Conflict in muslim ummah about tarawih its 8 or 20???

Answer by Dr.Zakir Naik

Regarding the Salah, offered after the Isha Salah (i.e. Tarawih), in Ramadan, the right opinion is that one can offer as many number of rakat as one wishes because there is no fixed limit on it.

Narrated Nafi

Ibn 'Umar said, "While the prophet was on the pulpit, a man asked him how to offer the night prayers. He replied, ' Pray two Rakat at a time and then two and then two and so on, and if you are afraid of the dawn (the approach of the time of the Fajr prayer) pray one Rakat and that will be the witr for all the Rakat which you have offered." Ibn 'Umar Said, "The last Rakat of the night prayer should be odd, for the prophet ordered it to be so. ( Sahih Bukhari, Vol. 1, Hadith No. 461).

Narrated Amr ibn Anbasah as-Sulami

I asked: "Apostle of Allah, in which part of the night the supplication is more likely to be accepted? He Replied: In the last part: Pray as much as you like, for the prayer is attended by the angels and it is recorded till you offer the dawn prayer. (Abu Dawood, Vol. 1, Hadith No. 1272).

We also find that some of the Taba'een used to pray 20 and some used to pray 36 Rakats in Tarawih. (Musannaf Ibn Abi Shaiba, Vol.2, Pages 165 & 166).

However, it is preferable to offer it the way prophet Muhammad (Pbuh) did. He used to offer 11 or 13 Rakats, as mentioned in the following Hadith.

Narrated Abu Salma bin Abdur Rahman

I asked Aisha, "How is the prayer of Allah's Apostle during the month of Ramadan." She said, "Allah's Apostle never exceeded eleven Rakats in Ramadan or in other months; he used to offer four Rakats do not ask me about their beauty and length, then four Rakats, do not ask me about their beauty and length, and then three Rakat." Aisha further said, " I said, ' O Allah's Apostle! Do you sleep before offering the Witr prayer?' He replied, 'O 'Aisha! My eyes sleep, but my heart remains awake!' (Sahih Bukhari, Vol. 2, Hadith No. 1147). From all the above mentioned Hadith, it is clear that there is no fixed limit for the Tarawih Prayer; therefore, one should refrain from getting into any controversy in this regard. However, in mosques, where eight congregational Rakats are offered, it is advisable not to offer further 12 Rakats in congregation, thus avoiding any unwanted disputes amongst the Muslims. For those who wish to offer more Rakats can very well do so at their homes. Similarly, in mosques, where 20 congregational Rakats are offered, it is advisable not to offer 8 Rakats in different congregation so that there is no conflict among the Muslims.

Visiting graves and attending occasions on which they say that the souls of the awliyaa’ are present

A.Praise be to Allaah.

1. Visits to graves fall into two categories:

(i) visits which are prescribed in Islam and are required for the purpose of making du'aa' for the dead, praying for mercy for them, remembering death and preparing oneself for the Hereafter. The Prophet (peace and blessings of Allaah be upon him) said: "Visit the graves, for they remind you of the Hereafter." (Narrated by Muslim, 976).
The Prophet (peace and blessings of Allaah be upon him) used to visit graves, as did his Companions, may Allaah be pleased with them.
It was reported that 'Aa'ishah said that when it was her night for the Messenger of Allaah (peace and blessings of Allaah be upon him) to stay with her, he would go out during the latter part of the night to (the cemetery of) al-Baqee' and say, "Peace be upon you, dwellings of the believing people. There has come to you that which you were promised, …, and if Allaah wills we will follow you soon. O Allaah, forgive the people of Baqee' al-Gharqad." (Narrated by Muslim, 974).

(ii) the second type is bid'ah (innovation), which is visiting graves for the purpose of calling upon their occupants, seeking their help, offering sacrifices to them and making vows to them. This is forbidden and is a major form of Shirk (shirk akbar). Connected to this is the practice of visiting graves to offer du'aa', perform salaah and read Qur'aan there. This is all bid'ah and is not prescribed in Islam.

2. With regard to praying (performing salaah) at a grave. If what is meant is Salaat al-janaazah (the funeral prayer), this is permissible and is not forbidden. But if what is meant is to perform fard or naafil prayers, this is forbidden and is haraam.

The evidence for the permissibility of praying Salaat al-Janaazah in the graveyard:

It was reported from Abu Hurayrah that a black man or a black woman who used to clean the mosque died. The Prophet (peace and blessings of Allaah be upon him) asked about him and they said, "He died." He said, "Why did you not tell me? Show me his grave." Or he said, "her grave." So he went to the grave and prayed for her. (Narrated by al-Bukhaari, 446; Muslim, 956).

The evidence that it is not permissible to offer any salaat other than janaazah in the graveyard:

(a) 'Aa'ishah and 'Abd-Allaah ibn 'Abbaas said: "When (death) approached the Messenger of Allaah (peace and blessings of Allaah be upon him), he started to cover his face with a cloak of his. When he became distressed he lifted it from his face and said, "May Allaah curse the Jews and the Christians, for they have taken the graves of their Prophets as places of worship." [The narrator said:] he was warning against doing what they did." (Narrated by al-Bukhaari, 425; Muslim, 531).
(b) Abu Marthad al-Ghanawi said: the Messenger of Allaah (peace and blessings of Allaah be upon him) said: "Do not sit on graves and do not pray facing them." (Narrated by Muslim, 972).

3. With regard to the 'Urs which is held every year: if this involves some kinds of acts of worship, or if the people who attend think that this will bring them closer to Allaah, or if it involves acts of disobedience and sin, then it is not permissible to attend it or take part in it. Even if it is free of all these matters, you should still not attend it, because adopting an occasion as an "Eid" or festival (a regular annual event) other than the Eids precribed in Islam is bid'ah (reprehensible innovation) and is forbidden. The belief of those present, that the soul of the "wali" attends this 'Urs is an innovated and forbidden belief, because in the future this may be taken as being a part of the religion, and it will lead people astray. So this event must be denounced and people must be warned against it, and you should not attend it. And Allaah is the guide to the straight path.

4. With regard to asking a righteous person to make du'aa' for you when he is still alive - this is permissible, because there is the hope that his du'aa' may be answered because of his righteousness. The evidence for this is:
(a) It was reported from 'Uthmaan ibn Haneef (may Allaah be pleased with him) that a blind man came to the Prophet (peace and blessings of Allaah be upon him) and said: "Pray to Allaah to heal me." He said, "If you wish, I will pray for you, and if you wish, I will delay that, and that will be better." (According to another report: "If you wish, be patient - that will be better for you.") He said, "Pray for me." So he commanded him to do wudoo' and to do it well, and to pray two rak'ahs…"
(Narrated by Ahmad, 4/138; al-Tirmidhi, 5/569; Ibn Maajah, 1/441; it is a saheeh hadeeth).
(b) It was reported that Anas said: whilst the Prophet (peace and blessings of Allaah be upon him) was giving the khutbah (sermon) on Friday, a man stood up and said, "O Messenger of Allaah, the horses have died and the sheep have died. Pray to Allaah to give us rain." So he spread his hands and prayed (made du'aa'). (Narrated by al-Bukhaari, 890; Muslim, 897).

5. If a wali or Prophet dies, it is not correct, according to sharee'ah, to ask him to make du'aa' for you, because he has been cut off from this world. This is a kind of shirk which is not committed by any of the righteous people of this Ummah, the Sahaabah and those who follow them.
Allaah says (interpretation of the meaning):
"And who is more astray than one who calls on (invokes) besides Allâh, such as will not answer him till the Day of Resurrection, and who are (even) unaware of their calls (invocations) to them? And when mankind are gathered (on the Day of Resurrection), they (false deities) will become their enemies and will deny their worshipping"
[al-Ahqaaf 46:5-6]
Shaykh Al-Islam (Ibn Taymiyah - may Allaah have mercy on him) said: To explain further: if what the person wants is something that none is able to do except Allaah - such as asking for healing from sickness, for people or animals, or for his debts to be paid off in some manner that he does not specify, or for his family to be safe and sound, or to be protected from calamity in this world or the next, or for help against his enemy, or for his heart to be guided, or for his sins to be forgiven, or for him to be admitted to Paradise or saved from Hell, or for help to learn knowledge and the Qur'aan, or for his heart to be reformed, his attitude to be made good, his soul to be purified and so on - all of these are things which it is not permissible to seek from anyone other than Allaah. It is not permissible to say to an angel or a Prophet or a shaykh, whether he is alive or dead, "forgive my sin" or "help me against my enemy" or "heal my sick loved one" or "protect my family or my livestock" and the like.
Whoever asks any created being - no matter who he is - for any of these things, is a mushrik who associates others with his Lord. He is like the mushrikeen who worship angels, Prophets and statues which they have created in their image, and his prayer is like the prayers of the Christians to the Messiah and his mother. Allaah says (interpretation of the meaning):
"And (remember) when Allaah will say (on the Day of Resurrection): "O 'Eesaa (Jesus), son of Maryam (Mary)! Did you say unto men: 'Worship me and my mother as two gods besides Allaah?' " He will say: "Glory be to You! It was not for me to say what I had no right (to say)." [al-Maa'idah 5:116]
"They (Jews and Christians) took their rabbis and their monks to be their lords besides Allaah (by obeying them in things which they made lawful or unlawful according to their own desires without being ordered by Allaah), and (they also took as their Lord) Messiah, son of Maryam (Mary), while they (Jews and Christians) were commanded [in the Tawraat (Torah) and the Injeel (Gospel)] to worship none but One Ilaah (God - Allaah) Laa ilaaha illa Huwa (none has the right to be worshipped but He). Praise and glory be to Him (far above is He) from having the partners they associate (with Him)." [al-Tawbah 9:31]
(Majmoo' al-Fataawaa, 27/ 67, 68).

And he [Ibn Taymiyah] said:

Whoever comes to the grave of a Prophet or a righteous man, or what he believes to be the grave of a Prophet or a righteous man although it is not, and asks him for something and seeks his help, one of the three following scenarios applies:

(i) he is asking him for something that he needs, such as to cure his sick animals or to pay off his debt or to take revenge on his enemy or to protect him, his family and his livestock, and other things which no one can do except Allaah. This is obvious shirk and he must be told to repent. If he repents, all well and good, otherwise he must be executed.
If he says, I am asking him because he is closer to Allaah, so that he can intercede for me with regard to these matters, because I am seeking Allaah's help through his virtue, just as people seek the ruler's help through those who are close to him - this is also like the actions of the mushrikeen and Christians, who claim that they take their priests and monks as intercessors and ask them to intercede for them with their requests. Allaah tells us that the mushrikeen say:
" 'We worship them only that they may bring us near to Allaah.'" [al-Zumar 39:3 - interpretation of the meaning].
And Allaah says (interpretation of the meaning):
"Have they taken (others) as intercessors besides Allaah? Say: "Even if they have power over nothing whatever and have no intelligence?" Say: "To Allaah belongs all intercession. His is the Sovereignty of the heavens and the earth. Then to Him you shall be brought back." [al-Zumar 39:43-44]
"You (mankind) have none, besides Him, as a Wali (protector or helper) or an intercessor. Will you not then remember (or receive admonition)?" [al-Sajdah 32:4]
"Who is he that can intercede with Him except with His Permission?" [al-Baqarah 2:255].

The difference between Him and His creation is clear: people usually ask some of their leading figures who are in positions of honour to intercede for them with their leaders, so that intercessor asks the leader and he meets the person's request because he hopes to gain something thereby, or because he is afraid of him, or because he is too shy to refuse, or because he is being friendly towards him, etc. But no one intercedes with Allaah, may He be glorified, until He gives permission to the intercessor. He only does what He wills, and the intercession of the intercessor is only made by His permission. The entire matter rests with Him… The idea of many misguided people, that this person is closer to Allaah than I am, and I am far away from Allaah and cannot call upon Him except through this mediation etc., all of these ideas are ideas of shirk. Allaah says (interpretation of the meaning):
"And when My slaves ask you (O Muhammad ) concerning Me, then (answer them), I am indeed near (to them by My Knowledge). I respond to the invocations of the supplicant when he calls on Me (without any mediator or intercessor)" [al-Baqarah 2:186]

In al-Saheeh it was reported that when they were on a journey, they were saying Takbeer ("Allaahu akbar") in loud voices, and the Prophet (peace and blessings of Allaah be upon him) said:
"O people, take it easy! You are not calling upon One Who is deaf or absent; you are calling upon One Who is All-Hearing and Ever Near. The One upon Whom you are calling is closer to any one of you than the neck of his camel."

Allaah has commanded all people to pray to Him and call on Him, and He has commanded them all to say (interpretation of the meaning):
"You (Alone) we worship, and You (Alone) we ask for help (for each and everything)." [al-Faatihah 1:5].

And He has told us that the Mushrikeen say:
" 'We worship them only that they may bring us near to Allaah.'" [al-Zumar 39:3 - interpretation of the meaning].

Moreover, it may be said to this mushrik: if you call upon this person, that means you think that he knows more about your situation, is more able to grant you what you ask for and is more merciful towards you. This is ignorance, misguidance and kufr. If you know that Allaah has more knowledge and is more able and more merciful, then why do you fail to ask Him, and instead turn to others? Have you not heard what al-Bukhaari and others narrated from Jaabir (may Allaah be pleased with him), who said: the Messenger of Allaah (peace and blessings of Allaah be upon him) used to teach us to pray Istikhaarah (du'aa' seeking guidance from Allaah) in all our affairs, just as he taught us the Surahs of the Qur'aan.

Even if you know that this person is closer to Allaah than you and of a higher status than you, this may be true, but what you are implying is wrong. Even if he is indeed closer to Allaah and of a higher status, that only means that Allaah will reward him and give him more than you. It does not mean that if you call on him, Allaah will answer your prayer more than He would do if you called upon Him yourself. If you are deserving of being punished and of having your supplication rejected, for example, because your du'aa' is offered in an improper manner, then no Prophet or righteous person will help you to do something that Allaah dislikes and is angry with. Even if that is not the case, then you should ask from Allaah because Allaah is more merciful.

(Majmoo' al-Fataawaa, 27/72-75)

We advise our brothers/sisters to learn more about this matter by referring to the books mentioned above.

And Allaah knows best. 

Few Days Away...

O my dearly beloved month, you are few days away,
I can never depend on myself to make the most of you
The time when every soul rushes to pray..
Without my Creator's help, my wish can never turn true.


When the houses are filled with the recitation of the Quran,
11 months of so-called busy life, comes to peace at Ramadan
When the sunnah's are more beloved than any other time,
After all, we are blessed with the rewards from the Divine


You are the time that we need in our sinful lives,
When every soul competes for good deeds and strives
To seek the pleasure of Him, The Rahman, The Haleem,
Whose mercy encompasses everything that we've ever seen


How sad is it, that you do not receive a proper welcome
At your departure, with the night prayer's we are done
We hardly witness them after the last night,
It rarely gets mentioned till the next ramadan's sight..


We start the preparations for weddings much before the actual day,
But with your preparation, we take it all easy-breezy, like its okay.
Iftar parties, heavy food and shopping for the eid,
Last days, there's a decline in every good deed.


May We be blessed from our Creator, to realize your value,
May there be barakah in the way that we spend you..
May we not be of those who sleep throughout your days,
Who spend your nights in many different non-religious ways.


May we take the effort to understand the word of God,
May we not be of those who during prayer begin to yawn
May we read, recite, try to understand Quran a Lot
May we sincerely remember our Lord during dusk and dawn..



Source: Ramadan Poem




*Note: I changed "8" with " few " because here 6 days are left. 

Ramadan Prep: Art of excelling in Ramadan

You are never too ready for Ramadan.

10 Points for achieving excellence: 

1. Have hunger for success: Whatever expectation you have for yourself, you will achieve 80% of that expectation. Don’t make failure an option this Ramadan, have that desire and hunger for success.
2. Set your goals: When you set your goals this Ramadan, set them high! Allah swt set the Ultimate goal for you- and that’s Firdous Al Aa’la insha’Allah! Not only should you set these goals, but commit to them as well.
3. Build confidence this Ramadan: Don’t listen to everyone else if they’re trying to bring you down or if they criticize you on the changes you’re making. But also don’t beat yourself down or be hard on yourself if you fall short of a goal.
4. Do what you love to do: Choose a deed that you like to do and increase it this Ramadan. Whether it be reading the Quran, cooking/feeding people, Qiyaam Al Alail, or even being in seclusion and worshiping your Lord. Increase those deeds in Ramadan. The Prophet PBUH wants us to do deeds that are continuous even if they’re small.
5. Study the successful: Not just study, but learn from those who are more knowledgeable. It will encourage and motivate you to be better insha’Allah. The best examples are the Prophets and Companions. Read stories about them and insha’Allah their amazing characteristics and struggles will motivate you. 
6. Be in company of the successful: There’s no doubt the people you associate yourself with will have an influence on you-whether it be a good or a bad influence. If you want to achieve, look for high achievers. Catching their habits is contagious and insha’Allah this will also motivate you to be better.
7. Go all out and work hard: Be serious about your achievements and make them a priority. This Ramadan insha’Allah be a lot more focused on those changes you are trying to make, you never know if this is your last Ramadan or not.
8. Be prepared to change your schedule: Obviously your daily schedule will have to change during Ramadan. At least expect it to change and don’t get back into the habit of your old schedule as The Month progresses. But adapt to your schedule at your own comfort. Also, never make things back-to-back and crowd up your schedule; you never know when an emergency might come up. 
9. Remind yourself of the virtues of what you’re achieving: You can go about this several ways. One, you could go to someone who you know will be a constant reminder to you, or you can just simply keep reminding yourself. Remind yourself that our deeds weigh more during This Month and you may not get another chance like that again! “And Remind for verily a reminder benefits the believer”(51:55) 
10. Never give up: Shaitan is good at making us give up good things, but during this month, shaitan will be locked up so the battle is between you and yourself-never tell yourself you can’t do it. If you have faith in Allah, never give up. Do good until the very last second of The Month of Ramadan, even if you fall a bit short, do not give up!!

May Allah swt have mercy on all of us, may He let us experience this Ramadan with full blessings, and may we make this the most successful and productive Ramadan yet! Ameen

The Gravity of (Telling) a Lie against Allah's Messenger صلى الله عليه وسلم

بسم الله الرحمن الرحيم ( bismi-llāhi r-raḥmāni r-raḥīm ) 

In the name of  Allah, The Most Gracious, The Most Merciful

Hadith No 2.

Narrated Anas (Razi Allah tala anhu) : The Fact which stops me from narrating a great number of Ahadith to you is that the Prophet  صلى الله عليه وسلم said, "Whoever tells a lie against me intentionally, then (surely) let him occupy his seat in Hell-fire."

(Sahîh Al-Bukhâri, Hadîth No. 108, Vol. 1)

The Gravity of (Telling) a Lie against Allah's Messenger صلى الله عليه وسلم

بسم الله الرحمن الرحيم ( bismi-llāhi r-raḥmāni r-raḥīm ) 

In the name of  Allah, The Most Gracious, The Most Merciful

Hadith No 1.

Narrated Ali (Razi Allah tala anhu) : The Prophet صلى الله عليه وسلم said, "Do not tell a lie against me, for whoever tells a lie against me (intentionally) then he will surely enter the Hell-fire." 

(Sahîh Al-Bukhâri, Hadîth No. 106, Vol. 1)

There is no secret knowledge in Islam that is only for the awliyaa’ (“saints”)

Praise be to Allaah.

Al-Shanqeeti said:

Al-Qurtubi (may Allaah have mercy on him) said:

Our Shaykh, Abu’l-‘Abbaas, said: some heretics who followed batiniyyah (esoteric teachings) wanted to follow a path that did not enjoin these shar’i rulings. They said: these general shar’i rulings are obligatory upon the Prophets and the masses only. As for the awliyaa’ and the elite, they do not need those texts. Rather what is required of them is what they receive in their hearts through intuition and the thoughts that dominate their minds. They said: this is because their hearts are free of anything that may cause distraction and of thoughts of anything other than Allaah. In this manner divine knowledge becomes manifest to them, and they discover the secrets of creation and learn the rulings concerning minor issues, thus they are no longer subjected to the holistic shar’i rulings. This is what happened in the case of al-Khidr who, by means of the knowledge that was made manifest to him was rendered independent of the knowledge that Moosa had. One of the things that they narrated was the words: “Consult your heart, no matter how many people give you fatwas and advice.”

Our shaykh (may Allaah be pleased with him) said: These are the words of heresy and kufr; the one who says them should be executed without being asked to repent, because he has denied that which is known from the sharee’ah. For Allaah has set up the system by His wisdom in such a way that His rulings can only be known through His Messengers who are ambassadors between Him and His creation. They are the only ones who convey His Message and His words from Him, explaining His laws and rulings, and He has chosen them for that purpose.

Allaah says (interpretation of the meaning):

“Allaah chooses Messengers from angels and from men. Verily, Allaah is All-Hearer, All-Seer”

[al-Hajj 22:75]

“Allaah knows best with whom to place His Message”[al-An’aam 6:124]

“Mankind were one community and Allaah sent Prophets with glad tidings and warnings”[al-Baqarah 2:213]

and there are other similar aayahs.

In conclusion, we know definitely and for certain, and the consensus of the earlier and later generations states likewise, that there is no way to learn the rulings of Allaah, which have to do with His commands and prohibitions, except through His Messengers. Whoever says that there is another way through which His commands and prohibitions may be known, independently of the Messengers, is a kaafir who should be executed without asking him to repent; there is no need to question him. For this is stating belief in Prophets after our Prophet (peace and blessings of Allaah be upon him), whom Allaah has made the Seal of the Prophets and Messengers, after whom there is no Prophet or Messenger.

What that means is that whoever says that he has taken the ruling of Allaah from his heart or from what he received in his heart through intuition, and that he acts upon that and thus has no need of the Qur’aan or Sunnah, has claimed for himself the unique qualities of Prophethood, because this is like what the Prophet (peace and blessings of Allaah be upon him) said: “The Holy Spirit [i.e., Jibreel] told me in my heart…”

(From Tafseer al-Qurtubi).

What he quoted from his shaykh, that the heretic should not be asked to repent, is the view of Maalik and those who agreed with him. We have explained the views of the scholars and their evidence, and what is most correct according to the evidence, in our book Daf’ Ayhaam al-Idtiraab ‘an Ayaat al-Kitaab, in the chapter on Soorat Aal ‘Imraan. 

Can we see the jinn? Do they have a real form?

Praise be to Allaah.

The question is composed of two parts.

1 – Do the jinn appear in human form?

2 – Do the jinn have a real form?

With regard to the first question, it may be said:

Firstly: it should be noted that the basic principle concerning the jinn is that they are concealed from mankind, hence they are called jinn, because the Arabic root janna refers to a single original meaning which is to cover and conceal, as Ibn Faaris said in Maqaayees al-Lughah. The jinn are so called because they are concealed from mankind, and the foetus is called janeen in Arabic because he is concealed in his mother’s womb, and a garden is called jannah because it is concealed by trees, and an insane person is called majnoon because his mind is covered, and so on in all derivations from this root.

Allaah has told us of this when He said (interpretation of the meaning):

“O Children of Adam! Let not Shaytaan (Satan) deceive you, as he got your parents [Adam and Hawwaa’ (Eve)] out of Paradise, stripping them of their raiments, to show them their private parts. Verily, he and Qabeeluhu (his soldiers from the jinn or his tribe) see you from where you cannot see them”

[al-A’raaf 7:27]

Secondly: can they appear in human form?
The answer to that is that it is proven in the Sunnah and from real life that the jinn appear in different forms, such as the forms of people and animals, etc. Among the clearest evidence of that from the Sunnah is the story narrated by al-Bukhaari (3275) from Abu Hurayrah (may Allaah be pleased with him) who said: The Messenger of Allaah (peace and blessings of Allaah be upon him) put me in charge of guarding the zakaah of Ramadaan. Someone came to me and started scooping up some of the food, and I said, “By Allaah, I will take you to the Messenger of Allaah (peace and blessings of Allaah be upon him).” He complained of being in need and having dependents, so Abu Hurayrah took pity on him and let him go. This happened three times, and on the third occasion, Abu Hurayrah said: “I will take you to the Messenger of Allaah. This is the third time and each time you say that you will not come back, then you come back.” He said, “Let me go and I will teach you something by means of which Allaah will benefit you.” I said: “What is it?” he said: “When you go to bed, recite Aayat al-Kursi, ‘Allaah! Laa ilaaha illa Huwa (none has the right to be worshipped but He), Al-Hayyul-Qayyoom (the Ever Living, the One Who sustains and protects all that exists)…’ [al-Baqarah 2:255] until you complete the verse, then you will always have a protector from Allaah, and no devil will come near you until morning comes. So I let him go, and the next morning I told the Messenger of Allaah (peace and blessings of Allaah be upon him) what had happened. The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “He told you the truth, although he is a liar. Do you know who you have been speaking to for three nights, O Abu Hurayrah?” He said: “No.” He said: “That was a devil (a shaytaan).”

Al-Haafiz ibn Hajar said in al-Fath: This hadeeth teaches us a number of things… that one of the characteristics of the Shaytaan is lying, and that he may appear in various forms that may be seen, and that the words of Allaah, “Verily, he and Qabeeluhu (his soldiers from the jinn or his tribe) see you from where you cannot see them” [al-A’raaf 7:27], apply to when he is in the form with which he was created.

It was narrated that the Shaytaan appeared to Quraysh in the form of Suraaqah ibn Maalik ibn Ju’sham and encouraged them to fight the Prophet (peace and blessings of Allaah be upon him). That happened during the battle of Badr. Ibn Jareer al-Tabari narrated in his Tafseer (12564) that ‘Urwah ibn al-Zubayr said:

When Quraysh decided to march, mention was made of what was between them and Bani Bakr – i.e., war – and that almost made them change their minds. Then Iblees appeared to them in the form of Suraaqah ibn Ju’sham al-Madlaji, who was one of the nobles of Banu Kinaanah, and said: “I will protect you against Kinaanah so that Kinaanah will not be able to do you any harm.” So they went ahead with their plan. This was also quoted by Ibn Katheer in al-Bidaayah wa’l-Nihaayah, 5/62.

In Saheeh Muslim (2236) it is narrated that Abu Sa’eed al-Khudri (may Allaah be pleased with him) said: I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: “In Madeenah there is a group of the jinn who have become Muslim, so whoever sees any of these creatures let him give it a warning three times, then if it appears after that he may kill it, for it is a devil.”

The word translated as “creatures” here refers to kinds of snakes that appear in houses; they are not to be killed until they have been given a warning three times, because they may be jinn. See Ghareeb al-Hadeeth by Ibn al-Atheer.

Al-Nawawi said: What this means is that if they do not disappear after being warned, then they are not the kind of creatures that inhabit houses and they are not among the jinn who have become Muslim, rather that is a devil so there is no sin on you if you kill it and Allaah will never give the Shaytaan a way to prevail over you by taking revenge, unlike the creatures (snakes) and jinn who have become Muslim. And Allaah knows best. Sharh Muslim, 14/236.

There have been many such incidents. Shaykh al-Islam (Ibn Taymiyah) said: The jinn may appear in human and animal form, so they may appear as snakes and scorpions etc, or in the form of camels, cattle, sheep, horses, mules and donkeys, or in the form of birds, or in the form of humans, as the Shaytaan came to Quraysh in the form of Suraaqah ibn Maalik ibn Ju’sham when they wanted to set out for Badr. Majmoo’ al-Fataawa, 19/44.

Thirdly: The jinn have led many people astray by appearing in the forms of awliya’ (“saints”) and righteous people etc. Shaykh al-Islam said: The Shaytaan often appears in the form of the person who is being called upon and asked for help, if he is dead or sometimes if he is alive, without the person who called upon him realizing it. Indeed the Shaytaan may appear in his form and the misguided mushrik who is seeking that person’s help may think that the person himself has responded to him when in fact it is the Shaytaan. This also happens to the kuffaar who seek the help of those of whom they think well, whether they are dead or alive, such as the Christians who seek the help of George or others of their saints, and it happens to those so-called Muslims who commit shirk and follow misguidance by seeking the help of those who are dead or absent. The Shaytaan appears to them in the form of the one upon whom they call, without him realizing that… More than one person has told me that they sought my help, and each of them told me a different story. I told each one of them that I did not answer any one of them and I did not know that they were seeking my help. It was said that this was an angel, but I said: Angels do not help mushriks, rather that was a devil who wanted to misguide him.

Majmoo’ al-Fataawa, 19/47-48.

One of the greatest ways in which a Muslim may seek help against the devils is to “fortify” himself with adhkaar and reciting Aayat al-Kursiy, as stated in the hadeeth of Abu Hurayrah quoted above 

Some people claim that there is an aayah which supports Sufism

Praise be to Allaah.

The aayah which you are asking about is the aayah (interpretation of the meaning):

“And whoso obey Allaah and the Messenger (Muhammad (peace and blessings of Allaah be upon him)), then they will be in the company of those on whom Allaah has bestowed His Grace, of the Prophets, the Siddeeqoon (those followers of the Prophets who were first and foremost to believe in them, like Abu Bakr As-Siddeeq), the martyrs, and the righteous. And how excellent these companions are!” [al-Nisaa’ 4:69]

Ibn Katheer (may Allaah have mercy on him) said in his Tafseer:

This means, whoever acts in accordance with the commands of Allaah and His Messenger, and keeps away from whatever Allaah and His Messenger forbid, then Allaah will give him a home in the abode of His generosity, and cause him to be in the company of the Prophets and those who come after them in status, the Siddeeqoon, then the martyrs, then the rest of the believers, who are the righteous who do righteous deeds secretly and openly. Then Allaah praises them, as He says (interpretation of the meaning):

“And how excellent these companions are!” [al-Nisaa’ 4:69]

Al-Bukhaari narrated that ‘Aa’ishah (may Allaah be pleased with her) said: I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: “There is no Prophet who fell sick, but Allaah gave him the choice between this world and the Hereafter.” When he fell ill with his final sickness, his voice became very hoarse, and I heard him saying, ‘in the company of those on whom Allaah has bestowed His Grace, of the Prophets, the Siddeeqoon (those followers of the Prophets who were first and foremost to believe in them, like Abu Bakr As-Siddeeq), the martyrs, and the righteous.’ Then I knew that he had been given the choice.”

(Tafseer Ibn Katheer).

Then he (Ibn Katheer – may Allaah have mercy on him) mentioned something about the reason why this aayah was revealed. Then he said:

Greater than all of this is the glad tidings which were reported in the books of Saheeh and Musnad, etc., through mutawaatir isnaads from a number of the Sahaabah: that the Messenger of Allaah (peace and blessings of Allaah be upon him) was asked about a man who loves some people but cannot catch up with them – i.e. he cannot attain the same level as them in doing righteous deeds. He (peace and blessings of Allaah be upon him) said, “A man will be with those whom he loves.” Anas ibn Maalik (may Allaah be pleased with him) said: the Muslims never rejoiced as much as they did when they heard this hadeeth. I love the Messenger of Allaah (peace and blessings of Allaah be upon him), and I love Abu Bakr and ‘Umar (may Allaah be pleased with them both), and I hope that Allaah will resurrect me with them even though I did not do what they did.

So, as you can see, there is nothing in this aayah that justifies the Sufis and their madhhab.

If the Sufis are sincere, then let them obey Allaah and his Messenger and adhere to His Sharee’ah – as commanded in this aayah – so that they will be among the victorious. As for their claims that the awliyaa’ (“saints”) have knowledge of the Unseen (al-ghayb), which no one knows but Allaah, and their doing Tawaaf around graves and praying to the dead as a means of worship and drawing closer to Allaah – all of this in fact means that they are seeking the help of someone other than Allaah and this is kufr and shirk. They say, “Allaah inspires us with things which He casts into our hearts in addition to what is in the Qur’aan and Sunnah”; and they say that the “elite” do not have to adhere to the Sharee’ah of Islam which is obligatory for the “masses”; and they invent adhkaar (phrases remembering Allaah) which they repeat regularly, which are not in the Qur’aan or in the Sunnah of the Prophet (peace and blessings of Allaah be upon him… and after all this, they want to be among the victorious, with the Prophets and Siddeeqoon. On the contrary, they will be with the shayaateen (devils) and mushrikeen. We ask Allaah to keep us safe and sound. May Allaah bless us and you with the love for His Prophet (peace and blessings of Allaah be upon him and love for his noble companions, and gather us with them in the place of honour with Him, for He is the Sovereign, the One Who is able to do all things.


Islam Q&A
Sheikh Muhammed Salih Al-Munajjid

ETIQUETTES OF DUA

◉ Sincere intention.
◉ To begin with praise and glorification of Allah and to send blessings on the Prophet (PBUH) and to end the dua in the same manner.
◉ To invoke with the certainty that it will be accepted.
◉ Do not ask from anyone other than Allah.
◉ Invoke for oneself first and then for others.
◉ Seek Forgiveness from Allah while acknowledging ones sins.
◉ Acknowledge the blessings of Allah upon oneself and to show gratitude.
◉ To make dua with full concentration as Allah does not accept a dua of a heedless heart.

Visiting graveyards on 15th Sha'ban

Answer by Dr Zakir Naik
.
Giving significance to the night of 15th Sha'ban, visiting graveyards, doing extra Ibaadah (worship) and offering extra Nawaafil Salaah with the intention of specifically doing so on the occasion of 15th Sha'ban, having illuminations, considering it to be the Eid of the dead and keeping awake for the whole night of 15th Sha'ban and encouraging others to do the same -- all these are Bid'ah (innovation) . The prophet and the Sahaabah never did so nor commanded the muslims to do so.

We don't find any evidence of such things in the entire authentic Seerah of the Prophet and his companions. According to Allamah Ibn Rajab Abu Bakr Turtoshi, Ibn Wazzah Qurtubi, Suyuti, Shokani etc. all the Ahadith pertaining to the subject are weak and unacceptable.

The Hadith that is generally quoted to support the practices done on the night of 15th Sha'ban is Zaif (weak) according to Muhaddiseen (the scholars of Ahadith) and is not to be put into practice.

Narrated Aisha (R.A.),

I missed Allah's Messenger (peace be upon him) during the night and found him in al-Baqi'. He said: Were you afraid that Allah and His Messenger would deal unjustly with you? I said: Allah's Messenger , I thought that you had gone to some of your other wives. He (the prophet) said: Verily Allah, the Exalted and Glorious, comes down to the heaven of the world in the middle night of Sha'ban and forgives sins even more abundant than the hair of the goats of Kalb. (Tirmidhi, Hadith No. 739; Sunan Ibn-I-Majah, Hadith No. 1389; Ahmad Vol. 6, 238)

According to Imam Bukhari and Tirmidhi, the above mentioned Hadith has a broken chain of narrators in two places, and therefore it is weak. Allamah Ibnul Arabi (543H), in his commentary of Sunan -At-Tirmidhi, titled 'Arizatul-Ahwazi', Vol 3, Pg No. 216 adds: '....further, in it Hajjaj Ibn Artaat is not reliable.'

However, it is established that the Prophet (pbuh) did visit the Baqi graveyard once, as Allah had commanded him and he prayed for Ahle-Baqi (the people of Baqi), but the exact night of this event is not known, as there is no clear proof in this regard. The prophet had done this by the commandment of Allah (swt), therefore the Prophet was an exception to this act.

Aisha (R.A.) says that the Prophet (pbuh) said: "Gabriel came to me and said; Your Rabb commands you to go to the graveyard of Baqi and seek forgiveness for them". (Sahih Muslim, Hadith No. 2256)

It is permissible for men to visit graveyard whenever they wish and pray for the dead, however it is not permissible to fix a specific day or night for the purpose and consider it to be of a special virtue unless we find any proof for doing so from the Qur'an or the authentic Ahadith.

Allamah Ibnul Arabi writes: "There is no reliable Hadith regarding the 15th of Sha'ban. Although certain commentators insist that the verse from Surah Dukhan, chapter 44, verse 4: 'In that (night) is made distinct every affair of wisdom', refer to 15th of Sha'ban, but this is not true, as Allah did not reveal the Qur'an in Sha'ban. The Qur'an was revealed in Ramadan, as mentioned in Surah Baqarah, chapter 2, verse 185, and this can only be statement of a person who transgresses the book of Allah (swt) and is careless of his word". (Arizatul Ahwazi, Vol. 3, Page No. 217)

According to Hadith of Sahih Muslim, Vol. 2, Hadith No. 1885: ".. Most evil affairs are their innovations, and every innovation is an error..."

So Muslims should beware of and steer clear of all innovation and bid'ah. 

Sha'baan: Misconceptions and Realities

Growing up in Pakistan, the month of Sha'baan would bring in a lot of excitement and celebration. And that was because celebrating the night of the fifteenth of Sha'baan was a big thing and considered a very virtuous act, indeed. Men would gather in the masjid while the women prepared 'Halwas' and sweets, preparations were made for all night vigils or "Shabeenas" as they were called, buses were made available to take the men to visit the graveyards and flyers were distributed to everyone containing a long list of 'special prayers' so that they could stay up all night praying. 

But, Alhamdulillaah, how Allaah Subhaanahu wa Ta'ala protects His Deen. When Allaah enabled me to study this beautiful religion of ours, all that changed. I realized that all those 'special prayers', all those night vigils, all those Halwas and all those graveyard visits were really not the way of the Prophet . In fact all that was far...far away from his Sunnah and the Sharee'ah that he brought. 

And so I thought I would bring to attention some of the misconceptions and wrong ideas attached to this month as this ignorance and innovation has become so rampant, that it has become a sort of an epidemic, not only in Pakistan but in practically every Muslim community that exists. 

Misconception # 1:   The night of the 15th of Sha'baan should be singled out for worship, prayer, etc.

Clarification: Our best example and role model is the Prophet and he never, ever singled out this night for worship or qiyaam nor did his Sahaba. 

Shaykh Ibn Baaz said:

"There is no saheeh hadeeth concerning the night of the fifteenth of Sha'baan. All the ahaadeeth that have been narrated concerning that are mawdoo' (fabricated) and da'eef (weak), and have no basis. There is nothing special about this night, and no recitation of Qur'aan or prayer, whether alone or in congregation, is specified for this night. What some of the scholars have said about it being special is a weak opinion. It is not permissible to single it out for any special actions. This is the correct view. And Allaah is the Source of strength."

(Fataawa Islamiyyah, 4/511)

Misconception # 2:   There are special prayers to be offered on this night.

Clarification:  The truth of the matter is that there are NO special prayers to be offered on this night specifically. And all those 'ahaadeeth' giving you long lists of special 'formulas' that are "supposed to guarantee you Allaah's forgiveness and Jannah" are all fabricated, false and innovations in our Deen. If there were such prayers, the Prophet (Sal Allaahu Alayhi wa Sallam) would have told us about them and we would have had evidence of him and the Sahaba doing it. 

Misconception # 3:   Allaah descends to the first heavens on this night to forgive us.

Clarification: Allaah's descending to the first heaven does not only happen on the night of the fifteenth of Sha'baan. Rather it happens every single night of the year.

The Prophet SalAllahu Alaihi Wasallam said:

"Every night when it is the last third of the night, our Lord, the Superior, the Blessed, descends to the nearest heaven and says: Is there anyone to invoke Me that I may respond to his invocation? Is there anyone to ask Me so that I may grant him his request? Is there anyone asking My forgiveness so that I may forgive him?. "

(Bukhaari)

Thus, when 'Abd-Allaah ibn al-Mubaarak was asked about the descent of Allaah on the night of the fifteenth of Sha'baan, he said to the one who asked him: "O weak one! The night of the fifteenth?! He descends every night!" 

Misconception # 4:  This is the night when our fate, lifespan, and provisions are decreed.

Clarification:  Some people think that the "blessed night" (laylatim-mubarakah) mentioned in Surah ad-Dukhaan (44): 3, refers to the night of 15th Shabaan, when Allah decrees our lifespan, provisions and fate. In fact, they even pray 6 rakahs, 2 for each of these things. However, all that is fabricated and far, far away from the Sunnah. And, in reality, the "blessed night" mentioned in Surah ad-Dukhaan, actually is referring to Laylatul Qadr that comes in Ramadhaan. (Tafseer Ibn Kathir of Surah al-Qadr)

Misconception # 5: One should fast on the day of the fifteenth.

Clarification:  Here again, there is no saheeh reports that tell us that the Prophet or his Sahaabah ever picked this day specifically to fast. The Sunnah of the Prophet was to fast most of this month and not just the 15th. However, if the fifteenth of Sha'baan coincides with a Monday or Thursday, or with the three white days or if a person is generally fasting, without associating seeking extra rewards to fasting this specific day, then it is allowed.

(Sheikh Muhammed Salih Al-Munajjid)

Misconception # 6:   This is the night when the souls of departed ones return to their families.

Clarification:  Here again, some people misunderstand the ayaat in Surah al-Qadr and think that the 'sending down of the Ruh' as mentioned in this Surah refers to the souls of dead people returning to see their families, even though it refers to Jibreel (Tafseer Ibn Kathir). And that is why we see women preparing the sweets, the Halwas and other 'goodies' for the souls of their loved ones. 

Not only is that in itself an erroneous, deviant belief and bid'ah, but to believe that the souls of the dead can return back to the world and meet with their relatives is also totally incorrect and false. The teachings of the Qur'aan and the Sunnah clearly state that the souls of the dead do not return back to the world. Besides, they don't even eat the Halwas. It is actually you who eats it! 

Misconception # 7: Visiting graveyards especially this night is something good.

Clarification: Although the Prophet encouraged visiting graves, he forbade singling out any day or night for any kinds of good deeds if it is not prescribed in the Sharee'ah. And he did not specifically visit the graveyard on the night of the 15th of Sha'aan. The hadeeth of Aisha that mentions that the Prophet visited the graveyard this night is not authentic and thus does not have any proof for visiting graves specifically on this night of Shabaan.

Misconception # 8: Even if the ahaadeeth about worship on this night are weak, one can still do it.

Clarification: The correct scholarly view is that weak ahaadeeth should not be followed at all, even if they speak of righteous deeds or of targheeb and tarheeb (promises and warnings). The saheeh reports are sufficient and the Muslim has no need to follow the da'eef reports. 

Shaykh Ahmad Shaakir said:

"There is no difference between rulings or righteous deeds; we do not take any of them from da'eef reports, rather no one has the right to use any report as evidence unless it is proven to be soundly narrated from the Messenger of Allaah in a saheeh or hasan hadeeth."

Misconception # 9:  Look at all those people doing it. How can they all be wrong?

Clarification: The Muslim is supposed to refer to Allaah and His Messenger (Sal Allaahu Alayhi wa Sallam)'s Sunnah, if there is any confusion or dispute about matters and NOT what the rest of the world is doing.

"O you who believe! Obey Allaah and obey the Messenger and those of you 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] 

Shaykh Ibn Jibreen said: "These reports (about worship and fasting an the 15th of Sha'baan) became very well known in some countries which were overwhelmed by ignorance; One should not be deceived by the large numbers of ignorant people who do these things." 

The REAL Sunnah regarding Sha'baan: 

If you truly and sincerely want to please Allaah and do deeds that will be acceptable to Him, then follow the REAL Sunnah of the Prophet (Sal Allaahu Alayhi wa Sallam). Here is what is proven in the authentic sunnah:

1. Fast most of this month as much as you can.

Aa'ishah RA said:

"I never saw the Messenger of Allaah fasting for an entire month except in Ramadaan, and I never saw him fast more than he did in Sha'baan."

(Bukhaari, Muslim).

2.  However, if you are weak or do not fast habitually and feel that this nafil fasting may be a hindrance to your obligatory fasting in the month of Ramadhaan, then the person may stop the nafil fasting in the last few days of this month. And for that person, the Prophet (Sal Allaahu Alayhi wa Sallam) said:

"When Sha'baan is half over, do not fast."

(saheeh by al-Albaani in Saheeh al-Tirmidhi). 

3. If you have fasts left over from last Ramadhaan to make up, then hurry up and do so in this month of Sha'baan before the next Ramadhaan comes. It is not permissible to delay missed fasts until after the following Ramadhaan, except in cases of necessity (such as a valid excuse that continues between the two Ramadaans). Aa'ishah said:

'It used to be that I had days to make up for Ramadhaan and I would not be able to do so except in Sha'baan."

[Bukhaari]

Source : Let's Learn Al-Quran

Ruling on Celebrating the 15th of Sha'ban-Shab-e-Barat

1. The Middle of Sha’baan Should Not Be Singled Out For Worship


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 ahadith, 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 life spans 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 Allah knows best. Shaykh Ibn Jibreen. If a person wants to pray qiyaam on this night as he does on other nights – without doing anything extra or singling this night out for anything – then that is OK. The same applies if he fasts the day of the fifteenth of Sha‟baan because it happens to be one of the ayyaam al-beed, along with the fourteenth and thirteenth of the month, or because it happens to be a Monday or Thursday. If the fifteenth (of Sha‟baan) coincides with a Monday or Thursday, there is nothing wrong with that (fasting on that day), so long as he is not seeking extra reward that has not been proven (in the saheeh texts). And Allaah knows best. Sheikh Muhammed Salih Al-Munajjid

2. Does Allah Come Down to the First Heaven in the Night of 15th Sha’baan


There is no saheeh hadeeth concerning the virtue of the night of the fifteenth of Sha‟baan. It was narrated from Abu Moosa al-Ash‟ari that the Messenger of Allah PBUH said: “Allah looks down on the night of the fifteenth of Sha‟baan and forgives all his creation except a mushrik or one who harbours hatred against the Muslims.” Ibn Maajah, 1390. Hasan by Albani, As Sunnah Abu Aasim No. 509,510,511 and 512 Hadith Sahih Lighairah but Isnaad Daeef, and later he declared it Daeef in Mishkat ul Masabih 1306. And further Sheikh Albani said in Silsilah Sahiha 1144 that “there is a difference of opinion for this hadith and many scholars declared this hadith as daeef”. Sheikh Zubair Ali Zai, declared this hadith daeef due to weakness in Abdullah bin Lahiah. In al-Zawaa‟id it says: Its isnaad is da‟eef, because „Abd-Allaah ibn Lahee‟ah is da‟eef (weak) and al-Waleed ibn Muslim is mudallis. There is also some idtiraab (weakness) in the hadeeth, as stated by al-Daaraqutni in al-„Ilal, 6/50, 51. He said: This hadith is not proven.
It was narrated from Mu‟aadh ibn Jabal, „Aa‟ishah, Abu Hurayrah, Abu Tha‟labah al-Khushani and others, but the isnaads are not free of some weakness and some of them are very weak. Ibn Rajab al-Hanbali said: Concerning the virtue of the night of the fifteenth of Sha‟baan there are numerous ahadith, concerning which the scholars differed, but most of them classed them as da‟eef. Lataa‟if al-Ma‟aazif, 261.

3. The True Concept – Allah SWT Descends Every Night


Allah‟s descending to the first heaven does not only happen on the night of the fifteenth of Sha‟baan only, rather Allah descends to the first heaven every night i.e. 365 nights, in the last third of the night. The night of the fifteenth of Sha‟baan is included in this general meaning. Narrated Abu Huraira RA: Allah's Apostle PBUH said, "When it is the last third of the night, our Lord, the Blessed, the Superior, descends every night to the heaven of the world and says, 'Is there anyone who invokes Me (demand anything from Me), that I may respond to his invocation; Is there anyone who asks Me for something that I may give (it to) him; Is there anyone who asks My forgiveness that I may forgive him' " Bukhari :: Book 8 :: Volume 75 :: Hadith 333 Abu Huraira RA reported Prophet PBUH said: Allah descends every night to the lowest heaven when one-third of the first part of the night is over and says: I am the Lord; I am the Lord: who is there to supplicate Me so that I answer him Who is there to beg of Me so that I grant him Who is there to beg forgiveness from Me so that I forgive him He continues like this till the day breaks. (Sa'd b. Sa'id adds) " Then the Blessed and the Exalted (Lord) stretches His Hands and says: Who will lend to One Who is neither indigent nor tyrant. Muslim :: Book 4 : Hadith 1657 Hence, when „Abd-Allaah ibn al-Mubaarak was asked about the descent of Allaah on the night of the fifteenth of Sha‟baan, he said to the one who asked him: “O weak one! The night of the fifteenth! He (Allah) descends every night!” Islam Q&A


4. The prohibition on fasting in the second half of Sha’ban


Abu Dawood (3237), al-Tirmidhi (738) and Ibn Maajah (1651) narrated from Abu Hurayrah RA that the Messenger of Allaah PBUH said: “When Sha‟baan is half over, do not fast.” Classed as saheeh by al-Albaani in Saheeh al-Tirmidhi, 590. This hadeeth indicates that it is not allowed to fast after halfway through Sha‟baan, i.e., starting from the sixteenth day of the month. The reason for this prohibition is that continually fasting may make a person too weak to fast in Ramadan. But there are reports that indicate that it is permissible to fast at this time. For example: Al-Bukhaari (1914) and Muslim (1082) narrated that Abu Hurayrah RA said: The Messenger of Allaah PBUH said: “Do not anticipate Ramadan by fasting one or two days before it begins, but if a man habitually fasts, then let him fast.”
Al-Bukhaari (1970) and Muslim (1156) narrated that „A‟ishah RA said: “The Messenger of Allah PBUH used to fast all of Sha‟baan, he used to fast Sha‟baan except a few days.” This version was narrated by Muslim.This indicates that fasting after halfway through Sha‟ban is permissible for someone who has the habit of fasting, such as a man who regularly fasts on Mondays and Thursdays, or who fasts alternate days, and the like. It is not allowed to fast during the second half of Sha‟ban, except for the one who has the habit of fasting regularly or who is continuing after fasting during the first half of Sha‟ban. And Allah knows best. Islam Q&A


5. Should one Fast on the fifteenth of Sha’baan even if the hadith is Da’eef


Ques: Is it permissible, even after finding out that a hadith is da‟eef (weak), to follow it, by way of doing righteous deeds The hadith says: “When it is halfway through Sha‟ban, spend that night in prayer and fast on that day.” The fast is observed as a voluntary act of devotion to Allah, as is spending that night in prayer (qiyaam al-layl). Answer: Praise be to Allah. Firstly: What is narrated concerning the virtue of praying, fasting and worshipping on the fifteenth of Sha‟baan (al-nusf min Sha‟baan) does not come under the heading of da‟eef (weak), rather it comes under the heading of mawdoo‟ (fabricated) and baatil (false). So it is not permissible to follow it or to act upon it, whether that is in doing righteous deeds or otherwise. A number of scholars ruled that the reports concerning that were false, such as Ibn al-Jawzi in his book al-Mawdoo‟aat, 2/440-445; Ibn Qayyim al-Jawziyyah in al-Manaar al-Muneef, no. 174- 177; Abu Shaamah al-Shaafa‟i in al-Baa‟ith „ala Inkaar al-Bida‟ wa‟l-Hawaadith, 124-137; al-„Iraaqi in Takhreej Ihyaa‟ „Uloom il-Deen, no. 582. Shaykh al-Islam [Ibn Taymiyah] narrated that there was consensus on the fact that they are false, in Majmoo‟ al-Fataawa, 28/138. Shaykh Ibn Baaz said in „Ruling on celebrating the fifteenth of Sha‟baan‟: “Celebrating the night of the fifteenth of Sha‟baan (Laylat al-Nusf min Sha‟baan) by praying etc, or singling out this day for fasting, is a reprehensible bid‟ah (innovation) according to the majority of scholars, and there is no basis for this in sharee‟ah.” And he (may Allah have mercy on him) said: “There is no saheeh hadeeth concerning the night of the fifteenth of Sha‟baan (Laylat al-Nusf min Sha‟baan). All the ahadith that have been narrated concerning that are mawdoo‟ (fabricated) and da‟eef (weak), and have no basis. There is nothing special about this night, and no recitation of Qur‟aan or prayer, whether alone or in congregation, is specified for this night. What some of the scholars have said about it being special is a weak opinion. It is not permissible to single it out for any special actions. This is the correct view. And Allah is the Source of strength.” Fataawa Islamiyyah, 4/511.
Secondly: Even if we assume that the hadith is da‟eef (weak) and not mawdoo‟ (fabricated), the correct scholarly view is that weak ahadith should not be followed at all, even if they speak of righteous deeds or of targheeb and tarheeb (promises and warnings). The sahih reports are sufficient and the Muslim has no need to follow the da‟eef reports. Nothing is known in Islam to suggest that this night or day is special, either from the Prophet PBUH or from his companions. The scholar Ahmad Shaakir said: There is no difference between rulings or righteous deeds; we do not take any of them from da‟eef reports, rather no one hast he right to use any report as evidence unless it is proven to be soundly narrated from the Messenger of Allah PBUH in a saheeh or hasan hadeeth. And Allah knows best. Al-Baa‟ith al-Hatheeth, 1/278. Islam Q&A

6. Do not Gather to Eat and Celebrate on the last day of Sha’baan


Ques: Some families get together on the last night of Sha‟baan and make food, and some of their Elders recite poems for this occasion. What is the ruling on this getting together to eat Praise be to Allaah., We put this question to Sheikh Uthaymeen, (R), who replied as follows: Answer: “I think that this is closer to bid‟ah (innovation), and it should be disallowed rather than permitted, because it is being taken as an “Eid” (regular celebration). If it happened only once, then it is OK.” Our response is: we do not allow it. And Allah knows best. Sheikh Muhammad ibn Saalih al-‘Uthaymeen (Member of the Council of Senior Scholars of Saudi Arabia)

7. Fatawa of Some Great Scholars


1. Sheikh Ibn Baaz, (R) Grand Mufti of Saudi Arabia (1993-1999)
Al-Haafiz Ibn Rajab (R) clearly states that there is no sound report from the Prophet PBUH or from his companions RA about 15th of Sha'ban Al-Haafiz Ibn Rajab (R) said in his book Lataa'if al-Ma'aarif concerning this matter - after previously discussing it – 15th Shaban 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 15th Shaban is known of. Concerning spending the night of the middle of Sha'baan in prayer, there is no sound report from the Prophet PBUH or from his companions.”
In every case where there is no sound shari 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. [Majmoo' Fataawa Samaahat al-Shaykh 'Abd al-'Azeez ibn Baaz, 2/882]

2. Shaykh Ibn Fauzaan, Member, Permanent Committee for Islamic Research and Fatawa, Saudi Arabia.
Nothing firm and reliable has been established on the authority of the Prophet PBUH that he stood in prayer in the night and fasted during the day of the 15th of Sha'baan. So the night of the 15th of Sha'baan is like any other night, and if someone is a regular worshipper during other nights, then he may stand the night in prayer on this night without assuming anything special (because of it being the night of the 15th of Sha'baan). This is because specifying a time for any act of worship requires a authentic proof, so if there is no authentic proof then the act is regarded as an innovation and all innovations are misguidance. Likewsie, regarding specifically fasting during the 15th day of Sha'baan, then no (authentic) proof has been established on the authority of the Prophet PBUH to indicate the legislation of fasting on that particular day.
As for that which is mentioned from the ahadith regarding this subject, then all of it is weak as the people of knowledge have indicated. However, whoever has the habit of fasting the 13th, 14th and 15th (of every month), then he can continue and fast during Sha'baan as he fasts during the other months, without assuming anything special about the 15th of Sha'baan. Also, the Prophet PBUH used to increase in fasting during this month (Sha'baan), however, he did not particularise the 15th day, rather proceeded as per norm. Shaykh Ibn Fauzaan Al-Bid'u wal-Muhdathaat wa maa laa asla lahu - Page 614 Noorun alad-Darb Fataawa Shaykh Saalih Ibn Fowzaan - Volume 1, Page 87

3. Sheikh ibn `Uthaymeen, Member of the Council of Senior Scholars of Saudi Arabia
The fasting on the 15th of Sha'baan or specifying it with reciting (the Qur.aan) or making (particular) supplications has no basis. So the day of the 15th of Sha'baan is like any other 15th day of other months. So from that which is known is that it has been legislated for a person to fast the 13th, 14th and 15th of every month, however, Sha'baan is characterised unlike the other months in that (except for Ramadhaan) the Prophet PBUH used to fast more in Sha'baan than any other month . So he used to either fast all of Sha'baan or just a little. Therefore, as long as it does not cause difficulty for a person, it is befitting to increase in fasting during Sha'baan in adherence to the example of the Prophet PBUH Shaykh Ibn 'Uthaymeen al-Bid'u wal-Muhdathaat wa maa laa Asla lahu - Page 612 Fataawa Shaykh Muhammad Ibn Saalih al-'Uthaymeen - Volume 1, Page 190

4. Shaikh Yusuf Binouri (R) Great Scholar of Indian Sub Continent
“I have not come across any Sahih, Marfoo or Musnad Hadith regarding the excellence of this night (15th Shaban).”


8. Sweets (Halwa) should not be made on 15th of Shaban

Some people say that when pious teeth of Prophet (PBUH) were lost, he ate halwa. Other says that when Hazrat Awais Qarni (RAH) heard about loss of Prophet (PBUH) teeth, he broke all his teeth. Then her mother prepared sweets for him to eat. All these are baseless and wrong stories. Reason is Prophet (PBUH) lost his teeth in battle of Uhad which took place in shawwal and not in shabaan. Few people say it is in remembrance of Hazrat Hamza (RA) as he was martyred during those days. This again is base less as Hazrat Hamza (RA) was martyred during Shawwal and not in shabaan. Prophet (PBUH) did Jihad as per Allah (SWT)‟s command where he (PBUH) lost his teeth and Hazrat Hamza (RA) was cut into pieces. These events are lesson for ummat that for fulfilling Allah (SWT)‟s command, we have to put ourselves, our wealth, our respect at stakes. Using these events for justifying halwa is only for selfish reason. By Maulana Abrar ul Haque, Hardoi-India

9. No Authentic Proof of Visiting the Graves in the Night of 15th Sha’baan


There is no saheeh hadeeth concerning the visiting the graves in the day or night of the fifteenth of Sha‟baan The hadith that have been narrated concerning this is da‟eef (weak) and have no basis. A weak narration of Aaishah RA in the book of fasting in Tirmidhi is often brought forth to support the visiting of graves on the night of 15th Shabaan. The Hadeeth reads as follows Aisha RA said I missed Allah‟s Messenger (SAW) one night. So I went out (to search him). He was at Baqi‟ and he said. “Were you afraid that Allah and His Messenger would be unfair to you” I said, “0 Messenger of Allah! I thought that you have gone to one of your wives. He said, “Indeed, Allah the Blessed and the Exalted descends on the night of the fifteenth of Sha‟ban to the sky above the earth and forgives people more that the hair of the sheep of Banu Kaib”. Tirmidhi No. 739 Sheikh Albani has declared this hadith as Da’eef (Weak). This hadith of Sunan at-Tirmidhee is not authentic and thus does not have any proof for visiting graves specifically on the night of Shabaan Three similar ahadith are also found in Sahih Muslim and Muwatta of Imam Malik, but with the exception that Prophet PBUH does not mention that it was the night of 15th Shabaan. Let‟s have a look on those Ahadih
1. 'A'isha RA reported (that whenever it was her turn for Allah's Messenger [may peace be upon him] to spend the night with her) he would go out towards the end of the night to al-Baqi' and say: Peace be upon you, abode of a people who are believers. What you were promised would come to you tomorrow, you receiving it after some delay; and God willing we shall join you. O Allah, grant forgiveness to the inhabitants of Baqi' al-Gharqad. Qutaiba did not mention his words:" would come to you". Muslim: Book 4: Hadith 2126
2. Muhammad b. Qais said (to the people): Should I not narrate to you (a hadith of the Holy Prophet) on my authority and on the authority of my mother We thought that he meant the mother who had given him birth. He (Muhammad b. Qais) then reported that it was 'A'isha RA who had narrated this: Should I not narrate to you about myself and about the Messenger of Allah PBUH
We said: Yes. She said: When it was my turn for Allah's Messenger PBUH to spend the night with me, he turned his side, put on his mantle and took off his shoes and placed them near his feet, and spread the corner of his shawl on his bed and then lay down till he thought that I had gone to sleep. He took hold of his mantle slowly and put on the shoes slowly, and opened the door and went out and then closed it lightly. I covered my head, put on my veil and tightened my waist wrapper, and then went out following his steps till he reached Baqi'. He stood there and he stood for a long time. He then lifted his hands three times, and then returned and I also returned. He hastened his steps and I also hastened my steps. He ran and I too ran. He came (to the house) and I also came (to the house). I, however, preceded him and I entered (the house), and as I lay down in the bed, he (the Holy Prophet) entered the (house), and said: Why is it, O 'A'isha, that you are out of breath I said: There is nothing. He said: Tell me or the Subtle and the Aware would inform me. I said: Messenger of Allah, may my father and mother be ransom for you, and then I told him (the whole story). He said: Was it the darkness (of your shadow) that I saw in front of me I said: Yes. He struck me on the chest which caused me pain, and then said: Did you think that Allah and His Apostle would deal unjustly with you She said: Whatsoever the people conceal, Allah will know it. He said: Gabriel came to me when you saw me. He called me and he concealed it from you. I responded to his call, but I too concealed it from you (for he did not come to you), as you were not fully dressed. I thought that you had gone to sleep, and I did not like to awaken you, fearing that you may be frightened. He (Gabriel) said: Your Lord has commanded you to go to the inhabitants of Baqi' (to those lying in the graves) and beg pardon for them. I said: Messenger of Allah, how should I pray for them (How should I beg forgiveness for them) He said: Say, Peace be upon the inhabitants of this city (graveyard) from among the Believers and the Muslims, and may Allah have mercy on those who have gone ahead of us, and those who come later on, and we shall, God willing, join you. Muslim: Book 4: Hadith 2127
3. Malik related to me from AIqama ibn Abi Alqama that his mother said that she had heard A'isha, the wife of the Prophet, may Allah bless him and grant him peace, say, "The Messenger of Allah, may Allah bless him and grant him peace, rose one night and put on his clothes and then went out. I ordered my slave-girl, Barira, to follow him, and she followed him until he got to al Baqi. He stood near it as long as Allah willed and then he left. Barira arrived back before him and told me and I did not say anything to him until morning, and then I mentioned it to him and he explained, 'I was sent out to the people of al Baqi to pray for them.' " Malik: Book 16: Hadith 16.16.57
In the above three ahadith, the Prophet PBUH has not given any specific reference to the 15th night of Sha’ban or any other night. The exact night of this event is not known therefore visiting the graves on the fifteenth of Sha‟baan, or single it out this night for visiting the graves is a reprehensible bid‟ah (innovation) and there is no basis for this in sharee‟ah.
As far as visiting the grave is concerned, the Prophet PBUH has ordered men to visit the graves without any specific day or month as can be seen in the hadith, Ibn Buraida RA reported on the authority of his father that the Messenger of Allah PBUH said: I forbade you to visit graves, but you may now visit them. Muslim: Book 4: Hadith 2131
Zakir Naik said “It is permissible for men to visit graveyard whenever they wish and pray for the dead, however it is not permissible to fix a specific day or night for the purpose and consider it to be of a special virtue unless we find any proof for doing so from the Qur'an or the authentic Ahadith.” He further said According to Hadith of Sahih Muslim, Vol. 2, Hadith No. 1885: “Most evil affairs are their innovations, and every innovation is an error..." So Muslims should beware of and steer clear of all innovation and bid'ah.


10. Souls of the Dead do not Visits the Earth or Home

Until, when death comes to one of them (those who join partners with Allâh), he says: "My Lord! Send me back, "So that I may do good in that which I have left behind!" No! It is but a word that he speaks, and behind them is Barzakh (a barrier) until the Day when they will be resurrected. Surah Muminoon, Ayah 99-100 In the tafseer of the above Ayah, Ibn Katheer writes “[Mujahid said, Al-Barzakh is a barrier between this world and the Hereafter. Muhammad bin Ka`b said, "Al-Barzakh is what is between this world and the Hereafter, neither they are the people of this world, eating and drinking, nor are they with the people of the Hereafter, being rewarded or punished for their deeds.'' Abu Sakhr said, "Al-Barzakh refers to the graves. They are neither in this world nor the Hereafter, and they will stay there until the Day of Resurrection.‟‟]” Tafseer Ibn Katheer Once a person dies, if the soul is good, it is sent to IleeYeen and if it is bad it is sent down to Sijeyeen. There is a barzakh / a barrier between the souls and this world and they can never ever return to this world or contact us.

11. Sustenance, Life and Death Never Decided in the Night of 15th Sha’ban

Qãzi Abubakr bin Arabi writes that there is no reliable Hadith regarding the fifteenth of Shabãn from which it may be understood that sustenance, life and death are decided on that night. He has gone so far as to say that there is no reliable narration concerning this night being the blessed one. The opinion that sustenance, death, etc. are determined on this night is in conflict with the Qur‟ãn and is therefore unacceptable. It has been established from the Qur‟ãn that these decisions are passed to the Angels on Laylatul Qadr that occurs in Ramadhan and not on the night of 15th Sha‟ban. [Ma‟ãriful Qur‟ãn By Mufti Muhammad Shafi, Vol. 7 Pg. 746 Surah Dukhan 1-4]. Ibn Katheer writes in the commentary of Surah Dukhan 1-4 that”(Therein (that night) is decreed every matter, Hakim.) means, on Laylatul-Qadr, the decrees are transferred from Al-Lawh Al-Mahfuz to the (angelic) scribes who write down the decrees of the (coming) year including life span, provision, and what will happen until the end of the year. This was narrated from Ibn Umar, Mujahid, Abu Malik, Ad-Dahhak and others among the Salaf”. (Tafseer Ibn Katheer, Surah Dukhan 1-4) Hence it is proved that sustenance, life and death is not decided on the 15th of Sha‟ban but in Laylatul Qadr that occurs in Ramadhan

12. There is no Special Salah (Namaz) prescribed for the Night of 15th Sha’ban


“This articles is Adapted from Majmoo Fataawa Samaahat Shaykh Abd al-Azeez ibn Baaz, 2/882”
Al-Haafiz Ibn Rajab (R). 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 15th of Sha'ban 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. Al-Haafiz Ibn Rajab, in his book Lataaif al-Maaarif, and others. The daeef ahadith 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 Shabaan, so we cannot follow the daeef ahaadeeth either. Al-Allaamah al-Shawkaani (R) said in al-Fawaaid al-Majmooah: The hadeeth: “O Ali, whoever prays one hundred rakahs on Laylat al-Nusf min Shabaan, reciting in each rakah 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 PBUH. 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 Shabaan is false, and the hadeeth of Ali narrated by Ibn Hibbaan “When it is the night of the middle of Shabaan, spend that night in prayer and fast that day” is daeef (weak). In al-Laaali he said, “One hundred rakahs in the middle of Shabaan, reciting (Soorat) al-Ikhaas ten times in each” (this is) mawdoo (fabricated), and all its narrators in its three isnaads are majhool (unknown)and daeef (weak). He said: “And twelve rakahs, reciting al-Ikhlaas thirty times in each”, this is mawdoo (fabricated); and fourteen (rakahs), this is mawdoo (fabricated). 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 Shabaan 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 Shabaan is fabricated and is falsely attributed to the Messenger of Allaah PBUH Imaam al-Nawawi said in his book al-Majmoo: The prayer that is known as salaat al-raghaaib, which is twelve rakahs between Maghrib and Ishaa on the night of the first Friday in Rajab, and the prayer of Laylat al-Nusf min Shabaan, of one hundred rakahs these two prayers are reprehensible bidahs. 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 Ibn Ismaaeel 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, ahadith and scholarly opinions quoted above, it is clear to the seeker of truth that celebrating the middle of Shabaan by praying on that night or in any other way, or by singling out that day for fasting, is a bidah which is denounced by most of the scholars. It has no basis in the pure shareeah; rather it is one of the things that was innovated in Islam after the time of the Sahabah (RA). It is sufficient for the seeker of truth, in this case and in others, In Saheeh Muslim it is narrated that Abu Hurayrah (RA) said: The Messenger of Allah (PBUH) said: Do not single out the night of Jumuah for praying qiyaam and do not single out the day of Jumuah 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 Jumuah would be the most appropriate, because the day of Jumuah (Friday) is the best day upon which the sun rises, as is stated in the saheeh hadeeth narrated from the Messenger of Allaah (PBUH). Since the Prophet (PBUH) 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. Prophet PBUH has prescribed to spend the nights of Laylat al-Qadr and the other nights of Ramadaan in prayer, the Prophet (PBUH) 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 (PBUH) 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 Shabaan, or the night of the first Friday in Rajab, or the night of the Israa and Miraaj, for celebration or for any special acts of worship, then the Prophet (PBUH) would have taught his ummah to do that, and he would have done it himself. If anything of the sort had happened, his companions (RA) 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 PBUH Now we know from the words of the scholars quoted above that there is no report from the Messenger of Allaah PBUH or from his companions RA concerning the virtue of the first night of Jumuah in Rajab, or the night of the middle of Shabaan. 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 bidah. Shaykh Abd al-Azeez ibn Baaz, Grand Mufti of Saudi Arabia (1993-1999) Adapted from Majmoo Fataawa Samaahat al-Shaykh Abd al-Azeez ibn Baaz, 2/882 13.