How to Expiate a Broken Oath?

Q: I once made an oath that I won’t do something but I did it. I looked up the expiations for oaths but am unable to do them, even the fasting for 3 days. Will I be forgiven if I pray 2 cycles of repentance prayer and repent from what I did sincerely?

Answered by Ustadh Tabraze Azam

Wa alaikum assalam wa rahmatullah,

Failing to fulfil an oath made would entail an expiation (kaffara).

An oath is a statement made where a person swears using the Name of Allah Most High, such as “By Allah/I swear by Allah, I will do such and such.” What counts is a verbal utterance, so merely thinking of this or saying it in your mind is of no legal consequence.

Thereafter, if the thing you sought to avoid was a sin, you should also repent for your error.

The time of making the expiation [approximately £2.50 to be given to ten poor persons] is the determiner as to whether or not you are legally “able.” If unable, you must fast three days consecutively which must not be interrupted by menstruation and the like. Further, you must remain unable for all three of these days for your expiation to be deemed valid.

If it is established that you are medically unable to fast three days consecutively, you would wait until you are able later in life. Merely repenting would not be sufficient to lift this duty.

[‘Ala’ al-Din ‘Abidin, al-Hadiyya al-‘Ala’iyya (189); Ibn ‘Abidin, Radd al-Muhtar ‘ala al-Durr al-Mukhtar (2.120/3.62)]

Please also see: What is the Difference Between a Promise, an Oath, and a Vow? and: A Reader on Tawba (Repentance)

And Allah Most High knows best.

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The Merits of Rajab

By the bounty of Allah we have entered the blessed month of Rajab. Rajab is one of the four sacred months. It stands alone, unlike the other three which come one after the other. The Prophet ﷺ said: “Rajab is the month of Allah, Sha`ban is my month, and Ramadan is the month of my Ummah.”

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Rajab is the key to the months of goodness which follow it. For that reason Imam Abu Bakr al-Warraq said: “In the month of Rajab you sow the seeds, in Sha`ban you irrigate them and in Ramadan you reap the harvest.” He also said: “Rajab is like a wind, Sha`ban is like a cloud and Ramadan is like rain.”

Good Deeds in Rajab

The reward of our good actions is multiplied in the sacred months, so it is recommended to do as many good deeds as possible. The Messenger of Allah ﷺ recommended fasting at least some days in each of the sacred months. Some of the Companions, among them Sayyiduna `Umar and his son `Abdullah and al-Sayyidah `A’ishah, liked to make `Umrah in Rajab. (may Allah be pleased with them all)

At the same time bad deeds are also more serious in the sacred months so we must do our utmost to avoid any wrongdoings.

A sacred month is similar to a sacred place. It is recommended to bathe and purify oneself before entering the haram of Makkah and while in it one is more conscious of the weight of one’s actions. Likewise with a sacred month – we try to enter it in a state of purity and we try to maintain that purity throughout through doing good and avoiding evil.

O Allah, bless us in Rajab and Sha`ban and enable us to reach Ramadan. Peace and blessings upon the one who guided us to all good and warned us of all evil, our Master Muhammad and his blessed family and Companions and all those that follow his guidance until the end of time.

Rajab, the Month of Istighfar

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The best way of preparing the heart to receive divine gifts is purification and repentance. It has been narrated: “Seek much forgiveness from Allah in Rajab because in every hour (of the month) Allah frees people from the Fire.” For this reason the scholars say that Rajab is the month of seeking forgiveness, Sha`ban is the month of bestowing prayers upon the Prophet, and Ramadan is the month of the Qur’an. Thus it is recommended to seek much forgiveness in Rajab.

The following is a compilation of istighfar, known in Hadramawt as Istighfar Rajab, compiled by Habib Hasan, the son of Imam `Abdullah bin `Alawi al-Haddad. It is traditionally read every night in the month of Rajab.

Download Link: Istighfar Rajab


 

Getting the Most out of Rajab

Advice from Sayyidi Habib `Umar bin Hafiz (may Allah protect him and benefit us by him).
There are a number of ways to get the most out of Rajab. Some of the most important are as follows:

1. Seeking forgiveness in abundance and making sincere repentance;
2. Making a sincere resolve to seek to approach Allah through performing acts of obedience and avoiding acts of disobedience;
3. Assessing your state, rectifying it and striving to follow the Prophet ﷺin all that you do
4. Improving your performance of the prayer by making sure that you implement the sunnahs pertaining to the prayer and pray with presence of heart. Also strive to pray in congregation in the first row without missing the opening takbir;
5. Improving your relationship with the Qur’an by increasing the amount you read and reflect upon daily and seeking to acting upon it;
6. Being consistent in reading your adhkar in the morning and evening, after the prayer and in your varying states (such as eating, entering the house and preparing for sleep);
7. Improving your interaction with your family, friends, relatives, neighbours and with Allah’s slaves in general and the elect of His slaves specifically;
8. Fasting whatever days you are able to, especially Monday and Thursday and the White Days (13th, 14th and 15th days of the month);
9. Giving a portion of charity and doing what you can to help those in need and treating them kindly;
10. Worshipping Allah in these nights, especially in the last portion of the night. Improve your state at this time so as to enter into those who Allah praises in the Qur’an: Those who spend their wealth (in charity) and seek forgiveness in the last portion of the night.

We ask Allah to give us a great portion of the gifts bestowed in this month and that He makes us among those who attain acceptance and felicity in this life and the next.

O Allah, bless us in Rajab and Sha`ban, allow us to reach Ramadan and assist us in fasting and praying in the night.

A LIFE OF TAQWÂ

The essence and meaning of life is found in taqwâ and living a life of taqwâ essentially means being a true friend of Allah, attaining Paradise and possessing a heart that can understand the deepest depths of Divine blessings. Thus, the truth of taqwâ is that one attains a soul that has been purified of all evil and one turns to their Creator with true faith; this is the only way one can reach Allah.

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What is Taqwâ?

The companions of Allah (may Allah be pleased with them) have described taqwâ in many different ways. The lexical meaning of taqwâ means the avoidance, protection or safeguarding from every kind of evil. That is, taqwâ means the protection of Allah.

The term taqwâ means being under the protection of Allah by seeking refuge in Him, avoiding what has been forbidden and abiding by what has been commanded; it means fearing the punishment and the torment of the Glorious One and taking refuge in the shadow of His compassion. Therefore, destroying egoistical desires and developing spiritual aptitude is essential. In other words, taqwâ is returning to the glory of the orders of the Qur’ân and Sunnah, and is the means of eternal bliss in the family, in business and in social life- in short, bliss in every aspect of our lives.

Taqwâ is the act of disciplining the soul with the mystery of “He will prosper who purifies himself” (‘lâ, 87: 14) It is when we have done this that our hearts will attain contentment in faith, worship, and deeds which Allah approves of.

Taqwâ is the believer’s spiritual union with Allah; it is his manifestation of attributes such as compassion, kindness, forgiveness, mildness and perfection of the heart, as well as the seeking of Allah’s acceptance for every deed, every situation and every breath.

Taqwâ is the sincere repentance of the person who is continuously seeking forgiveness with both tongue and heart.

Taqwâ is the heart being full of affection and the fear of Allah’s Divine punishment.

Taqwâ is the preservation of the heart from evil thoughts.

Taqwâ means to adhere to the imperative of Allah and His Prophet ﷺ with great love and affection, observing the whole of creation with the compassion and kindness of the Creator, and, being repulsed by anything that is contrary to this, distancing oneself from any situation or action that could damage the soul.

Taqwâ is a heart that has been assiduously purified; and for those who are successful in such purification, their heart becomes a treasure with the best temperament.

Taqwa Consists Of Three Stages:

1. Avoiding the forbidden.

2. Aiding by commands. This is a condition to be followed by all believers and is the basic level of taqwâ.

3. Having the feeling of being in the presence of Allah at all times. This is the highest level, the true test of knowledge and taqwâ.

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In the Qur’ân Allah revealed that He is “Nearer to [man] than his jugular vein(Qâf, 50; 16) and with us as at all times: “He is with you wheresoever ye may be(Hadîd, 57: 4) This unity means that one is adorned with Allah’s attributes and is aware of His presence at all times. The soul that is adorned with the garment of taqwâ will begin to receive inspiration that direct towards the truth and warn against falsehood and evil; they will realise the real value and meaning of worldly objects. The Qur’ân is a Divine work of art that helps man to resolve every problem he may face. Through the Qur’ân and the Sunnah we can gain peace and contentment.

When a person approaches the pinnacle of taqwâ, their perception of the Qur’ân and apprehension of the universe deepens and they become familiar with the wisdom and mystery of the universe. With the singing of the nightingales, the quivering of the rose buds and the steady flow of the streams which bestow the sound of peace, we can gain appreciation of the adornments and blessings of the universe. We begin to understand the spirit of Yûnus Emre when he spoke with the yellow flower, about the interpretation of his own mysteries.

True taqwâ is the sign of having reached Allah. Ibn Atâ’illâh al-Iskandarî stated that a believer who has a sound heart says upon attaining taqwâ: “O Allah, what have those who have reached You lost; and what have those who have lost You found?

– An Excerpt from “IKHLAS AND TAQWA”

SHABAAN 15TH NIGHT ( Laylatul Bara’ah or Laylatun Nisfe min Sha’ban) – VIRTUES AND ADVISE

Many Muslims in various countries pray on the 15th night of Shabaan, and ask for forgiveness of their sins and on the following day proceed to fast. To do this is in no way against the Qur’an nor the Sunnah. There are many narrations that support its validity.

There is one night in the year when Allah ﷻ gives the knowledge to the Angels, about what is going to happen in the following year, for example, who is going to die, who will be born, who will be ill and how much food people will have in the year, etc.

Below is an article taken from “Suffah Foundation” (In a slightly modified form)

This article is split into the following categories:

1) PDF containing all the supporting evidences on the specific virtues of 15th Sha’baan;

2) Narrations by leading Salafi authorities ibn Taymiyah and al-Albani with book and page scans;

3) Where did the narrations for Night of Mid-Shabaan Come from?

4)  Answers to Objections raised.

1. Detailed Article Containing all Narrations on 15th Shabaan.

The specific virtues of 15th Shabaan which makes that day and night special and distinguished, according to the Quran, Authentic Sunnah, and the Statements of the Imams of the Ummah.. Read detailed article listing all the narrations by clicking *PDF here*


2. Opinions of leading Salafi Authorities on 15th Shabaan.

The below are some of the narrations by leading Salafi authorities.

  •  Two followers of Ibn Taymiyah and Muhammad bin Abdul Wahhab Al Najdi, are Hafidhh Abdullah Rawpari and Thanaa’ullah Amritsari, both state that to worship on the 15th night of Shabaan is not Bid’ah and the person who does Ibada (Worship) on this night will obtain reward for it. The narrations concerning this night are weak but this does not matter since weak Ahadith are acceptable for virtuous actions.
    [Fatawa Ahl-e-Hadith by Hafidhh Rawpari and Fatawa Thanaa’iya by Thana’ullahAmritsari, chapter on fasting]
  • Ibn Tayymiya writes:

The excellency regarding the 15th of Shabaan is an area of dispute between the Scholars, some of them say that there is no significance of this night, but Imam Ahmed recognises the excellency of this night, our other Hanbli Scholars also agree with Imam Ahmed. There are Ahadith on this night being significant, some of them are from Sunnan (Tirmidhi, Ibn Majah) and the other Ahadeeth books as well.
[Iqtidah Siratul Mustaqeem page 203 by Ibn Taymiyah]

Ibn-Taimiyyah was also asked about praying in the 15th night of Sha’ban. He replied:

وأما ليلة النصف فقد روى في فضلها أحاديث وآثار ونقل عن طائفة من السلف أنهم كانوا يصلون فيها، فصلاة الرجل فيها وحده قد تقدمه فيه سلف وله فيه حجة فلا ينكر مثل هذا

Translation: As for the 15th night of Shabaan, there are many narrations and Athar (quotes from the Sahabah) regarding its virtue. It has been reported of the salaf that they prayed in this night. Therefore, praying alone on this night, having precedence in the salaf, is sufficient evidence and something of this kind surely cannot be denied.[Fatawa Ibn Taymiyyah, Majmua al Fatawa, Volume No. 23, Page No. 132]

See Scan 01 at the bottom of this page

  • Ibn-Taimiyyah in another place was asked the same question and he replied:

وسنل عن صلاة نصف شعبان فاجاب ازا صلئ الانسان ليلة النصف وحده اوفئ جماعته خاصته كما كان يفل جماعته خاصته كما كان يفعل طوانف من السلف فهواحسن

Translation: If one prays on this night alone or in a select company of people as many groups amongst the salaf did, “then it is good”. [Fatawa Ibn Taymiyyah, Majmua al Fatawa, Volume 23, Page 131]

 See Scan 01 at the bottom of this page

  • The Salafi Scholar Al-Mubarakpuri, the author of famous Sharah of Tirimdhi i.e. Tuhfa tul Ahwadi says

اعلم أنه قد ورد في فضيلة ليلة النصف من شعبان عدة أحاديث مجموعها يدل على أن لها أصلا

Translation: You should know that a sufficient number of hadith has been narrated confirming “the virtues of the 15th night of Sha`ban”. All these ahaadith prove that it has a basis.[Tuhfa tl Ahwadhi (3/380)]

After relating many Ahadith about the importance of this night he says:

فهذه الأحاديث بمجموعها حجة على من زعم أنه لم يثبت في فضيلة ليلة النصف من شعبان شيء والله تعالى أعلم

Translation: The sum of all these ahadith is strong evidence against the one “who thinks there is no proof” of the virtue of the 15th night of Sha`ban” and Allah knows best. [Tuhfatul Ahwadhi Volume 003: Page. 365-367]

  • Now here is “Decisive” Proof from “Nasir ud din Albani” the Chief Muhadith of Salafis

” يطلع الله تبارك و تعالى إلى خلقه ليلة النصف من شعبان , فيغفر لجميع خلقه
إلا لمشرك أو مشاحن ” .

قال الألباني في ” السلسلة الصحيحة ” 3 / 135 :

حديث صحيح , روي عن جماعة من الصحابة من طرق مختلفة يشد بعضها بعضا و هم # معاذ ابن جبل و أبو ثعلبة الخشني و عبد الله بن عمرو و أبي موسى الأشعري و أبي هريرة و أبي بكر الصديق و عوف ابن مالك و عائشة # .

1 – أما حديث معاذ فيرويه مكحول عن مالك بن يخامر عنه مرفوعا به . أخرجه ابن
أبي عاصم في ” السنة ” رقم ( 512 – بتحقيقي )

Translation: Allah turns towards his creation in the Night of “MID-SHABAN” and He forgives all of them except for a Mushrik and one who hates other people

Albani says in his “Silsilat as Sahiha”:(This is a) “SAHIH HADITH” narrated by group of Sahaba with different routes (Isnaad) such as from Muadh bin Jabal (ra), Abu Thalbah (ra) Abdullah bin Amr (ra), Abu Musa al Ashari (ra), Abu Hurraira (ra), Abu Bakr as Saddiq (ra), Awf bin Malik (ra) and Aisha (ra).The Hadith of Muadh bin Jabal (ra) comes through Makhul from Malik bin Yakhamir and It is “MARFU” narrated by Ibn Abi Asim in his As-Sunnah Hadith #512 [Nasir ud din Albani in Silsilat as Sahiha, Volume No. 3, Page No. 135 #1144]

See Scan 02 at the bottom of this page

Albani further declares 2 more ahadith to be “Hassan” and 1 to be “Mursil Jayyid”


Where did the narrations for Night of Mid-Shabaan Come from?

“AS FOR THE NIGHT OF MID-SHA’BAN, THE TABI’EEN IN SHĀM, LIKE KHALID IBN MA’DAN, MAKHUL, LUQMAN IBN ‘AMIR, AND OTHERS, USED TO HONOR THIS NIGHT AND STRIVE HARD IN THEIR WORSHIP IN IT. IT IS FROM THEM THAT THE PEOPLE LEARNED THE VIRTUE OF THIS NIGHT AND LEARNED TO HONOR IT.”
– IBN RAJAB AL-HANBALI, LATA’IF AL-MA’ARIF (1)

“AS FOR THE NIGHT OF MID-SHA’BAN, HADITHS AND EARLY REPORTS HAVE BEEN TRANSMITTED ABOUT ITS VIRTUE, AND IT HAS BEEN TRANSMITTED THAT A GROUP OF THE SALAF (RIGHTEOUS PREDECESSORS) USED TO DO EXTRA PRAYERS IN IT.”
– IBN TAYMIYYA, MAJMU’ AL-FATAWA (2)

The passages above show us that in the first century of Islam, it was the people of Shām who were known to celebrate the the Night of Mid-Sha’ban. Those who taught them that the Night of Mid-Sha’ban was a special night, and taught them to do extra prayers in this night, were scholars from the generation of the Tabi’een, those who studied under the Companions of the Messenger of Allah (may Allah bless him and grant him peace).

Now the question is, why was it in particular the Tabi’een of Shām that taught this?

Because they took it from the great Companion Muadh ibn Jabal (may Allah be pleased with him) who used to teach in Damascus. The Companions of the Messenger of Allah (may Allah bless him and grant him peace) spread to different parts of the world, and took with them the teachings that they heard from the Messenger of Allah. Because of this, in the first century of Islam, different regions within the Muslim world had different practices and fiqh, based on the different Companions that they learned from.

When the caliph Harun al-Rashid asked Imam Malik if he may force all the people of Islam to follow Malik’s book the Muwatta, Imam Malik refused this strongly, telling him that the different Companions of the Messenger of Allah had dispersed to different lands, each carrying different hadiths and different teachings; the people of each region followed the way of the Companions who went to them, and they were all correct. After some while, the hadiths of all the different regions would be brought together and shared with the entire Muslim community.

Muadh ibn Jabal (may Allah be pleased with him)

The most prominent Companion to teach in Damascus was Mu’adh ibn Jabal. The Messenger of Allah (may Allah bless him and grant him peace) said: “The most knowledgeable person in my Ummah of what is Halal and what is Haram is Mu’adh ibn Jabal.” He (may Allah bless him and grant him peace) also said, “Muadh will be at the forefront of all the scholars on the Day of Judgment.” Many hadiths describe Muadh as the leader of the scholars of Islam on the Day of Judgement.

When he came to Shām, the other Companions there used to have such respect for him that they would always turn to him to solve any problem. Even though he was the youngest of the Companions there, they would all look at him with awe. He always sat quietly and silently, but stood out with his radiant face. When a disagreement arose they would go ask him, and hover around him. People said that a love for him would fall on their hearts upon seeing him and they said that when he spoke it was as if light and pearls were coming out of his mouth. The other Companions likened him to the Prophet Abraham (peace be upon him).
It was Muadh, this most outstanding of scholars from among the Companions of the Messenger of Allah (may Allah bless him and grant him peace), who taught to the people of Shām the sayings of the Messenger of Allah (may Allah bless him and grant him peace) about the virtues of the Night of Mid-Sha’ban.

There, in Shām, Mu’adh ibn Jabal narrated that the Messenger of Allah (may Allah bless him and grant him peace) said:

God looks at His creation during the Night of Mid-Sha‘ban and forgives all of them, except an idolator and one who harbours rancour.

This above hadith was narrated on the authority of Mu’adh by Ibn Hibban in his Sahih. It was also narrated by Ibn Abi Asim in al-Sunna and al-Tabarani in al-Kabir and al-Awsat. (3)

If we look at the chain of this hadith, we see that the Syrian Malik b. Yukhamir (from the city of Homs) took this hadith from Mu’adh ibn Jabal, and through him it reached Makhul. As we saw above, Ibn Rajab stated that Makhul was one of those who taught people the virtue of this blessed night and used to strive to do extra worship on this night.

According to Imam Zuhri and other great scholars of that age, Makhul was the greatest scholar of Shām in his age, and one of the four greatest scholars amongst that entire blessed generation of young Tabi’een. Makhul taught this hadith to the Damascene Thawban, who taught it to two people mentioned in this chain: his son Ibn Thawban, and the Imam of Shām, al-Awza’i. Al-Awza’i was the imam of Shām of his time in terms of Jurisprudence, like Malik in Medina, Abu Hanifa in Kufa, or Ibn Hanbal in Baghdad. The Awza’i school of jurisprudence became the main school of jurisprudence in Shām and spread from there to the Andalus, where it was the most widespread school of jurisprudence there for a time.

As you can see, the people in this chain are all from Shām. That is why the hadith master al-Tabarani, himself from Palestine in Shām, narrated this hadith in his book Musnad al-Shāmiyyeen, a collection of hadiths narrated by Tabi’een who lived in Shām and their students. Al-Tabarani took the hadith from Muhammad ibn Abi Zur’a of Damascus, with his chain back to Imam Awza’i and Ibn Thawban. (4)

Makhul also received this same hadith from Kathir ibn Murra al-Hadrami, a Tabi’i who lived in Homs. Kathir reported the hadith as a mursal report directly from the Messenger of Allah (may Allah bless him and grant him peace), meaning that he did not specify which Companion he took it from. Al-Bayhaqi narrated the hadith through this chain in Shu’ab al-Iman and stated that it was a mursal jayyid (strong hadith, despite being mursal). (5) Kathir was known for often leaving out the name of the Companion from whom he took prophetic traditions, but we do know that one of his main teachers was Muadh ibn Jabal (may Allah be pleased with him).

Others Who Brought Hadiths About this Night to Shām

The people of Shām did not only learn this hadith from Muadh ibn Jabal, but from another Companion: Abu Musa al-Ash’ari (may Allah be pleased with him). Who narrated this hadith from him? Al-Dahhak ibn Abd al-Rahman, from Shām. This chain continues being narrated by scholars from Shām until Rashid b. Sa’id al-Ramli of Palestine, Shām, who taught this hadith to Ibn Majah, who narrated it in his Sunan. (6)

Ibn Majah also narrated the following hadith on the authority of Ali ibn Abu Talib (may Allah be pleased with him):

“If it is the Night of Mid-Shaʿbān then stand in prayer during its night and fast its day. For God descends to the heavens of the earth when the sun sets and says, ‘Is there anyone who seeks forgiveness so that I may forgive him? Is there anyone who seeks provision so that I may grant him provision? Is there anyone afflicted so that I may remove his affliction? Is there not such and such,’ until the dawn breaks.”

Who narrated this hadith from Ali? His nephew Abdullah ibn Ja’far, who used to travel every year to Damascus. He passed on the hadith to his son Mu’awiya, who was born in Damascus. (7)

As you can see, the people of Shām gave great importance to this night and paid special attention to narrating the hadiths about it, and it all would have started with the Prophet’s great Companion Muadh ibn Jabal (may Allah be pleased with him). There were other hadiths of course about this night that were spread by people of different lands. Imam Ahmad ibn Hanbal, for example, narrated a hadith similar to that of Mu’adh ibn Jabal about the virtue of that night (with some difference in wording) through a chain made up of Egyptians, on the authority of Abdullah ibn Amr ibn al-As (may Allah be pleased with him), the Companion whose father opened Egypt to Islam. (8)

The Early Scholars of Shām

Now if we return to the hadith of Muadh ibn Jabal (may Allah be pleased with him) and the scholars of Shām who narrated it, we see those very same narrators are the ones from whom we have received explanations of this hadith. Thus these scholars used to not only narrate this hadith but comment upon it and explain it.

Abdullah ibn al-Mubarak (may Allah be pleased with him) said:
I heard al-Awza’i explain the mushāhin (one who harbours rancour) as: every person of innovation, who has left the jamā’a (majority) and the Ummah. (9)

Umar ibn Hani’ said: I asked Ibn Thawban about the meaning of mushāhin (one who harbours rancour). He said,
“He is the one who has left the Sunna of his Prophet (may Allah bless him and grant him peace), who speaks ill of his Ummah, and spills their blood.” (10)

As we have seen above, those two figures, Imam Awza’i and Ibn Thawban, are the ones who narrated the hadith of Muadh from Thawban, and passed it on to other scholars of Shām.

Conclusion

We learn from the above the importance that the people of the blessed land of Shām gave to the Night of Mid-Sha’ban and its day, and we learn that its origin is with the great Companion, the leader of all the scholars of Islam, Muadh ibn Jabal (may Allah be pleased with him). The people of Shām took this hadith from him and taught it to others and explained it. We also know that they learned from this hadith (and others) that one should strive to do extra worship on this night. This was the guidance of the Tabi’een which they took from the Companions who came to Shām and instilled in them the love and veneration of this blessed night.

To repeat the words of Ibn Rajab al-Hanbali:

“The Tabi’een in Shām, like Khalid ibn Ma’dan, Makhul, Luqman ibn ‘Amir, and others, used to honor this night and strive hard in their worship in it. It is from them that the people learned the virtue of this night and learned to honor it.”

According to Ibn Rajab, Khalid ibn Ma’dan, Luqman ibn ‘Amir and other notable Tabi’een from Shām recommended for people to congregate in the mosques in this night to perform extra worship together. They would wear their best clothes, put kohl on their eyes, perfume themselves using incense and then spend that night in the mosque. He further stated that the great Imam in Khorasan, Ishaq ibn Rahwayh was asked about this practice of the people of Shām. Ibn Rahwayh was known as the “Imam of the East” and the “Master of Hadith Memorizers.” He was a colleague of Imam Ahmad ibn Hanbal who called Ibn Rahwayh one of the imams of the Muslims. He was a teacher of Imam Bukhari and was one of the leading figures of the Ahl al-Hadith movement. Imam Ibn Rahwayh supported the practice and responded that praying extra prayers in the mosque in congregation on that night is not an innovation. Imam al-Awza’i on the other hand, while also advocating spending that night in extra worship, was of the opinion that it was preferable not to do it in the mosque. (11)

May Allah bless and reward all the Companions and their Followers, and all those hadith narrators and scholars who have preserved for us the Sunna of the Messenger of Allah (may Allah bless him and grant him peace), so that it could reach us centuries later, in all corners of the world, in order for us to be able to implement it and act upon it.

References
(1) Ibn Rajab al-Hanbali, Lata’if al-Ma’arif, Beirut: Dar Ibn Hazm, 2004, p. 137.
(2) He continues to say: “If a person performs extra prayers on the night of the middle of Sha’ban on his own or in a private congregation, as groups of the salaf used to do, that is best.” However, he disapproved of a congregation of an entire town in the main mosque praying an innovated prayer with a set number, for example, one hundred cycles with one thousand Sura Ikhlas, calling that an innovation. (See Ibn Taymiyya, Majmu’ al-Fatawa, vol. 23, p. 132). An almost identical statement is repeated in his workIqtida’ al-sirat al-mustaqim where he added that despite the fact that some scholars from Hijaz denied the virtue of this night, the majority of the people of knowledge from among the Hanbali scholars and others believe in its special virtues, and the texts of Ahmad ibn Hanbal are evidence for that, as well as the many prophetic traditions and practices of the salaf (See Ibn Taymiyya, Iqtida’ al-sirat al-mustaqim, Beirut: Dar ‘Alam al-Kitab, 1999, vol. 2, pp. 136-7). It should be noted in this regard that Shām was always one of the main centers of the Hanbali school.
(3) Sahih Ibn Hibban, vol. 12, p. 481. Its men are all trustworthy.
After evaluating eight different chains for this hadith, al-Albani concludes: ‘The hadith, with its collective chains of transmission, is authentic (sahih) without doubt.’ Al-Albani, Silsilat al-Ahadith al-Sahihah,Riyadh: Maktabah al-Ma‘arif, 1979, vol. 3, p. 138.
(4) Al-Tabarani, Musnad al-Shāmiyyeen, Beirut: Mu’assassat al-Risala, 1984, vol. 1, p. 128.
(5) Al-Bayhaqi, Shu’ab al-Iman, Riyadh: Maktabat al-Rushd, 2003, vol. 5, p. 349.
(6) Sunan Ibn Majah, Cairo: Dar Ihya’ al-Kutub al-Arabiyya, Vol. 1, p. 445.
(7) Sunan Ibn Majah, Cairo: Dar Ihya’ al-Kutub al-Arabiyya, Vol. 1, p. 444. However it should be noted that the chain of this particular narration contains one person who is considered weak. Though Ibn Rajab al-Hanbali considered this tradition to be weak, he narrated it in Lata’if al-Ma’arif in support of fasting the day of the 15th of Sha’ban. He further stated that in either case, it is one of the three middle days of every month known as the ‘Days of the White Nights’ in which fasting is recommended. These are the 13th, 14th, and 15th of every lunar month (see Ibn Rajab al-Hanbali, Lata’if al-Ma’arif, Beirut: Dar Ibn Hazm, 2004, p. 136).
(8) Musnad Ahmad ibn Hanbal, Beirut: Mu’assassat al-Risala, 2001, vol. 11, pp. 216-7.
(9), (10) Shaykh Salih al-Ja’fari (ed.), Risalat al-Kashf wal Bayaan ‘an Fadaail Laylat an-Nisf min Sha’banby al-hafiz Shaykh Salim al-Sanhouri, who was summarizing the teachings of his teacher, the Seal of the Hadith Masters of his age, Shaykh Najm al-Din al-Ghayti. Cairo: Dar Jawami’ al-Kalim, pp. 14-5.
Ishaq ibn Rahwayh likewise said in his Musnad: Al-Awza’i explained the word mushāhin (in this hadith) as the innovator who parts ways with the rest of the ummah.
(11) Ibn Rajab al-Hanbali, Lata’if al-Ma’arif, Beirut: Dar Ibn Hazm, 2004, p. 137.


Answers to the Objections

Q1) Sha’ban is a blessed month and the Messenger of Allah (SallAllahu ‘alayhi wasallam) would observe fast throughout this month

No disputes with this statement for the beloved Prophet (sal Allahu alaihi wa sallam) indeed used to fast most of the year round abundantly.

Though there is caution for those who are not regular keepers of fasting to abstain from fasting in the second half of the month to avoid becoming weak for Ramadan:

The Messenger of Allah (sal Allahu alaihi wa sallam) said, “When Sha’baan is half over, do not fast.” [Sunan Abu Dawood and al-Tirmidhi and others]

Q2) There is no Qur’anic evidence for the excellence of the 15th of Sha’ban. 

There is one night in the year when Allah Almighty gives the knowledge to the Angels, about what is going to happen in the following year, for example, who is going to die, who will be born, who will be ill and how much food people will have in the year, etc.

Ha, Meem. By the clear Book, Indeed, We sent it down during a blessed night. Surely, We are the Warner. In that night is made distinct every precise matter. By Our command; surely, it is We Who send. [Surah Dukhan 44, Verses 1-5]

The Majority of the scholars of Islam say:

That night is Laila-tul-Qadar in the month of Ramadan but the other scholars like Ikramah who is student of Abdullah bin Abbas (Radi allahu anho) says that night is 15th of Shabaan. There is a Hadith which Imam Tabari (Radi allahu anho) writes: Holy Prophet (May Allah bless him and grant him peace) said, ‘From Shabaan to Shabaan there is a decision made of who is going to die, be married and some people get married but their names are written in the death program. [Tafsir Tabari, under Surah Dukhan, verse 1 by Imam Tabari]

This narration is Ikrama’s, the other scholar’s statements are proven that 15th night of Shabaan is a holy night but there is no doubt that Allah Almighty gives the full knowledge to the Angels in the night of Laila-tul-Qadar, which is in the month of Ramadan.

If we read all the narration’s regarding Laila-tul-Qadar and the 15th night of Shabaan we can reach the conclusion that the yearly program started on the 15th night of Shabaan and completed on Laila-tul-Qadar. There might be a suspicion as to ‘why does a year program take so long from Shabaan to Ramadan? The answer is Allah knows the best. No one can understand for sure the philosophy of Allah’s work. He made the worlds in six days. Who knows why He took six days to make the worlds. The main point is, to simply say there is no Quranic evidence for the excellence of 15th Shabaan is an injustice and gross accusation. Earlier in the article we have shown that 15th Shabaan was considered a virtuous and meritorious night by some of the Sahaba and Tabieen. To examine all of the above statements consult these books:

“Tafsir Tabari, Fathul Qadeer by Qadi Shawkani, Tafsir Qurtabi, Tafsir Bagawi, Tafsir Mazhari, Tafsir Ma’ah riyful Qur’an, Tafsir Ibn Kathir, Tafsir Zia-ul-Qur’an under the verse of Surah Al- Dukhan verse 1 to 5”

Q3) The opinion that sustenance, death etc is determined on the night of the 15th of Sha’ban is false. 

As stated in Answer 2 above, some Tafsir Masters have written that the first few verses of Surah Dukhan is referring to the night of 15th Shabaan:

“Ha, Meem. By the clear Book, Indeed, We sent it down during a blessed night. Surely, We are the Warner. In that night is made distinct every precise matter. By Our command; surely, it is We Who send.” [Surah Dukhan 44, Verses 1-5]

It is based on this surah that some scholars have written that on the night of 15th Shabaan Allah Almighty gives the knowledge to the Angels, about what is going to happen in the following year, for example, who is going to die, who will be born, who will be ill and how much food and sustenance people will have in the year, etc. Furthermore, the Holy Prophet (May Allah bless him and grant him peace) said, ‘From Shabaan to Shabaan there is a decision made of who is going to die, be married and some people get married but their names are written in the death program. [Tafsir Tabari, under Surah Dukhan, verse 1 by Imam Tabari].

Q4) Most hadith on the merit of the 15th of Sha’ban are either very weak or fabricated. However, there is a narration which has been argued by some scholars (then supported collectively) reaches the level of acceptability. The hadith states that Allah descends to the lowest heaven and forgives the sins of everyone except one who associates partners with Allah and one who harbors enmity on that night. 

The article we have provided shows the authenticity of all the various narrations on 15th Shabaan. One can read them all here. It is a deception to state that most are weak. We suggest all brothers and sisters to read the narrations themselves here.

Q5) All hadith which describe specific prayers to be done on this night are fabrications and innovations. 

Ibn Majah (rah) narrated the following hadith on the authority of Ali ibn Abu Talib (may Allah be pleased with him):

“If it is the Night of Mid-Shaʿbān then stand in prayer during its night and fast its day. For God descends to the heavens of the earth when the sun sets and says, ‘Is there anyone who seeks forgiveness so that I may forgive him? Is there anyone who seeks provision so that I may grant him provision? Is there anyone afflicted so that I may remove his affliction? Is there not such and such,’ until the dawn breaks.” [Sunan Ibn Majah, Cairo: Dar Ihya’ al-Kutub al-Arabiyya, Vol. 1, p. 444]

Who narrated this hadith from Ali? His nephew Abdullah ibn Ja’far, who used to travel every year to Damascus. He passed on the hadith to his son Mu’awiya, who was born in Damascus. We have already shown in the article above the connection between night of mid-Shabaan and the Salaf-as-saliheen of Damascus.

However it should be noted that the chain of this particular narration contains one person who is considered weak. Though Ibn Rajab al-Hanbali considered this tradition to be weak, he narrated it in Lata’if al-Ma’arif in support of fasting the day of the 15th of Sha’ban. He further stated that in either case, it is one of the three middle days of every month known as the ‘Days of the White Nights’ in which fasting is recommended. These are the 13th, 14th, and 15th of every lunar month (see Ibn Rajab al-Hanbali, Lata’if al-Ma’arif, Beirut: Dar Ibn Hazm, 2004, p. 136).

The night of the 15th Sha’ban, is a very blessed night, this is proven from the Holy Qur’an and Ahadith. In this night Allah ﷻ turns specially attentive towards His servants and forgives a great deal of them. Allah ﷻ fulfils their supplications for sustenance and a pleasant life in this World and the next. Allah ﷻ fulfils the requests of the callers in this night. Due to the virtues and blessings of this night, we should supplicate for the forgiveness of the Ummah, our beloved ones and ourselves. There are narrations from approximately 17 Companions of the Prophet ﷺ with respect to the blessings of this night.

Q6) Remembering the deceased and praying for their forgiveness on 15th Shaman is Bid’ah.

This is a typical reaction of the shirk brigade and biddah bandwagon. When they are refuted from all directions and completely debunked, they are quick to change the topic and begin their rant. We will simply present one hadith about remembering the deceased and praying for their forgiveness to show it was the sunnah of the beloved Prophet (peace and blessings of Allah be upon him).

It is narrated that Ummul-Mu’mineen `A’isha (may Allah be pleased with her) awoke one night to find the Prophet (peace and blessings be upon him and his Household) missing, and so she went out to look for him. She found him in the Baqee` cemetery, with his head raised to the Heavens [it is recommended in general to visit cemeteries for the purpose of reminding ourselves of death, and to ask Allah to forgive the deceased Muslims]. After helping to further reassure her, it is reported that he said, “Surely Allah, the Possessor of Blessings, the Exalted, descends to the lowest heaven [with a meaning appropriate to Allah’s majesty; not to be likened to the descending of finite, spatial, created things] on the night of mid-Sha`ban, and forgives more [people] than the the hairs on the sheep of [the tribe of] Kalb.”

[Narrated by Tirmidhi, who points out that its chain of narration is discontiguous, altough we may note that such discontiguity is not detrimental to authenticity according to some scholars. Also narrated by Ahmad, Ibn Majah and others. Ibn Rajab describes this narration as one of the best on the subject.] So once again we find a narration which mentions the virtues of mid-Shabaan.


It is recorded from the Friends of Allah [Auliya-Allah] to pray 6 cycles of ritual prayer [raka’] after the Maghrib prayer. In the first two raka’ add with the intention that with its blessing extend life with harmony. Next two for the protection from misfortunes and evil, and next two so that may Allah make us dependant on Him and no one else. After every two cycles [raka’] recite 21 times Surah Ikhlas OR once Sura Yasin (chapter 36). Rather read both and gain mounts of rewards and then recite the Supplication of Shabaan (dua’ of Shabaan) Click here for Dua in Audio and Arabic.

Spend the night, as much as possible, in worship and on the 15th of Shabaan fast. It is written in Anees-ul-Waezeen that whoever fasts on the fifteenth of Shabaan the fire of hell will not touch him.

Since the book of deeds is changed on the 15 night, if it is possible, also fast on the 14th so that the last day of the yearly deed book is spent fasting and the first day is spent fasting.


 

Attachments:

1. Scan 01 (Fatawa Ibn Taymiyyah, Volume 23)

Fatawa Ibn Taymiyah - Vol 23Fatawa Ibn Taymiyah - 15th Shabaan Scan 01Fatawa Ibn Taymiyah - 15th Shabaan Scan 02

 

2. Scan 02 (Nasir ud din Albani in Silsilat as Sahiha, Volume 3, Page No. 135, Hadith Number 1144)

Albani - 15th Shabaan

The Blessed Month of Ramadan al Kareem

2014_ramadan_kareem_photos “O you who believe! Fasting is prescribed for you as it was prescribed for those before you in order that you might learn piety . . . . The month of Ramadan is that wherein was revealed the Qur’an, as a guidance to mankind, and clear proofs of the guidance, and the Criterion. So, whoever among you witnesses the month should fast.” [Al-Qur’an 2:183, 185] 


“Every deed of the Son of Adam is for himself, except fasting – it is for Me, and I shall reward it.”

[Muslim, Abu Dawud, Nasa’i, Tirmidhi, Ibn Majah]

Hadrat Abu Hurairah (RadiAllahu Anhu) reported that the Messenger of Allah ﷺ has said, “When Ramadan begins, the doors of heaven are opened.” A version has, “the doors of Paradise are opened and the doors of Hell are closed, and the Satans are tied with chains.” Another version has, “the doors of Mercy are opened.”

[Sahih al-Bukhari Vol 1, Page 255 and Sahih al-Muslim, Vol 1, Page 346]

Hadrat Shaykh ‘Abd al-Haq Muhaddith-e-Dehlwi (rah) comments:

The meaning of the “Doors of heaven” being opened is the continuous descending of mercy, and the ascension of good deeds to the Court of the Almighty without any obstacle (preventing it from ascending). It also means the acceptance of (permissible) supplications. The meaning of the “doors of Paradise” being opened is being encouraged and granted the ability to perform good deeds, and the acceptance of these good deeds. The meaning of the “Doors of Hell” being closed is the protection of the souls of those who fast, from things which have been forbidden by the Islamic Law, and rescue from the things which provoke a person on doing bad deeds. It also means to break the desire which the heart has of things of lust. The meaning of Satan being tied with chains is the sealing off of all the ways by which evil whispers enter the mind. [Ashi’ah al-Lam’at]

Hadrat Abu Hurairah (RadiAllahu Anhu) reported that the Messenger of Allah ﷺ has said, “Whoever fasts duringRamadan with faith and seeking his reward (from Allah) all his past sins will be forgiven. Whoever prays during the night in Ramadan with faith seeking his reward (from Allah) all his past sins will be forgiven. And whoever passes Lailat-ul-Qadr in prayer with faith and seeking his reward (from Allah the Most Exalted) all his past sins will be forgiven.” 

[Sahih al-Bukhari Vol 1, Page 255 and Sahih al-Muslim, Vol 1, Page 259]

Hadrat Abu Hurairah (RadiAllahu Anhu) reported that the Messenger of Allah ﷺ has said, “When the first nightof Ramadan comes, the satans and the rebellious Jinn are chained, the doors of hell are closed and not one of them is opened (during the entire the month of Ramadan); the doors of Paradise are opened and not on of them is closed (the entire month of Ramadan); and a crier calls, ‘Those who desire what is good, come forward, and those who desire evil refrain from it’, and many people are freed from Hell by Allah, and that happens every night.”

[Tirmidhi, Vol 1, Page 153 and Ibn Maajah, Vol 1, Page 118]

Hadrat Salman al-Farisi (RadiAllahu Anhu) reported that on the last day of Sha’ban the Messenger of Allah ﷺ delivered a sermon. He said, “O people, a great month, a blessed month, a month wherein there is a night which is better than a thousand months has come to you. Allah has made the observance of fasting during it as obligatory, and the standing (in prayer) in its nights as voluntary. Whoever draws near to Allah during it with some good (voluntary, optional) act he is like the one who fulfils an obligatory duty in another month, and whoever fulfils an obligatory duty in it is like the one who fulfils seventy obligatory duties in another month.

[Mishkat, Page 173]

It is the month of endurance and the reward of endurance is Paradise. It is the month of sharing with others, and a month in which the believer’s provision is increased. Whoever gives one who has been fasting something with which to break his fast it shall result in the forgiveness of his sins and it shall save him from Hell, and he will have a reward equal to his without his reward being diminished in any respect.”

We said, “O Messenger of Allah, no one from among us has the means to give one who is fasting something with which to break his fast. He said, “Allah gives this reward to him who gives one who is fasting some milk, or a date, or a drink of water with which to break his fast; and whoever gives a full meal to one who is fasting Allah will give him the drink from my Pond (fountain – Kauthar) and he will not feel the thirst till he enters Paradise.It is a month whose beginning is Mercy, whose middle is Forgiveness, and whose end is Freedom from Hell. Whoever makes things easy for his slave during it, Allah will forgive him and free him from Hell.”

Hadrat Abu Hurairah (RadiAllahu Anhu) reported that the Messenger of Allah  has said, “If one (who is fasting) does not give up falsehood and action according to it, Allah has no need that he should give up his food and his drink.” 

[Sahih al-Bukhari Vol 1, Page 255]

Shaykh ‘Abd Al-Haq Muhaddith-e-Dehlwi (rah) comments:

This means that his fast shall not be accepted, as the main purpose of fast being made obligatory on a Muslim is not that one stays hungry and thirsty; but in fact the main purpose is to break the desire for lust, and to cool the fire of selfishness, so that the soul instead of being inclined towards the desires of lust, it becomes obedient towards the commands of The Almighty. [Ashi’ah al-Lam’at Vol 2 Page 85]

Hadrat Anas ibn Malik al-Ka’bi (RadiAllahu anhu) reported that the Messenger of Allah ﷺ has said, “Allah has remitted half the prayer to the traveller ; and fasting to the traveller, the woman who is suckling an infant and the woman who is pregnant.” 

[Tirmidhi, Vol 1, Page 152 and Sunan Abi Dawud, Vol 1, Page 327]

Hadrat Shaykh ‘Abd al-Haq Muhaddith-e-Dehlwi (rah) comments:The Islamic Law allowing the omission of fast for the breast-feeding and the pregnant woman is only in the situation when fasting shall harm or damage herself or the child (otherwise there is no permission not to fast). [Ashi’ah al-Lam’ah Vol 2 Page 94]

Hadrat Abu Ayyub al-Ansari (RadiAllahu anhu) reported that the Messenger of Allah ﷺ has said, “Whoever fasts during Ramadan then follows it with six days in Shawwal, it will be like a perpetual fast .” 

[Sahih al-Muslim, Vol 1, Page 369]


Warning against abandoning fasting in Ramadan

“Whoever breaks his fast in Ramadan without a [valid] concession or illness, he cannot repay it, even if he were to fast the rest of his life.”

[Tirmidhi, Nasa’i, Ibn Majah]


RULES RELATED TO FASTING….

THE OBLIGATION OF FASTING

a) The time for fasting is from the rising of the second dawn until the setting of the sun.

b) Fasting is: abstention from eating, drinking and sexual intercourse by day with the intention.

THE INTENTION

The fasting is valid with an intention from the night, but if one did not intend until the morning, the intention suffices him between [dawn] and {the middle of the day}.

1.  Things which invalidates fasting and requires full recompense

1.1 If someone intentionally does one of the following without any valid excuse(see 6 below)

a) Does not fast at all

b) Breaks fast by eating, drinking and sexual activities

c) Assuming that cupping has broken ones fast thus quit fasting for the day.

1.2 Expiation for the above is to

a) Fast unceasingly for two months (60 days), if one breaks fast during this one has to start anew.

b) If unable to do so, it is to feed 60 needy persons two full meal

c) If unable to do so, it is to free one slave.
1.3 Things that break fast and requires one to fast similar numbers of days in recompense

a) If something is entered into the body during the hours when one is supposed to fast, irrelevant of how it entered into the body.(see 5)

  • To eat something which is not food such as stone particle or smoking anything.
  • When water enters stomach while gargling
  • When one is fed by force even when one is sleeping or unconscious
  • Inject medicine, place them on wounds which eventually gets in.
  • Eating by mistake thinking it is still night or iftar time is due while it is not.
  • Involuntary full mouth vomiting and subsequent swallowing of it or part of it.
  • When one is force into sexual intercourse or when one is sleeping or unconscious

b) Fasting without intention
c) Breaking (iftar) fast without the intention of doing so.
d) Lustful kissing of ones spouse
e) Emission of semen due to touching, kissing, masturbation.
f) Intentional vomiting.
2. Offensive acts during fasting

a) Backbiting, slander
b) To lie or deceive
c) To use abusive language
d) Not having iftar
e) Taste a food without swallowing it, using toothpaste.
f) Gargling water due to thirsts or hot weather.
g) Wrapping oneself with wet clothes.
h) Throwing up intentionally
i) Weakening the body (e.g. strenuous sport)
j) Gathering saliva and swallowing it;
3. Days when fasting is forbidden

a) Day of Eid al Fitr (Eid of Ramadan)
b) During Eid al ADHa, 10, 11, 12 and 13 of month of Dhul Hijjah
4. Events when it is allowed to break the fast and fast later the similar number of days

a) If fasting aggravates health-condition
b) Snake biting
c) Thirsts due to newly developed disease
d) Genuine danger for a pregnant mother, or for her fetus.
e) Genuine fear for the life of a suckling infant
f) Reason to fear death
g) Menstruation
h) If one is a traveller

5. Things that do not break fast

a) Those things which would otherwise break fast does not do so when one is unaware of the fact that one is fasting (complete forgetfulness of fasting).

b) Entrance of insects (i.e mosquitos), smoke and dust from natural environment does not break fast.

c) Wet dream, swallowing ones own saliva when still in the mouth, brushing teeth, smearing oil, ointment on unwounded body do not break fast. or used antimony [in his eyes],

d) If one is overcome by vomiting, his fast is not broken.

6. Etiquettes and desirable practices

  1. Preparing for the month.
  2. Bringing to mind the bounty of Allah.
  3. Purifying one’s intention
  4. Pre-dawn meal (suhur) as late as safely possible.
  5. Not unnecessarily delaying the breakingof the fast.
  6. Performing salat al-Maghrib soon after breakign the fast, then returning to eat.
  7. Making du`a at the time of breaking the fast.
  8. Enabling others to break their fasts.
  9. Abstaining from all forbidden deeds.
  10. Maintaining a pleasant disposition.
  11. Abundant reciting of the Qur’an.
  12. Abundant charity.
  13. Performing tarawih prayers.

7. Miscellaneous

a) The intention of fasting can be made as late as just before noon, if one forgets to do so during the previous night. If one passes noon without making the intention ones fasting is invalid.(1.3b)

b) One should eat before the day breaks even when one is not hungry.

c) For a woman whenever during the day menstruation stops she should be observing fasting even though it is not a fast for her. She should fast if it happens just before morning and did not have enough time to take shower and eat.

d) If a woman menstruates, she stops fasting and makes up [fasting for the days of menstruation].

e)  Someone who lost consciousness in Ramadan does not make up the day on which the loss of consciousness occurred, but he makes up that which came after it.

f) If a traveller arrives, or a [menstruating] woman attains purity with part of the day [remaining], they abstain [from those things which invaliate fasting] for the rest of that day.

May Allah keep us on the Straight Path.

Aameen.

2014_ramadan_kareem_mubarak_wallpaper ramadan_kareem_2014_wallpaper ramadan_kareem_by_mezoomar-d41r8f7 ramadan-kareem

Taken from:

1. “Anwaar al-Hadith” by Hadrat Allama Mawlana Mufti Jalal al-Din al-Qadiri al-Amjadi Radi ALLAHu Ta’ala Anho, Chapter 6, Page 152 to 157.

2. http://www.islamicacademy.org

 

Jummah: THE BEST DAY OF THE WEEK

A smart believer should hurry to repent for his sins….

To delay making tawba by succumbing to the temptation of Satan is like wasting one’s life which is one of the worst things one can waste. A smart believer should hurry to repent for his sins and prepare himself for the moment of his last breath.

According to certain narrations a tailor once asked a righteous man:

“What do you have to say about the hadith of the Messenger of Allah which says: “Allah Most High will accept the tawba of a person while the soul has yet to reach the throat” (Tirmidhi, Dawat, 98/3537). That righteous man asked the tailor:

“Yes this is true. But tell me, what is your profession?”
“I am a tailor, I sew clothes”.
“What is the easiest thing about tailoring?”
“To take my scissors and cut the cloth”.
“How long have you been doing this for?”
“For 30 years”.
“When your soul reaches your throat will you be able to cut cloth?”
“No I would not”.
“O tailor! If you will not be able to do what you have been doing for 30 years with ease and which you struggled with for a while in order to learn to do, then how will you be able to make tawba at that moment if you have never done it in your whole lifetime? Make tawba now while you still have your strength and power! Otherwise forgiveness and a good end may not befall you at your last breath… Haven’t you ever been given advice to hurry to make tawba before death comes to you”. (Munavi, V, 65)?”

Upon this the tailor immediately repented with all sincerity and became a righteous man. The Prophet informed us that however people live that is how they will die and however they die is how they will be raised up”. (Muslim Jannah, 83 Munavi, V, 663)