Ruling on Celebreting Shobe Borat

Ruling on celebrating the middle of Sha’baan : Shaykh ‘Abd al-‘Azeez ibn Baaz 8 Important Fatwas on the 15th Night of Sha`ban : Dr. Salah Sultan ,President of the American Center for Islamic Research, Columbus, Ohio, and Member of the European Council for Fatwa and Research Sha`ban Fasting: Any Specific Days?  : The prominent Muslim scholar, Sheikh Yusuf Al-Qaradawi: Fasting in the Second Half of Sha`ban  : Sheikh Ahmad Kutty, A Senior Lecturer at the Islamic Institute of Toronto, Canada,  Celebrating the 15th Night of Sha`ban  : Dr. Muzzamil Siddiqi, former President of the Islamic Society of North America The 15th Night of Sha`ban: Its significance : Sheikh `Atiyyah Saqr, former head of Al-Azhar Fatwa Committee Fasting and Extra Worship on the 15th of Sha`ban   Specifying the 15th of Sha`ban with some Acts of Worship  : Sheikh ibn Fowzaan ,The Saudi eminent Muslim scholar  Laylat al-Nusf min Sha’baan (the middle of Sha’baan) should not be singled out for worship  :Sheikh Muhammed Salih Al-Munajjid (www.islam-qa.com) What is the importance of 15 shaban,is it the night in which the fate of every one is decided for the next year? : Sheikh Muhammed Salih Al-Munajjid (www.islam-qa.com)  The prohibition on fasting in the second half of Sha’baa Prohibition on anticipating Ramadan by fasting one or two days before it begins Fasting on the day of doubt Fasting on the Day of Doubt with the intention of making up a missed Ramadaan fast Fatwas on the 15th Night of Sha`ban Source: http://www.islamonline.net/livefatwa/english/Browse.asp?hGuestID=6guPY2 Question1 Question2 Question3 Question4 Question5 Question6 Question7 Question8 Question1:What are the lessons that we benefit from the occasion of the 15th of Sha'ban? Answer:We can learn a number of lessons from the occasion of the 15th of Sha'ban, some of which may be outlined as follows: 1. The close relationship between Masjid Al-Haram and Masjid Al-Aqsa. The time between the two occasions of Isra' and the Change of Qiblah was very short and that shows the importance of Jerusalem and Al-Aqsa Mosque. The Change of the Qiblah did not mean that Muslims would divert their attention from Al-Aqsa, but to focus on Palestine and know that this was their first Qiblah that deserves their appreciation. It is reported in Al-Bukhari and Muslim on the authority of Al-Bara' Ibn 'Azib: When the Prophet came to Madinah, he stayed first with his grandfathers or maternal uncles from Ansar. He offered his prayers facing Baitul-Maqdis (Jerusalem) for sixteen or seventeen months, but he wished that he could pray facing the Ka`bah (at Makkah). The first prayer which he offered facing the Ka`bah was the `Asr prayer in the company of some people. Then one of those who had offered that prayer with him came out and passed by some people in a mosque who were bowing during their prayers (facing Jerusalem). He said addressing them, "By Allah, I testify that I have prayed with Allah's prophet facing Makkah (Ka`bah).' Hearing that, those people changed their direction towards the Ka`bah immediately. Jews and the People of the Scriptures used to be pleased to see the Prophet facing Jerusalem in prayers but when he changed his direction towards the Ka`ba, during the prayers, they disapproved of it. 2. The absolute and unwavering obedience to Allah's commands, as learned from the Change of the Qiblah and the Muslims' immediate response against the whispers and the hesitations of the Jews. 3. The role of Jews in sowing anxiety among Muslims as learned from their saying: "Allah's decision is subject to change." Allah responded to them saying in the Qu'an: The Fools among the people will say: "What hath turned them from the Qibla to which they were used?" Say: To Allah belong East and West: He guideth whom He will to a Way that is straight." (Al-Baqarah 2: 142) Home | Top Question2.What are the merits of the 15th night of Shaban? Answer: There are no specific merits learned from authentic sources as to the occasion of the 15th of Sha'ban. The occasion, however, deserves reflection on the lessons learned from the event as well as a study of the Seerah of the Prophet (peace and blessings be upon him). Home | Top Question3: Can we observe fasting on the 15th of Sha`ban? Answer: The most frequently repeated hadith as to the specific acts of worship on the 15th of Sha`ban states that the Prophet Muhammad (peace and blessings be upon him) advised us to fast on the day and pray at night. However, according to the scholars of hadith, this hadith is very weak. It is reported in Sunan Ibn Majah, but the chain of narrators contains Abu Bakr Ibn `Abdullah Ibn Abi Seerah who was accused by Imam Ahmad Ibn Hanbal, Ibn Hibban and Al-Hakim, of forging hadith. Imam Al-Mundhri in Fath Al-Qadir stated the same thing, in addition to, Imam Al-Busary in Zawa'id Ibn Majah stated that the hadith is very weak. So, there is no authentic reports that we should specify certain acts of worship on the 15th of Shaban. Home | Top Question4: is it Sunnah to fast on the day 15th of Sha`ban? What about celebrating and preparing special food on that day. Which special salah Prayer should be performed on that night? Answer:  1. There is no specific prayer that can be performed on the 15th of Sha`ban. 2. Celebrating the event of the Change of the Qiblah needs discussion. To put it briefly, if someone does this thinking it is an act of `ibadah that deserves extra good deeds, then it is most likely close to be described as bid'ah. However, if the family gathers together and instead of preparing food they study the event in the books of Seerah as well as the tafsir of the relevant verses in light of Surat Al-Baqarah, that would be praiseworthy. Home | Top Question5:What is the significance of the 15th night of Sha'ban? Answer: The significance is to test the Muslims in their faith, wean them off their attachment to the idols, and train them to obey and listen to the commands of Allah with convinction. Home | Top Question6: What are the best things one can do in the month of Sha`ban to add to one's good deeds? Answer:Among the many good deeds that a Muslim can do in the month of Sha`ban, the following acts take precedence: 1. Fasting: in order to prepare oneself for Ramadan. According to `Aishah (may Allah be pleased with her) the Prophet Muhammad (peace and blessings be upon him) would fast until people say he would not break the fast and break the fast until the people would think he would not fast. 2. Spiritually preparing oneself to Ramadan. As we pray Sunnah before obligatory prayers, we should train ourselves before observing the obligatory fast of Ramadan. 3. Reading the Qur'an frequently so we can get the the shafa`ah of the of the Qur'an on the Day of Judgment. 4. Praying at night so that we can prepare ourselves for taraweeh. Home | Top Question7:I used to hear that people have to fast on the 15th of Sha`ban becase that is the day that your death and destiny has been decided. It that true? Answer: A Muslim is allowed to fast at any day of the year as long as it is not stated as a day of fasting. There is no text to say it is haram to fast on the 15th of Sha'ban, however it is not recorded from the Prophet Muhammad (peace and blessings be upon him). So the least that can be said about such fast is that it is contrary to what is deemed awla or the proper view. As to the destiny and death being decided on that day, I do not know of any Prophetic hadith stating that or attesting to this fact. The general rule is: `Aqeedah is to be based on authentic sources. I have searched the books on the Prophet’s biography and found only about one line and a half in sirat Ibn Hisham on the occasion of Changing the Qiblah from Jerusalem to Makkah. It seems to me that the Muslim historians did not even care about the incident, while the Jews understood it as a movement of heavenly religions from the progeny of Israel to the progeny of Isma`il. Would you please explain this more extensively? Answer:It is true that the occasion was a transfer of leadership in the Ummah from the progeny of Israel to Ismail, as the Prophet Muhammad (peace and blessings be upon him) lead all Prophets of Allah in Jerusalem and that meant the leadership of the Islamic nations to others. As to the one half and line that you read about the event, that refers to a problem with the books of seerah that I have ever wished to speak about, and al-hamdullilah that I have been given the chance now. If we look at the books of seerah we will find out that they focus extremely on specific aspects of the society established by Prophet Muhammad (peace and blessings be upon him) and the Muslim community in Madinah, but not all aspects. You can easily find elaboration and extensive details about wars, battles, immigration, etc. in the books of seerah, while it is very hard to find the same detailed account about the social, economic, political, spiritual, etc. aspects of the society of Prophet Muhammad (peace and blessings be upon him). The latter aspects can be rather learned in detail from the books of Sunnah and Qur'anic exegisis. For example, we read in the seerah that Abu Bakr and Abdur-Rahman ibn `Awf were rich companions and they contributed a lot to the success of Islam, however where can you find the manners of both of them, their business ethics, the type of their trade, etc. which can have similar if not more impact on the character of the reader. This shows a pressing need for new studies of the seerah of the Prophet to focus on the comprehensive aspects of the Muslim community led by Prophet Muhammad (peace and blessings be upon him). There are some attempts from several scholars such as Al-Manhaj Al-Harak li As-Seerah by Munir Al-Ghadban, Fiqh of Seerah by Sheikh Al-Ghazali and Bouti, and others. But we still need more books to reflect on the all-inclusive record of the Propehet and the efforts of his companions in conveying the message of Islam. Back to your questions, you can find more details on the Change of Qiblah in the books of hadith and tafsir, especially in Surat Al-Baqarah. Home | Top Question8: You said there is a relationship between Isra' and Mi'raj which happened in Rajab and the occasion of 15th of Shaban. However, Sheikh Qaradawi said that Isra' did not occur in Rajab. Answer:That the occasion of Isra' did not occur in Rajab, we need more verification and detailed study. But in brief, this has become common among Muslims and the significance is to reflect on the responsibility the Muslim nation owes to Al-Masjid Al-Aqsa. What is not controversial is that there was an occasion of Isra'. The time is not really a great importance. What matters is what we learn from both incidents. Home | Top Celebrating the 15th Night of Sha`ban Question: Dear scholars, I really need your advice! Here in Bangladesh, people always celebrate the 15th night of the month of Sha`ban, which they call “The Night of Shabe-e-Barat”. What do you think of such a practice? Please enlighten me on this issue. Answer: Responding to the question, Dr. Muzzamil Siddiqi, former President of the Islamic Society of North America, states the following: The month of Sha`ban is the eighth month of the Islamic lunar calendar. The fifteenth night of this month is known as laylatul-bara’ah (The Night of Innocence) or laylat un-nisfe min Sha`ban (the Middle Night of Sha`ban) in the Arab world. In India, Pakistan, Bangladesh, Iran, Afghanistan, etc., it is known as shab-e-barat. Some people believe that in Surat Ad-Dukhan (44:3-4) there is a reference to this night as Allah says, (We sent it (the Qur’an) down during a blessed night. We are truly Warners. In that night is made distinct every affair of wisdom.) But the night referred to here cannot be a Sha`ban night because it is said here clearly that the Qur’an was revealed in this night. We know from the Surat Al-Qadr (97) that the Qur’an was revealed in the Night of Qadr and we also know from the Qur’an (Al-Baqarah 2:185) that the Qur’an was revealed in the month of Ramadan. So it is obvious that the night of the revelation of the Qur’an was in Ramadan, not Sha`ban, and that it was laylat ul-qadr (The Night of Power) not shab-e-barat. Some people also say that in the 2nd year of Hijrah, the direction of the Qiblah was changed from Jerusalem to the Ka`bah in Makkah on the 15th day of Sha`ban. This report is also not confirmed by authentic hadiths. According to most of the exegetes, the Qur’an has not mentioned anything about the Sha`ban night. There are some hadiths that speak about the Middle of Sha`ban and its night. However, the scholars of hadith say that most of the hadiths concerning this night are not authentic. They are weak (da`if) according to the criteria of the narrators and scholars of hadith. Imam Al-Mundhiri (died in 656 A.H.) in his famous book At-Targhib wat-Tarhib (vol. 2, pp. 116-120) reported fourteen hadiths on the subject of this night. The following points can be summarized from those hadiths: 1. The month of Sha`ban is a great month. 2. In this month Allah takes the account of His creation. 3. Because this month occurs between two other important months, viz. Rajab and Ramadan, many people do not pay enough attention to it. 4. The Prophet (peace be upon him) loved to fast during this month. He used to fast most of the month of Sha`ban. 5. After sunset on the night of Middle of Sha`ban, Allah in His great mercy and kindness turns towards His creation and asks, "Is there anyone who would seek My forgiveness and I forgive him (or her)? Is there anyone who is in need to ask Me and I provide for his (or her) needs. Is there anyone who is in pain and seeks My help and I help him (or her)? Is there…? Is there…?” until the time of Dawn." 6. The Prophet (peace and blessings be upon him) is said to have recommended prayers during this night and fasting during the following day. 7. It reported that the Prophet (peace and blessings be upon him) used to visit the Muslim cemetery on this evening and he used to pray for the deceased Muslims. These are the things that we learn from some hadiths about the significance of this night. However, there are many practices and customs common in some Muslim countries, such as making a sweet dish, setting off fireworks, etc. These things have no meaning and no reference in hadiths. There are also some superstitious beliefs about this night. For example, some people believe that the spirits of the deceased visit their relatives during this night. Some believe that there is a special tree in Heaven upon whose leaves are the names of all human beings, and whatever leaves drop during this night, those people are destined to die in this year. Some think that the decisions about the life and death of people are made during this night. All these beliefs and superstitions do not belong to the authentic teachings of the Qur’an and Sunnah. We must try to follow the Qur’an and the authentic Sunnah of the blessed Prophet (peace and blessings be upon him). It is our duty as Muslims to take advantage of all good occasions to revive our faith, to purify our souls, and to increase our love and devotion to Allah (glory be to Him), but we must follow the Sunnah of the Prophet (peace and blessings be upon him). We must not do anything in our celebrations that is against his teachings.” Taken from http://www.islamonline.net/servlet/Satellite?pagename=IslamOnline-English-Ask_Scholar/FatwaE/FatwaE&cid=1119503546098 Home | Top The 15th Night of Sha`ban: Its significance Question:  Dear scholars, As-Salamu `alaykum. I would like to know if the 15th night of Sha`ban has a special significance and if the Prophet (peace and blessings be upon him) celebrated it. I would like also to know if there are special prayers or specific invocations recommended during this night. Jazakum Allah khayran. Answer: In his response to your question, Sheikh `Atiyyah Saqr, former head of Al-Azhar Fatwa Committee, states: There are three points to be discussed in handling the question in hand: The first point has to do with whether the 15th night of Sha`ban has a special significance; the second concentrates on whether the Prophet (peace and blessings be upon him) celebrated this night; the third tackles whether there are special acts to celebrate this night or special supplications to invoke Almighty Allah with. First, there are some hadiths indicating that the 15th night of Sha`ban is significant. Some scholars classified some of these hadiths as authentic. On the other hand, some other scholars considered them as da`if (weak), yet they hold that these hadiths may be acted upon by him who seeks to get closer to Almighty Allah with additional acts of worship. Of these hadiths is one that is reported by Imam Ahmad and At-Tabarani to the effect that the Prophet (peace and blessings be upon him) said, “Almighty Allah descends to the lowest Heaven on the 15th night of Sha`ban and forgives such number of people that is more than the number of the hairs of the sheep of Banu Kalb (a tribe that has a great number of sheep).” But At-Tirmidhi said that Imam Al-Bukhari classified this hadith as weak. It was also reported on this subject that `A’ishah, Mother of the Believers, said: The Prophet (peace and blessings be upon him) offered the night vigil Prayer some night, and while he was praying, he prostrated so long that I thought he had passed away, but he lifted his head and finished the Prayer. Then he (peace and blessings be upon him) said, “O `A’ishah (or O Humaira [as he would call her]), have you thought that the Prophet (peace and blessings be upon him) would not give you your right?” I said, “No, by Allah, Allah’s Messenger. But when you stayed prostrating so long, I thought you had passed away.” The Prophet (peace and blessings be upon him) then said, “Do you know what night this is?” I said, “Allah and His Messenger know best.” He (peace and blessings be upon him) said, “This is the 15th night of Sha`ban. Almighty Allah turns towards His servants on the 15th of Sha`ban and forgives those who ask for His forgiveness, grants mercy to those who ask for it, and delays (punishing or bringing to account) the evil people.” This hadith was reported by Al-Baihaqi on the authority of Al-`Ala’ ibn Al-Harith, one of the successors (At-Tabi`in), which means that this hadith is mursal (reported by a successor immediately on the authenticity of Mother of the Believers or the Prophet himself without having a Companion in between in the chain of reporters). Al-Baihaqi said this is a good mursal hadith. Ibn Majah also reported with a weak chain of reporters on the authority of `Ali (may Allah be pleased with him) that the Prophet (peace and blessings be upon him) said, “When the 15th night of Sha`ban comes, observe night vigil Prayer during it and fast the following day, for Almighty Allah descends after sunset on that night to the lowest Heaven and says, ‘Is there anyone who seeks My forgiveness and I forgive him (or her)? Is there anyone who is in need to ask Me and I provide for his (or her) needs. Is there anyone who is in pain and seeks My help and I help him (or her)? Is there…? Is there…?’ until the time of Dawn.” Based on these hadiths and others, it may be said that the 15th night of Sha`ban has a special significance. In fact, there is no religious text that stands against this, especially that the merit of the month of Sha`ban as a whole is established. Usamah ibn Zayd (may Allah be pleased with both of them) was reported to have said that he asked the Prophet (peace and blessings be upon him), “I have not seen you observe additional fast during any month [other than Ramadan] as you do in Sha`ban?” He (peace and blessings be upon him) replied, “This is a month that people usually forget about between Rajab and Ramadan, and it is a month in which people’s deeds are presented to Allah, so I like that my deeds are presented while I am fasting” (An-Nasa’i). The second point to be dealt with is whether he (peace and blessings be upon him) celebrated this night. In this regard, it was established that the way he (peace and blessings be upon him) celebrated this month was by fasting during it. As to whether the Prophet (peace and blessings be upon him) observed night vigil Prayer on this night, he (peace and blessings be upon him) would regularly observe night vigil prayers during nights, and observing night vigil Prayer on this night is like doing so during the other nights. Hence, observing night vigil Prayer on the 15th of Sha`ban may be recommended, as supported by the hadiths reported above, especially the one in which he (peace and blessings be upon him) advised his Companions to observe night vigil Prayer on it and the one reported by `A’ishah to the effect that he (peace and blessings be upon him) observed night vigil Prayer on it. Though these hadiths are weak, they are dependable in seeking to get close to Almighty Allah with additional acts of worship. This indicates that he (peace and blessings be upon him) celebrated that night in this way individually, not in congregation with his Companions. Neither he (peace and blessings be upon him) nor his Companions (may Allah be pleased with all of them) would offer celebrations on this night as people do nowadays. The celebrations seen nowadays on this night began in the era of the followers of the righteous predecessors. According to Al-Mawahib Al-Ladduniyyah, vol. 2, by Al-Qastalani, the successors in the Levant, such as Khalid ibn Mi`dan and Makhul would observe further additional acts of worship on the 15th night of Sha`ban, and, hence, people followed them in assuming special significance to this night. It was even said that those followers would follow Israelite reports concerning the merit of this night. When this was circulated in the Muslim world, controversy aroused concerning the correctness of such a deed. The majority of scholars in Makkah and Madinah then, including `Ata’, Ibn Abi Mulkyah, the followers of Malik, and others, disapproved of such a deed, considering it an innovation in religion. Al-Qastalani then said that there were two different views among the scholars of the Levant regarding how to celebrate this night. The first opinion says that it is recommendable that people congregate in mosques to offer night vigil Prayer as a way of celebrating it. Khalid ibn Mi`dan, Luqman ibn `Amir, and others would dress in their best clothes, wear kohl and perfume, and offer night vigil Prayer on this night. Ishaq ibn Rahawiyah was reported by Harb Al-Karamani to have approved of this opinion saying that observing night vigil Prayer in congregations in mosques on this night is not an innovation. The second view is to the effect that it is reprehensible that people congregate in mosques especially on this night to offer night vigil Prayer and supplicate in groups, but it is not reprehensible that one offers night vigil Prayer on this night individually. This opinion was held by Al-Awza`i, the imam of the scholars of the Levant. Al-Qastalani also tackled in Al-Mawahib Al-Ludaniyah the opinions of Imam Ahmad on the issue. According to him, there is no specific view reported to have been held by Imam Ahmad with regard to celebrating the 15th night of Sha`ban. His opinions in this regard are concluded from the views attributed to him concerning observing night vigil Prayers on the nights of the two `Eids. He had two points of views in this regard. He was reported to have said that observing night vigil Prayers on the nights of the two `Eids is not recommendable, for neither the Prophet (peace and blessings be upon him) nor his Companions would do so. However, he was also reported to have considered observing night vigil Prayers on these nights as recommendable, for `Abdur-Rahman ibn Zaid ibn Al-Aswad, a successor, would do so. These views may apply also to the case of the 15th night of Sha`ban. To sum up what Al-Qastalani said on the issue, scholars have differed concerning observing night vigil Prayer on the 15th night of Sha`ban in congregations in mosques: some are for and some are against. Hence, I see that since the issue is controversial, one may follow one of these opinions without showing extreme opposition against the other view. However, some contemporary scholars see that the reason for celebrating the 15th night of Sha`ban is mainly to commemorate the change of the direction of prayer from Jerusalem to Makkah, not any other reason. But the date of this change is not certain to be Sha`ban 15; the exact date of this event is also controversial among scholars. Anyway, commemorating events also has the legal rulings pertaining to it. I see that there is nothing wrong in commemorating this special event so long as there is nothing wrong committed in this regard and it is done for Almighty Allah’s sake. The third point to be discussed here has to do with whether there are special supplications to be offered on this night and whether it is lawful to observe the night vigil Prayer then with the intention of concentrating on asking Almighty Allah to prolong one’s life and enrich one. Offering optional Prayer with the intention of doing so as a means of getting closer to Almighty Allah is wholeheartedly recommendable. Furthermore, it is an act of sunnah to offer supererogatory Prayers in the time between Maghrib and `Isha’ Prayers and after the `Isha’ Prayer. But offering optional Prayer so that Almighty Allah may prolong one’s life and enrich one has no basis in Shari`ah. An-Nawawi said in his book Al-Majmu`: Ar-Ragha’ib Prayer, i.e., a 12-rak`ah Prayer between Maghrib and `Isha’ Prayers said to be recommendable in the first Friday of Rajab, and the 100-rak`ah Prayer said to be recommendable on the 15th night of Sha`ban are innovations in religion. Their being mentioned in eminent books like Qut Al-Qulubby Abu Talib Al-Makki and Ihya’ `Ulum Ad-Din by Imam Al-Ghazali should not make people believe that they are really recommendable acts of sunnah. Besides, the hadith mentioning these Prayers is not an authentic one, and the eminent scholars who thought that these Prayers are recommendable are wrong in their judgment in this respect. Moreover, Sheikh Abu Muhammad Abdur-Rahman ibn Isma`il Al-Maqdisi wrote a great book specially to refute these two hadiths (Al-Azhar Magazine, vol. 2, p. 515). Concerning offering special supplications on this night, there is also no authentic hadith reported in this respect. What is reported in this regard is `A’ishah’s saying: “I heard him—the Prophet (peace and blessings be upon him)—saying: ‘O Allah! I seek refuge in Your pardon against Your punishment, I seek refuge in Your pleasure against Your displeasure, and I seek refuge in You against You (Your wrath). Whatever great praises I attribute to You, they cannot stand comparison with the praises You, Almighty, has attributed to Yourself’” (Al-Bayhaqi on the authority of Al-`Ala’ ibn Al-Harith). The supplication circulated nowadays as recommendable to be offered on this night is: “O Allah, Who has favors unto His servants and no one is to have favor unto Him! O Allah, the Owner of majesty and honor. O Allah, the Owner of wealth and enrichment. There is no god but You, the Supporter of the refugees, the Helper of those who appeal for help, and Granter of security for panic-stricken. O Allah, if You had destined in the Preserved Tablet that I be unhappy, or deprived, or expelled, or poor, I beg Your Pardon, O Allah, to remove with Your grace my unhappiness or deprivation, or expulsion, or poverty.” There are some other words that have been reported to be included in this supplication. These are “O my Lord! By Your greatest turning towards Your servants on the 15th night of Sha`ban, in which every wise command is decided and made clear, grant me such-and-such ...” This addition is made by Sheikh Ma’ Al-`Aynayn Ash-Shanqiti in his book Na`t Al-Bedayat. This supplication was not reported to have been said by the Prophet (peace and blessings be upon him). It was, rather, reported to have been said by `Umar ibn Al-Khattab and `Abdullah ibn Mas`ud (may Allah be pleased with both of them). `Umar was one of the rightly–guided caliphs whose tradition the Prophet (peace and blessings be upon him) ordered Muslims to hold fast to. Besides, the Prophet (peace and blessings be upon him) ordered Muslims in another hadith to follow in the footsteps of `Umar ibn Al-Khattab and Abu Bakr As-Siddiq. The Prophet (peace and blessings be upon him) also ordered Muslims to follow the guidance of his Companions in general. But we are not certain that this supplication was really said by `Umar and Ibn Mas`ud and that it was received with no opposition on part of the other Companions. We are also not certain of the authenticity of what Ibn `Umar and Ibn Mas`ud were reported to have said about the significance of this supplication, namely, “To any servant who offered this supplication Allah granted what he wanted” (Ibn Abi Shaybah and Ibn Abi Ad-Dunyah). Anyway, whatever supplication one offers, it should not contradict the beliefs and rulings we are ordered to abide by. There are two points in this supplication discussed by scholars in detail. The first is regarding one’s asking Almighty Allah to remove one’s bad fortunes from the Preserved Tablet Preserved (a record that contains Almighty Allah’s established knowledge about His creation). Explaining this part of the supplication, scholars said that what is written in the Preserved Tablet is what Almighty Allah has destined for His servants. This includes what is conditional on a certain supplication a servant offers or an act he accomplishes, and includes also what is not conditional, i.e., the decided-upon destinies. Hence, supplications and good deeds benefit one as far as the conditional destinies are concerned, while their effectiveness with regard to the unconditional destinies is manifested only in lessening the burden one may bear in this respect, as said in the supplication “O Allah! I do not ask You to change what You have already destined for me, but I beseech You to lessen its burden on me.” It was also reported that the Prophet (peace and blessings be upon him) said, “Supplications have positive effects on what has already taken place and what has not yet.” The Companions asked the Prophet (peace and blessings be upon him), “For what should we work now, for that which has already been destined or that which is yet to come?” He (peace and blessings be upon him) replied, “For that which has already been destined.” The Companions said, “Why should we work then?” He (peace and blessings be upon him) said, “Carry on doing (good) deeds, for everybody will find it easy to do such deeds as will lead him to his destined place for which he has been created.” In another version of this hadith, the Companions asked the Prophet (peace and blessings be upon him), “Shall we not depend upon what has been written for us and give up deeds?” He (peace and blessings be upon him) said, “He who is destined to be among the happy (in the Hereafter) will find it easy to do the deeds characteristic of such people, while he who is destined to be among the miserable ones will find it easy to do the deeds characteristic of such people. So carry on doing (good) deeds, for everybody will find it easy to do such deeds as will lead him to his destined place for which he has been created.” Then he (peace and blessings be upon him) recited Almighty Allah’s words: As for him who giveth and is dutiful (toward Allah) and believeth in goodness, surely We will ease his way unto the state of ease. But as for him who hoardeth and deemeth himself independent,‏ and disbelieveth in goodness, surely We will ease his way unto adversity. His riches will not save him when he perisheth (Al-Layl: 5-10). However, according to Al-Alusi and Al-Fakhr Ar-Razi, some scholars did not approve of this explanation of the possibility of removing something from the Preserved Tablet. They say that this may be done in the records that angels write concerning people’s deeds, not in the Preserved Tablet. The second point discussed by scholars with regard to this supplication is concerning saying that the 15th night of Sha`ban is the night on which every wise command is decided and made clear, quoting this from a Qur’anic verse. This is not right. According to `Ikrimah, he who says so cannot be right at any rate, for the verse referred to here states clearly that the Qur’an was revealed in this night. It is established that the Qur’an was revealed in the Night of Qadr and this night is in the month of Ramadan, not Sha`ban. There is also a da`if hadith to the effect that the time of death prescribed for one may be postponed from Sha`ban to another Sha`ban to the extent that one might marry and have a child, while his name had been among the dead in the Preserved Tablet (Al-Mawahib Al-Laduaniyyah, vol. 2, p. 260). Though this hadith is da`if, some scholars tried to reconcile between its meaning and the other religious texts that seem to contradict it, saying that what takes place in Sha`ban is copying what is in the Preserved Tablet into the records that angels write, [and therein may occur the change]. But I believe that there is no need for one to resort to such controversial supplications, as there are many other supplications from the Qur’an and the authentic hadiths that one may offer sincerely in one’s prayers. Taken from http://www.islamonline.net/servlet/Satellite?pagename=IslamOnline-English-Ask_Scholar/FatwaE/FatwaE&cid=1119503549106 Home | Top Specifying the 15th of Sha`ban with some Acts of Worship Question: I have noticed that some Muslims specify the 15th of Sha`ban with some acts of worship such as fasting during the daytime, observing qiaym al-layl or nigh vigil, reading the Glorious Qur'an, and making du`aa'. Is this right from the Islamic perspective? Please clarify. Answe:  The month of Sha`ban is a beloved month for Muslims, for it precedes the month of Ramadan. In addition, the Prophet (peace and blessings be upon him) is reported to have observed optional fasting in this month more than in any other month. Shedding light on the question "whether is allowed to specify the 15th of Sha`ban with some acts of worship or not", the Saudi eminent Muslim scholar, Sheikh ibn Fowzaan, states the following: Nothing firm and reliable has been established on the authority of the Prophet (peace and blessings be upon him), that he held nigh 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. Tackling the same issue, the well-known Saudi scholar, Sheikh ibn `Uthaymeen, adds: 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 the Prophet (peace and blessings be upon him) used to fast more in the month of 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. Taken from http://www.islamonline.net/servlet/Satellite?pagename=IslamOnline-English-Ask_Scholar/FatwaE/FatwaE&cid=1119503544540 Home | Top Sha`ban Fasting: Any Specific Days? Question: Are there any specific days in the month of Sha`ban in which fasting is commendable? Answer:  This point is the theme of the following fatwa issued by the prominent Muslim scholar, Sheikh Yusuf Al-Qaradawi: The Prophet (peace and blessings of Allah be upon him) was keen on fasting in the month of Sha`ban more than he was in other months. `A'ishah (may Allah be pleased with her) reported that the Prophet (peace and blessings of Allah be upon him) never fasted for a whole month except in Ramadan. This refutes what some people do; observing fast for three consecutive months: Rajab, Sha`ban and Ramadan, followed by six days of Shawwal, which they call the White Days of Shawwal. That is, they start fasting at the beginning of Rajab until the seventh of Shawwal, leaving nothing but the Day of `Eidul-Fitr. Neither the Prophet (peace and blessings of Allah be upon him) nor his Companions or even their successors were reported to have done so. The Prophet (peace and blessings of Allah be upon him) used to fast some days of every month. `A'ishah (may Allah be pleased with her) said that the Prophet (peace and blessings of Allah be upon him) sometimes would observe fasting continuously, to the extent that his Companions thought he would never break fast, and in other times he would refrain from fasting to the extent that they thought he would never fast again. The Prophet (peace and blessings of Allah be upon him) usually observed fasting on Mondays and Thursdays and three days of each month (the 13th , 14th and 15th). He sometimes used to fast every alternate day, following the pattern of Prophet Dawud (peace be upon him). He even made this clear: “The best way of fasting in Allah’s sight is that of Dawud, who used to observe fasting every alternate day.” The Prophet (peace and blessings of Allah be upon him) used to observe fasting in Sha`ban more than he did in other months. This was a kind of self-preparation for the coming of Ramadan; that is, to act as some sort of girding oneself for Ramadan. But there are no textual evidence that there are specific days in Sha`ban in which fasting is commendable. It is, by and large, impermissible for one to prefer certain days to observe voluntary fasting or certain nights to perform Night Prayers, lacking any juristic basis for that action. Religious acts are not left for man’s whims. Rather, they are subject to Divine legislation. Thus, specifying certain times and places for worship and the description of different acts of worship are the matters of the Divine, not that of human. Taken from http://www.islamonline.net/servlet/Satellite?pagename=IslamOnline-English-Ask_Scholar/FatwaE/FatwaE&cid=1119503546104 Home | Top Fasting in the Second Half of Sha`ban Question: Can we fast in the last five days before Ramadan starts? Answer: Responding to your question, Sheikh Ahmad Kutty, A Senior Lecturer and an Islamic Scholar at the Islamic Institute of Toronto, Ontario, Canada, states the following: As far as the Sunnah of the Prophet (peace and blessings be upon him) is concerned, we’re told by `Aishah, the Mother of the believers (may Allah be please with her) that the Prophet "used to fast most of the days of Sha`ban, but he stopped fasting when he got close to the month of Ramadan." Based on this, it is considered highly recommended to fast in the early part of Sha`ban and stop fasting the last few days of the month. The Prophet wanted to teach us an important wisdom that we should not join Sha`aban and Ramadan in fasting, rather we should keep the Ramadan fast totally separate from that of Sha`ban. Sha`ban fasting is only for preparation and warming up for the fasting in Ramadan, so we should not confuse the two fasts. Taken from: http://www.islamonline.net/servlet/Satellite?pagename=IslamOnline-English-Ask_Scholar/FatwaE/FatwaE&cid=1119503546156 Home | Top Fasting and Extra Worship on the 15th of Sha`ban Question: I have heard a lot of Muslims talking about the 15th of Sha`ban as a time for fasting and extra worship, yet I have never read any authentic hadiths to support this. What is your opinion regarding that? Answer:Responding to the question, Dr. Sano Koutoub Moustapha, professor of jurisprudence and its principles at the International Islamic University, Malaysia, states the following: Thank you for your question. It is true that there is no authentic hadith which calls upon Muslims to perform special prayers, fasting or special worship in the month of Sha`ban. Having said this, I shall mention that there is an authentic hadith which states that the Prophet (peace and blessings be upon him) used to fast most of the month of Sha`ban and Usamah ibn Zaid asked him why he fasts most of this month. He replied by saying, “It is a month that the people forget about it, it is between Rajab and Ramadan, it is a month in which all deeds are brought to the attention of the Almighty. Therefore, I would like my deeds to be presented to Allah while I am fasting.” (Reported by Al-Bukhari) According to this hadith, it is strongly recommended to fast in this month as much as we can, while bearing in mind that it is not allowed to fast the whole month. Furthermore, it is strongly recommended to keep imploring the Almighty to bestow upon you good health and enable you to fast the holy month of Ramadan. Moreover, Sheikh Ahmad Kutty, A Senior Lecturer and an Islamic Scholar at the Islamic Institute of Toronto, Ontario, Canada, adds: There are no prescribed rituals of worship to be performed on the 15th of Sha'ban. If there had been any such rituals to be performed, then it would have been stated clearly in the authentic traditions. Having said this, we cannot stop people from performing nawafil any time; for nawafil are simply optional prayers; no one can stop anyone from performing them any time except those times when prayers are forbidden. Home | Top 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 Dukhan means which night. Is it the 15th Shaban or Qadar?           Question: 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 Dukhan means which night. Is it the 15th Shaban or Qadar?          Answered by: Sheikh Muhammed Salih Al-Munajjid (www.islam-qa.com) 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.  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). Home | Top Laylat al-Nusf min Sha’baan (the middle of Sha’baan) should not be singled out for worship Question: I read in a book that fasting on the middle of Sha’baan is a kind of bid’ah, but in another book I read that one of the days on which it is mustahabb to fast is the middle of Sha’baan… what is the definitive ruling on this?          Answered by : Sheikh Muhammed Salih Al-Munajjid (www.islam-qa.com) Praise be to Allaah.  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. 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.   Home | Top Ruling on celebrating the middle of Sha’baan Taken from http://63.175.194.25/topics/middleshabaan/middle_of_shabaan.shtml 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 Home | Top The prohibition on fasting in the second half of Sha’baan  Question:  Is it permissible to fast after halfway through Sha’baan? Because I heard that the Prophet (peace and blessings of Allaah be upon him) forbade fasting after halfway through Sha’baan.  Praise be to Allaah.  Abu Dawood (3237), al-Tirmidhi (738) and Ibn Naajah (1651) narrated from Abu Hurayrah (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) 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.  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 (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Do not anticipate Ramadaan by fasting one or two days before it begins, but if a man habitually fasts, then let him fast.”  This indicates that fasting after halfway through Sha’baan 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.  Al-Bukhaari (1970) and Muslim (1156) narrated that ‘Aa’ishah (may Allaah be pleased with her) said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) used to fast all of Sha’baan, he used to fast Sha’baan except a few days.” This version was narrated by Muslim.  Al-Nawawi said: In the words, “He used to fast all of Sha’baan, he used to fast Sha’baan except a few days” the second phrase explains the first, and indicates that the word “all” means “most of”.  This hadeeth indicates that it is permissible to fast after halfway through Sha’baan, but only for those who are continuing after fasting before halfway through the month. The Shaafa’is followed all of these ahaadeeth and said:  It is not permissible to fast after halfway through Sha’baan except for those who have a habitual pattern of fasting, or who are continuing after fasting before halfway through the month. According to most of the scholars, the prohibition here means that it is haraam.  See al-Majmoo’, 6/399-400; Fath al-Baari, 4/129  Some, such as al-Ruyaani, suggested that the prohibition here is to be understood as meaning that it is makrooh, not haraam.  Al-Nawawi (may Allaah have mercy on him) said in Riyaadh al-Saaliheen (p. 412):  “Chapter on the prohibition on anticipating Ramadaan by fasting after halfway through Sha’baan, except for one who is continuing after fasting before halfway through the month or who has a regular pattern of fasting such as fasting on Mondays and Thursdays”.  The majority of scholars are of the view that the hadeeth which forbids fasting after halfway through Sha’baan is da’eef (weak), and based on that they said that it is not makrooh to fast after halfway through Sha’baan.  Al-Haafiz said: The majority of scholars said that it is permissible to observe voluntary fasts after halfway through Sha’baan and they regarded the hadeeth concerning that as da’eef. Ahmad and Ibn Ma’een said that it is munkar. (From Fath al-Baari). Among those who classed it as da’eef were al-Bayhaqi and al-Tahhaawi.  Ibn Qudaamah said in al-Mughni that Imam Ahmad said concerning this hadeeth:  It is not sound. We asked ‘Abd al-Rahmaan ibn Mahdi about it and he did not class it as saheeh, and he did not narrate it to me. He used to avoid talking about this hadeeth. Ahmad said: al-‘Ala’ is thiqah and none of his ahaadeeth are regarded as munkar apart from this one.  The al-‘Ala’ referred to here is al-‘Ala’ ibn ‘Abd al-Rahmaan who narrated this hadeeth from his father from Abu Hurayrah (may Allaah be pleased with him).  Ibn al-Qayyim (may Allaah have mercy on him) responded in Tahdheeb al-Sunan to those who classed this hadeeth as da’eef and said that this hadeeth is saheeh according to the conditions of Muslim. Even though al-‘Ala’ is the only one who narrated this hadeeth, that is not regarded as detrimental to the hadeeth, because al-‘Ala’ is thiqah; in his Saheeh, Muslim narrated a number of ahaadeeth from him, from his father from Abu Hurayrah (may Allaah be pleased with him). Many Sunnahs are narrated from the Prophet (peace and blessings of Allaah be upon him) only through one person who is thiqah, but they have been accepted and followed by the ummah.  Then he said:  With regard to those who think that there is a contradiction between this hadeeth and the ahaadeeth which speak of fasting in Sha’baan, there is no contradiction. Those ahaadeeth speak of fasting half of it along with the previous half, and of habitual fasting during the second half of the month, whereas the hadeeth of al-‘Ala’ speaks of the prohibition on fasting deliberately only after the month is halfway over, not about fasts that a person observes regularly or that are a continuation after fasting during the first part of the month.  Shaykh Ibn Baaz (may Allaah have mercy on him) was asked about the hadeeth which says that fasting after halfway through Sha’baan is not allowed. He said:  This is a saheeh hadeeth as Shaykh Naasir al-Deen al-Albaani said. What is meant is that it is not allowed to start fasting after halfway through the month. But if a person fasts most or all of the month, then he is following the Sunnah.  Majmoo’ Fataawa al-Shaykh Ibn Baaz, 15/385).  Shaykh Ibn ‘Uthaymeen said in his commentary on Riyaadh al-Saaliheen (3/394):  Even if the hadeeth is saheeh, the prohibition in it does not mean that this is haraam, rather it is simply makrooh, as some of the scholars have understood it to mean. But whoever has the habit of fasting regularly should fast, even if it is after halfway through Sha’baan.  In conclusion:  It is not allowed to fast during the second half of Sha’baan, and that is either makrooh or haraam, except for the one who has the habit of fasting regularly or who is continuing after fasting during the first half of Sha’baan. And Allaah knows best.  The reason for this prohibition is that continually fasting may make a person too weak to fast in Ramadaan.  If it is said that if he fasts from the beginning of the month he will become even weaker, the response is that whoever fasts from the beginning of Sha’baan will have gotten used to fasting so it will be less difficult for him to fast.  Al-Qaari said: The prohibition here means that it is disliked, as a mercy to this ummah lest they become too weak to fulfil their duty of fasting during Ramadaan in an energetic fashion. But those who fast all of Sha’baan will become used to fasting so it will not be difficult for them.  And Allaah knows best. Taken from http://63.175.194.25/topics/Ruling_on_fasting_on_Shabaan/Ruling_on_fasting_on_the_second_half_of_Shabaan.shtml Home | Top Prohibition on anticipating Ramadan by fasting one or two days before it begins Question:  I heard that it is not permissible for us to fast before Ramadaan. Is that true?  Answer:  Praise be to Allaah.  There are ahaadeeth narrated from the Prophet (peace and blessings of Allaah be upon him) which forbid fasting in the second half of Sha’baan, except in two cases:  1 – Those who have a habitual pattern of fasting, such as a man who usually fasts on Mondays and Thursdays – he may continue to do so even in the second half of Sha’baan.  2 – If he joins fasts in the second half of Ramadaan to the first half, i.e., if he started to fast in the first half and continues to fast until Ramadaan begins, this is permissible. See question no. 13726.  These ahaadeeth include the following:  Al-Bukhaari (1914) and Muslim (1082) 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 anticipate Ramadaan by fasting one or two days before it begins, but if a man habitually fasts, then let him fast.”  Abu Dawood (3237), al-Tirmidhi (738) and Ibn Maajah (1651) narrated from Abu Hurayrah (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “When Sha’baan is half over, do not fast.” Classed as saheeh by al-Albaani in Saheeh al-Tirmidhi, 590.  Al-Nawawi said:  The words of the Prophet (peace and blessings of Allaah be upon him), “Do not anticipate Ramadaan by fasting one or two days before it begins, but if a man habitually fasts, then let him fast,” clearly indicate that it is not allowed to anticipate Ramadaan by fasting one or two days before it begins, for those who do not have a habitual pattern of fasting or who are not continuing to fast after starting to fast before (in the first half of Sha’baan). If one is not continuing to fast or does not have a regular pattern of fasting, then it is haraam.  Al-Tirmidhi (686) and al-Nasaa’i (2188) narrated that ‘Ammaar ibn Yaasir (may Allaah be pleased with him) said: “Whoever fasts on the day concerning which there is doubt has disobeyed Abu’l-Qaasim (peace and blessings of Allaah be upon him).” See Question no. 13711.  Al-Haafiz said in Fath al-Baari:  It was understood from this that it is haraam to fast the day of doubt, because the Sahaabah would not say such a thing based on personal opinion.   The day of doubt is the thirtieth of Sha’baan if the new moon cannot be seen because of clouds etc. It is called the day of doubt because it could be the thirtieth of Sha’baan, or it could be the first day of Ramadaan. It is haraam to fast on this day, unless it coincides with a day on which a person habitually fasts.  Al-Nawawi said in al-Majmoo’ (6/400) concerning the ruling on fasting the day of doubt:  If a person observes a voluntary fast on this day, and he has a reason for doing so, such as having the habit of fasting every day, or of fasting alternate days, or fasting on particular days such as Mondays, and it happens to coincide with that day, then it is permissible for him to fast on this day; there is no difference of opinion among our companions regarding that. The evidence for that is the hadeeth of Abu Hurayrah: “Do not anticipate Ramadaan by fasting one or two days before it begins, but if a man habitually fasts, then let him fast.” If he does not have a reason, then it is haraam for him to fast on this day.  Shaykh Ibn ‘Uthaymeen said in his commentary on the hadeeth “Do not anticipate Ramadaan by fasting one or two days before it begins…”:  The scholars (may Allaah have mercy on them) differed concerning this prohibition and whether it meant that this is haraam or makrooh. The correct view is that it means it is haraam, especially on the day of doubt.  Sharh Riyaadh al-Saaliheen, 3/394.  Based on this, fasting in the second half of Sha’baan falls into two categories:  1-     Fasting from the sixteenth until the twenty-eighth. This is makrooh, except for those who have a habitual pattern of fasting. 2-     Fasting on the day of doubt, or one or two days before Ramadaan begins. This is haraam, except for one who has a habitual pattern of fasting.  And Allaah knows best Taken from http://63.175.194.25/topics/Ruling_on_fasting_on_Shabaan/Ruling_on_fasting_on_the_second_half_of_Shabaan.shtml Home | Top Fasting on the day of doubt  Question:  On the night of the thirtieth of Sha’ban we went out to sight the crescent, but the weather was cloudy so we could not see it. Should we fast the thirtieth day of Sha’baan, because it is a day concerning which there is some doubt?  Answer:  Praise be to Allaah.  This is what is called the “day of doubt”, because there is doubt concerning it – is it the last day of Sha’baan or the first day of Ramadaan? Fasting on this day is haraam because the Prophet (peace and blessings of Allaah be upon him) said, “Fast when you see the new moon and break your fast when you see the new moon, and if you are not sure, then complete the number of Sha’baan as thirty days.” (Narrated by al-Bukhaari, 1909).  ‘Ammaar ibn Yaasir said: “Whoever fasts on the day concerning which there is doubt has disobeyed Abu’l-Qaasim (peace and blessings of Allaah be upon him).” This was narrated by al-Tirmidhi and classed as saheeh by al-Albaani in Saheeh al-Tirmidhi, 553.  Al-Haafiz ibn Hajar said: “It was understood from this that it is haraam to fast the day of doubt, because the Sahaabah would not say such a thing based on personal opinion, so a report such as this has the same status as a marfoo’ hadeeth.   The scholars of the Standing Committee said concerning the day of doubt, “The Sunnah indicates that it is haraam to fast this day.” (Fataawa al-Lajnah, 10/117)  Shaykh Muhammad ibn ‘Uthaymeen (may Allaah have mercy on him) said, after mentioning the difference of opinion concerning the ruling on fasting the day of doubt: “The most correct of these views is that it is haraam, but if it is proven to the ruler that it is obligatory to fast this day and he commands the people to fast, then no one should go against his opinion, and that means that no one should show that he is not fasting on that day, rather a person (who has a different opinion) may not fast, but he should do so secretly.”  Al-Sharh al-Mumti’, 6/318 Taken from http://63.175.194.25/topics/Ruling_on_fasting_on_Shabaan/Ruling_on_fasting_on_the_second_half_of_Shabaan.shtml Home | Top Fasting on the Day of Doubt with the intention of making up a missed Ramadaan fast  Question:  I know that the Prophet (peace and blessings of Allaah be upon him) did not allow fasting on the Day of Doubt, and he forbade fasting two days before Ramadaan, but is it permissible for me to make up missed Ramadaan fasts on these two days?  Answer:  Praise be to Allaah.  Yes, it is permissible to make up missed Ramadaan fasts on the day of doubt and one or two days before Ramadaan.  It was proven that the Prophet (peace and blessings of Allaah be upon him) forbade fasting the day of doubt, and he forbade anticipating Ramadaan by fasting one or two days before it begins, but this prohibition does not apply to a person who has a habitual pattern of fasting, because the Prophet (peace and blessings of Allaah be upon him) said: “Do not anticipate Ramadaan by fasting one or two days before it begins, but if a man habitually fasts, then let him fast.” Narrated by al-Bukhaari, 1914; Muslim, 1082. So if a person is used to fasting on Mondays, for example, and that coincides with the last day of Sha’baan, then it is permissible for him to observe that as a voluntary fast and it is not forbidden for him to do so.  If it is permissible to observe a voluntary fast that one does regularly, then it is more appropriate that it should be permissible to make up a missed Ramadaan fast, because that is obligatory, and because it is not permissible to delay making up missed fasts until after the following Ramadaan.  Al-Nawawi said in al-Majmoo’, 6/399:  Our companions said: It is not correct to fast on the day of doubt when it is uncertain that Ramadaan has begun, and there is no difference of scholarly opinion on this point… But if a person fasts it to make up for a missed fast, or in fulfillment of a vow, or as an act of expiation (kafaarah), then it is permissible, because if it is permissible to observe a voluntary fast on that day for one who has a reason to do so, then it is more appropriate that one should be allowed to observe an obligatory fast.  This is like the time when it is forbidden to pray (when one may nevertheless offer a prayer for which there is a reason). And if a person still owes some missed Ramadaan fasts, then he has to observe those fasts, because the time for making it up has become very short. Taken from http://63.175.194.25/topics/Ruling_on_fasting_on_Shabaan/Ruling_on_fasting_on_the_second_half_of_Shabaan.shtml Home | Top

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