Permissibility of using Taweez , taveez ,amulets from Quran and sahih hadiths

The defenition of a ta’wiz is simply a written du’a from the Qur’an or ahadith, and is for the one who cannot read or has not memorized that particular du’a. It is written on a piece of paper and is worn around the neck.

We, the Ahl as-Sunna, believe that to wear a ta’wiz around the neck is permissible if the du’a’ contained in it is written from the Qur’an or ahadith. Prophet Muhammad (may Allah bless him and grant him peace) used to recite du’a’ and then blow onto the sick person. The Companions of the Prophet (may Allah bless him and grant him peace) also did this and they wrote the du’a’ on a piece of paper and placed it around the neck of a person if they could not read it. Of course, the du’a’s from the Qur’an and ahadith have the power to heal the sick. Some people say that if you wear the ta’wiz you are commiting shirk, but we shall prove, with the help of Allah, that it is permissible to wear a ta’wiz.

The Qur’an Has the Power of Healing

Allah Most High says in the Qur’an:

“…We send down in Qur’an that which is a healing and a mercy to the believers…”

[Sura Banu Isra’il, verse 82]

Qadi Shawkani writes,“If the Qur’an’s du’a’s are recited and blown on the sick, they will be cured.When the non-believers recite the Qur’an, their blasphemic disease will be cured”

[Tafsir Fath al-Qadir, under Sura Bani Isra’il, verse 82]

Hafiz Ibn Kathir and Qadi Shawkani write:

“Amr ibn Shu’aib (may Allah be pleased with him) said that ‘Rasulu’llah(may Allah bless him and grant him peace) taught my father and grandfather a du’a which we would read before going to sleep, to protect us from fear and anguish.We told our elder children to recite this du’a before going to sleep as well.But for those children who were not yet literate, we would write it and then put it around their necks”

[Musnad Ahmad ibn Hanbal vol.2; Abu Dawud, in ‘Chapter of Medicine’; Tafsir Ibn Kathir, under Sura al-Mu’minun, verse 97; and Qadi Shawkani, Fath al-Qadir, under the same verse]

It is Permissible to Read Du’a and Blow Upon the Sick

Imam al-Bukhari and Imam Muslim write:

“When a person who was sick or in some distress they would go to the Prophet (may Allah bless him and grant him peace) who would then place his hand on the area of pain and recite a du’a’ and then blow onto him”

[Bukhari; Muslim, Chapter of Tibb]

Imam Muslim writes:

“When the Prophet (may Allah bless him and grant him peace) was ill for the last time, Angel Jibril (peace be upon him) came and recited du’a’ and blew on to the Prophet (may Allah bless him and grant him peace)”

[Muslim, Chapter of Tibb]

Imam Muslim writes:

” ‘A’isha (may Allah be pleased with her) relates that when the Prophet (may Allah bless him and grant him peace) was ill for the last time, she recited Sura al-Falaq and Sura an-Nas and then blew on to the Prophet’s (may Allah bless him and grant him peace) hands. The Prophet then blew this onto his own face and body because his hands had more blessing then ‘A’isha’s (may Allah be pleased with her)”

[Muslim, Chapter of Tibb]

From the above narrations, it proves that to blow after reciting du’a’s onto the sick is Sunna and the more pious the person is, the more healing power he has because he is blessed more than the less pious.

Hafiz Ibn Taymiyya writes:

“It is permissible to [to recite du’a’s and then] blow upon the sick in Islam, but the words must be from the Qur’an or ahadith. If the words are not, then it is not permissible”

[Ibn Taymiyya, At-Tawassul, Chapter on Blowing onto the Sick]

Questions
Q) Some people ask, ‘How is it allowed to blow dua’s onto the sick when some ahadith say this is forbidden?’

Answer
A) Allama Sa’idi has written the answer to this question in great detail; he has also included the opinion of all the other great scholars, and we will present this here.

Allama Sa’idi writes:

“Imam an-Nawawi in Sharh Muslim states: ‘There are two types of ahadith concerning blowing. [reciting a du’a and then blowing onto a person]. One of the types is transmitted in Bukhari: ‘There will be people who will enter Paradise without any questioning, who have never been blown upon.’ Imam Muslim has also recorded a hadith in support of those who do not ask to be blown upon. Imam Bukhari in the chapter on Tibb [Medicine] has written du’as that our Prophet (may Allah bless him and grant him peace) recited when doing damm [reciting a du’a and then blowing onto a person]. Imam Muslim states in ‘The Chapter on Virtues of the Prophet (may Allah bless him and grant him peace)’ that: “When our Prophet (may Allah bless him and grant him peace) was ill, the Angel Jibril came to him and performed the blowing.” The above types of ahadith apparently seem to contradict each other but in reality there is no contradiction.

“The former type of hadith refers to the prohibition of having read something that is not from the Qur’an and Sunna [i.e.something that has pictures, diagrams or words not from the Qur’an or Sunna] and then blow upon someone. The latter types of ahadith which permit damm refer to those kalimat [words or verses] which have been taught by the Prophet (may Allah bless him and grant him peace)”

[Allama Sa’idi, Sharh Sahih Muslim, Chapter of Tibb]

In the same way as above there are two types of ahadith concerning ta’wiz. There are many narrations that forbid the use of ta’wiz and also many permitting their use.

Imam al-Qurtubi wrote in detail about both types of ahadith concerning ta’wiz:

“The ta’wiz that are forbidden are those ta’wiz from the Time of Ignorance – ]those which are satanic and contain an element of shirk [mantar, voodoo and magic, etc.]. The ta’wiz, which are permitted are those written with du’as evidently from Qur’an and ahadith only”

[al-Qurtubi, at-Tadhkirat, chapter on ‘Ta’wiz’]

Here are the narrations which show the permission for one to wear a ta’wiz around one’s neck:

Allama Alusi al-Hanafi, in his Tafsir of the Qur’an, writes:

“According to Imam Malik ‘It is permitted to put around the neck the ta’wiz written with the name of Allah.’ Imam Baqir also stated that it is permitted to put such a ta’wiz around the neck of a child”

[Ruh al-Mani, chapter 15, under Sura al-Mu’minun, verse 97]

Allama Shami al-Hanafi writes:

“It is permitted to write a ta’wiz and put it around the neck… It would be better if a person recites the du’as taught by the Prophet (may Allah bless him and grant him peace).But if a person cannot read or is too young to recite then it is permitted for that person to put it around the neck”

[Rad al-Mukhtar, chapter on ‘Qira’at’; Sa’idi, Sharh Sahih Muslim, Chapter on Tibb]

To conclude, it can be said that those verses that oppose the Qur’an, Shari’a, or the Sunna are forbidden to read and also forbidden to put around the neck.But as for the du’as and verses from the Qur’an and Sunna it is permitted to be written and put around the neck of a small child, illiterate or a sick person.

Imam Ibn Taymiyya writes in his Fatawa: (ta’wizes).

In the name of Allah, Most Compassionate, Most Merciful,
Hanging or wearing of amulets (ta’wiz) is normally permissible for protection or healing provided certain conditions are met:

1) That they consist of the names of Allah Almighty or his attributes;

2) That they are in Arabic;

3) That they do not consist of anything that is disbelief (kufr);

4) The user does not believe the words have any affect in themselves, but are empowered to do so by Allah Most High.

It is narrated from Amr ibn Shu’ayb, from his father, from his grandfather (Abdullah ibn Amr ibn al-Aas (Allah be pleased with them all), that the Messenger of Allah (Allah bless him & give him peace) used to teach them (the Sahabas) for fearful situations the following words:

“I seek refuge in Allah’s perfect words from His wrath, the evil of his servants, the whispered insinuations of devils, and that they come to me”

Abd Allah ibn Amr used to teach these words to those of his sons who had reached the age of reason,[COLOR=”Red”] and used to write them and hang them upon those who had not reached the age of reason[ /COLOR]

(narrated by Abu Dawud & Tirmidhi, and Tirmidhi classed it as an authentic narration).

In the Musannaf of Imam Abu Bakr ibn Abi Shayba, the permissibility of hanging Ta’wizes is reported from many of the Companions and early Muslims (Salaf), including: Sa’id ibn al-Musayyab, Ata’, Mujahid, Abd Allah ibn Amr, Ibn Sirin, Ubaydullah ibn Abd Allah ibn Umar, and others (Allah be well pleased with them all). [See: al-Musannaf, 5.439].

Due to the above, most of the scholars have declared the using of amulets (ta’wiz) permissible as long as the above conditions are met. It is similar to using medication which is permissible and not against the concept of reliance in Allah (tawakkul) or monotheism Tawhid. However, it is not permissible to regard the Ta’wiz to be effective in it self, just as it is not permissible to regard medicines to be effective in them selves.

As for that which is reported from some, including Ibn Mas’ud (Allah be pleased with him), that hanging Ta’wizes is shirk, this is understood to mean those Ta’wizes that resemble the one’s used in the days of ignorance (jahiliyya), or if used thinking that it is the ta’wiz itself that cures or protects, not Allah, or if it contains impermissible invocations or one’s whose meaning is not known.

Imam Ibn Taymiyya (Allah have mercy on him) writes in his Fatawa:

“It is permissible for an ill or troubled person, that certain verses from the Qur’an are written with pure ink, then it is washed and given to the ill to drink.Ibn Abbas (Allah be pleased with him) is reported to have mentioned a certain Dua that should be written and placed close to the woman who is experiencing hard labour at the time of giving birth.

Sayyiduna Ali (Allah be pleased with him) says: This Dua should be written and tied to the arm of the woman. We have experienced that there is nothing more amazing than this” (Fatawa Ibn Taymiyya, 19/65).

Imam Ibn Taymiyya’s student Imam Ibn al-Qayyim also narrates the permissibility of using Ta’wizes from a number of salafs including the great Imam Ahmad ibn Hanbal (Allah have mercy on him). Thereafter Ibn al-Qayyim himself quotes various Ta’wizes (Zad al-Ma’ad, 3/180).

In view of the foregoing, it becomes clear that generally using of Ta’wizes is not something that is impermissible or Shirk. However, it is necessary that the above mentioned conditions are met.

I would like to add these proofs

عَنْ عَبْدِ اللَّهِ ، قَالَ: قَالَ رَسُولُ اللَّهِ: «عَلَيْكُمْ بِالشِّفَاءَيْنِ: الْعَسَلِ وَالْقُرْآنِ

Translation: Narrated by Abdullah Ibn Masud (ra) that the Prophet (Peace be upon him) said: Make use of the two cures i.e. the honey and Quran [Sunnan Ibn Majah Volume No.2, Hadith No. 3531]

Imam Ibn Hajr al-Asqalani (rah) said about this hadith:

أخرجه ابن ماجه والحاكم مرفوعاً، وأخرجه ابن أبي شيبة والحاكم موقوفاً، ورجاله رجال الصحيح

Translation: It is narrated by Ibn Majah and Hakim in the Marfu form. It is also narrated by Ibn Abi Shaybah and Hakim in the Mawquf form. The men of these ahadith are those of Sahih [Fath ul Bari, Sharh Sahih ul Bukhari (11/321)]

Ibn Qayyim al Jawziyyah says:

Some of our rightly guided ancestors stated that there is no harm if some ayat (Verse) from the Qur’an were written in ink and then washed with water and that the sick person drinks that water. Mujahid issues a statement to that effect and so did Abu Qilabah. It was also reported that Ibn ‘Abbas once commanded that two verses from the Qur’an to be written for a woman who had hard pregnancies and that the verses were then washed with water and she was to drink the water. Also Ayub said, “I saw Abu Qilabah write some Verses from the Qur’an wash it with water and then give the water to a person who was suffering from some type of illness to drink it [Tibb an Nabawi by Ibn Qayyim, Page No. 154, English version]

In the Musannaf of Abu Bakr ibn Abi Shayba, the permissibility of hanging a ta`wiz is reported from many of the Companions and early Muslims (Salaf), including:

حدّثنا أبو بكر قال حدثنا عقبة بن خالد عن شعبة عن أبي عصمة قال: سألت سعيد بن المسيب عن التعويذ فقال: لا بأس إذا كان في أديم.

حدّثنا أبو بكر قال حدثنا يحيى بن آدم قال حدثنا حسن عن ليث عن عطاء قال : لا بأس أن يعلق القرءان

Translation: It is narrated that Sa’eed bin Musayb (one of the top ranking Tabi’i) was asked about wearing Amulets, he said: There is “No harm in doing so”

Imam al Ata (rah) the Tabi’i and Faqih of Makkah said: There is no harm in hanging (ayahs of) Quran (around the neck) [Musannaf Ibn Abi Shaybah, Volume No. 5, Page No. 439]

Mujahid, Abd Allah ibn `Amr, Ibn Sirin, `Abayd Allah ibn Abd Allah ibn `Umar, and others (Allah be well pleased with them all) also narrated it [Musannaf, 5.439]

Another Authentic hadith

أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ إِذَا فَزِعَ أَحَدُكُمْ فِي النَّوْمِ فَلْيَقُلْ أَعُوذُ بِكَلِمَاتِ اللَّهِ التَّامَّاتِ مِنْ غَضَبِهِ وَعِقَابِهِ وَشَرِّ عِبَادِهِ وَمِنْ هَمَزَاتِ الشَّيَاطِينِ وَأَنْ يَحْضُرُونِ فَإِنَّهَا لَنْ تَضُرَّهُ وَكَانَ عَبْدُ اللَّهِ بْنُ عُمَرَ يُلَقِّنُهَا مَنْ بَلَغَ مِنْ وَلَدِهِ وَمَنْ لَمْ يَبْلُغْ مِنْهُمْ كَتَبَهَا فِي صَكٍّ ثُمَّ عَلَّقَهَا فِي عُنُقِهِ
,
Amr ibn Shu’ayb reported from his father, from his grandfather that Allah’s Messenger (SAW) said, “If any of you gets a nightmare, let him say:
I seek refuge in the perfect words of Allah against His wrath and His punishment and the’ mischief of His slaves and from the temptations of the devils and that which they bring.

Then they will not harm him.” So, Abdullah ibn Amr used to teach this supplication to his grown up children. And, he wrote it down on something and hung it on the neck of those who had not attained puberty.

[Abu Dawud 3893 ,sunan tirmidhi Chapter 99, hadith 3539]

أَبُو دَاوُدَ وَالنَّسَائِيُّ وَالْحَاكِمُ وَقَالَ صَحِيحُ الْإِسْنَادِ

Abu Dawood [rah], Nasai [rah] and Al Hakim [rah] said the Isnad is SAHIH

And
قال ‏ ‏أبو عيسى ‏ ‏هذا ‏ ‏حديث حسن غريب ‏

Imam Tirmidhi after quoting it said: Abu Esa [rah] said the Hadith is Hasan Gharib

Disrespecting Prophet By Saying – ‘He Is Human Like Me.’

Allah {subhana wa tallah} instructs Prophet Muhammed {sallalahu alayhi was’salam} to say:

* Surah Fussilat {41} Verse 6: “Say thou: “Only I am human like you: It is revealed to me by Inspiration, that your Allah is one Allah. so stand true to Him, and ask for His Forgiveness.” And woe to those who join gods with Allah,- “

* Surah Al Kahf {18} Verse 110: “Say: “Only I am human like yourselves, (but) the inspiration has come to me, that your Allah is one Allah. whoever expects to meet his Lord, let him work righteousness, and, in the worship of his Lord, admit no one as partner.”

And RasoolAllah {sallalahu alayhi was’salam} had implimented the hokam of Allah in his life, and reaptedly affirmed what Allah instructed him in Quran:

* Sahih Muslim, Book 4, Hadith 1178: ‘Abdullah (b. Mas’ud) reported: The Messenger of Allah (may peace be upon him) led us five (rak’ahs in prayer). We said: Messenger of Allah, has the prayer been extended? He said: What is the matter? They said: You have said five (rak’ahs). He (the Holy Prophet) said:Verily i am a human being like you. I remember as you remember and I forget just as you forget. He then performed two prostrations as (compensation of) forgetfulness.

Innovators Use These Words To Disrepect

Some people of innovation use the words of RasoolAllah {sallalahu alay was’salam} to either equate them selves with RasoolAllah {sallalahu alay was’salam}, or use his words to justify that RasoolAllah {sallalahu alay was’salam} does not have any superioity to us in his Bashari’at {humanity} because he is instructed to say in Quran, and in numerous Ahadith he says: “… I am human being like you …” and they argue his superioity over his Ummati’s is due to his Nabuwat {prophethood}.

Other ill mannered individuals use words: ‘We are human like RasoolAllah.’ or they say ‘RasoolAllah is Human like us.’ in order to affirm that RasoolAllah {sallalahu alay was’salam} is human, this is highly disrespectful, even though the intention is to affirm human’ness of Prophet Muhammed {sallalahu alay was’salam} which is proven from evidence of Quran, but the manner which it is affirmed is repugnant, distasteful, and disrepectful.

This article is written to correct these two erroneous and heretical notions. Neither the Wahabiyah, Deobandiyah, are humans like RasoolAllah {sallalahu alay was’salam}, or RasoolAllah {sallalahu alay was’salam} is human like them. Rather the language which is comparitive is haram, and done repeatedly after person is informed, amounts to disbeleife.

Principles Of Understanding: Humility & Insult

It is principle that when a human is compared to another human being depending on who is compared to who, and or who is compared with what, the fallowing meanings can be drived:

* X Is being insulted,
* X is being praised,

Example of the two would be,

* X’s mothers is woman like those porn star,
* X’s Mother is woman like Fatimah {radiallah tallah anha},
* X is like a lion,
* X is like a pig,

In this X’s mother is being insulted even though the person might have only intended to highlight the similarity in woman’ness, but the words also denote insult, and in the second case, X’s mother is being praised possesing qualities of daughter of Prophet Muhammed Fatimah {radiallah tallah anha} And in the third case, X is being praised possesing qualities of strenth, majestay of lion, and finally X is being likened to a pig, regardless of what excuse a person comes with, this will still denote insult.

And it is also principle that when a person states something which is does not befit him:

* Aalim saying to students – I am Jahil like you,
* Jahil saying to people – I am Aalim like so and so,
* King saying to subjects – I am commoner like you,

In case one, the Aalim is being humble, its not possiable for a Aalim to be Jahil, they are two contradictions, so his claim to his Jahl is his humility, and intelligent person does not make humility as proof of reality i.e. would not actually believe this Aalim is Jahil, will understand it has humility. Jahil’s claim of being an Aalim ghulu {excessive} praising of own self, and out right liar. Kings statement shows humility, he can not be lieing to his subjects, his attempt would be too daring to lie, so obvious case of humility.

This is not comprehensive explaination of principles we use in our language but its crude enough to allow understanding of next part. Please reffer to these principles while reading the next section of disscusion.

Insulting RasoolAllah – Intentionally & UnIntentionally.

Insulting RasoolAllah {sallalahu alay was’salam} intentinally is an act of disbeleife, but doing it in unintentionally is sinful, some people insult RasoolAllah {sallalahu alay was’salam} intentionally and others in ignorance and blind fallowing they utter words which denote insult, slight, disrespect, to RasoolAllah {sallalahu alay was’salam}.

The heretics uses words which are comparitive in their nature, and comparision between two humans or between human and animal is in attributes, and not in their phisical being. The words ‘He is like us.’ and‘We are human like him.’are comparitive in nature as well.

The heretics use the words: “Verily i am a human being like you.” which show humility of RasoolAllah {sallalahu alay was’salam}, to argue: ‘He is like us.’because he said so or they say: ‘We are human like him.’In the first case they reduce the lofty status of RasoolAllah {sallalahu alay was’salam} to a commoner by saying: ‘He is human like us.’and in the second case they catapult their human status to level of RasoolAllah {sallalahu alay was’salam}, in both cases the result is same that they disbelieve in uniqueness of Prophet Muhammed {sallalahu alay was’salam}. Which is disrespectful of these ignorant individuals because the aim and objective is to reduce the lofty status of RasoolAllah {sallalahu alay was’salam} to a commoner, and attribute uniquess to him in meaning of Prophethood.

They say: ‘He is Bashr like us, but only superiority of RasoolAllah on us is that he is the Messenger of Allah.’This is heretical and disrepectful, because all the qualities of RasoolAllah {sallalahu alay was’salam} are characteristics of Bashari’at of Prophet Muhammed {sallalahu alay was’salam}, his Prophethood, piety, his paitence, his mercy, his caring, his love, his adherance to teaching of Quran, seeing of paradise and its occupants, seeing hell and its occupants, hearing the foot step of Bilal {radiallah tallah anh} in paradise, seeing Musa alayhis salam perform Salah in grave, knowing of dead being punished in grave, and telling why they are being punished, performing miracles, etc are all connected with his Bashari’at {humanity} making a claim to be like him is indirectly implying that you are too like him in these characteristics. And if someone claims that RasoolAllah {sallalahu alay was’salam} is human like him or like us, is indirectly implying that RasoolAllah {sallalahu alay was’salam} shares with us in all of our short commings due to our likeness to him. By saying that he is like us, person indirectly implies that he is sinner, lazy, liar, deceptive, forgetfull, fails to act on deen, and human like us. The words used by the heretics denote absoulute likeness to him, and note indeed RasoolAllah {sallalahu alay was’salam} did have human nature and its limitations but what ever limitation he affirmed for him self, we affirm only that and not use words which denote meaning, that Rasoolallah {sallalahu alay was’salam} is absolutely like us in every human characteristic.

The prohibition of words which could be used to insult RasoolAllah {sallalahu alay was’salam} is in the Quran, and Allah commands the beleivers:

Surah Al Baqarah {2} Verse 104: “O you who believe! Say not (to the Messenger Peace be upon him ) Ra’ina but say Unzurna (Do make us understand) and hear. And for the disbelievers there is a painful torment.”

Surah Nisa {4} Verse 46: “Among those who are Jews, there are some who displace words from (their) right places and say: “We hear your word and disobey,” and “Hear and let you hear nothing.” And Ra’ina with a twist of their tongues and as a mockery of the religion. And if only they had said: “We hear and obey”, and “Do make us understand,” it would have been better for them, and more proper, but Allah has cursed them for their disbelief, so they believe not except a few.”

Allah subhana wa tallah prohibits the use of words which can be interpreted, twisted, to denote insult of Prophet {sallalahu alay was’salam} while reffering to him. It was the habbit of Yahood to twist the word Ra’ina’ and pronounce it, as Rai’eena, which meant sheperd. Even though RasoolAllah {sallalahu alay was’salam} did herd sheeps in his teenage years, but Allah still did not aprove of this twist of the Jews, and prohibited altogather the use of words which can be twisted to mean insult of RasoolAllah {sallalahu alay was’salam} and the words: ‘He is Bashr like us.’or ‘I am Bashr like him.’ do have negative conotations, therefore its prohibited the use of these words.

And affirming human’ness of Prophet Muhammed {sallalahu alay was’salam} is essential part of Muslims Aqidah, denial of which is disbeleife hence it should be affirmed with words which do not have hints of disrepect. Its better to say: ‘RasoolAllah is human like Musa {alayhis salam}.’ or simply affirm that RasoolAllah is human without the ‘likeness’ part.

Virtues of Sha’ban & 15th Night of Shaban -Shab e Baarat from Quran,Sahih hadiths in islam

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

All praise be to God, Lord of the Universe: the Compassionate, the Merciful. Sovereign of the Day of Judgement! You alone we worship: and to You alone we turn for help. Guide us to the straight path: the path of those whom You have favoured: not of those who have incurred Your wrath, nor of those who have gone astray. Endless Blessings and Peace upon Allahs Most Beloved Messenger & Prophet Hadrat Muhammad Mustafa (صلى الله عليه وسلم).

As Saalam o Alaykum Warehmatullahi Wabarakatuh

It is admitted fact that every moment, second, minute, hour, day or night that is spent in the submission of Allah Almighty and His Beloved Prophet (صلى الله عليه وسلم) is exceedingly meaningful and precious. But there are some days, nights and months which have their own weight and Allah, the compassionate, lays immense stress upon them to unveil their importance to his rationale creatures.

Among those months, those hold much importance is Moharram, Rajab, Sha’ban and the holy month of Ramadhan but Sha’ban holds the top position among these holy months as the Holy Prophet Mohammad (صلى الله عليه وسلم) holds the top position among all the Prophets like Hazrat Ibrahim, Hazrat Musa and Hazrat Isa (aalhimissalam)

The Holy Month of Sha’ban is one of the blessed months that holds much too for us from the mercy, compassion and kindness of Allah Almighty. This is the month that is the best of all months in the estimation of Allah. Its days are the best among the days; its nights are the best among the nights. Its hours are the best among the hours. It is the month that gave time its spirituality, and thus made its days the best days and its hours the best hours.It is preparatory month that welcomes the holy month of Ramadhan.

If we study the life of our beloved Prophet (صلى الله عليه وسلم), He used to avail himself the moments of this month to the utmost and spend more time in adoration, submission of Allah almighty and seek salvation and earn the infinite mercy of Allah Subhana hu watala.

*FASTING AND EXTRA WORSHIP IN SHA`BAN*

Once the Holy Prophet (صلى الله عليه وسلم) said: “Sha’ ban is my month”

As Aaqa (صلى الله عليه وسلم) called it my month, so its significance and importance touches to the sky because every thing that has got any link directly or indirectly with the holy Prophet (صلى الله عليه وسلم) becomes an exalted thing for his true followers and momineen.

Imam Ali bin Hussein Al-Zaynul Aabideen (ra) told his companions: “The Holy Prophet (صلى الله عليه وسلم) used to observe fast during the whole month of Sha’ban. Therefore whoso, in love of the Holy Prophet (صلى الله عليه وسلم), wishes to seek nearness to Allah and receive bounties, favors and rewards in this world and in the Hereafter, must connect Sha’ban with Ramadan (in the matter of fasting and special prayers).

*Hadith Number 1*

‏عن ‏ ‏عائشة أم المؤمنين ‏ ‏رضي الله عنها ‏ ‏أنها قالت ‏‏كان رسول الله ‏ ‏صلى الله عليه وسلم ‏ ‏يصوم حتى نقول لا يفطر ويفطر حتى نقول لا يصوم وما رأيت رسول الله ‏ ‏صلى الله عليه وسلم ‏ ‏استكمل صيام شهر قط إلا رمضان وما رأيته في شهر أكثر منه صياما في شعبان

Translation: Aisha (raa) reported that the Messenger of Allah (صلى الله عليه وسلم) used to observe fasts (so continuously) that we said that he would not break, and did not observe (them) till we said that he would not fast: and I did not see the Messenger of Allah (صلى الله عليه وسلم) completing the fast of a month, but that of Ramadan, and I did not see him fasting more in any other month than that of Sha’ban. [Sahih Muslim Book 006, Hadith Number 2580]

*Hadith Number 2*

‏عن ‏ ‏عائشة أم المؤمنين ‏ ‏رضي الله عنها ‏ كان رسول الله ‏ ‏صلى الله عليه وسلم ‏ ‏يتحفظ ‏ ‏من شعبان ما لا ‏ ‏يتحفظ ‏ ‏من غيره ثم يصوم لرؤية رمضان فإن ‏ ‏غم عليه ‏ ‏عد ثلاثين يوما ثم صام

Translation: Narated By Aisha (raa) : The Apostle of Allah (صلى الله عليه وسلم) used to count the days in Sha’ban in a manner he did not count any other month; then he fasted when he sighted the new moon of Ramadan; but if the weather was cloudy he counted thirty days and then fasted. [Abu Dawud Book 007, Hadith Number 2318]

*Hadith Number 3*

‏عن عائشة قالت: لم يكن رسول الله صلى الله عليه وسلم في شهر أكثر صياماً منه في شعبان لأنه ينسخ فيه أرواح الأحياء في الأموات، حتى أن الرجل يتزوج وقد رفع اسمه فيمن يموت، وإن الرجل ليحج وقد رفع اسمه فيمن يموت

Translation: Narrated by Aishah (raa) says, “Prophet Muhammad (صلى الله عليه وسلم) used to fast the whole of Sha’ban. I said to him, ‘Messenger of Allah, is Sha’ban your most favorite month for fasting?’ He said, ‘In this month Allah prescribes the list of the persons dying this year. Therefore, I like that my death comes when I am in a state of fasting.” [Ibn Asakir, Tafsir ad-Dar al-Manthur Under the Verse 44:3]

*Hadith Number 4*

‏عن ‏ ‏عمران بن حصين ‏ ‏رضي الله عنهما ‏‏أن رسول الله ‏ ‏صلى الله عليه وسلم ‏ ‏قال له ‏ ‏أو لآخر ‏ ‏أصمت من ‏ ‏سرر ‏ ‏شعبان قال لا قال فإذا أفطرت فصم يومين

Translation: Imran bin Husain (ra) reported Allah’s Messenger (صلى الله عليه وسلم) having said to him or to someone else: Did you fast in the middle of Sha’ban? He said: No. Thereupon he (the Holy Prophet) said: If you did not observe fast, then you should observe fast for two days. [Muslim Book 006, Number 2607]

* Conclusion:

These reports indicate that fasting in the month of Sha`baan, though not obligatory, is so meritious that the Holy Prophet (صلى الله عليه وسلم) did not like to miss it. But it should be get in mind that the fasts of Sha`baan are for those persons only who are capable of keeping them without causing deficiency in the obligatory fasts of Ramadhan.

It is the habit of the Muslims to celebrate some auspicious events during the month of Sha’ban by praying, reciting Quran, praising Allah, and making a great deal of supplication to Allah during that night. Sha’ban is like an introduction to Ramadan and it has some things in common with Ramadan, such as fasting, reciting Holy Quran and giving in charity. It has been narrated that upon the arrival of Rajab the Holy Prophet (صلى الله عليه وسلم) used to pray “O’ Allah! Bless us abundantly in Rajab and Sha’ban and deliver us safely unto Ramadan.”

*The Night of Mid-Sha`ban (Laylat al-barrah)*

Qur’an State: (إِنَّا أَنزَلْنَاهُ فِي لَيْلَةٍ مُّبَارَكَةٍ إِنَّا كُنَّا مُنذِرِينَ) – Lo! We revealed it on a blessed night — Lo! We are ever warning – (فِيهَا يُفْرَقُ كُلُّ أَمْرٍ حَكِيمٍ) – Whereupon every wise command is made clear – (أَمْرًا مِّنْ عِندِنَا إِنَّا كُنَّا مُرْسِلِينَ) – As a command from Our presence — Lo! We are ever sending – (رَحْمَةً مِّن رَّبِّكَ إِنَّهُ هُوَ السَّمِيعُ الْعَلِيمُ) – A mercy from thy Lord. Lo! He is the Hearer, the Knower. (44:3-6)

Although the majority of the commentators consider the “blessed night” in the above verses to refer to the Night of Decree which is considered to be in the month of Ramadan, yet the commentaries also mention that this “blessed night” may be that of mid-Sha`ban This view is based on the profusion of hadiths on the great merits of the latter. Consequently the Shari`a has commended observance of that night. Concerning supererogatory worship on the night of mid-Sha`ban.

Imam Suyuti says: As for the night of mid-Sha`ban, it has great merit and it is desirable (mustahabb) to spend part of it in supererogatory worship. [Haqiqat al-sunna wa al-bid`a aw al-amr bi al-ittiba` wa al-nahi `an al-ibtida Page No. 58]

*Among the hadiths stressing the status of 15th Sha`ban (laylat al-bara’a) are the following*

*Hadith Number 1*

‏عن‏ ‏عائشة ‏ ‏قالت ‏‏فقدت رسول الله ‏ ‏صلى الله عليه وسلم ‏ ‏ليلة فخرجت فإذا هو ‏ ‏بالبقيع ‏ ‏فقال ‏ ‏أكنت تخافين أن يحيف الله عليك ورسوله قلت يا رسول الله إني ظننت أنك أتيت بعض نسائك فقال إن الله عز وجل ينزل ليلة النصف من شعبان إلى السماء الدنيا فيغفر لأكثر من عدد شعر غنم ‏ ‏كلب

Translation: Narrated by Aisha (raa) I missed Allah’s Messenger (صلى الله عليه وسلم) during the night and found him in al-Baqi’. He said: Were you afraid that Allah and His Messenger would deal unjustly with you? I said: Allah’s Messenger, I thought that you had gone to some of your other wives. He (the Prophet) said: Verily Allah, the Exalted and Glorious, comes down to the heaven of the world in “the middle night of Sha’ban” and forgives sins even more abundant than the hair of the goats of Kalb. [Sunan Tirmidhi Volume 001, Hadith Number 670, Ibn Maja Volume 002, Hadith Number1379]

*Hadith Number 2*

عن‏ ‏أبي موسى الأشعري ‏عن رسول الله ‏ ‏صلى الله عليه وسلم ‏ ‏قال ‏ ‏إن الله ليطلع في ليلة النصف من شعبان فيغفر لجميع خلقه إلا لمشرك أو مشاحن

Translation: Narrated by Abu Musa al-Ash’ari Allah’s Messenger (صلى الله عليه وسلم) said, Allah, the Exalted and Glorious looks down on “the middle night of Sha’ban” and forgives all His creation. except a polytheist or one who is mushahin. [Sunan Ibn Maja Volume 002, Hadith Number 1380]

*Hadith Number 3*

عن عبد الله بن عمرو بن العاص أن رسول الله ‏ ‏صلى الله عليه وسلم ‏ ‏قال ‏ ‏يطلع الله عز وجل إلى خلقه ليلة النصف من شعبان فيغفر لعباده إلا لاثنين ‏مشاحن ‏وقاتل نفس‏

Translation: Narrated by Abdullah ibn Amr ibn al-‘As Allah’s Messenger (صلى الله عليه وسلم) said, Allah, the Exalted and Glorious looks down on “the middle night of Sha’ban” and forgives all His creation except two people, the mushahin and the murderer. [Musnad Ahmad Volume 003, Hadith Number 6353]

*Hadith Number 4*

عن أبي ثعلبة الخشني، عن النبي صلى الله عليه وسلم قال: إذا كان ليلة النصف من شعبان، اطلع الله تعالى إلى خلقه، فيغفر للمؤمنين، ويملي للكافرين، ويدع أهل الحقد بحقدهم حتى يدعوه

Translation: It is related by Abu Thalaba that the Blessed Prophet (صلى الله عليه وسلم) said: On the 15th night of Shabaan, Allah looks over at his creation and forgives all the believers except for the one who begrudges and hates. He leaves them in their enmity. [Bayhqi, Tafsir ad-Dar al-Manthur Under the Verse 44:3]

*Hadith Number 5*

عن معاذ بن جبل، عن النبي صلى الله عليه وسلم قال: يطلع الله في ليلة النصف من شعبان، فيغفر لجميع خلقه إلا لمشرك أو مشاحن

Translation: It is related by Muaz bin Jabbal that the Blessed Prophet (صلى الله عليه وسلم) said: Allah looks at His creation in “the night of mid-Sha`ban” and He forgives all His creation. except for a mushrik (idolater) or a mushahin (one bent on hatred). [Ibn Hibban, Sahih, ed. Shu`ayb Arna’ut Volume 012: Hadith Number 5665]

*Hadith Number 6*

عن عائشة قالت: قام رسول الله صلى الله عليه وسلم من الليل يصلي، فأطال السجود حتى ظننت أنه قد قبض، فلما رأيت ذلك، قمت حتى حركت إبهامه، فتحرك، فرجعت، فلما رفع رأسه من السجود وفرغ من صلاته، فقال: ” يا عائشة، أو يا حميراء ظننت أن النبي قد خاس بك ” قلت: لا والله يا نبي الله ولكني ظننت أنك قبضت لطول سجودك فقال: ” أتدرين أي ليلة هذه؟ ” قلت: الله ورسوله أعلم، قال: ” هذه ليلة النصف من شعبان، فيغفر للمستغفرين ويرحم المسترحمين ويؤخر أهل الحقد كما هم

Translation: From A’isha: She said: The Prophet (صلى الله عليه وسلم) stood up in prayer during part of the night and made his prostration so lengthy that I thought his soul had been taken back. When I saw this I got up and went to move his big toe, whereupon he moved, so I drew back. When he raised his head from prostration and finished praying, he (صلى الله عليه وسلم) said: “O A’isha, O fair little one (humayra’)! Did you think that the Prophet had broken his agreement with you?” She replied: “No, by Allah, O Messenger of Allah, but I thought that your soul had been taken back because your stayed in prostration for so long.” He said: “Do you know what night this is?” She said: “Allah and His Prophet know best.” He said: “This is the night of mid-Sha`ban! Verily Allah the Glorious and Majestic look at His servants on “the night of mid-Sha`ban, and He forgives those who ask forgiveness, and He bestows mercy on those who ask mercy, and He gives a delay to the people of envy and spite in their state.”

Azhari said:

يقال للرجل إذا غدر بصاحبه فلم يؤته حقه قد خاس به

Concerning his words: “broken his agreement with you”: this is said to a person who betrays his companion and therefore has not given him his due right.

Bayhaqi continues:

وقال هذا مرسل جيد ويحتمل أن يكون العلاء أخذه من مكحول

I say: This hadith is missing the Companion in its chain, and is a “Good Hadith“. [Bayhaqi in Shu`ab al-iman Volume 003: Hadith Number 3835]

*Hadith Number 7*

‏عن ‏ ‏عمران بن حصين ‏ ‏رضي الله عنهما ‏‏أن رسول الله ‏ ‏صلى الله عليه وسلم ‏ ‏قال له ‏ ‏أو لآخر ‏ ‏أصمت من ‏ ‏سرر ‏ ‏شعبان قال لا قال فإذا أفطرت فصم يومين

Translation: Imran bin Husain (ra) reported Allah’s Messenger (صلى الله عليه وسلم) having said to him or to someone else: Did you fast in the “Middle of Sha’ban?” He said: No. Thereupon he (the Holy Prophet) said: If you did not observe fast, then you should observe fast for two days. [Muslim Book 006, Number 2607]

*Scholarly Opinion’s*

The virtue of the night of mid shaban has been established from the Prophet (صلى الله عليه وسلم) and has come from multiple channels of transmission from Abdullah bin Amr, Muadh, Abu Hurairah, Abu Thulabah, Awf bin Malik, Abu Bakr, Abu Musa, Aishah May Allah be pleased with all of them, each of the narrations strengthening each other.

Imam Shafi’i write:

و بلغنا أنه كان يقال إن الرعاء يستجاب في خمس في ليال في ليلة جمعة و ليلة الأضحى و ليلة الفطر و اول ليلة من رجب و ليلة النصف من شعبان

Translation: Of the narrations that have reached us, verily, dua is accepted on five nights: the night of Juma’, the night of E’id Al-Adha, the night of E’id Al-Fitr, the first night of Rajab, and the 15th night of Shabaan”. [al-Umm, Volume 001, Page No. 231]

Imam Shurunbulali Hanafi writes:

وندب احياء ليالي العشر الاخبر من رمضان واحياء ليلتي العيدين وليالي عشر زي الحجة وليلة النصف من شعبان

Translation: It is desirable to revive the last ten nights of Ramadan, two nights of Eidain (Eid ul-Fitr and Eid ul-Adha), ten nights of Zil Hijjah, and the 15th night of Sha`ban. [Noorul Eidhah Page No. 63]

Shaikh Abu-Ishaq Ibrahim Al-Hanbali writes:

ويستحب احيا مابين العشانين الخبر قال جماعة و ليلة عاشورا وليلة اول رجب وليلة نصف شعبان

Translation: It is desirable to revive the time (with salat and ibadah) between the two E’sha’s (Maghrib and E’sha) because of the ahaadith. Many scholars say: Similarly with the night of Ashura, the first night of Rajab, and the 15th night of Sha`ban. [Al-Mubdi Volume 002, Page No. 27]

Sheikh Mansoor Bahoti Hanbali writes:

واما ليلة النصف من شعبان ففيها فضل وكان في السلف من يصلي فيها الاجتماح فيها لا حيانهافي المساجد بدعة اه وفئ استحباب قيامها اي ليلة النصف من شعبان مافئ احياء ليلة العيد

Translation: As for the 15th night of Sha`ban, it is a night of virtue. Some of the salaf prayed the whole night, although establishing congregational prayers (on this night) is good innovation. And the reward of ibadah on “the 15th night of Sha`ban” is the same as the reward of ibadah on the night of E’id. [Kash-shaful Qina, Volume 001: Page No. 444]

Mubarakpuri (Salafi scholer) writes:

‏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.

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]

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

اما ليلة النصف روئ فئ فضلهااحاديث واثار ونقل عن طانفتهمن السلف انهم كانوايصلون فيها فصلاة الرجل فيها وحده وقد تقدمه فيه سلف فيه حجته فلا ينكرمثل هزا

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.

At another occasion, Ibn-Taimiyyah 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 Taimiyyah Volume 23, Page 131-132]

* CONCLUSION:

To conclude the virtue of this blessed night are established by ahadith and a group of the salaf it is recommended to stay up on it, and the opinion that it is Bida’h (innovation) is a “Reprehensible” (munkar) opinion.

* A HUMBLE APPEAL TO SEEK PARDON AND ASK ALLAH’S FORGIVENESS:

Dear Muslim brothers, the Bountiful Allah in His Infinite Mercy has provided us with such an auspicious night so that we may take advantage of it and repent for our sins, and thus obtain His Grace and Favour. It is for us to take full advantage of it. During this night, offer special prayers and repent sincerely for our past sins and ask for His Forgiveness.

May Allah Ta’ala guide them and show them the right path so that they be in touch with their glorious past, May Almighty Allah guide us on the path of the Ambiya and the Awliya. Aameen.

Please remember me in your prayers.

Research work of Brother Waseem Ahmed from Orkut.

Objection by wahabi [salafi,]group that all hadiths are Daeef

usually the wahabi/salafi/ahle hadith sect is seen claiming that all hadiths mentioned above are daeef. First of all the hadith of ibn Habban is termed “SAHIH” by classical scholars so are many other hadiths.Even now if someone following such groups don’t believe in classical scholars than here is a proof from Salafi [wahabi ] so called Mujadad of last century and a controversial scholar Nasir ud Din Albani who declaired Hadiths of 15th Shabaan as Authentic [Sahih]

some hadith are daeef [weak] but usllly we see Bin Baaz and group using them to wrongly prove Sahih hadiths as daeef too lolz which is funny,

Authenticity of Hadith # 1 on Ibn Habban

The usual trick of making people fool is by showing chains of only Daeef hadith and trying to claim that all hadiths are daeef According to Usool of hadith if a hadith comes from several chains [as in this case] and even if one hadith is “SAHIH” than other daeef hadith also become “DAeef SAhih” and are accepted as point is proved from a sahih chain, , so go and get some knowledge first yourself
,
There are atleast 3-4 hadiths quoted above which are SAhih [and few are daeef (weak) ] but even they are accepted
,
For example IBn Habban hadith is Sahih
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Ibn Hibban narrated from Mu`adh ibn Jabal in his Sahih the following narration which the hadith scholar and editor of the Sahih Shu`ayb Arna’ut confirmed as sound:
The Prophet said :
Allah looks at His creation in the night of mid-Sha`ban and He forgives all His creation except for a mushrik (idolater) or a mushahin (one bent on hatred).
,
( Reference: Al-Tabarani: Al-Mu’jam Al-Kabir 20/108-9, Ibn Hibban:
Sahih Ibn Hibban 7/470, Al-Bayhaqi: Shu’bal Iman 2/288, Abulhasan
Al-Qazwini: Al-Amali 4/2, Ibn ‘Asakir: Al-Tarikh 15/302 & Ibn Abi ‘Asim:Al-Sunna1/224)

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Note on authenticity :

1)Ibn Hibban (May Allaah have mercy on him) considered this Hadith to be Sahih.
,
(Ibn Rajab: Lataif Al-Ma’arif 1/224)

Further Classification of hadith

Imam Ibn Hajr al Haythami (Rahimuhullah) narrates in his magnificent Majma az Zawaid

وعن معاذ بن جبل عن النبي صلى الله عليه وسلم قال‏:‏

‏”‏يطلع الله إلى جميع خلقه ليلة النصف من شعبان، فيغفر لجميع خلقه، إلا لمشرك، أو مشاحن‏”‏‏.‏

رواه الطبراني في الكبير والأوسط ورجالهما ثقات‏.‏

Translation: Narrated by Muadh bin Jabal (RA) from Prophet (salallaho alaihi wasalam) who said: 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

Imam Ibn Hajr Haythami (rah) says after this hadith: It is narrated by Tabarani in his Al-Kabir and Al-Awsat and “ALL ITS NARRATORS ARE RELIABLE” [Majma az Zawaid, Volume No. 8, Page No. 65, Hadith # 12860]
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Source:Brother Aamir Ibrahim

Famous Salafi scholar Nasir ud din Albani said about chain [/size]
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in : Silsilah Al-Ahadith Al-Sahihah 3/135 #1144 )

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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 calls it); “A SAHIH HADITH” narrated by group of Sahaba with different routes (Turuq) such as from Muadh bin Jabal (ra), Abu Thalbah (ra) Abdullah bin Umar (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 ul-Ahadith-as Sahiha, Volume No. 3, Page No. 135 #1144]
,

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

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Authenticity of Hadith other two sahih hadiths on 15th of Shabaan [shab e baraat]

authenticity of 2nd & 3rd hadith

There is another identical Hadith related from the Companion Abdullah b.’Amr (May Allaah be pleased with him) which says that the Prophet(Sallalahu Alaihi Wassalam) said: “Allah looks at His creation during the night of the 15th of Sha’ban and He forgives His servants except two- one intent on hatred (mushanin) and a murderer (qatilu nafs).
,
( Ref : Musnad Ahmad 2/176 #6642.
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Al-Bazzar also related this Hadith and he classified it as ‘hasan
,
Note :
In his edition of Musnad Ahmed, Shaykh Ahmed Shakir has classified this Hadith as’Sahih‘

and Nasiruddin Al-Albany classified it is ‘Hasan’

( Al-Albani: Silsilah Al-Ahadith Al-Sahihah 3/136)

chain of Another Hasan hadith narrated by Abu Bakr Siddiq Rd

It has beenclassified as sound by Haafiz al-Munzhiri (RA) in his al-Targheeb (vol.3 pg.459).

This narration is of Sayyiduna Abu Bakr (Radhiallaahu Anhu) and is recorded by Imaam Bazzaar (RA) in his Musnad.

Hafiz ibn Hajar (RA) has also classified one of its chains as Hasan (sound).
(al-Amaal mutlaqah pgs.119-120)
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Sahabas who transmitted hadith of Shabaan
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Abu Hurayra (Musnad al-Bazzaar), Abu Tha’labah (Shu’ubul Imaan), Awf ibn Maalik (Musnad al-Bazzaar), Abdullah ibn Amr ibn al-Aas (Musnad Ahmad Hadith6642), Abu Moosa al-Ash’ari (ibn Majah Hadith1390; Shu’ubul Imaan Hadith3833) and others. The collective strength of these narrations cannot be refuted.

So few hadiths are Daeef [no doubt] but many are sahih as well and Sahih hadiths strenght those Daeef ones and they become daeef Sahih according to science of hadiths