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- Qatada -
08-31-2005, 07:36 PM
:sl: warahmatulahi wabarakatuh..

all praise is due to Allah (swt) and his beloved prophet (salallahu alahi hi wasalam) and the prophet (salallahu alai hi wasalam)'s family and all who follow them.


does anyone know if it is laylatul qad'r tonight? i just heard it is and if anyones sure of it please say so.. jazak Allah khayr.



wasalam o alikum warahmatulahi wabarakatuh..
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TEH
08-31-2005, 07:37 PM
Erm, ok erm, maybe I understood that wrong, are you asking whether it is Laylatul Qadr tonight???

:brother:
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- Qatada -
08-31-2005, 07:39 PM
Originally Posted by TEH
Erm, ok erm, maybe I understood that wrong, are you asking whether it is Laylatul Qadr tonight???

:brother:
:sl: warahmatulahi wabarakatuh..

all praise is due to Allah (swt) and his beloved prophet (salallahu alahi hi wasalam) and the prophet (salallahu alai hi wasalam)'s family and all who follow them.


yeh akhee.. i heard someone say they heard it from a paltalk muslim chatroom...


wasalam o alikum warahmatulahi wabarakatuh..
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TEH
08-31-2005, 07:42 PM
OK bro, Laylatul Qadr, the night of power, can only, I repeat ONLY occur in the last 10 nights of Ramadhan...

So no, it is not tonight...

:)
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BlissfullyJaded
08-31-2005, 07:49 PM
:sl:

Nope, its not Laylatul Qadr, because as stated Laylatul Qadr can only be during the last 10 nights of Ramadan.

But, tonight being Rajab 27 is said to be the occaision on which Rasulullah (Salallahu Alayhi Wasallam) was taken on Isra wal Meraaj. So that could be possibly what they were talking about...

:)
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- Qatada -
08-31-2005, 07:57 PM
:sl: warahmatulahi wabarakatuh..

all praise is due to Allah (swt) and his beloved prophet (salallahu alahi hi wasalam) and the prophet (salallahu alai hi wasalam)'s family and all who follow them.

yeh.. jazak Allah khayr. so do people do anything special on this night? and if so could anyone elaborate on that plz..


wasalam o alikum warahmatulahi wabarakatuh..
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TEH
08-31-2005, 08:01 PM
I dont think they do...

Allahu Alam though...

:brother:
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BlissfullyJaded
08-31-2005, 09:15 PM
:sl:

Do whatever you usually do... There's nothing to proove that you have to do extra. :)

Here is something that may help.. :)
Praise be to Allaah.

There is no doubt that the Isra’ and Mi’raaj (the Prophet’s Night Journey and Ascent into heaven) are two great signs of Allaah which point to the truthfulness of the His Messenger Muhammad (peace and blessings of Allaah be upon him), and the greatness of his status before Allaah. They are also signs of the great power of Allaah, and of His exalted position above His creation. Allaah says (interpretation of the meaning):

“Glorified (and Exalted) be He (Allaah) [above all that (evil) they associate with Him] Who took His slave (Muhammad) for a journey by night from Al‑Masjid Al‑Haraam (at Makkah) to Al‑Masjid Al‑Aqsa (in Jerusalem), the neighbourhood whereof We have blessed, in order that We might show him (Muhammad) of Our Ayaat (proofs, evidences, lessons, signs, etc.). Verily, He is the All‑Hearer, the All‑Seer” [al-Isra’ 17:1]

There are mutawaatir reports from the Messenger of Allaah (peace and blessings of Allaah be upon him) that he was taken up into the heavens, and their gates were opened for him, until he passed beyond the seventh heaven, where his Lord spoke to him as He willed, and enjoined the five daily prayers upon him. At first Allaah, may He be exalted, enjoined fifty prayers, but our Prophet Muhammad (peace and blessings of Allaah be upon him) kept going back and asking Him to reduce it, until He made them five, so they are five obligatory prayers but fifty in reward, because each good deed is rewarded tenfold. To Allaah be praise and thanks for all His blessings.

With regard to this night on which the Isra’ and Mi’raaj took place, there is nothing in the saheeh ahaadeeth to indicate that it is in Rajab or in any other month. Everything that has been narrated concerning a specific date for these events cannot be proven to have come from the Prophet (peace and blessings of Allaah be upon him) according to the scholars of hadeeth. Allaah has wise reasons for causing the people to forget it. Even if the date were proven, it would not be permissible for the Muslims to single it out for particular acts of worship, and it is not permissible for them to celebrate it, because the Prophet (peace and blessings of Allaah be upon him) and his companions (may Allaah be pleased with them) did not celebrate it and they did not single it out in any way. If celebrating it was something that is prescribed in Islam, the Messenger would have told his ummah about that, either in word or in deed. If any such thing had happened, it would have been well known, and his companions would have transmitted the information to us. They narrated from their Prophet (peace and blessings of Allaah be upon him) everything that his ummah needs to know, and they did not neglect any aspect of the religion, rather they were the first ones to do anything good. If celebrating this night had been prescribed in Islam, they would have been the first people to do so. The Prophet (peace and blessings of Allaah be upon him) was the most sincere of people, and he conveyed the message to the people in full, and he fulfilled the trust. If venerating and celebrating this night were part of the religion of Allaah, then the Prophet (peace and blessings of Allaah be upon him) would have done that and would not have concealed it. Since no such thing happened, it is known that celebrating it and venerating it is not part of Islam at all. Allaah has perfected this ummah’s religion for it and has completed His favour upon them, and He condemns those who introduce things into the religion which Allaah has not ordained. Allaah says in His holy Book, in Soorat al-Maa’idah (interpretation of the meaning):

“This day, I have perfected your religion for you, completed My Favour upon you, and have chosen for you Islam as your religion” [al-Maa’idah 5:3]

And Allaah says in Soorat al-Shoora (interpretation of the meaning):

“Or have they partners with Allaah (false gods) who have instituted for them a religion which Allaah has not ordained?” [al-Shoora 42:21]

In the saheeh ahaadeeth it is proven that the Messenger of Allaah (peace and blessings of Allaah be upon him) warned against bid’ah (innovation) and stated clearly that it is misguidance, so as to show the ummah how serious the matter is and put them off it.

For example, it is narrated in al-Saheehayn from ‘Aa’ishah (may Allaah be pleased with her) that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever introduces anything into this matter of ours that is not part of it will have it rejected.” In a report narrated by Muslim it says: “Whoever does any action that is not part of this matter of ours will have it rejected.”

In Saheeh Muslim it is narrated that Jaabir (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) used to say in his khutbah on Friday: “The best of speech is the Book of Allaah and the best of guidance is the guidance of Muhammad (peace and blessings of Allaah be upon him). The worst of matters are those which are newly-invented, and every innovation is a going astray.” Al-Nasaa’i added with a jayyid isnaad: “and every going astray will be in the Fire.”

In al-Sunan it is narrated that al-‘Irbaad ibn Saariyah (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) delivered an eloquent speech to us which melted our hearts and caused our eyes to flow with tears. We said: O Messenger of Allaah, it is as if it is a farewell address, so advise us. He said: “I advise you to fear Allaah, and to listen and obey, even if a slave is appointed over you. Whoever among you lives will see many differences, so I urge you to adhere to my Sunnah and the way of the rightly-guided caliphs who will come after me, and cling firmly to it. Beware of newly-invented matters, for every newly-invented matter is an innovation and every innovation is a going astray. And there are many ahaadeeth with a similar meaning.

Warnings against bid’ah (innovation) have been narrated from the companions of the Messenger of Allaah (peace and blessings of Allaah be upon him) and from the righteous salaf after them, because this is no more than adding things to the religion and instituting a religion that Allaah has not ordained, and it is an imitation of the enemies of Allaah, the Jews and the Christians, in their additions to their religions and introducing into them things that Allaah had not ordained. It also implies that there is something lacking in Islam, and that it is not complete, and it is well known that this leads to great mischief and evil, and goes against the verse in which Allaah says (interpretation of the meaning):

“This day, I have perfected your religion for you, completed My Favour upon you, and have chosen for you Islam as your religion” [al-Maa’idah 5:3]

It also goes against the ahaadeeth of the Messenger (peace and blessings of Allaah be upon him) which warn against innovation (bid’ah).

I hope that the evidence we have quoted will be sufficient to convince the seeker of truth that this bid’ah is wrong, i.e., the innovation of celebrating the night of the Isra’ and Mi’raaj, and that it is not part of the religion of Islam at all.

Because Allaah has enjoined being sincere towards the Muslims and explaining what Allaah has prescribed for them in their religion, and because it is haraam to conceal knowledge, I thought that I should point out this innovation, which is so widespread in many regions that people think it is part of the religion, to my Muslim brothers. Allaah is the One Whom we ask to set the affairs of all the Muslims straight, and to bless them with knowledge of Islam, and to help us and them to adhere steadfastly to the truth, and to forsake everything that goes against it, for He is able to do that. May Allaah send blessings and peace upon His slave and Messenger, our Prophet Muhammad, and his family and companions.


Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him). (www.islam-qa.com)
Source
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Mainul_Islam
09-01-2005, 04:51 AM
:sl:

i heard the same thing from a friend (he asked (on phone))... i was at IslamTomorrow.com's chatroom that time so i asked and the users in the chatroom said no..

(sis Rabi'ya was there :D)
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Bittersteel
09-01-2005, 03:34 PM
:sl:

are the prayers at night for these days are fardh?any islamic ruling on this?

:sl:
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kadafi
09-01-2005, 07:09 PM
:sl:

According to islamqa, it is an innovation since there is no evidence for such acts.

Claim:
If any Muslim says that fasting on the day of the Mi’raaj or on the day of Shab-e-baraath is not bid’ah because the Prophet (peace and blessings of Allaah be upon him) taught us these acts of worship, so what is wrong with fasting any day apart from the days on which it is haraam to fast?
Our response:

If the Prophet (peace and blessings of Allaah be upon him) taught us these acts of worship, then where is the evidence (daleel) for singling out the day of the Mi’raaj or any other day for fasting? If there were any evidence that it is prescribed to fast on these two days, no one would be able to say that fasting on these days is bid’ah. But what is apparent is that those who say this mean that fasting is an act of worship in general terms, so that if he fasts he has done an act of worship for which he will be rewarded, so long as it is not on one of the days when fasting is not allowed, such as on Eid. This would be correct if the person who is fasting did not single out a day which he believes is a day of virtue, such as the day of the Mi’raaj or the day of Shab-e-baraath. What makes this the matter of bid’ah is the fact that one is singling out these days. If there was any virtue in fasting these two days, the Prophet (peace and blessings of Allaah be upon him) would have fasted them, and he would have urged us to fast them. It is known that the Companions of the Messenger of Allaah were more keen to do good than we are; if they had known that there was any virtue in fasting these two days, they would have fasted them. Since we find no reports to that effect from them, we know that this is an innovated bid’ah, and the Prophet (peace and blessings of Allaah be upon him) said:

“Whoever does an action that is not a part of this matter of ours (Islam) will have it rejected,” i.e., it will be thrown back on the one who does it.

Fasting these two days is an action which we find no report of the Prophet (peace and blessings of Allaah be upon him) enjoining, so it is to be rejected.
:w:
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Zuko
09-01-2005, 07:36 PM
:sl:

I found this site that says its okay to fast on those days, although I don't think its true... however, I'll quote some ahadith from the site:



1. Ummul-Mu'mineen 'Aishah, Radi-Allahu anha, is reported to have said, "Once Prophet Muhammad, Sall-Allahu alayhi wa sallam, performed the Salah of the night (Tahajjud) and made a very long Sajdah until I feared that he had passed away. When I saw this, I rose (from my bed) and moved his thumb (to ascertain whether he is alive). The thumb moved, and I returned (to my place). Then I heard him saying in Sajdah: 'I seek refuge of Your forgiveness from Your punishment, and I seek refuge of Your pleasure from Your annoyance, and I seek Your refuge from Yourself. I cannot praise You as fully as You deserve. You are exactly as You have defined Yourself.'

Thereafter, when he raised his head from Sajdah and finished his salah, he said to me: 'Aishah, did you think that the Prophet has betrayed you?' I said, 'No, O Prophet of Allah, but I was afraid that your soul has been taken away because your Sajdah was very long.' He asked me, 'Do you know which night is this?' I said, 'Allah and His Messenger know best.' He said, 'This is the night of the half of Sha'ban. Allah Almighty looks upon His slaves in this night and forgives those who seek forgiveness and bestows His mercy upon those who pray for mercy but keeps those who have malice (against a Muslim) as they were before, (and does not forgive them unless they relieve themselves from malice).'" (Baihaqi) 2. In another Tradition Sayyidah' Aishah, Radi-Allahu anha, has reported that Prophet Muhammad, Sall-Allahu alayhi wa sallam, has said, "Allah Almighty descends (in a manner He best knows it) in the night occurring in the middle of Sha'ban and forgives a large number of people more than the number of the fibers on the sheep of the tribe, Kalb." (Tirmidhi)

http://www.gmwa.org.uk/qna/printques...?QuestionID=90
I just want to know, are these authentic?

:w:
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kadafi
09-01-2005, 08:55 PM
Originally Posted by Queenoftheworld
:sl:

I found this site that says its okay to fast on those days, although I don't think its true... however, I'll quote some ahadith from the site:


I just want to know, are these authentic?

:w:
:sl:

Definately a da'ef report. No saheeh hadeeths have been reported regarding the middle of sha'baan.

Shaykh ibn Jibreen [from islamqa] wrote:
There is no saheeh marfoo’ report that speaks of the virtue of the middle of Sha’baan that may be followed, not even in the chapters on al-Fadaa’il (chapters on virtues in books of hadeeth etc.). Some maqtoo’ reports (reports whose isnaads do not go back further than the Taabi’een) have been narrated from some of the Taabi’een, and there are some ahaadeeth, the best of which are mawdoo’ (fabricated) or da’eef jiddan (very weak). These reports became very well known in some countries which were overwhelmed by ignorance; these reports suggest that people’s lifespans are written on that day or that it is decided on that day who is to die in the coming year. On this basis, it is not prescribed to spend this night in prayer or to fast on this day, or to single it out for certain acts of worship. One should not be deceived by the large numbers of ignorant people who do these things. And Allaah knows best.
The majority of the scholars say it's bid'ah.

Shaykb bin baaz (May Allaah have mercy on him said (exerpts):
What the majority of scholars say is that celebrating this occasion is bid’ah, and that the ahaadeeth concerning the virtues of this occasion are all da’eef (weak), and some of them are mawdoo’ (fabricated) Among those who pointed this out was al-Haafiz Ibn Rajab, in his book Lataa’if al-Ma’aarif, and others. The da’eef ahaadeeth concerning acts of worship can only be acted upon in the case of acts of worship which are proven by saheeh evidence. There is no saheeh basis for celebrating the middle of Sha’baan, so we cannot follow the da’eef ahaadeeth either.

This important principle was mentioned by Imaam Abu’l-‘Abbaas Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him).
The [brief] evidences quoted from the fatwa:

quote
Al-Haafiz Ibn Rajab (may Allaah have mercy on him) said in his book Lataa’if al-Ma’aarif concerning this matter – after previously discussing it –
“Laylat al-Nusf min Sha’baan (the middle of Sha’baan) was venerated by the Taabi’een among the people of al-Shaam, such as Khaalid ibn Mi’daan, Makhool, Luqmaan ibn ‘Aamir and others, who used to strive in worship on this night. The people took the idea of the virtue of this night and of venerating it from them. It was said that they heard of Israa’eeli reports (reports from Jewish sources) concerning that. Most of the scholars of the Hijaaz denounced that, including ‘Ataa’ and Ibn Abi Maleekah. ‘Abd al-Rahmaan ibn Zayd ibn Aslam narrated that view from the fuqahaa’ of Madeenah, and this was the view of the companions of Maalik and others. They said: this is all bid’ah… No comment from Imaam Ahmad concerning Laylat al-Nusf min Sha’baan is known of… Concerning spending the night of the middle of Sha’baan in prayer, there is no sound report from the Prophet (peace and blessings of Allaah be upon him) or from his companions…”
This is what was said by al-Haafiz Ibn Rajab (may Allaah be pleased with him). He clearly states that there is no sound report from the Prophet (peace and blessings of Allaah be upon him) or from his companions (may Allaah be pleased with them) about Laylat al-Nusf min Sha’baan (the middle of Sha’baan).

Al-‘Allaamah al-Shawkaani (may Allaah have mercy on him) said in al-Fawaa’id al-Majmoo’ah:
“The hadeeth: ‘O ‘Ali, whoever prays one hundred rak’ahs on Laylat al-Nusf min Sha’baan, reciting in each rak’ah the Opening of the Book [Soorat al-Faatihah] and Qul Huwa Allaahu Ahad ten times, Allaah will meet all his needs…’ This is mawdoo’ (fabricated) [i.e., it is falsely attributed to the Prophet (peace and blessings of Allaah be upon him]. Its wording clearly states the reward that the person who does this will attain, and no man who has any common sense can doubt that this is fabricated. Also, the men of its isnaad are majhool (unknown). It was also narrated via another isnaad, all of which is mawdoo’ (fabricated) and all of whose narrators are majhool (unknown).
In al-Mukhtasar he said:
The hadeeth about the salaah for the middle of Sha’baan is false, and the hadeeth of ‘Ali narrated by Ibn Hibbaan – “ When it is the night of the middle of Sha’baan, spend that night in prayer and fast that day” – is da’eef (weak).
In al-La’aali’ he said,
“One hundred rak’ahs in the middle of Sha’baan, reciting (Soorat) al-Ikhaas ten times in each… (this is) mawdoo’ (fabricated), and all its narrators in its three isnaads are majhool (unknown) and da’eef (weak). He said: and twelve rak’ahs, reciting al-Ikhlaas thirty times in each, this is mawdoo’; and fourteen (rak’ahs), this is mawdoo’.
A group of fuqahaa’ were deceived by this hadeeth, such as the author of al-Ihyaa’ and others, as were some of the mufassireen. The prayer of this night – the middle of Sha’baan – was described in different ways, all of which are false and fabricated.”

Al-Haafiz al-‘Iraaqi said:
“The hadeeth about the prayer during the night of the middle of Sha’baan is fabricated and is falsely attributed to the Messenger of Allaah (peace and blessings of Allaah be upon him).”
Imaam al-Nawawi said in his book al-Majmoo’:
“The prayer that is known as salaat al-raghaa’ib, which is twelve rak’ahs between Maghrib and ‘Ishaa’ on the night of the first Friday in Rajab, and the prayer of Laylat al-Nusf min Sha’baan, of one hundred rak’ahs – these two prayers are reprehensible bid’ahs. No one should be deceived by the fact that they are mentioned in the books Qoot al-Quloob and Ihyaa’ ‘Uloom al-Deen, or by the hadeeth which is mentioned in these two books. All of that is false. Nor should they be deceived by the fact that some of the imaams were confused about this matter and wrote a few pages stating that these prayers are mustahabb, for they were mistaken in that.”
Shaykh al-Imaam Abu Muhammad ‘Abd al-Rahmaan ibn Ismaa’eel al-Maqdisi wrote a very valuable book proving that these (reports) are false, and he did a very good job. The scholars spoke at length about this matter, and if we were to quote all that we have read of what they have said about this matter, it would take far too long. Perhaps what we have already mentioned is sufficient to convince the seeker of truth.
end quote

The original host [islamqa] of the fatwa is not displaying it properly so here is an alternative host to read it in full [source]

Shaykh Fawzaan states:
"Nothing firm and reliable has been established on the authority of the Prophet, peace and blessings be upon him, that he held night-vigil prayer and fasted during the day of the 15th of Sha`ban. So, the night of the 15th of Sha`ban is like any other night, and if someone regularly observes acts of worship during other nights, then he may hold night-vigil prayer on this night without assuming anything special (because of it being the night of the 15th of Sha`ban).

This is because specifying a time for any act of worship requires an authentic proof, so if there is no authentic proof then the act is regarded as an innovation and all innovations are misguidance. Likewise, regarding specifically fasting during the 15th day of Sha`ban, then no (authentic) proof has been established on the authority of the Prophet, peace and blessings be upon him, to indicate the legality of fasting on that particular day."
Shaykh ibn Uthaymeen states:
"What is correct is that fasting on the 15th of Sha`ban or specifying it with reciting (the Qur'an) or making (particular) supplications on that day has no basis. So that day is like any other 15th day of other months. Something that is clear is that it has been made permissible for a person to fast on the 13th, 14th and 15th of every month. However, Sha`ban is somehow special (except for Ramadan) in the sense that Prophet, peace and blessings be upon him, used to fast more in Sha`ban than any other month. So he used to either fast all of Sha`ban or just a little.

Therefore, as long as it does not involve any hardship, one can increase his fasting days during Sha`ban, emulating the example of the Prophet, peace and blessings be upon him."
:w:
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Zuko
09-01-2005, 08:57 PM
Salaam,

thanks for clearing that up... jazakallah... I'll try to share it with as many people as I can...

salaam
Reply

Muhammad
09-03-2005, 10:15 AM
:sl:

Threads merged.

:w:
Reply

S_87
09-15-2005, 08:27 PM
:sl:

Praise be to Allaah Who has perfected our religion for us, and has completed His Favour upon us. And blessings and peace be upon His Prophet and Messenger Muhammad, the Prophet of repentance and mercy.

Allaah says (interpretation of the meanings):

This day, I have perfected your religion for you, completed My Favour upon you, and have chosen for you Islam as your religion [al-Maa’idah 5:3]

Or have they partners with Allaah (false gods) who have instituted for them a religion which Allaah has not ordained? [al-Shooraa 42:21]

In al-Saheehayn it is reported from ‘Aa’ishah (may Allaah be pleased with her) that the Prophet (peace and blessings of Allaah be upon him) said:

“Whoever innovates something in this matter of ours [Islam] that is not part of it, will have it rejected.”

In Saheeh Muslim it is narrated from Jaabir (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) used to say in his Friday khutbahs: “The best of speech is the Book of Allaah and the best of guidance is the guidance of Muhammad (peace and blessings of Allaah be upon him). The most evil of things are those which are newly-invented, and every innovation (bid’ah) is a going-astray.”

And there are many aayaat and ahaadeeth which say similar things.

This clearly indicates that Allaah has perfected the religion of this ummah, and completed His favour upon them. He did not take the soul of His Prophet (peace and blessings of Allaah be upon him) until he had conveyed the Message clearly and explained to the ummah everything that Allaah had prescribed for it of words and deeds. He (peace and blessings of Allaah be upon him) explained that everything that people would innovate after he was gone, all the words and deeds that they would attribute to Islam, all of that would be thrown back on the one who invented it, even if his intention was good. The companions of the Messenger of Allaah (peace and blessings of Allaah be upon him) knew this matter, as did the scholars of Islam after them. They denounced bid’ah and warned against it, as has been stated by all those who wrote books praising the Sunnah and denouncing bid’ah, such as Ibn Waddaah, al-Tartooshi, Ibn Shaamah and others.

Among the bid’ahs that have been invented by some people is celebrating the middle of Sha’baan (Laylat al-Nusf min Sha’baan), and singling out that day for fasting. There is no evidence (daleel) for that which can be regarded as reliable. Some da’eef (weak) ahaadeeth have been narrated concerning its virtues, but we cannot regard them as reliable. The reports which have been narrated concerning the virtues of prayer on this occasion are all mawdoo’ (fabricated), as has been pointed out by many of the scholars. We will quote some of their comments below, in sha Allaah.

Some reports have also been narrated on this matter from some of the salaf in Syria, and others. What the majority of scholars say is that celebrating this occasion is bid’ah, and that the ahaadeeth concerning the virtues of this occasion are all da’eef (weak), and some of them are mawdoo’ (fabricated) Among those who pointed this out was al-Haafiz Ibn Rajab, in his book Lataa’if al-Ma’aarif, and others. The da’eef ahaadeeth concerning acts of worship can only be acted upon in the case of acts of worship which are proven by saheeh evidence. There is no saheeh basis for celebrating the middle of Sha’baan, so we cannot follow the da’eef ahaadeeth either.

This important principle was mentioned by Imaam Abu’l-‘Abbaas Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him).

The scholars (may Allaah have mercy on them) were agreed that it is obligatory to refer matters concerning which the people dispute to the Book of Allaah and the Sunnah of the Messenger of Allaah (peace and blessings of Allaah be upon him). Whatever ruling both or one of them give is the sharee’ah which must be followed, and whatever goes against them must be rejected. Any acts of worship which are not mentioned in them are therefore bid’ah and it is not permissible to do them, let alone call others to do them or approve of them. As Allaah says (interpretation of the meaning):

O you who believe! Obey Allaah and obey the Messenger (Muhammad), and those of you (Muslims) who are in authority. (And) if you differ in anything amongst yourselves, refer it to Allaah and His Messenger, if you believe in Allaah and in the Last Day. That is better and more suitable for final determination [al-Nisaa’ 4:59]

And in whatsoever you differ, the decision thereof is with Allaah (He is the ruling Judge)”

[al-Shooraa 42:10]

Say (O Muhammad to mankind): “If you (really) love Allaah, then follow me (i.e. accept Islamic Monotheism, follow the Qur’aan and the Sunnah), Allaah will love you and forgive you your sins [Aal ‘Imraan 3:31]

But no, by your Lord, they can have no Faith, until they make you (O Muhammad) judge in all disputes between them, and find in themselves no resistance against your decisions, and accept (them) with full submission”
[al-Nisaa’ 4:65]

And there are many similar aayaat which clearly state that matters of dispute are to be referred to the Qur’aan and Sunnah, and that their ruling is to be accepted. This is the requirement of faith and this is what is best for people in this world and in the next: “That is better and more suitable for final determination” [al-Nisaa’ 4:59 – interpretation of the meaning] means, in the Hereafter.

Al-Haafiz Ibn Rajab (may Allaah have mercy on him) said in his book Lataa’if al-Ma’aarif concerning this matter – after previously discussing it – “Laylat al-Nusf min Sha’baan (the middle of Sha’baan) was venerated by the Taabi’een among the people of al-Shaam, such as Khaalid ibn Mi’daan, Makhool, Luqmaan ibn ‘Aamir and others, who used to strive in worship on this night. The people took the idea of the virtue of this night and of venerating it from them. It was said that they heard of Israa’eeli reports (reports from Jewish sources) concerning that. Most of the scholars of the Hijaaz denounced that, including ‘Ataa’ and Ibn Abi Maleekah. ‘Abd al-Rahmaan ibn Zayd ibn Aslam narrated that view from the fuqahaa’ of Madeenah, and this was the view of the companions of Maalik and others. They said: this is all bid’ah… No comment from Imaam Ahmad concerning Laylat al-Nusf min Sha’baan is known of… Concerning spending the night of the middle of Sha’baan in prayer, there is no sound report from the Prophet (peace and blessings of Allaah be upon him) or from his companions…”

This is what was said by al-Haafiz Ibn Rajab (may Allaah be pleased with him). He clearly states that there is no sound report from the Prophet (peace and blessings of Allaah be upon him) or from his companions (may Allaah be pleased with them) about Laylat al-Nusf min Sha’baan (the middle of Sha’baan).

In every case where there is no sound shar’i evidence that a thing is prescribed in Islam, it is not permissible for the Muslim to innovate things in the religion of Allaah, whether these are individual acts or communal acts, whether he does them in secret or openly, because of the general meaning of the hadeeth of the Prophet (peace and blessings of Allaah be upon him): “Whoever does any action that is not a part of this matter of ours [Islam], will have it rejected.” And there are other daleels (evidence) which indicate that bid’ah is to be denounced and which warn against it.

Imaam Abu Bakr al-Tartooshi (may Allaah have mercy on him) said, in his book al-Hawaadith wa’l-Bida’: “Ibn Waddaah narrated that Zayd ibn Aslam said: We never met anyone among our shaykhs and fuqahaa’ who paid any attention to Laylat al-Nusf min Sha’baan, or who paid any attention to the hadeeth of Makhool, or who thought that this night was any more special than other nights. It was said to Ibn Abi Maleekah that Ziyaad al-Numayri was saying that the reward of Laylat al-Nusf min Sha’baan was like the reward of Laylat al-Qadr. He said, If I heard him say that and I had a stick in my hand, I would hit him. Ziyaad was a story-teller.”

Al-‘Allaamah al-Shawkaani (may Allaah have mercy on him) said in al-Fawaa’id al-Majmoo’ah:

“The hadeeth: ‘O ‘Ali, whoever prays one hundred rak’ahs on Laylat al-Nusf min Sha’baan, reciting in each rak’ah the Opening of the Book [Soorat al-Faatihah] and Qul Huwa Allaahu Ahad ten times, Allaah will meet all his needs…’ This is mawdoo’ (fabricated) [i.e., it is falsely attributed to the Prophet (peace and blessings of Allaah be upon him]. Its wording clearly states the reward that the person who does this will attain, and no man who has any common sense can doubt that this is fabricated. Also, the men of its isnaad are majhool (unknown). It was also narrated via another isnaad, all of which is mawdoo’ (fabricated) and all of whose narrators are majhool (unknown).

In al-Mukhtasar he said: The hadeeth about the salaah for the middle of Sha’baan is false, and the hadeeth of ‘Ali narrated by Ibn Hibbaan – “ When it is the night of the middle of Sha’baan, spend that night in prayer and fast that day” – is da’eef (weak).

In al-La’aali’ he said, “One hundred rak’ahs in the middle of Sha’baan, reciting (Soorat) al-Ikhaas ten times in each… (this is) mawdoo’ (fabricated), and all its narrators in its three isnaads are majhool (unknown) and da’eef (weak). He said: and twelve rak’ahs, reciting al-Ikhlaas thirty times in each, this is mawdoo’; and fourteen (rak’ahs), this is mawdoo’.

A group of fuqahaa’ were deceived by this hadeeth, such as the author of al-Ihyaa’ and others, as were some of the mufassireen. The prayer of this night – the middle of Sha’baan – was described in different ways, all of which are false and fabricated.”

Al-Haafiz al-‘Iraaqi said: “The hadeeth about the prayer during the night of the middle of Sha’baan is fabricated and is falsely attributed to the Messenger of Allaah (peace and blessings of Allaah be upon him).”

Imaam al-Nawawi said in his book al-Majmoo’: “The prayer that is known as salaat al-raghaa’ib, which is twelve rak’ahs between Maghrib and ‘Ishaa’ on the night of the first Friday in Rajab, and the prayer of Laylat al-Nusf min Sha’baan, of one hundred rak’ahs – these two prayers are reprehensible bid’ahs. No one should be deceived by the fact that they are mentioned in the books Qoot al-Quloob and Ihyaa’ ‘Uloom al-Deen, or by the hadeeth which is mentioned in these two books. All of that is false. Nor should they be deceived by the fact that some of the imaams were confused about this matter and wrote a few pages stating that these prayers are mustahabb, for they were mistaken in that.”

Shaykh al-Imaam Abu Muhammad ‘Abd al-Rahmaan ibn Ismaa’eel al-Maqdisi wrote a very valuable book proving that these (reports) are false, and he did a very good job. The scholars spoke at length about this matter, and if we were to quote all that we have read of what they have said about this matter, it would take far too long. Perhaps what we have already mentioned is sufficient to convince the seeker of truth.

From the aayahs, ahaadeeth and scholarly opinions quoted above, it is clear to the seeker of truth that celebrating the middle of Sha’baan by praying on that night or in any other way, or by singling out that day for fasting, is a bid’ah which is denounced by most of the scholars. It has no basis in the pure sharee’ah; rather it is one of the things that was innovated in Islam after the time of the Sahaabah (may Allaah be pleased with them). It is sufficient for the seeker of truth, in this case and in others, to know the words of Allaah (interpretation of the meaning):

This day, I have perfected your religion for you…”[al-Maa’idah 5:3]

and other similar aayaat; and the words of the Prophet (peace and blessings of Allaah be upon him):

“Whoever innovates something in this matter of ours [Islam] that is not part of it, will have it rejected”

and other similar ahaadeeth.

In Saheeh Muslim it is narrated that Abu Hurayrah (may Allaah be pleased with him) said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘Do not single out the night of Jumu’ah for praying qiyaam and do not single out the day of Jumu’ah for fasting, unless is it part of the ongoing regular fast of any one of you.’”

If it were permissible to single out any night for special acts of worship, the night of Jumu’ah would be the most appropriate, because the day of Jumu’ah (Friday) is the best day upon which the sun rises, as is stated in the saheeh hadeeth narrated from the Messenger of Allaah (peace and blessings of Allaah be upon him). Since the Prophet (peace and blessings of Allaah be upon him) warned against singling out that night for praying qiyaam, that indicates that it is even more prohibited to single out any other night for acts of worship, except where there is saheeh evidence to indicate that a particular night is to be singled out.

Because it is prescribed to spend the nights of Laylat al-Qadr and the other nights of Ramadaan in prayer, the Prophet (peace and blessings of Allaah be upon him) drew attention to that and urged his ummah to pray qiyaam during those nights. He also did that himself, as is indicated in al-Saheehayn, where it says that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever prays qiyaam in Ramadaan out of faith and seeking reward, Allaah will forgive him his previous sins” and “Whoever spends the night of Laylat al-Qadr in prayer out of faith and seeking reward, Allaah will forgive him his previous sins.”

But if it were prescribed to single out the night of the middle of Sha’baan, or the night of the first Friday in Rajab, or the night of the Israa’ and Mi’raaj, for celebration or for any special acts of worship, then the Prophet (peace and blessings of Allaah be upon him) would have taught his ummah to do that, and he would have done it himself. If anything of the sort had happened, his companions (may Allaah be pleased with them) would have transmitted it to the ummah; they would not have concealed it from them, for they are the best of people and the most sincere, after the Prophets, may blessings and peace be upon them, and may Allaah be pleased with all the companions of the Messenger of Allaah (peace and blessings of Allaah be upon him).

Now we know from the words of the scholars quoted above that there is no report from the Messenger of Allaah (peace and blessings of Allaah be upon him) or from his companions (may Allaah be pleased with them) concerning the virtue of the first night of Jumu’ah in Rajab, or the night of the middle of Sha’baan. So we know that celebrating these occasions is an innovation that has been introduced into Islam, and that singling out these occasions for acts of worship is a reprehensible bid’ah. The same applies to the twenty-seventh night of Rajab, which some people believe is the night of the Israa’ and Mi’raaj; it is not permissible to single this date out for acts of worship, or to celebrate this occasion, on the basis of the evidence (daleel) quoted above. This is the case if the exact date (of the Israa’ and Mi’raaj) is known, so how about the fact that the correct scholarly view is that its date is not known! The view that it is the night of the twenty-seventh of Rajab is a false view which has no basis in the saheeh ahaadeeth. He indeed spoke well who said: “The best of matters are those which follow the guided way of the salaf, and the most evil of matters are those which are newly-innovated.”

We ask Allaah to help us and all the Muslims adhere firmly to the Sunnah and to beware of everything that goes against it, for He is the Most Generous, Most Kind.

May Allaah bless His slave and Messenger, our Prophet Muhammad, and all his family and companions.

Adapted from Majmoo’ Fataawa Samaahat al-Shaykh ‘Abd al-‘Azeez ibn Baaz, 2/882

http://63.175.194.25/topics/middlesh..._shabaan.shtml
Reply

anwara
09-15-2005, 08:36 PM
You Rote A Big Assay
Reply

S_87
09-15-2005, 09:13 PM
:sl:

i didnt write it :D the link is at the bottom
Reply

anwara
09-15-2005, 09:35 PM
:sl:

oh i see

:w:
Reply

mary
09-15-2005, 10:07 PM
i never knew this thanks for sharing :)
Reply

mary
09-15-2005, 10:10 PM
Salam
can i ask a question even if the things told are fabricated but also performed then is ur intention not accepted. As even if u do fast on this day do u not get any reward?
Wasalam
Reply

Ummah
09-18-2005, 04:04 PM
are we talking about "shabbeh miraaj" here?
im really confused.
Wa alaikum asalaam
Reply

minaz
09-18-2005, 04:28 PM
yes i'm comfuzzled as well, may someone clarify?
Reply

HumbleServant
09-18-2005, 04:36 PM
its not shabemiraaj (the prophets ascension), its the 'shab-e-baraat'..


This shab-e-baraat is wen people claim that theres that tree.. where all the leaves of people dying in that year fall off.. and that kinda stuff.. someone correct me if im wrong..
Reply

HumbleServant
09-18-2005, 04:40 PM
Originally Posted by mary
Salam
can i ask a question even if the things told are fabricated but also performed then is ur intention not accepted. As even if u do fast on this day do u not get any reward?
Wasalam
I aint gonna give a fatwa or anything on this - but in my opinion, it depends on your intention. if you're doing it for the fabricated reasons.. then.. well, ur accepting and following that wich is fabricated.. i think u shud just do it because of shabaan, and not single out a day.. as is made clear in the fatwa :)
Reply

Ummah
09-18-2005, 04:53 PM
Originally Posted by HumbleServant
its not shabemiraaj (the prophets ascension), its the 'shab-e-baraat'..


This shab-e-baraat is wen people claim that theres that tree.. where all the leaves of people dying in that year fall off.. and that kinda stuff.. someone correct me if im wrong..
yeah my mum told me that.

so is that was amani has posted about? im afraid i havnt got time t read the whole thing, im cleaning my room as i browse the site!

Wa alaikum asalaam
Reply

Ummah
09-18-2005, 07:01 PM
okay i just read it all.

some excellent points made, and its brilliant that they actually posted the "weak" hadiths too which makes te argument stronger
Reply

Ummah
09-18-2005, 08:01 PM
Ummul-Mu'mineen 'Aishah, Radi-Allahu anha, is reported to have said, "Once Prophet Muhammad, Sall-Allahu alayhi wa sallam, performed the Salah of the night (Tahajjud) and made a very long Sajdah until I feared that he had passed away. When I saw this, I rose (from my bed) and moved his thumb (to ascertain whether he is alive). The thumb moved, and I returned (to my place). Then I heard him saying in Sajdah: 'I seek refuge of Your forgiveness from Your punishment, and I seek refuge of Your pleasure from Your annoyance, and I seek Your refuge from Yourself. I cannot praise You as fully as You deserve. You are exactly as You have defined Yourself.' Thereafter, when he raised his head from Sajdah and finished his salah, he said to me: 'Aishah, did you think that the Prophet has betrayed you?' I said, 'No, O Prophet of Allah, but I was afraid that your soul has been taken away because your Sajdah was very long.' He asked me, 'Do you know which night is this?' I said, 'Allah and His Messenger know best.' He said, 'This is the night of the half of Sha'ban. Allah Almighty looks upon His slaves in this night and forgives those who seek forgiveness and bestows His mercy upon those who pray for mercy but keeps those who have malice (against a Muslim) as they were before, (and does not forgive them unless they relieve themselves from malice).'"

http://www.albalagh.net/general/shaban.shtml#The%20Night%20of%20Bara'ah

NOW IM REALLY CONFUSED
Reply

S_87
09-18-2005, 08:22 PM
:sl:

notice they have not said the source.
who was this hadith recorded by?

Originally Posted by Ummah
Ummul-Mu'mineen 'Aishah, Radi-Allahu anha, is reported to have said, "Once Prophet Muhammad, Sall-Allahu alayhi wa sallam, performed the Salah of the night (Tahajjud) and made a very long Sajdah until I feared that he had passed away. When I saw this, I rose (from my bed) and moved his thumb (to ascertain whether he is alive). The thumb moved, and I returned (to my place). Then I heard him saying in Sajdah: 'I seek refuge of Your forgiveness from Your punishment, and I seek refuge of Your pleasure from Your annoyance, and I seek Your refuge from Yourself. I cannot praise You as fully as You deserve. You are exactly as You have defined Yourself.' Thereafter, when he raised his head from Sajdah and finished his salah, he said to me: 'Aishah, did you think that the Prophet has betrayed you?' I said, 'No, O Prophet of Allah, but I was afraid that your soul has been taken away because your Sajdah was very long.' He asked me, 'Do you know which night is this?' I said, 'Allah and His Messenger know best.' He said, 'This is the night of the half of Sha'ban. Allah Almighty looks upon His slaves in this night and forgives those who seek forgiveness and bestows His mercy upon those who pray for mercy but keeps those who have malice (against a Muslim) as they were before, (and does not forgive them unless they relieve themselves from malice).'"

http://www.albalagh.net/general/shaban.shtml#The%20Night%20of%20Bara'ah

NOW IM REALLY CONFUSED
Reply

Ummah
09-18-2005, 08:28 PM
thats what i was gonna say

but i do recall readin that hadith before in bukhari. im trying t find it as i could be wrong!
Reply

S_87
09-18-2005, 08:32 PM
:sl:

lol, but had it been in bukhari it would have been well known no?
Reply

Ummah
09-18-2005, 09:36 PM
true
Reply

z5a0b4
09-18-2005, 11:21 PM
As-salam mu alikum,

Ok i no i spelled it wrong, but hopefully you can understand me. I just wanted to know what is E baudut key raut?? I know it is today and you should fast 2 morrow but i dont really know what it is. If you know what it is please repley to my post, it will be extremly helpful.

Thank you and Cou Da Fiz
Reply

Khayal
09-18-2005, 11:49 PM
Originally Posted by z5a0b4
As-salam mu alikum,

Ok i no i spelled it wrong, but hopefully you can understand me. I just wanted to know what is E baudut key raut?? I know it is today and you should fast 2 morrow but i dont really know what it is. If you know what it is please repley to my post, it will be extremly helpful.

Thank you and Cou Da Fiz
:w:

Ibadat ki raat...hmmm as far as i remember this is bida...let me find something on it....and about fasting, this is Sunna.

and you spelled KHUDA HAFIZ wrong again
Reply

z5a0b4
09-18-2005, 11:51 PM
I never made it to the spelling bee, i am not a good speller. :) Whats bida??
Reply

Khayal
09-18-2005, 11:54 PM
Originally Posted by z5a0b4
I never made it to the spelling bee, i am not a good speller. :) Whats bida??

What we do by ourselves that the prophet Sallalaho Alaehe Wassalam doesnt say and forbids is bida
Reply

Khayal
09-19-2005, 12:05 AM


Read this until some other more knowledgable person besides me comes to this thread. :-[ :confused:



The Virtues of the Month of Sha'ban


Sha'ban is the name of the (eighth) month of the Islamic lunar calendar, and it is so called because in this month the Arabs used to disperse (tasha'aba) in search of water, or it was said that it is so called because it sha'aba (branches out or emerges) i.e., it appears between the months of Rajab and Ramadan.

Fasting in Sha'ban

Aisha (may Allah be pleased with her) said: "The Messenger (p.b.u.h.) used to fast until we thought he would never break his fast, and not fast until we thought he would never fast. I never saw the Messenger of Allah fasting for an entire month except in Ramadan, and I never saw him fast more than he did in Sha'ban." (Bukhari and Muslim). According to a report narrated by Muslim, "He used to fast all of Sha'ban, he used to fast all but a little of Sha'ban."

A group of scholars, including Ibn al-Mubarak and others thought that the Prophet (p.b.u.h.) did not fast all of Sha'ban, but he fasted most of it. This is supported by a report in Saheeh Muslim narrated from Aisha (may Allah be pleased with her), who said: "I never knew of him - meaning the Prophet (p.b.u.h.) - fasting for any entire month apart from Ramadan." According to another report also narrated by Muslim, Aisha said: "I never saw him fast for any entire month from the time he came to Madeenah, apart from Ramadan."

It was reported in Bukhari and Muslim that Ibn 'Abbas said: "The Messenger of Allah (p.b.u.h.) did not fast any entire month apart from Ramadan." Ibn 'Abbas regarded it as Makrooh to fast any entire month apart from Ramadan. Ibn Hajar (may Allah have mercy on him) said: "He observed more voluntary fasts in Sha'ban than in any other month, and he used to fast most of Sha'ban."

Usamah Ibn Zayd (may Allah be pleased with them both) said: "I said, 'O Messenger of Allah, I do not see you fasting in any other month like you fast in Sha'ban.' He said, 'That is a month to which people do not pay attention, between Rajab and Ramadan, and it is a month in which deeds are lifted up to the Lord of the Worlds. I like for my deeds to be lifted up when I am fasting.'" (Nasa'i). According to a report narrated by Abu Dawood, he said: "The most beloved of months for the Messenger of Allah (p.b.u.h.) to fast in was Sha'ban, and his fasting in Sha'ban was continuous with his fasting in Ramadan." (Classed as Saheeh by al-Albani)

Ibn Rajab (may Allah have mercy on him) said: "Fasting in Sha'ban is better than fasting in the Sacred Months, and the best of voluntary fasts are those that are (observed in the months) closest to Ramadan, before or after. The status of these fasts is like that of al-Sunan al-Rawatib which are done before and after fard (obligatory prayers) and which make up for any shortfall in the number of obligatory prayers. The same applies to fasts observed before and after Ramadan. Just as al-Sunan al-Rawatib are better than other kinds of voluntary prayers, so fasts observed (in the months) before and after Ramadan are better than fasts at other times.

The phrase "Sha'ban is a month to which people do not pay attention, between Rajab and Ramadan" indicates that because it comes between two important months, the Sacred Month of Rajab and the month of fasting, people are preoccupied with those two months and they do not pay attention to Sha'ban. Many people think that fasting in Rajab is better than fasting in Sha'ban, because Rajab is one of the Sacred Months, but this is not the case.

In the Hadeeth quoted above there is an indication that even though certain times, places and people may be commonly thought to posses a particular virtue, there may be others that are better than them. It also indicates that it is Mustahabb (recommended) to make good use of the times when people tend to be negligent, by doing acts of worship. A group of the Salaf used to fill the time between Maghrib and Isha with prayer, saying that it was a time when many people were negligent. Another example is the remembrance of Allah (Dhikr) in the marketplace, because this means one is remembering Him in a place where people tend to be negligent and among people who are negligent. There are a number of benefits that come from making good use of times when people are often negligent, and using these times for worship, including the following:

It is more concealing of one's good works, and hiding and concealing Nawafil (supererogatory) actions is better, especially fasting, because it is a secret between a slave and his Lord. Hence it was said that there is no element of showing off in fasting. One of the Salaf used to fast for years without anybody knowing about it; he would go from his home to the marketplace carrying two loaves of bread, which he would give away in charity, and he would fast. His family thought that he ate the bread, whilst the people in the marketplace thought that he had eaten at home. The Salaf thought it was Mustahabb for a person who was fasting to do things that would conceal the fact that he was fasting. It was reported that Ibn Mas'ood said: "When you get up in the morning and you are fasting, then apply perfume." Qutadah said: "It is Mustahabb for the (man) who is fasting to apply perfume so that there will be no sign that he is fasting."

By the same token, doing righteous deeds at times when people are distracted and negligent is more difficult. One of the indications of how virtuous a deed is, is how difficult it is: if everyone is doing a certain action, it is easy, but if most people are negligent, this makes it more difficult for those who do remember Allah. Muslim narrated from the Hadeeth of Ma'qil Ibn Yasar: "(The Prophet (p.b.u.h.) said:) 'Worship at times of tribulation (Fitnah) is like Hijrah to me.'" (The phrase "worship at times of tribulation" refers to times of upheavals and trials, when people follow their own desires, and those who adhere to Islam are doing something difficult.)

The scholars differed as to the reasons why the Prophet (p.b.u.h.) fasted so much in Sha'ban. Their various opinions were as follows:

That he had been unable to fast three days out of every month because he was traveling or for some other reason, so he made them all up together in Sha'ban. When the Prophet (p.b.u.h.) began to do some Nafl (supererogatory) action, he would persist in it, and if he missed it, he would make it up later.

It was said that his wives used to make up the days that they missed of Ramadan in Sha'ban, so he used to fast because of that. This is the opposite of what was reported from Aisha, that she used to delay making up days that she had missed in Ramadan until Sha'ban because she was too busy with the Messenger of Allah (p.b.u.h.) to fast.

It was said that it was because this is a month which people do not pay attention to. This is the most correct view, because of the Hadeeth of Usamah quoted above, in which it says: "That is a month to which people do not pay attention, between Rajab and Ramadan."

When Sha'ban began, if the Prophet (p.b.u.h.) still had some voluntary fasts outstanding that he had not fasted, he would make them up during Sha'ban so that his Nafl fasts would be complete before Ramadan came. Similarly, if he had missed some Sunnah prayers or he had missed Qiyam al-Layl (night prayer), he would make it up. Aisha used to make the most of this opportunity to make up any obligatory Ramadan fasts that she had missed because of menstruation; during other months she was too busy with the Prophet (p.b.u.h.) to fast.

We should also note here that anyone who has any missed fasts to make up has to make them up before the next Ramadan comes. It is not permissible to delay it until after the following Ramadan except in cases of necessity (such as a valid excuse that continues between the two Ramadans). Whoever is able to make them up before the (second) Ramadan and does not do so, has to make them up after the (second) Ramadan and in addition to that, he has to repent and to feed one poor person for each day that he missed. This is the view of Malik, al-Shafa'i and Ahmad.

Another benefit of fasting in Sha'ban is that it is a kind of training for the Ramadan fast, in case a person finds it difficult to fast when Ramadan starts; if he fasts in Sha'ban he will have gotten used to fasting and he will feel strong and energetic when Ramadan comes. Sha'ban is like an introduction to Ramadan and it has some things in common with Ramadan, such as fasting, reciting Quran and giving in charity. Salamah Ibn Suhayl used to say: "The month of Sha'ban is the month of reciters (of the Quran)." Habeeb Ibn Abi Thabit used to say, when Sha'ban came, "This is the month of reciters (of the Quran)." When Sha'ban came, 'Amr Ibn Qays al-Mala'i used to close his store and devote his time to reading the Quran.

Fasting at the end of Sha'ban

It was reported in Bukhari and Muslim from 'Imran Ibn Husayn (may Allah be pleased with him) that the Prophet (p.b.u.h.) said to a man, "Have you fasted anything of the Sirar of this month?" He said, "No." He said: "If you have not fasted, then fast two days." According to a report narrated by Bukhari: I think he meant Ramadan. According to a report narrated by Muslim, (the Prophet - p.b.u.h.) said: "Have you fasted anything of the Sirar of Sha'ban?"

There was some dispute as to the meaning of the word Sirar. The most well-known view is that it refers to the end of the month. The end of the month is called Sirar because the moon is hidden at that time. Someone may raise the point that it was reported in Bukhari and Muslim from Abu Hurayrah (may Allah be pleased with him) that the Prophet (p.b.u.h.) said: "Do not pre-empt Ramadan by one or two days, except for those who have the habit of fasting regularly, in which case they may fast." (Bukhari and Muslim).

How can we reconcile the Hadeeth which encourages fasting at this time with the Hadeeth which says not to fast at this time? The answer is: many of the scholars and most of those who commented on this Hadeeth said: this man to whom the Prophet (p.b.u.h.) addressed this question was known to have the habit of fasting regularly, or else he had made a vow, so the Prophet (p.b.u.h.) commanded him to make up his fast. There are also other points of view on this issue.

In brief we may say that there are three scenarios for fasting at the end of Sha'ban:

The first scenario is when a person fasts at the end of Sha'ban with the intention of being on the safe side and not missing the first day of Ramadan. This is forbidden.

The second scenario is when a person fasts with the intention of fulfilling a vow or of making up a day of Ramadan that he missed or as an act of expiation (kaffarah), etc. This is permissible according to the majority.

The third scenario is when this is purely a voluntary fast. This is regarded as makrooh (disliked) by those who said that we should differentiate between Sha'ban and Ramadan by not fasting for a while. Among those who said this was al-Hasan. If it happens to coincide with a day when a person habitually fasts, Malik and those who agreed with him permitted this, but al-Shafa'i, al-'Awza'i, Ahmad and others made a distinction between cases where it is a fast which a person habitually observes or otherwise.

In conclusion, the Hadeeth of Abu Hurayrah quoted above is what we should follow according to the majority of scholars. It is makrooh to observe a voluntary fast one or two days before Ramadan for those who do not habitually fast on those days and who have not previously fasted until the end of Sha'ban.

It may be asked: why is it Makrooh to fast just before Ramadan (for those who do not have a prior habit of fasting)? The answer is that there are a number of reasons why this is so, such as:

Firstly: lest extra days be added to the fast of Ramadan that are not part of it. Fasting on the day of Eid is prohibited for the same reason, lest we fall into the same trap as the People of the Book with regard to fasting, as they added to their fasts because of their own whims and desires. For the same reason it is also forbidden to fast on the "day of doubt". 'Ammar said: whoever fasts on this day has disobeyed Abu'l-Qasim (p.b.u.h.). The "day of doubt" is a day when people are not sure whether it is Ramadan or not, when news of the sighting of the crescent moon comes from one whose word cannot be accepted. As for a cloudy day, some of the scholars said that this was also a 'day of doubt' and said that fasting was not allowed on this day. This is the view of the majority.

Secondly: to make a distinction between Fard (obligatory) fasts and Nafl fasts, because making a clear distinction between Fard actions and Nafl actions is prescribed in Islam. Hence it is Haram to fast on the day of Eid, and the Prophet (p.b.u.h.) forbade following an obligatory prayer immediately with another prayer unless they are separated by saying salam or speaking, especially in the case of the Sunnah prayer performed just before Fajr. It is prescribed to make a clear separation between this prayer and the obligatory prayer. Hence it is prescribed to pray it at home and to lie down afterwards.

When the Prophet (p.b.u.h.) saw a man praying at the time when the Iqamah had been given for Fajr, he said to him: "Al-Subh is four Rak'ahs (units)?" (Bukhari).

Some people may think that the reason why we do not fast just before Ramadan is so that we can make the most of eating and have our fill of our desires before we have to deny ourselves by fasting. This is an ignorant mistake on the part of those who think this.






.
Reply

Ibn Abi Ahmed
09-19-2005, 12:21 AM
:sl:

Sister Amani posted a wonderful and enlighteneing article on this subject. You can find it here :

http://www.islamicboard.com/showthread.php?t=5203
Reply

Muhammad
09-19-2005, 01:45 PM
:sl:

Threads have been merged. Insha'Allaah all info on Shabe Baraath can be found towards the beginning of this thread.

:w:
Reply

cass
07-13-2006, 07:29 PM
Salaam!

Could someone help me with this, is Lailat al-Ma'raj celebrated and if so how? still new and learning :sister:
Reply

M H Kahn
07-14-2006, 04:18 PM
In my country, the day is remembered through discussions how the miraj was performed by the prophet in order that the listeners understand Islam better and worship Allah alone in the way His prophet has shown to worship.
Reply

M H Kahn
07-14-2006, 04:41 PM
You may observe the day if you wish through saying some optional salah. You may even fast and do remember Allah the whole day or much more than you pass other days. The option is absolutely yours. But you have no any prescribed religious obligation to perform on this day.
Reply

Malaikah
08-20-2006, 01:14 PM
:sl:

can someone exlpain what this night is please? :)
Reply

lolwatever
08-20-2006, 01:17 PM
the night that the prophet was ascended to the 7th heaven after the isra (which was the travel from makkah to al-aqsa)
Reply

lolwatever
08-20-2006, 01:20 PM
Originally Posted by cass
Salaam!

Could someone help me with this, is Lailat al-Ma'raj celebrated and if so how? still new and learning :sister:
salamz sis, in Islam we only have 2 celebrations, eid fitr (after ramadhan), and eid adha (after hajj).

so we shouldn't amek a celebration out of these other events, however Allah does say in the quran

"wa thakirhum bi ayaamilah" (remind them of the days of Allah).... and isra and miraj was one of these days becasue of the natrue of this miracle, so we should read up on these events and benefit from them and derive lessons.

but it's not suppose 2b made a celebration becasue the prophet nor did his companions do such a thing :)


take caer all the best!
Reply

Mawaddah
08-20-2006, 01:28 PM
^ and likewise we also shouldn't single out days like these for worship etc.
Reply

- Qatada -
08-20-2006, 01:30 PM
:salamext:


Celebrating the night of the Isra’ and Mi’raaj


Question:

What is the ruling on Celebrating the night of the Isra’ and Mi’raaj, which is the twenty-seventh night of Rajab?.



Answer:

Praise be to Allaah.

There is no doubt that the Isra’ and Mi’raaj (the Prophet’s Night Journey and Ascent into heaven) are two great signs of Allaah which point to the truthfulness of the His Messenger Muhammad (peace and blessings of Allaah be upon him), and the greatness of his status before Allaah. They are also signs of the great power of Allaah, and of His exalted position above His creation. Allaah says (interpretation of the meaning):


“Glorified (and Exalted) be He (Allaah) [above all that (evil) they associate with Him]

Who took His slave (Muhammad) for a journey by night from Al‑Masjid Al‑Haraam (at Makkah) to Al‑Masjid Al‑Aqsa (in Jerusalem), the neighbourhood whereof We have blessed, in order that We might show him (Muhammad) of Our Ayaat (proofs, evidences, lessons, signs, etc.). Verily, He is the All‑Hearer, the All‑Seer”


[al-Isra’ 17:1]


There are mutawaatir reports from the Messenger of Allaah (peace and blessings of Allaah be upon him) that he was taken up into the heavens, and their gates were opened for him, until he passed beyond the seventh heaven, where his Lord spoke to him as He willed, and enjoined the five daily prayers upon him. At first Allaah, may He be exalted, enjoined fifty prayers, but our Prophet Muhammad (peace and blessings of Allaah be upon him) kept going back and asking Him to reduce it, until He made them five, so they are five obligatory prayers but fifty in reward, because each good deed is rewarded tenfold. To Allaah be praise and thanks for all His blessings.


With regard to this night on which the Isra’ and Mi’raaj took place, there is nothing in the saheeh ahaadeeth to indicate that it is in Rajab or in any other month. Everything that has been narrated concerning a specific date for these events cannot be proven to have come from the Prophet (peace and blessings of Allaah be upon him) according to the scholars of hadeeth. Allaah has wise reasons for causing the people to forget it. Even if the date were proven, it would not be permissible for the Muslims to single it out for particular acts of worship, and it is not permissible for them to celebrate it, because the Prophet (peace and blessings of Allaah be upon him) and his companions (may Allaah be pleased with them) did not celebrate it and they did not single it out in any way.

If celebrating it was something that is prescribed in Islam, the Messenger would have told his ummah about that, either in word or in deed. If any such thing had happened, it would have been well known, and his companions would have transmitted the information to us. They narrated from their Prophet (peace and blessings of Allaah be upon him) everything that his ummah needs to know, and they did not neglect any aspect of the religion, rather they were the first ones to do anything good. If celebrating this night had been prescribed in Islam, they would have been the first people to do so.


The Prophet (peace and blessings of Allaah be upon him) was the most sincere of people, and he conveyed the message to the people in full, and he fulfilled the trust. If venerating and celebrating this night were part of the religion of Allaah, then the Prophet (peace and blessings of Allaah be upon him) would have done that and would not have concealed it. Since no such thing happened, it is known that celebrating it and venerating it is not part of Islam at all. Allaah has perfected this ummah’s religion for it and has completed His favour upon them, and He condemns those who introduce things into the religion which Allaah has not ordained. Allaah says in His holy Book, in Soorat al-Maa’idah (interpretation of the meaning):


“This day, I have perfected your religion for you, completed My Favour upon you, and have chosen for you Islam as your religion”

[al-Maa’idah 5:3]

And Allaah says in Soorat al-Shoora (interpretation of the meaning):

“Or have they partners with Allaah (false gods) who have instituted for them a religion which Allaah has not ordained?”


[al-Shoora 42:21]


In the saheeh ahaadeeth it is proven that the Messenger of Allaah (peace and blessings of Allaah be upon him) warned against bid’ah (innovation) and stated clearly that it is misguidance, so as to show the ummah how serious the matter is and put them off it.

For example, it is narrated in al-Saheehayn from ‘Aa’ishah (may Allaah be pleased with her) that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever introduces anything into this matter of ours that is not part of it will have it rejected.” In a report narrated by Muslim it says: “Whoever does any action that is not part of this matter of ours will have it rejected.”

In Saheeh Muslim it is narrated that Jaabir (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) used to say in his khutbah on Friday: “The best of speech is the Book of Allaah and the best of guidance is the guidance of Muhammad (peace and blessings of Allaah be upon him). The worst of matters are those which are newly-invented, and every innovation is a going astray.” Al-Nasaa’i added with a jayyid isnaad: “and every going astray will be in the Fire.”


In al-Sunan it is narrated that al-‘Irbaad ibn Saariyah (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) delivered an eloquent speech to us which melted our hearts and caused our eyes to flow with tears. We said: O Messenger of Allaah, it is as if it is a farewell address, so advise us. He said: “I advise you to fear Allaah, and to listen and obey, even if a slave is appointed over you. Whoever among you lives will see many differences, so I urge you to adhere to my Sunnah and the way of the rightly-guided caliphs who will come after me, and cling firmly to it. Beware of newly-invented matters, for every newly-invented matter is an innovation and every innovation is a going astray. And there are many ahaadeeth with a similar meaning.


Warnings against bid’ah (innovation) have been narrated from the companions of the Messenger of Allaah (peace and blessings of Allaah be upon him) and from the righteous salaf after them, because this is no more than adding things to the religion and instituting a religion that Allaah has not ordained, and it is an imitation of the enemies of Allaah, the Jews and the Christians, in their additions to their religions and introducing into them things that Allaah had not ordained. It also implies that there is something lacking in Islam, and that it is not complete, and it is well known that this leads to great mischief and evil, and goes against the verse in which Allaah says (interpretation of the meaning):


“This day, I have perfected your religion for you, completed My Favour upon you, and have chosen for you Islam as your religion”

[al-Maa’idah 5:3]


It also goes against the ahaadeeth of the Messenger (peace and blessings of Allaah be upon him) which warn against innovation (bid’ah).

I hope that the evidence we have quoted will be sufficient to convince the seeker of truth that this bid’ah is wrong, i.e., the innovation of celebrating the night of the Isra’ and Mi’raaj, and that it is not part of the religion of Islam at all.


Because Allaah has enjoined being sincere towards the Muslims and explaining what Allaah has prescribed for them in their religion, and because it is haraam to conceal knowledge, I thought that I should point out this innovation, which is so widespread in many regions that people think it is part of the religion, to my Muslim brothers. Allaah is the One Whom we ask to set the affairs of all the Muslims straight, and to bless them with knowledge of Islam, and to help us and them to adhere steadfastly to the truth, and to forsake everything that goes against it, for He is able to do that. May Allaah send blessings and peace upon His slave and Messenger, our Prophet Muhammad, and his family and companions.


Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him).


source: http://www.islamqa.com/index.php?ref=60288&ln=eng
Reply

Najiullah
08-20-2006, 02:10 PM
thanx bro Fi_Sabilillah another great post

thanx for the info
Reply

786rani
08-20-2006, 04:29 PM
it's tomorrow isn't it i just got a reminder...
rani
Reply

madeenahsh
08-21-2006, 08:43 AM
bismillaah

salamu alaykum wa rahmatullaah

RAJAB!!!

Day 26 - I N N O V A T I O N
Celebrating the night journey of the Prophet Muhammad ( sal-Allaahu `alayhe wa sallam) to al-Quds (Jerusalem), and from their his ascension to the Heavens

• Day 27 - I N N O V A T I O N

Performing a sacrifice during the day, then standing the night in voluntary prayer



Celebrating the night of al-Israa. and al-Mi'raaj

All praise is for Allaah; and may Allaah send prayers and salutations upon the Messenger of Allaah, his family and his companions.
There is no doubt that the incident of al-Israa. and al- Mi'raaj is (from) among the great signs of Allaah, indicating the truthfulness of His Messenger, Muhammad ( sal-Allaahu `alayhe wa sallam), and the greatness of his position with Allaah. It is also among the evidences showing the ability of Allaah ( Subhaanahu wa Ta'aala ) and it is proof that Allaah is above all His creation. Allaah has said:
{Glorified be He Who took His slave for a journey by night from al-Masjid al-Haraam to the Farthest Masjid (in Jerusalem), the neighbourhood whereof We have blessed, in order that We might show him of Our Aayaat (proofs, evidences, lessons, signs, etc.). Verily, He is the All-Hearer, the All-Seer }, [Soorah al-Israa., Aayah 1].
It has been narrated from the Messenger of Allaah ( sal-Allaahu `alayhe wa sallam ) that Allaah ( Subhaanahu wa Ta'aala ) ascended him to the heavens, and it's doors were opened for him through to the seventh heaven. Therein His Lord spoke to him what He intended and prescribed upon him the five (daily) prayers.
Initially, Allaah ( Subhaanahu wa Ta'aala ) obligated fifty prayers, however our Prophet ( sal-Allaahu `alayhe wa sallam ) did not cease to demand and ask ease (for his ummah) from Him, until Allaah ( Subhaanahu wa Ta'aala ) made it five (in number). Hence there are five prayers prescribed, but fifty in (number) reward; for every good action is equivalent to ten of its like. For Allaah ( Subhaanahu wa Ta'aala) is all praise and thanks for all His blessings.
This date on which al-Israa. and al- Mi'raaj occurred has not been established in the authentic ahaadeeth , neither during the month of Rajab nor in any other month. All that has been mentioned concerning the date of occurence of al-Israa. and al- Mi'raaj is deemed among the scholars of hadeeth to be unauthentic. Indeed, Allaah has great Wisdom in causing the people to forget the date of its occurrence. However, even if its date was confirmed, it would nonetheless be impermissible for the Muslims to distinguish that night from other nights by doing anything from among the acts of worship. Neither it would be permissible for them to celebrate it, as the Prophet ( sal-Allaahu `alayhe wa sallam ) and his companions neither celebrated it nor did they distinguish it with any special acts of worship.
Should such a celebration of that night be lawful, the Messenger ( sal-Allaahu `alayhe wa sallam) would have clarified it to the people either by word or deed. And had such a thing occurred, it would have become known and common, and the companions would have transmitted it to us. The companions passed on from their Prophet ( sal-Allaahu `alayhe wa sallam ) everything which Muslims are in need of. Never were they negligent with regard to the religion. Indeed, they were the first to lead the way to every good. If the celebration of this night had been lawful, they would have been first to do it. The Prophet ( sal-Allaahu `alayhe wa sallam ) also is the most sincere in guiding people. He most truly fulfilled his mission, and performed his noble duty. If the glorification and celebration of that night had something to do with Islaam, the Prophet ( sal-Allaahu `alayhe wa sallam) would never have neglected it nor concealed it. Since nothing about this was narrated from the Messenger ( sal-Allaahu `alayhe wa sallam ) and his companions, therefore glorification and celebration of that night has absolutely nothing whatsoever to do with Islaam, as Allaah has perfected for this nation its religion, completed His favor upon it and rebuked and refuted the innovators who introduce into the religion that which Allaah has not allowed.
And Allaah ( Subhaanahu wa Ta'aala), said:
{This day, I have perfected your religion for you, completed My favor upon you, and have chosen for you Islaam as your religion }, [Soorah al-Maa.idah, Aayah 3].
And Allaah ( Subhaanahu wa Ta'aala ), has also said:
{Or have they partners with Allaah who have made laws for them in religion that which Allaah allowed not? And had it not been for a decisive word, the matter would have been judged between them. And verily for wrongdoers is a painful torment }, [Soorah ash-Shooraa, Aayah 21].
The Prophet ( sal-Allaahu `alayhe wa sallam ) said:
((He who innovates something in this matter of ours that is not of it will have it rejected)), [ Saheeh al-Bukhaaree 2697 and Saheeh Muslim 1718].
In another wording reported in Saheeh Muslim:
((He who does an act which our matter is not (in agreement) with will have it rejected )), [ Saheeh Muslim 18].
And in the narration of Saheeh Muslim on the authority of Jaabir (radhi-yallaahu 'anhu), who said: The Messenger of Allaah ( sal-Allaahu `alayhe wa sallam ) used to say in the Jumu'ah khutbah :
((To proceed: Indeed the best of speech is the Speech of Allaah, and the best of guidance is the Guidance of Muhammad (sal-Allaahu 'alayhe wa sallam), and the most evil of affairs are the newly invented ones, and every innovation is misguidance )), [ Saheeh Muslim 867].
An-Nasaa.ee added, with a good sanad:
((…and every misguidance leads to the (Hell-) Fire)), [an-Nasaa.ee, Volume 3, Page 188; Saheeh Sunan an-Nasaa.ee 1487].
It is reported in the Sunan of Abu Daawood and at-Tirmidhee that al-'Irbaadh Ibn Saariyah said: The Messenger of Allaah ( sal-Allaahu `alayhe wa sallam) gave us a sermon by which our hearts were filled with fear and tears came to our eyes. We said, "O Messenger of Allaah, it is as though this is a farewell sermon, so counsel us." He ( sal-Allaahu `alayhe wa sallam ) said:
((I counsel you to fear Allaah and to give absolute obedience even if a slave becomes your leader. Verily, he among you who lives (long) will see great controversy, so you must keep to my Sunnah and that of the rightly guided (in beliefs and actions) Khulafaa after me; cling to them stubbornly. Beware of newly invented matters, for every invented matter is an innovation and every innovation is going astray and every going astray is in the Hell-Fire )), [Musnad Imaam Ahmad, Volume 4, Page 126; Abu Daawood 4607; at-Tirmidhee 2676; Ibn Maajah 42; Saheeh al-Jaami' 2546].
The narrations of such meaning are numerous. And indeed it has been confirmed that the companions of the Messenger ( sal-Allaahu `alayhe wa sallam) as well as the early generations of pious scholars who followed, cautioned and warned against heresies and innovations. These warnings were not mentioned by them except for the fact that innnovations are unnecessary additions to the religion. Innovations are something new to Islaam which Allaah has not given permission for.
Also in performing these affairs, a resemblance of the enemies of Allaah (from the Jews and Christians) occurs; in that, they added and innovated in their religions something that they had no permission from Allaah. In addition, any innovation in the religion is implied by the person performing it that Islaam is incomplete and has faults because by innovating and adding to Islaam one accuses Islaam of not being complete. This, of course, is well known to contain a great deal of gross corruption, vile actions, and a contradiction to the saying of Allaah:
{This day, I have perfected your religion for you...}, [ Soorah al-Maa.idah, Aayah 3],
...as it is also an obvious contrast to the traditions of the Messenger ( sal-Allaahu `alayhe wa sallam) that caution and warn against innovations.
I hope that what was mentioned from the evidences is sufficient and convincing enough for the seeker of the truth in rejecting this innovation ( bid`ah) of celebrating the night of al-Israa. and al- Mi'raaj and warning against it because it has nothing to do in anyway with the religion of Islaam.
Since Allaah has obligated to give Muslims sincere advice, to elucidate the Divine laws for them, and has forbidden concealing knowledge, I felt it necessary to call to attention my Muslim brothers against this innovation ( bid`ah) which has spread throughout many cities so much so that the people thought it to be part of Islaam.
Allaah is responsible to correct the affairs of all the Muslims and grant them success in comprehending the religion and to give us, along with them, success in holding firm to the truth, ascertaining it, and leaving what opposes it; for Allaah is Capable over all.
May Allaah bless and be merciful upon His Slave and Worshipper and Messenger ( sal-Allaahu `alayhe wa sallam), his family, and his companions.
Shaykh Ibn Baaz
Majmoo' Fataawa wa Maqaalaat Mutanawwi'ah - Volume 1, Page 188;
al-Bid'u wal-Muhdathaat wa maa laa asla lahu - Page 588

also read

The ruling regarding inviting to organise an Islaamic celebration which the Prophet (sal-Allaahu `alayhe wa sallam) did not celebrate
Reply

afriend
09-05-2006, 01:19 AM
There is a night in sha'abaan they say....Which is very good...I think not.
Reply

Mohammed H Kahn
09-08-2006, 09:33 AM
Originally Posted by Zuko
:sl:
I just want to know, are these authentic?
How can they be? Was the prophet ordained to do righteous acts himself alone? If it was a sigficant night, then why didn't he ask to do so to his companions and even his own wife? Why was his wife to know its sigficance after asking him? These weaknesses make it clear that the story is fabricated.
Reply

Salaam
08-09-2008, 12:19 PM
Assalámu 'Alaykum waRahmathuláhi waBarakáthuhu

I have attached an article "advice on the 15th of Sha'bán", as we are going through now this blessed month of Sha'ban, and thus the 15th night of Sha'ban is very close by us.

So please read the article it clarifies the whole issue regarding that night.

PLEASE PASS ON THE ARTICLE BY EMAILING, PRINTING AN LEAVING COPIES IN YOUR LOCAL MASJID ETC.

Jazákumullahu Khayran
Reply

Salaam
08-10-2008, 11:21 AM
what is the importance of 15 shaban,is it the night in which the fate of every one is decided for the next year?
The especial night mentioned in surah Dakan means which night.

Is it the shaban or Qadar?


Praise be to Allaah.


Laylat al-Nusf min Sha’baan (the 15th of Sha’baan) is like any other night, and there is no sound report from the Prophet (peace and blessings of Allaah be upon him) to indicate that on this night the fate or destiny of people is decided.

See Question no. 8907.

With regard to the night mentioned in the verses:

“We sent it (this Qur’aan) down on a blessed night. Verily, We are ever warning [mankind that Our Torment will reach those who disbelieve in Our Oneness of Lordship and in Our Oneness of worship].

Therein (that night) is decreed every matter of ordainments”

[al-Dukhaan 44:3-4]

Ibn Jareer al-Tabari (may Allaah have mercy on him) said: the commentators differed concerning that night, i.e., which night of the year it is. Some of them said that it is Laylat al-Qadr, and it was narrated from Qurtaadah that it is Laylat al-Qadr. Others said that it is the night of the 15th of Sha’baan. The correct view is the view of those who say that it is Laylat al-Qadr, because Allaah has told us of that when He says, ‘Verily, We are ever warning’ [al-Dukhaan 44:3].”
(Tafseer al-Tabari, 11/221)

With regard to the phrase, “Therein (that night) is decreed every matter of ordainments”: Ibn Hajar said in his commentary on Saheeh al-Bukhaari: “What this means is that the decrees for the year are decided on that night, because Allaah says: ‘Therein (that night) is decreed every matter of ordainments’. And al-Nawawi said: the scholars said that it is called Laylat al-Qadr because on this night the angels write down the decrees (aqdaar), because Allaah says, ‘Therein (that night) is decreed every matter of ordainments’. This was also narrated by ‘Abd al-Razzaaq and other mufassireen with saheeh isnaads from Mujaahid, ‘Ikrimah, Qutaadah and others. Al-Toorbashti said that the word used in the Qur’aan is qadr, whereas people think it is qadar (decree); the word qadr refers to the detailed manifestation of the decree.

Laylat al-Qadr brings great reward for the one who does good deeds and strives in worship on that night.

Allaah says (interpretation of the meaning):

“Verily, We have sent it (this Qur’aan) down in the Night of Al-Qadr (Decree).

And what will make you know what the Night of Al-Qadr (Decree) is?

The Night of Al-Qadr (Decree) is better than a thousand months (i.e. worshipping Allaah in that night is better than worshipping Him a thousand months, i.e. 83 years and 4 months).
Therein descend the angels and the Rooh [Jibreel (Gabriel)] by Allaah’s Permission with all Decrees,

(All that night), there is peace (and goodness from Allaah to His believing slaves) until the appearance of dawn”[al-Qadr 97:1-5]

There are many ahaadeeth which speak of the virtue of that night, such as the hadeeth narrated by al-Bukhaari from Abu Hurayrah, in which the Prophet (peace and blessings of Allaah be upon him) said: “Whoever spends Laylat al-Qadr in prayer out of faith and hoping for reward, all his previous sins will be forgiven, and whoever fasts Ramadaan out of faith and hoping for reward, all his previous sins will be forgiven.” (Narrated by al-Bukhaari, al-Sawm, 1768).

And Allaah knows best.


Sheikh Muhammed Salih Al-Munajjid

Source http://www.islam-qa.com/en/ref/11722
Reply

MustafaMc
08-10-2008, 12:51 PM
Originally Posted by Salaam
Laylat al-Nusf min Sha’baan (the 15th of Sha’baan) is like any other night, and there is no sound report from the Prophet (peace and blessings of Allaah be upon him) to indicate that on this night the fate or destiny of people is decided.
I think a lot of Muslims believe this to be true. Last Friday, the khutbah was about fasting the middle of Shaban because he said that is when our deeds ascend and our fate for the year is determined. I understand from your post that this may not be true. Is there anything special about Shaban 15 regarding fasting or prayers according to authentic hadith?
Reply

M H Kahn
08-11-2008, 04:42 AM
Originally Posted by - Qatada -
:sl: warahmatulahi wabarakatuh..

all praise is due to Allah (swt) and his beloved prophet (salallahu alahi hi wasalam) and the prophet (salallahu alai hi wasalam)'s family and all who follow them.
All praises are due to Allah alone.
Reply

Salaam
08-14-2008, 05:09 PM
Originally Posted by MustafaMc
I think a lot of Muslims believe this to be true. Last Friday, the khutbah was about fasting the middle of Shaban because he said that is when our deeds ascend and our fate for the year is determined. I understand from your post that this may not be true. Is there anything special about Shaban 15 regarding fasting or prayers according to authentic hadith?
Assalamu Alaikum, for more clarification on this issue please read the article attached http://www.islamicboard.com/attachme...ght-shaban.zip
Reply

Faye
08-19-2008, 05:43 PM
I found this on the subject in Ma'ariful Quran in the tafseer of the third ayat of Surah Dukhan on the subject.

Some other scholars of Tafsir, like 'Ikrimah, interpret the phrase 'laylah mubarahah' (blessed night) as referring to 'laylat-ul-bara'ah' (the Night of Immunity), that is, the 15th night of Sha'ban. But to say that the Qur'an was revealed during this night goes against the clear texts of the Qur’an: In ‘Shahro Ramadan alLathee onzila feehil Quran’ and in ‘Inna anzalnaho fee laylatin mubaarakah’ we come across "The month of Ramadan is the one in which the Qur'an was revealed ... ( 2:185)" and "We have sent it (the Qur'an) in the Night of Qadr - (97:l)". In the presence of such clear texts, it cannot be accepted, without
any strong evidence, that the Qur'an was revealed in the Night of Immunity. There are, however, certain Traditions that speak highly of this night - that it is a night of blessings and that it is a night during which Allah showers His mercy. Some versions of the Tradition use exactly the same words as the Qur'an uses in the verse to describe 'laylah mubarakah' – ‘Feeha Yofraqo Kullo Amrin Hakeem’ "In that (night), every wise thing is decided (4) through a command from Us ... (5)". In interpreting this verse Sayyidna Ibn 'Abbas RA says that it refers to the Night of Power, in which the Qur'an was revealed. In it all matters are decreed to happen from the present Night of Power to the next, relating to all creation, their births, their deaths, their provisions and other details. Other leading authorities on Tafsir, like Sayyidna Hasan, Qatadah, Mujahid and others RA, concur with Sayyidna Ibn 'Abbas RA. Mahdawr says that all matters decreed by Allah are, on this night, transferred to the angelic scribes who record the decrees of the coming year. Other texts of Qur'an and Sunnah bear testimony to the fact that Allah had decreed all matters in pre-eternity (azal) even before the creation of man. Therefore, the statement that man's destiny is decreed in this night simply means that the decrees for the whole year are handed over, in this night, to the relevant angels for implementation. (Qurtubi).

Because some versions of the Tradition state that births, deaths and sustenance are decreed in the night of immunity or 15th night of Sha'ban, some of the scholars have interpreted the phrase 'laylah mubarahah' in the current verse as referring to 'laylat-ul-bara'ah' or 'the Night of Immunity'. But this is not correct, because here the revelation of the Qur'an is mentioned first; and its revelation in the month of Ramadan is confirmed by the clear texts of the Qur'an. Some versions state that sustenance and other things are decreed in the Night of Immunity. Ibn Kathir, first of all, says this Tradition is mursal and such Tradition cannot be reliable in the presence of clear express texts. Qadi Abu Bakr Ibn 'Arabi asserts that no authentic Tradition relating to mid-Sha'ban is available which may show that sustenance, births and deaths are determined and decreed in that night. He further rejects the idea that there is any reliable Tradition on the merit of this night. Ruh-ul-Ma'ani, however, cites a Tradition, without a chain of transmitters, narrated by Sayyidna Ibn 'Abbas RA in which he says that sustenance, life and death are determined in the mid-Sha'ban night, and in the Night of Power the decrees are handed over to the angels. If this Tradition is confirmed, then the two interpretations can be reconciled and synchronized. Otherwise, the express words of Qur'an and authentic Traditions relating to 'laylah mubarakah' and 'fiha yufraqu ...' in the verse of Surah Dukhan fiha yufraqu clearly show that they refer to the 'Night of Power'. As far as the merit of the night of mid-Sha'ban is concerned, it is a separate issue. Some Traditions do speak about it but they are weak. Therefore, Qazi Abu Bakr Ibn 'Arabi denied any merit of this night. Chains of transmission of Traditions concerning mid-Sha'ban are all weak but, it may be suggested that, if the various ways of transmission are put together, they gain strength. Therefore, many great scholars have accepted the Traditions about mid-Sha'ban because there is room to act upon weak Traditions relating to meritorious actions. Allah knows best!
here is the source:
http://www.islamibayanaat.com/MQ/Eng...ge-724-785.pdf
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