Shaban is the eighth month on the Hijri calendar. The three months of Rajab, Sha’ban, and Ramadan are considered among the most important months in the Islamic view. The month of Sha’ban is considered to be the month of the Prophet (PBUH & HP).

In this regard, Imam Ali (AS) says,

Ramadan is the month of Allah and Sha’ban is the month of the Prophet (PBUH & HP) and Rajab is my month (1)

Various important religious events take place in Sha’ban, including,

1. The Birth of Imam Hussain (AS) (Sha'ban 3, 4 AH)
2. The Birth of Abbas ibn Ali, the brother of Imam Hussain (AS) (Sha'ban 4, 26 AH)
3. The Birth of Imam Sajjad (AS) (Sha'ban 5, 38 AH)
4. The Birth of Imam Mahdi (AS) (Sha'ban 15, 255 AH)

The most important event of this month is Imam Mahdi’s birthday. Shiite Muslims celebrate this day and congratulate each other. Some also stay up on the eve of Sha’ban 15th and pray for the arrival of Imam Mahdi (AS). 

The recommended practices in Shaban

In every month of the year, various prayers and practices have been recommended by the Prophet (PBUH & HP) or the Shiite Imams (AS). Among all, these three months, Rajab, Sha’ban, and Ramadan, are full of prayers and practices that you can say or do and we mention some of them for Sha’ban month below.

Fasting

Fasting is one of the most important practices you can do in Sha’ban.

In this regard Imam Sadiq (AS) said,

When Sha’ban arrives, Imam Sajjad (AS) had gathered his followers and he told them: “My companions! Do you know which month is this? the Holy Prophet (PBUH & HP) said, ‘Sha’ban is my month so fast in it for my love so that you can get closer to Allah.’” (2)

Also, the Holy Prophet (PBUH & HP) said, 

The heavens are decorated every Thursday in Sha’ban and the angels tell Allah, ‘O our God! Forgive the ones who fast during this month and answer their call. (3)

He also said,

Anyone who fasts on Mondays and Thursdays of Sha’ban Allah will satisfy twenty needs of them in this world and twenty needs of them in the hereafter. (4)

As you may know, fasting in Ramadan is obligatory, but in Sha’ban it’s not mandatory and yet so recommended. It has also been recommended to fast in the last days of Sha’ban so that the fasting of Sha’ban and Ramadan combine. 

Imam Sajjad (AS) said,

The fasting of Sha’ban and Ramadan can meet and if you fast these two months in a row your sins will be forgiven. (5)

Also, Imam Sadiq (AS) said,

Anyone who fasts during the last three days of Sha’ban, Allah will reward them as if they fasted two months in a row (6)

Prayers

• Every day in Sha’ban has an exclusive prayer; we mention the most important ones here. 

 You can say 70 times every day,

اَسْتَغْفِرُاللهَ وَ اَسْئَلُهُ التَّوْبَةَ: I Ask Allah for forgiveness and want him to turn back to me

•  In the last three days of Sha’ban, it is recommended to say,

اللهُمَّ إِنْ لَمْ تَكُنْ غَفَرْتَ لَنَا فِيمَا مَضَى مِنْ شَعْبَانَ فَاغْفِرْ لَنَا فِيمَا بَقِيَ مِنْهُ: O Allah! If you haven’t forgiven us in the past days of Sha’ban, then forgive us in the remaining days of it.

The al-Sha’baniah prayer

The al-Sha’baniah prayer is one of the most popular Shiite prayers. This prayer includes various spiritual subjects and so many points about the attributes of Allah and His love. This prayer is narrated by Imam Ali (AS) and it is said that all the other Imams had always read this prayer during Sha’ban. 

You can hear this prayer through this link 

How should we pray?

There are some practices that are recommended to do before, during, and after our prayers, including;

Salwat

Salwat is a prayer that you say to remember Prophet Muhammad (PBUH & HP) and his progeny. This is Salawat:

اللهُمّ صَلِّ عَلی مُحَمَّد وَ آلِ مُحَمَّد و عَجِّل فَرَجَهُم

O, Allah! Bless Muhammad and the progeny of Muhammad and send their savor sooner

It is recommended to say this prayer before and after every other prayer you say. Imam Sadiq (AS) said,

Anyone who has a wish should start with Salwat, then ask Allah their wish, and after that say Salawat again because Allah is so great that he wouldn’t ignore a praying that is between two accepted prayers because Salawat is always answered by Allah and there is no obstacle for it. (7)

Raising hands

Imam Hussain (AS) said,

The Prophet (PBUH & HP) would always raise his hands for praying like a beggar who wants food. (8) 

Praying in group 

Imam Sadiq (AS) said,

When my father was sad, he would gather all the women and the children and pray and others would say ‘Amen.’ (9)

The Sha’ban month is a great opportunity for every servant of Allah to get closer to him by praying and doing the aforementioned practices. Actually, this month makes you ready for Ramadan because you can ask Allah for forgiveness in this month and if it is accepted, which is so likely, you will enter the Ramadan month while you are pure of any sin. So, do not lose this chance. 

Resources

1. Vasa’il ash-Shia, Sheikh Hurr al-Ameli, vol.10, pg.493
2. Bihar al-Anvar, Allamah al-Majlesi, vol.94, pg.82
3. Vasa’il ash-Shia, Sheikh Hurr al-Ameli, vol.10, pg.493
4. Vasa’il ash-Shia, Sheikh Hurr al-Ameli, vol.10, pg.493
5. Vasa’il ash-Shia, Sheikh Hurr al-Ameli, vol.10, pg.496
6. Vasa’il ash-Shia, Sheikh Hurr al-Ameli, vol.10, pg.498
7.  Al-Kafi, Sheikh Koleini, vol.2, pg.494
8. Bihar al-Anvar, Allamah al-Majlesi, vol.90, pg.294
9. Al-Kafi, Sheikh Koleini, vol.2, pg.487
    

Every day we meet several people at work, in the shops, at the university, in the neighborhood, or at parties and gatherings with whom we communicate and interact. Talking, telling jokes, shaking hands, touching or kissing usually happen in these interactions; but, is a Muslim allowed to do all these with whoever he/she wants? Or is he/she permitted to be exposed to such acts?  These and many similar questions are answered in Islam.

To clarify and form the relations among people, Islam has presented the concept of Maharim and the two categories “Mahram” and “non-Mahram” which sometimes serve as conditions, requirements, or the basis of several Islamic laws. Regarding the Islamic rules on marriage, these categories define who a person can and cannot marry. Likewise, when dealing with the Islamic dress code, i.e., explaining whom one must cover specific parts of a body in front of, the concept of Maharim is required.

Who is Mahram?

One’s Mahram is anyone whom it is permanently forbidden to marry because of blood ties, marriage ties or breastfeeding. However, a woman does not need to cover her hair and put on Hijab when she is in their presence.  A woman's male Mahrams fall into three categories plus her spouse [1]. Mahrams for a man are derived similarly. The Maharim for both, extracted from the verses of the Holy Quran (4:22-23) and (24:31), are listed below [1], and all other people and relatives are considered as non-Maharams.

Categories of Maharim

Permanent or blood Mahrams, with whom one is Mahram through blood ties:
parents, grandparents, and further ancestors;
siblings;
children, grandchildren, and further descendants;
siblings of parents, grandparents, and further ancestors (cousins and their children are not Mahram);
children and further descendants of siblings;
In-law Mahrams, with whom one becomes Mahram through marriage ties:
father-in-law, mother-in-law;
son-in-law, daughter-in-law;
stepfather (mother's husband) if their marriage is consummated, stepmother (father's wife) even if their marriage is not consummated;
stepson (husband's son) even if their marriage is not consummated, stepdaughter (wife's daughter) if their marriage is consummated[i];
Rada or "milk-suckling Mahrams," with whom one becomes Mahram because of being breastfed by her. When a woman breastfeeds an infant that is not her child for a certain amount of time under certain conditions, she becomes the child's rada mother and everything concerning blood Mahrams apply here, such as rada father/mother, rada sister/brother, rada aunt/uncle and so on. In English, these can be referred to as milk-brother, milk-mother, etc. [ii].

Maharim and Marriage

It is forbidden (Haram) to marry Mahrams, but one can marry non-Mahrams who have reached puberty. As explained above, Married couples are Mahram to each other. But unlike other Mahrams, the limitations and rulings on looking and touching do not apply to them; i.e., married couples are the only ones allowed to touch and look at the whole body of one another; even the private parts. 

Maharim and Social Interactions

Regarding social interactions, there are some rules according to the concept of Maharim:

Women and men are both required to keep their gazes downcast and should not stare at the other person when facing non-Mahrams or talk to them. Even Mahrams are not allowed to see certain parts of the body of each other (this will be discussed more under a separate topic “the Islamic rules on looking“);
When talking to non-Mahrams, the tone of voice should be serious, and the dialogues should be direct and as much as necessary. One should also avoid telling jokes and laughing loudly [iii];
Any physical contact (i.e., shaking hands, hugging touching) with non-Mahrams is forbidden (haram), except for curing patients. In this case, if a doctor of the same gender as the patient exists and can cure, then it is forbidden to refer to a non-Mahram doctor.
When being sole in a closed room (where no one else can enter, i.e., locked place), it is forbidden for a non-Mahram man to remain alone in the company of a non-Mahram woman. The Prophet of Islam (PBUH&HP) said: “No man is alone with a woman except that Satan is the third one present ” [2];
It is required (Wajib) to cover specific parts of a body in the presence of a non-Mahram according to the Islamic dress code. For men, this includes from navel to knee. For women, the clothing should cover their hair and body, but covering the face and the hands, from the wrist to the fingers, is not mandated [3].

Notes:
[i] sister-in-law and brother-in-law are not Mahram.

[ii] Refer to your source of emulation (Marja’ Taqlid) for more details and the rulings.

[iii] See the article on modesty.

References: 

1. Mahram and non Mahram
2. S. H. al-Amili, “Wasail al-Shia”, vol. 20, p. 131.
3. A. Aroussi Howayzi, “Tafsir Noor al-Thaqalayn”, vol. 3/589, T. 105.