousand times within a hundred rak'a: qui huwa lldhu ahad, on the night of the 15th of Sha'ban, will not die before God sends him a hundred angels: thirty to bring him good tidings that God is to introduce him into Paradise; thirty to shield him from God's chastisement; thirty to deter him from sin, and ten to aid him against his enemies.s' This indicates how widespread the traditions concerning the virtues of the night of the 15th of Sha'ban were in Mecca and Mecca scholars were considered orthodox and were said to be opposed to public observance of this night. The continuity of the observance of the night of the 15th of Sha'ban can be traced from the second half of the first century A.H. It is attested in. the second century in the traditions recorded by 'Abd al-Razzaq, The passage in al-Fakihi's Ta'rtkh Makka gives a description of the celebration in Mecca in the third century. AI-Zandawaysiti records the virtues of this night in the fourth century. Al-Turtiishi's account refers to the practices witnessed in the fifth century, and Ibn al-Hajj's description depicts the observance at the end of the seventh century. A rich polemical literature concerning this night was produced over the centuries, and numerous !af/a'il treatises were compiled. The night of the 15th of Sha'ban is revered even today, and modern compilations still attack the popular observance, branding it as bid'a and quoting, as usuaI, early sources. The continuity of custom and usage during these celebrations can be illustrated by example. At the end of the seventh century A.H. Ibn all;Iajj mentions the sittings of the governor in the courtyard of the mosque on the night of the 15th of Sha'ban, at which he would judge and punish the guilty. In the fourth century aI-Zandawaysiti includes among the Iaudable deeds of the various classes during Sha'ban the sessions of the rulers, who would summon the imprisoned, punish the guilty and free the innocent.w This practice seems to reflect the idea of God's judgment 85 Al-Fakihl, op. cit, fol. 418b; Ibn al-Jauzl, al-Mau dirdt, II, p. 128; al-Naysaburf op. cit., XXV, p. 65; al-Razl, op. cit., XXVII, p. 238. 86 See above note 15. 33 in this month or during this night. The custom of visiting cemeteries on this night (Shi'i sources promoted visits to the tomb of Husayn) may be related to the hadith' according to which 'A'isha found the Prophet praying in the cemetery of Baqi' al-Gharqad on this night; it was at this spot that he explained to her the virtues of the night of the 15th of Sha'ban, The observances and celebrations of the night of the 15th of Sha'ban seem to be rooted in Jahiliyya belief and rituaI, as rightly assumed by Wensinck.t? When the month of Ramadan became the month of the obligatory fast, however, the night of the 15th of Sha'ban apparently lost its primacy: laylat al-qadr was fixed by the majority of Muslim scholars within Ramadan (usually as the night of the 27th of Ramadans") and became one of the most venerated nights of the Muslim community. But esteem of the night of the 15th of Sha'ban survived and, lacking the support of official scholars, it became a favoured occasion for devotional practices in pious and ascetic circles, as well as a night of popular celebration (including practices disapproved of by zealous conservative scholars). Moderate orthodox scholars strove to reconcile the traditions of the two nights, granting Iegitimacy to the devotions of laylat al-barii'a but establishing the superiority of laylat al-qadr. Also conciliatory was the idea of a division of functions between the two nights: laylat al-bariia was considered as the night of decrees, laylat al-qadr as the night in which God's biddings (or His mercy) were carried out. All this is, of course, a later development; hence Wensinck's theory of two genuine New Year's nights seems to be untenable. Orthodox Muslim scholars, though disapproving of the public celebrations, agreed to private devotional observances on the night of the 15th of Sha'ban.s? On these conditions laylat al-bard'a could gain their approval and became a recommended night of devotional exertion. The fasting of the Prophet over the two consecutive months of Rajab and Sha'ban may be linked with the tahannuth, which he was wont to 87 See Wensinck, op. cit., p. 6 ("This belief is already recorded by Tabarl; it is probably pre-Islamic"). 88 See Wagtendonk, op. cit., pp. 106, 112, note 5. 89 See thefatwa of Abu 'Amr b. !;>aliib,as recorded by Abu Sharna, op. cit., p. 32, 1.5: ... wa-ammd laylatu l-nisfi min sha'biina fa-lahd fa dilatun wa-i/.!ya'lIhd bi-I-'ibddati mustahabbun, wa-ldkin 'ala l-infirtidi min ghayri jamd'atin; wa-ttikhiidhu l-ndsi laha wa-Iaylata l-raghii'ibi mausiman wa-shi' iiran bid'atun munkaratun. 34 SHA'BAN IS MY MONTH observe in the following month of Ramadan.w The tahannuth is said to have been initiated by the Prophet's grandfather, 'Abd al-Muttalib/" and was observed by some people of Quraysh.Ps This socio-religious observance combined the element of charitable deeds with a practice of veneration toward the haram of Mecca. It was observed on Mount Hira' and is sometimes referred to as i'tikaf or jiwdr in the story of the first revelation of the Prophet. Some reports say that the Prophet sojourned on Mount Hira' in solitude, but others explicitly state that he stayed there in the company of his wife Khadija.P! Some details on the jiwiir of the people of Mecca and its purpose are given by al-Azraqi: the Qurashites would leave Shi'b al-Sufiyy and sojourn on Jabal al-Raha "out of veneration of the haram". This practice was followed in summer.sThe place of the jiwiir of 'A'isha95 and its duration are indicated in a report recorded by al-Fakihi. 'A'isha sojourned for two months at a spot between Mount Hira' and Thabir. People would visit her there and converse with her. In the absence of 'Abdallah b. 'Abd al-Rahman b. Abi Bakr the prayer was headed by her servant, Dhakwan.ss The two 90 See Goitein, op. cit., p. 93 sup.; Wagtendonk, op. cit., pp. 32-35. 91 See BSOAS, 31 (1968), pp. 232-233. 92 See al-Baliidhuri, Ansdb I, p. 105, no. 192: kdnat qurayshun idhii dakhala ramat!anu kharaja man yuridu l-tahannutha minhd ila hird'«. 93 See BSOAS 31 (1968), p. 225, note 15; p. 227, notes 26-27; and see al-Muttawi'I, Man sabara zafira, Ms. Cambridge, Or. 1473(10), fol. 43b: ... /:latta idhd kana l-shahru lladhi ardda lldhu fihi bihi md ardda min kardmatihi wa-rahmatihi I-'ibiida mill al-sanatl llati ba'athahu lldhu tabdraka wa-taald lihii, wa-dhdlika l-shahru ramaddnu, kharaja rasulu lliihi (i) Ua /:lirli'a kamli kana yakhruju Ii-jlwdrihi wa-maahu ahluhu khadijatu ... A significant version is recorded by al-Fiikihi, op. cit., fol. 499b, ult. - 500a, 11.1-2; the Prophet sojourned on Hira', Khadlja used to come to him from Mecca in the evening. The Prophet descended from the mountain and stayed with her in (the place in which later) the mosque of Shi'b Qunfudh twas erected. - K). In the morning they used to depart. (. .. anna I-nabiyya (i) kdna yakiinu fl birli'a bi-l-nahdri fa-idhd (the verb is missing; perhaps: atli, jd'a or another similar verb has to be supplied) l-laylu nazala mill Mra'a fa-atd I-masjida lladhi Ii l-shi'bi lIadhi khalfa ddri abt 'ubaydata yu'rafu bi-l-khalafiyytn wa-ta'tihi khadijatu (r) min makkata fa-yaltaqiytini Ii l-masjidi lladhi Ii l-shi'bi, fa-idhd qaruba 1-labii(l/I ftaraqd, au nahwahu). About the place, Shi'b iii Qunfudh, see al-Azraql, Akhbiir Makka (ed. F. Wtlstenfeld), p. 491 penult. - 492. 94 Al-Azraql, op. cit., p. 482 inf.: '" Ii-anna qurayshan kdnat Ii l-jdhiltyyatl takhruju min shi'bi l-sufiyyl fa-tabitu f'ihi (the suffix hi refers to al-rdha - K) Ii l-sayfi ta' ziman li-I-masjidi l-hardmi, thumma yakhrujiina fa-yajlisilna fa-yastarlhilna Ii I-jabali ... 95 See Wagtendonk, op. cit., p. 35. 96 Al-Fakihl, op. cit., fol. 486b: ... 'alii bni abt mulaykata qtila: inna 'a'ishata (r) jdwarat bayna Mrli'a wa-thabtrin shahrayni, fa-kunnd na'tihli wa-ya'tlhd ndsun min 35 reports may help us in the evaluation of the jiwiir of the Prophet (apparently identical with tahannuthi: the Prophet, like the people of Shi'b al-Sufiyy, used to leave his home in summer and sojourn on Mount Hira'. Like them h~ did it "out of veneration of the haram of Mecca"; Iike 'A'isha he sojourned there for some fixed time. None of the reports mentions fasting explicitly. The duration of the Prophet's fast during Rajab and Sha'ban was not fixed; it was sporadic and the Prophet broke fast arbitrarily. The hadiths reporting this manner of the Prophet's fastingv? seem to be trustworthy. The reports of his fasting during the month of Sha'ban recorded in early sources are not questioned anywhere, nor doubted by any authority; they are certainly as reliable as the reports of his fasting during Rajab.98 It may be stressed that there were no rules of fasting, nor any regulations; the Prophet's fast was a voluntary, pious observance, the duration of which he fixed at his own discretion. In Medina, after his hijra, the Prophet was faced with the task of establishing a code of Iaw and ritual. One of the injunctions of this code was to fast. The verses of the Qur'an imposing the fast of Ramadan upon the emerging Muslim community were revealed against the background of the confrontation with the Jewish community.P? the encounter with the hostile Meccan unbelievers and their allies and the victory won on the battlefield of Badr. Even if affected by Jewish, Christian or other influences, these rules formed a genuine independent trend in the nascent body of Iaw for the Muslim community.l00 The injunction of the fast of Ramadan did not, however, abolish voluntary fasting during Rajab or Sha'ban, Some of the controversial traditions concerning the change in the Prophet's fast during Sha'ban after his arrival in Medina may facilitate a better insight into the persistence of this voluntary fast. Some scholars asserted that the Prophet, while in Mecca, fasted only some parts of the month of Sha'ban; after his arrival in Medina, however, he fasted the entire month. Al-Qastallani refutes this report, basing himself on the hadtth of 'A'isha, who stated qurayshin yatahaddathiina ilayhti, fa-idhti lam yakun thamma 'abdu lldhi bnu 'abdi l-rahmdni bni abt bakrin (r) ~a/la biha ghulamuha dhakwdnu abii 'amrin (r); Ibn Sa'd, op, cit., V, pp. 295-296. 97 See e.g. al-Nasa'I, op, cit., IV, pp. 150-151: ... kdna rasiilu /Iiihi (~) yasiimu batta naqillu Iii yuftiru, wa-yuftiru batta naqiilu Iii yasiimu ... 98 See Goitein, op. cit., pp. 93-94. 99 See ibid., pp. 95-102. 100 See Wagtendonk, op. cit" p. 144 inf. 36 SHA'BAN IS MY MONTII that the Prophet, after his arrival in Medina, never fasted any full month, except Ramadan." 01 This tradition transmitted on the authority of 'A'isha deserves our trust. The phrase in this haduh of 'A'isha "mundhu qadima l-madtnata" gives us a clue in assessing the change at Medina. 'A'isha is indeed a reliable witness of the Prophet's Iife in Medina, and her hadtth with the quoted phrase, limiting it to Medina, is apparently sound. The voluntary fast of Sha'ban was now transfigured into an obligatory fast, that of Ramadan, the month of the Prophet's own devotional exertions, the month of his tahannuth in Mecca. This fast became a distinctive mark of the Muslim community and one of the pillars ofIslam. The importance of the fast during Sha'ban consequently declined, but it never Iost its virtuous position as a recommended voluntary fast, observed over the ages and revered especially by pious and devout Muslims; the night of the 15th of Sha'ban became the culmination of the month's devotions. The observances of Sha'ban were finally approved of and legitimized by moderate orthodox scholars. The high esteem of Sha'ban was clearly expressed in the utterance attributed to the Prophet: "Rajab is the month of God, Sha'ban is my month, Ramadan is the month of my community". 101 Al-Zurqani, Sharh al-mawdhib, VIIJ, p, 125. 37