Allah Nama Tuhan Umat Islam

Adakah perlu mereka menggunakan nama Tuhan umat Islam ke atas Tuhan mereka?

Allah adalah nama Tuhan umat Islam. Mgkn kekeliruan sengaja diutarakan dgn mahu menggunakan nama Tuhan yg sama. Tapi tanpa sedar penggunaan nama Allah ini bermaksud mereka memeluk Islam.

Allah Maha Esa bermaksud Allah itu satu. Secara tidak langsung mereka menerima bahawa Allah itu satu dan Nabi Muhammad S.A.W itu pesuruh Allah.

Telah diturunkan di Mekah surah AL-Ikhlas menyatakan keEsaan Allah kepada Nabi Muhammad S.A.W untuk disebarkan kepada umat Islam.

Surah Al-Ikhlas yang bermaksud:

Dengan nama Allah, Yang Maha Pemurah, Lagi Maha Mengasihani.

1. Katakanlah (Wahai Muhammad): “Tuhanku ialah Allah Yang Maha Esa;
2. “Allah yang menjadikan sekalian makhluk untuk memohon sebarang hajat;
3. “Ia tidak beranak, dan Ia pula tidak diperanakkan;
4. “Dan tiada ada sesiapun yang setara dengan Nya”.

Dari surah ini jelas menyatakan Tuhan yg bernama Allah itu Satu. Dan dari ayat 1. Katakanlah (Wahai Muhammad) menyatakan dengan jelas Muhammad itu adalah pesuruh Allah.

Yakni amatlah bertentangan Tuhan Allah dengan Tuhan dalam ajaran agama mereka itu yg menyatakan Tuhan mempunyai anak. Serta tidak mengangkat Nabi Muhammad S.A.W sebagai nabi bahkan menganggap Nabi Isa itu anak Tuhan.

Penggunaan kalimah Allah itu tinggi nilai dan maksudnya.

Kita umat islam berserahlah kepada Allah mgkn Allah mahu mereka semua masuk ke Agama Allah iaitu Agama Islam.

The Virtue of the Last Ten Days of Ramadaan and Laylat Al-Qadr

By Sheikh Muhammed Salih Al-Munajjid

Praise be to Allaah, the Rabb (Cherisher and Sustainer) of the Worlds, and peace and blessings be upon the Trustworthy Prophet Muhammad and upon all his family and companions.

The Prophet (peace and blessings of Allaah be upon him) used to strive hard (in worship) during the last ten days of Ramadaan in a way that he did not strive at any other times. (Muslim, 1175, from ‘Aa’ishah). Among the things he did were secluding himself in I’tikaaf and seeking Laylat al-Qadr during this time. (Al-Bukhaari, 1913; Muslim, 1169). In al-Saheehayn it is reported from the hadeeth of ‘Aa’ishah (may Allaah be pleased with her) that when the last ten days of Ramadaan came, the Prophet (peace and blessings of Allaah be upon him) would stay up at night, wake his family and gird his loins. (al-Bukhaari, 1920; Muslim, 1174). Muslim added: he strove hard and girded his loins.

Her phrase “girded his loins” is a metaphor for his preparing himself to worship and strive hard in worship, more than usual. It has the meaning of “rolling up one's sleeves” to worship (i.e. getting ready to make a great deal of effort).

It was also said that it was a metaphor for keeping away from women and abstaining from sexual relations.

The phrase “stay up at night” means that he would stay awake, spending the night in prayer, etc. It was reported in another hadeeth that ‘Aa’ishah (may Allaah be pleased with her) said: “I never saw the Prophet (peace and blessings of Allaah be upon him) recite the entire Qur’aan in one night, or spend a whole night in prayer until the morning, or fast an entire month, except in Ramadaan.” (Sunan al-Nasaa’i, 1641). The words “stay up at night” may mean that he spent most of the night in worship, or that he did not stay up for the entire night, but he did that at the times of ‘Ishaa and Suhoor, and other times, in which case it would mean that he stayed up for most of the night.

The phrase “and wake his family” means that he would wake his wives to pray qiyaam. It is known that he (peace and blessings of Allaah be upon him) used to wake his wives all year round, but he used to wake them to spend part of the night in qiyaam. In Saheeh al-Bukhaari it is reported that the Prophet (peace and blessings of Allaah be upon him) woke up one night and said, “Subhaan Allaah! What tribulations have come down tonight! What treasure has come down tonight! Who will wake up the dwellers of the apartments? There may be women who are clothed in this world and naked in the Hereafter.” (al-Bukhaari, 1074). It was also reported (in Saheeh al-Bukhaari) that he (peace and blessings of Allaah be upon him) used to wake ‘Aa’ishah (may Allaah be pleased with her) when he wanted to pray Witr. (al-Bukhaari, 952). But when he woke his wives during the last ten nights of Ramadaan, this was more persistent than at other times of the year.

The fact that he (peace and blessings of Allaah be upon him) did this indicates the importance he attached to worshipping his Rabb and making the most of this special time.

The Muslim should follow the example of the Prophet (peace and blessings of Allaah be upon him), for he is the best example, and he should strive hard in worshipping Allaah. He should not waste the hours of these days and nights. For we do not know, perhaps this time will never come again, for the spoiler of pleasures, i.e., death, which must come to all men, may come and snatch him and his life will end; then he will feel regret at the time when regret will be of no avail.

Among the unique virtues of these special nights is that Laylat al-Qadr is among them. Allaah says (interpretation of the meaning):

“Haa-Meem. [These letters are one of the miracles of the Qur’aan and none but Allaah (Alone) knows their meanings.] By the manifest Book (this Qur’aan) that makes things clear. We sent it (this Qur’aan) down on a blessed night [(i.e. the Night of Al-Qadr) in the month of Ramadaan]. Verily, We are ever warning [mankind that Our Torment will reach those who disbelieve in Our Oneness of Lordship and in Our Oneness of worship]. Therein (that night) is decreed every matter of ordainments. As a Command (or this Qur’aan or the Decree of every matter) from Us. Verily, We are ever sending (the Messengers), (As) a mercy from your Rabb. Verily, He is the All-Hearer, the All-Knower.” [al-Dukhaan 44:1-6]

Allaah sent down the Qur’aan on this night which the Rabb of the Worlds has described as blessed. It was reported from a group of the Salaf – including Ibn ‘Abbaas, Qutaadah, Sa’eed ibn Jubayr, ‘Ikrimah, Mujaahid and others – that the night on which the Qur’aan was sent down was Laylat al-Qadr.

The phrase Therein (that night) is decreed every matter of ordainments means, on that night the destiny of all creatures for the coming year is decreed. On that night it is written who will live, who will die, who will be saved, who will be doomed, who will be destined for Paradise, who will be destined for Hell, who will be granted honour, who will be humiliated, where drought and famine will occur, and everything else that Allaah wills in that year.

What is meant by the idea that the destiny of all creatures is written on Laylat al-Qadr is – and Allaah knows best – that on Laylat al-Qadr they are transferred from al-Lawh al-Mahfooz. Ibn ‘Abbaas said: “You may see a man furnishing his home or plowing his field, and he is one of those who are going to die,” i.e., it has been decreed on Laylat al-Qadr that he is one of those who are going to die (in the coming year). And it was said that on this night, the destiny of people is shown to the angels.

The meaning of “Qadr” is veneration or honour, i.e. it is a night that is venerated because of its special characteristics, and because the one who stays up during this night becomes a man of honour. And it was said that Qadr means constriction, in the sense that the knowledge of precisely when this night is, is hidden. Al-Khaleel ibn Ahmad said: it was called Laylat al-Qadr because the earth is constricted by the great numbers of angels on that night, and Qadr means constriction. Allaah says (interpretation of the meaning): “But when He tries him, by straitening his means of life [fa qadara ‘alayhi rizqahu]…” [al-Fajr 89:16], i.e., by constricting or reducing his provision.

And it was said that Qadr means Qadar, i.e., that on this night the decrees for the coming year are ordained, as Allaah says (interpretation of the meaning):

“Therein (that night) is decreed every matter of ordainments” [al-Dukhaan 44:4]

1. and because Allaah’s decrees are decided and written down on this night.

So Allaah has called it Laylat al-Qadr, because of its great value and high status with Allaah, and because so many sins are forgiven and so many faults are concealed during this night. For it is the night of forgiveness, as it was reported in al-Saheehayn from Abu Hurayrah (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever stays up during Laylat al-Qadr out of faith and in the hope of earning reward, all his previous sins will be forgiven.” (al-Bukhaari, 1910; Muslim, 760).

Allaah has given this night special characteristics which make it unique:

1. It is the night on which the Qur’aan was sent down, as we have stated above. Ibn ‘Abbaas and others said: “Allaah sent down the Qur’aan at one time from al-Lawh al-Mahfooz to Bayt al-‘Izzah in the first heaven, then it was revealed to the Messenger of Allaah (peace and blessings of Allaah be upon him) in stages according to events over twenty-three years.” (Tafseer Ibn Katheer, 4/529)

2. Allaah described it as being better than a thousand months, as He said (interpretation of the meaning): “The night of al-Qadr is better than a thousand months” [al-Qadr 97:3].

3. Allaah described it as being blessed, as He said (interpretation of the meaning): “We sent it (this Qur’aan) down on a blessed night” [al-Dukhaan 44:3].

4. On this night, the angels and the Spirit [al-Rooh] descend, “i.e., many angels descend of this night because it is so blessed, and the angels come down when Allaah’s blessing and mercy come down, just as they come down when Qur’aan is recited, and they surround the circles of dhikr (gatherings where Allaah is remembered), and they beat their wings for the one who sincerely seeks knowledge, out of respect for him.” (See Tafseer Ibn Katheer, 4/531). The Spirit [al-Rooh] is Jibreel (peace be upon him), who is specifically mentioned in this manner as a sign of respect for him.

5. This night is described as peace, i.e., it is safe, for the Shaytaan cannot do any evil or cause any harm on this night, as Mujaahid said. (See Tafseer Ibn Katheer, 4/531). On this night, many people are saved from punishment because of what they do to worship Allaah, may He be glorified.

6. “Therein (that night) is decreed every matter of ordainments” [al-Dukhaan 44:4 – interpretation of the meaning], i.e., the affairs of that year are dispatched from al-Lawh al-Mahfooz to the angels who record the decrees: who will live, who will die, what provision people will be given, what will happen until the end of that year, every matter of ordainments is decreed, and it cannot be altered or changed. (See Tafseer Ibn Katheer, 4/137, 138). All of this is already known to Allaah before it is even written down, but He makes known to the angels what is to happen, and commands them to do whatever they are enjoined to do. (Sharh Saheeh Muslim li’l-Nawawi, 8/57).

7. Allaah forgives the previous sins of the one who stays up and prays during this night out of faith and in hope of earning the reward from Him. It was reported in the hadeeth of Abu Hurayrah (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever fasts the month of Ramadaan out of faith and in the hope of earning reward, all his previous sins will be forgiven, and whoever stays up during Laylat al-Qadr out of faith and in the hope of earning reward, all his previous sins will be forgiven.” (Agreed upon). The phrase “out of faith and in the hope of earning reward” means, believing in Allaah’s promise of reward for this, and seeking the reward, with no other aim or purpose, such as showing off etc.” (Fath al-Baari, 4/251).

Allaah has revealed a soorah concerning this night which will be recited until the Day of Resurrection, in which He mentions the honour and great value of this night. This is the soorah in which He says (interpretation of the meaning):

“Verily, We have sent it (this Qur’aan) down in the Night of Al-Qadr (Decree). And what will make you know what the Night of Al-Qadr (Decree) is? The Night of Al-Qadr (Decree) is better than a thousand months (i.e. worshipping Allaah in that night is better than worshipping Him a thousand months, i.e. 83 years and 4 months). Therein descend the angels and the Rooh [Jibreel] by Allaah’s Permission with all Decrees, (All that night), there is peace (and goodness from Allaah to His believing slaves) until the appearance of dawn.” [al-Qadr 97:1-5]

The phrase And what will make you know what the Night of Al-Qadr (Decree) is? serves to draw attention to the importance and great significance of this night.

The Night of Al-Qadr (Decree) is better than a thousand months means, it is better than over eighty three years, as we have already mentioned. This is a great virtue, the value of which no one can fully understand except the Rabb of the Worlds, may He be blessed and exalted. This encourages the Muslim to spend this night in prayer and to seek the Face of Allaah by doing so. The Prophet (peace and blessings of Allaah be upon him) used to seek this night, hoping to gain some good from it, and he is the example for this Ummah.

It is mustahabb to seek it during Ramadaan, especially in the last ten nights of the month. It was reported in Saheeh Muslim that Abu Sa’eed al-Khudri (may Allaah be pleased with him) said: the Messenger of Allaah (peace and blessings of Allaah be upon him) did I’tikaaf during the first ten days of Ramadaan, then he did I’tikaaf during the middle ten days in a Turkish tent [the word qubbah, translated here as “tent”, refers to a tent or any circular structure] in which a mat was placed. He said: so he took the mat in his hand and put it at the side of the tent, then he raised his head to speak to the people, so they came closer to him. He said: “I did I’tikaaf during the first ten days, seeking this night, then I did I’tikaaf during the middle ten days. Then someone came to me and told me that it is in the last ten days, so whoever among you wants to do I’tikaaf, let him do so.” So the people did I’tikaaf with him. He said: “I was shown an odd-numbered night, in the morning of which I was prostrating in mud and water”. Then in the morning of the twenty-first, he got up to pray Subh and it was raining; the roof of the mosque leaked, and there was mud and water. He came out when he had finished praying, and there was mud and water on his forehead and nose. That was the morning of the twenty-first, one of the last ten days. (Saheeh Muslim, 1167).

In a report, Abu Sa’eed said: “It rained on the night of the twenty-first, and the roof of the mosque leaked over the place where the Messenger of Allaah (peace and blessings of Allaah be upon him) was praying. I looked at him, when he had finished praying Salaat al-Subh, and his face was wet with mud and water.” (Agreed upon). Muslim narrated a hadeeth from ‘Abd-Allaah ibn Unays (may Allaah be pleased with him) that was similar to the hadeeth of Abu Sa’eed, except that he said, “it rained on the night of the twenty-third.” According to a hadeeth narrated by Ibn ‘Abbaas (may Allaah be pleased with them both), the Prophet (peace and blessings of Allaah be upon him) said: “Seek it in the last ten days of Ramadaan, when there are nine days left, and seven days left, and five days left.” (Narrated by al-Bukhaari, 4/260).

Laylat al-Qadr is in the last ten days of Ramadaan, as stated in the hadeeth of Abu Sa’eed quoted above, and as stated in the hadeeth of ‘Aa’ishah, and in the hadeeth of Ibn ‘Umar who said that the Prophet (peace and blessings of Allaah be upon him) said: “Seek Laylat al-Qadr in the last ten days of Ramadaan.” (The hadeeth of ‘Aa’ishah was narrated by al-Bukhaari, 4/259; the hadeeth of Ibn ‘Umar was narrated by Muslim, 2/823. This wording is that of the hadeeth of ‘Aa’ishah).

It is more likely to be one of the odd-numbered nights, because of the hadeeth of ‘Aa’ishah who said that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Seek Laylat al-Qadr in the odd-numbered nights of the last ten nights.” (Narrated by al-Bukhaari, 4/259)

We should seek it especially in the odd-numbered nights, i.e., on the twenty-first, the twenty-third, the twenty-fifth, the twenty-seventh and the twenty-ninth. It was reported in al-Saheehayn that the Prophet (peace and blessings of Allaah be upon him) said: “Seek it in the last ten nights, on the odd-numbered nights.” (Narrated by al-Bukhaari, 1912, see also, 1913. Also narrated by Muslim, 1167, see also 1165).

According to the hadeeth of Ibn ‘Abbaas (may Allaah be pleased with them both), the Prophet (peace and blessings of Allaah be upon him) said: “Seek it in the last ten nights of Ramadaan, when there are nine left, when there are seven left, when there are five left.” (Narrated by al-Bukhaari, 1917-1918). So it is more likely to be one of the odd-numbered nights.

In Saheeh al-Bukhaari it was narrated that ‘Ubaadah ibn al-Saamit said: the Prophet (peace and blessings of Allaah be upon him) came out to tell us when Laylat al-Qadr was, and two of the Muslims were arguing. He said: “I came out to tell you when Laylat al-Qadr was, and So and so and So and so were arguing, so it [the knowledge of when Laylat al-Qadr was] was taken away from me. Perhaps this is better for you. So seek it on the ninth and the seventh and the fifth” (al-Bukhaari, 1919), i.e., on the odd-numbered nights.

This hadeeth indicates how bad it is to argue and fight, especially with regard to matters of religion, and that this is a cause of goodness being taken away or concealed.

Shaykh al-Islam ibn Taymiyah said: “But odd-numbers have to do with what is past [i.e., when one starts counting from the beginning of the month], so it should be sought on the twenty-first, the twenty-third, the twenty-seventh or the twenty-ninth; or it may be with regard to what is left, as the Prophet (peace and blessings of Allaah be upon him) said: ‘when there are nine left, or seven left, or five left, or three left.’ On this basis, if the month has thirty days, these will be even-numbered nights, so on the twenty-second there will be nine days left, on the twenty-fourth there will be seven days left. This is how it was explained by Abu Sa’eed al-Khudri in the saheeh hadeeth, and this is how the Prophet (peace and blessings of Allaah be upon him) prayed qiyaam during this month. If this is the case, then the believer should seek it in all of the last ten days.” (al-Fataawaa, 25/284, 285).

Laylat al-Qadr is more likely to be in the last seven days. Ibn ‘Umar (may Allaah be pleased with him) reported that a man among the companions of the Prophet (peace and blessings of Allaah be upon him) was shown Laytal al-Qadr in a dream, and that it was one of the last seven nights. The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “It seems that your dreams agreed that it is one of the last seven nights, so whoever wants to seek it, let him seek it in the last seven nights.” (narrated by al-Bukhaari, 1911; Muslim, 1165). Muslim reported: “Seek it in the last ten nights, and if any of you are weak or unable to do that, then let him not miss the last seven.”

It is most likely to be on the night of the twenty-seventh. It was reported, in a hadeeth narrated by Ahmad from Ibn ‘Umar, and a hadeeth narrated by Abu Dawood from Mu’aawiyah, that the Prophet (peace and blessings of Allaah be upon him) said: “Laylat al-Qadr is the night of the twenty-seventh.” (Musnad Ahmad and Sunan Abu Dawood, 1386). The view that it is the night of the twenty-seventh is the opinion of most of the Sahaabah and the majority of scholars, and Ubayy ibn Ka’b (may Allaah be pleased with him) used to assert, without saying “in shaa Allaah”, that it was the night of the twenty-seventh. Zurr ibn Hubaysh said: I said: What makes you say that, O Abu’l-Mundhir? He said: by the signs of which the Messengers of Allaah (peace and blessings of Allaah be upon him) told us: that the sun rises that morning with no visible rays. (Narrated by Muslim,2/268).

Many marfoo’ ahaadeeth were narrated which said that it was on this particular night.

Ibn ‘Abbaas (may Allaah be pleased with them both) also stated that it is the night of the twenty-seventh. He reached this conclusion by means of an amazing process. It was reported that ‘Umar (may Allaah be pleased with him) gathered the Sahaabah together and included Ibn ‘Abbaas even though he was very young. They said, “Ibn ‘Abbaas is like one of our children. Why have you brought him here with us?” ‘Umar said: “He is a youth who has a good mind and who asks lots of questions.” Then he asked the Sahaabah about Laylat al-Qadr, and they agreed that it was one of the last ten nights of Ramadaan. He asked Ibn ‘Abbaas about it, and he said: “I think I know when it is: it is the night of the twenty-seventh.” ‘Umar said, “What makes you think that?” He said, “Allaah made the heavens seven, and the earths seven, and the days seven, and He created man from seven, and He made Tawaaf seven (circuits), and al-Saa’ee seven, and the stoning of the Jamaar seven.” So Ibn’ Abbaas thought that it was the night of the twenty-seventh because of this analysis. This has been soundly reported from Ibn ‘Abbaas.

Another of the ways in which the conclusion was reached that it is the night of the twenty-seventh is by noting that the word fihaa (therein) in the aayah (interpretation of the meaning): “Therein descend the angels and the Rooh [Jibreel]” [al-Qadr 97:4] is the twenty-seventh word of Soorat al-Qadr [in the original Arabic].

There is no shar’i evidence (daleel) to support this manner of analysis, and there is no need for such calculations, because we have sufficient shar’i evidence available to us.

The fact that it is usually the night of the twenty-seventh – and Allaah knows best – does not mean that this is always the case. It could be the night of the twenty-first, as mentioned in the hadeeth of Abu Sa’eed quoted above, or it could be the twenty-third, as mentioned in the report of ‘Abd-Allaah ibn Unays (may Allaah be pleased with him) quoted above. According to a hadeeth narrated by Ibn ‘Abbaas (may Allaah be pleased with them both), the Prophet (peace and blessings of Allaah be upon him) said: “Seek it in the last ten days of Ramadaan, when there are nine days left, and seven days left, and five days left.” (Narrated by al-Bukhaari, 4/260).

Some of the scholars thought that it is more likely that Laylat al-Qadr moves and does not come on a specific night each year. Al-Nawawi (may Allaah have mercy on him) said: “This is the apparent meaning because of the conflict between the saheeh ahaadeeth on this matter, and there is no way to reconcile the ahaadeeth apart from saying that Laylat al-Qadr moves.” (al-Majmoo’, 6/450).

Allaah has concealed this night so that His slaves will strive to seek it, and will strive hard in worship, just as He has concealed the hour of jumu’ah, and so on.

So the believer should strive hard during the days and nights of these ten days, seeking Laylat al-Qadr and following the example of our Prophet (peace and blessings of Allaah be upon him), and he should strive in making du’aa’ and seeking to draw close to Allaah.

It was reported that ‘Aa’ishah said: “I said, ‘O Messenger of Allaah, what do you think, if I witness Laylat al-Qadr, what should I say?’ He said: ‘Say, O Allaah, You are Forgiving and Generous, and you love forgiveness, so forgive me.’” (Narrated by Imaam Ahmad, al-Tirmidhi (3515) and Ibn Maajah (3850). Its isnaad is saheeh).

Thirdly: a greater virtue is attached to I’tikaaf on this night than on any other night of the year. I’tikaaf means staying in the mosque to worship Allaah, may He be exalted. The Prophet (peace and blessings of Allaah be upon him) used to spend these ten days in I’tikaaf, as stated in the hadeeth of Abu Sa’eed quoted above. He spent the first ten days in I’tikaaf, then the middle ten days, then he told them that he had been seeking Laylat al-Qadr, and that he had been shown that it was in the last ten days, and he said: “Whoever was doing I’tikaaf with me, let him do I’tikaaf for the last ten days.” It was reported from ‘Aa’ishah (may Allaah be pleased with her) that the Prophet (peace and blessings of Allaah be upon him) used to do I’tikaaf during the last ten days of Ramadaan until he passed away, then his wives did I’tikaaf after him. (Agreed upon). There is also a similar report narrated from Ibn ‘Umar.

When the Prophet (peace and blessings of Allaah be upon him) wanted to do I’tikaaf, he would pray Fajr, then enter the place where he was to do I’tikaaf, as was stated in al-Saheehayn from the hadeeth of ‘Aa’ishah.

The four imaams and others (may Allaah have mercy on them) said that he entered it before the sun set, and they interpreted the hadeeth as meaning that he entered his place of I’tikaaf and kept away from people after Salaat al-Subh, not that this was the time when he started his I’tikaaf. (See Sharh Muslim li’l-Nawawi, 8/68, 69; Fath al-Baari, 4/277). It is Sunnah for the person in I’tikaaf to keep himself busy with worship, and it is forbidden for him to have intercourse or to do anything that leads to it, because Allaah says (interpretation of the meaning): “And do not have sexual relations with them (your wives) while you are in I‘tikaaf (i.e. confining oneself in a mosque for prayers and invocations leaving the worldly activities) in the mosques” [al-Baqarah 2:187].

And he should not go out of the mosque except in the case of a pressing need.

The signs by which Laylat al-Qadr is known

The first sign: it was reported in Saheeh Muslim from the hadeeth of Ubayy ibn Ka’b (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) announced that one of its signs was that when the sun rose on the following morning, it had no (visible) rays. (Muslim, 762).

The second sign: it was reported from the hadeeth of Ibn ‘Abbaas narrated by Ibn Khuzaimah, and by al-Tayaalisi in his Musnad, with a saheeh isnaad, that the Prophet (peace and blessings of Allaah be upon him) said: “Laylat al-Qadr is a pleasant night, neither hot nor cold, and the following day the sun rises red and weak.” (Saheeh Ibn Khuzaymah, 2912; Musnad al-Tayaalisi).

The third sign: it was reported by al-Tabaraani with a hasan isnaad from the hadeeth of Waathilah ibn al-Asqa’ (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “Laylat al-Qadr is a bright night, neither hot nor cold, in which no meteors are seen.” (Narrated by al-Tabaraani in al-Kabeer. See Majma’ al-Zawaa’id, 3/179; Musnad Ahmad).

These three saheeh ahaadeeth explain the signs which indicate Laylat al-Qadr.
It is not essential for the one who “catches” Laylat al-Qadr to know that he has “caught” it. The point is to strive hard and to be sincere in worship, whether or not one knows that one has “caught” it. It may be that some of those who do not know that may be better with Allaah and higher in status than those who did know which night it was, because the former strove hard. We ask Allaah to accept our fasting and our prayer at night, and to help us to remember Him and to thank Him and to worship Him properly. May Allaah bless our Prophet Muhammad (pbuh).

article taken :
http://www.wefound.org/texts/Islam_files/LaylatAlQadr.htm

Khawarij

In respond of blog sanasinigitugini.blogspot.com

Kharijites (Arabic Khawārij خوارج, literally "Those who Went Out"[1]; singular, Khariji) is a general term embracing various Muslims who, while initially supporting the caliphate of the fourth and final "Rightly Guided" caliph Ali ibn Abi Talib, later rejected him. They first emerged in the late 7th century AD, concentrated in today's southern Iraq, and are distinct from the Sunnis and Shites.

Whereas the Shiites believed that the imamate (leadership) was the sole right of the house of Ali,the Kharijites insisted that any pious and able Muslim could be a leader of the Muslim community. And whereas the Sunnis believed that the imam's impiousness did not, by itself, justify sedition, the Kharijites insisted on the right to revolt against any ruler who deviated from the example of the Prophet Muhammad and the first two caliphs, Abu Bakr and Umar. From this essentially political position, the Kharijites developed a variety of theological and legal doctrines that further set them apart from both Sunni and Shiite Muslims.
Kharijites were also known historically as the Shurat (Ar:الشُراة), literally meaning "the buyers" and understood within the context of Islamic scripture and philosophy to mean "those who have traded the mortal life (aldunya) for the other life [with God] (alakhera), which, unlike the term "Kharijite", was one that many Kharijites used to describe themselves. The only surviving group, the Ibāḍī of Oman, Zanzibar and North Africa, reject the "Kharijite" appellation and refer to themselves as ahl al-'adl wal istiqama (أهل العدل و الاستقامة) ("people of justice and uprightness"). One of the early Kharijite groups was the Harūriyya; it was notable for many reasons, among which was its ruling on the permissibility of women Imāms and that a Harūrī, Abd-al-Rahman ibn Muljam, was the assassin of ‘Alī.

Other narrations regarding the Khawarij state that the Prophet SallAllah-u-Alaihi-wa-Sallam said: There would arise in this nation a people and you would hold insignificant your prayers as compared with their prayers. And they would recite the Qur'an which would not go beyond their throats and would swerve through the Deen (as blank) just as an (swift) arrow passes through the prey. The archer looks at his arrow, at its iron head and glances at its end (which he held) in the tip of his fingers to see whether it had any stain of blood.
[Sahih Muslim: Book 005, Number 2322]

The Messenger of Allah (SallAllah-u-Alaihi-wa-Sallam) said: Leave him, for he has friends that everyone among you would consider his prayer insignificant as compared with their prayer, and his fast as compared with their fasts. They would recite the Qur'an but it would not go beyond their collarbones. They would pass through (the teachings of Islam so hurriedly) just as the arrow passes through the prey. He would look at its Iron head, but would not find anything ticking) there. He would then see at the lowest end, but would not find anything sticking there. He would then see at its grip but would not find anything sticking to it. He would then see at its feathers and he would find nothing sticking to them (as the arrow would pass so quickly that nothing would stick to it) neither excrement nor blood. They would be recognized by the presence of a black man among them whose upper arms would be like a woman's breast, or like a piece of meat as it quivers, and they would com! e forth at the time when there is dissension among the people. Abu Sa'id said: I testify to the fact that I heard it from the Messenger of Allah (SallAllah-u-Alaihi-wa-Sallam), and I testify to the fact that 'Ali b. Abu Talib fought against them and I was with him. He gave orders about that man who was sought for, and when he was brought in, and when I looked at him, he was exactly as the Messenger of Allah (SallAllah-u-Alaihi-wa-Sallam) had described him.

[Sahih Muslim: Book 005, Number 2323]

'Ali said: I heard the Messenger of Allah (SallAllah-u-Alaihi-wa-Sallam) as saying: There would arise at the end of the age a people who would be young in age and immature in thought, but they would talk (in such a manner) as if their words are the best among the creatures. They would recite the Qur'an, but it would not go beyond their throats, and they would pass through the Deen as an arrow goes through the prey. So when you meet them, kill them, for in their killing you would get a reward with Allah on the Day of Judgment.
[Sahih Muslim: Book 005, Number 2328]
Ali (Allah be pleased with him) said: 0 people, I heard the Messenger of Allah (SallAllah-u-Alaihi-wa-Sallam) say: There would arise from my Ummah a people who would recite the Qur'an, and your recital would seem insignificant as compared with their recital, your prayer as compared with their prayer, arid your fast, as compared with their fast. They would recite the Qur'an thinking that it supports them, whereas it is evidence against them. Their prayer does not get beyond their collarbone; they would swerve through Islam just as the arrow passes through the prey. If the squadron which is to encounter them were to know (what great boon) has been assured to them by their Messenger (SallAllah-u-Alaihi-wa-Sallam) they would completely rely upon this deed (alone and cease to do other good deeds), and their (that of the Khawarij) distinctive mark is that there would be (among them) a person whose wrist would be without the arm, and the end of his wrist would be fleshy like the! nipple of the breast on which there would be white hair. You would be marching towards Muawiya and the people of Syria and you would leave them behind among your children and your property (to do harm). By Allah, I believe that these are the people (against whom you have been commanded to fight and get reward) for they have shed forbidden blood, and raided the animals of the people. So go forth in the name of Allah (to fight against them). Salama b. Kuhail mentioned that Zaid b. Wahb made me alight at every stage, till we crossed a bridge. 'Abdullah b. Wahb al-Rasibi was at the head of the Khawarij when we encountered them. He ('Abdullah) said to his army: Throw the spears and draw out your swords from their sheaths, for I fear that they would attack you as they attacked you on the day of Harura. They went back and threw their spears and drew out their swords, and people fought against them with spears and they were killed one after another. Only two persons were killed among the ! people (among the army led by Hadrat 'Ali) on that day. 'Ali (Allah be pleased with him) said: Find out from among them (the dead bodies of the Khawarij) (the maimed). They searched but did not find him. 'Ali (Allah be pleased with him) then himself stood up and (walked) till he came to the people who had been killed one after another. He ('Ali) said: Search them to the last, and then ('Ali's companions) found him (the dead body of the maimed) near the earth. He (Hadrat 'Ali) then pronounced Allah-O-Akbar (Allah is the Greatest) and then said, Allah told the Truth and His Messenger (SallAllah-u-Alaihi-wa-Sallam) conveyed it. Then there stood before him 'Abida Salmani who said: Commander of the Believers, by Allah, besides whom there is no god but He, (tell me) whether you heard this hadith from the Messenger of Allah (SallAllah-u-Alaihi-wa-Sallam). He said: Yes, by Allah, besides whom there is no god but He. He asked him to take an oath thrice and he took the oath.

[Sahih Muslim: Book 005, Number 2333]


A person among the people then sought permission
(from the Holy Prophet) for his murder. According to some, it was Khalid
b. Walid who sought the permission. Upon this the Messenger of Allah
(SallAllah-u-Alaihi-wa-Sallam), said: From this very person's posterity
there would arise people who would recite the Qur'an, but it would not
go beyond their throat; they would kill the followers of Islam and would
spare the idol-worshippers. They would glance through the teachings of
Islam so hurriedly just as the arrow passes through the pray. If I were
to ever find them I would kill them like 'Ad.
[Sahih Muslim: Book 005, Number 2318]

Another narration explains the event:
Upon this he (the Holy Prophet) said: There would
arise a people from the progeny of this (man) who would recite the
Qur'an glibly, but it would not go beyond their throats; they would
(hurriedly) pass through (the teachings of their) Deen just as the arrow
passes through the prey. I conceive that he (the Holy Prophet) also said
this: If I find them I would certainly kill them as were killed the
(people of) Thamud.
[Sahih Muslim: Book 005, Number 2319]

When Amir al-mu'minin heard the cry of Kharijites that "Verdict is only that of Allah" he said:
The sentence is right but what (they think) it means, is wrong. It is
true that verdict lies but with Allah, but these people say that (the
function of) governance is only for Allah. The fact is that there is no
escape for men from ruler good or bad. The faithful persons perform
(good) acts in his rule while the unfaithful enjoys (worldly) benefits
in it. During the rule, Allah would carry everything to end. Through
the ruler tax is collected, enemy is fought, roadways are protected and
the right of the weak is taken from the strong till the virtuous enjoys
peace and allowed protection from (the oppression of) the wicked.

When Amir al-mu'minin was told that the Kharijites had been totally killed, he said:
By Allah, no, not yet. They still exist in the loins of men and wombs of women. Whenever a chief would appear from among them, he would be cut down till the last of them would turn thieves and robbers. [1]

Lets sum up all the hadiths:

They would recite the Quran but it won't go down their throats.

They will exit the Deen like an arrow does from the prey.

Their Salat and fasting would seem better then others.

They would talk (in such a manner) as if their words are the best among the creatures.

They would have shaven heads.

They will appear from the east.

Amongst the Khawarij there would be a black man whose shoulder will be like that of a woman's breast.

The Khawarij raised this slogan, There is no command but that of Allah, which was correct but used for a wrong cause.

Ali (may Allah be pleased be with them) fought the Khawarij and killed them.

Killing the Khawarij would be rewarded on the day of judgment.

Abdullah b. Wahb al-Rasibi was at the head of the Khawarij when they fought the Muslimeen.

The Khawarij would emerge when the there is dissension amongst the Muslimeen.

What admonition do we receive from all of this?

That we shouldn't try to be more pious then our Prophet SallAllah-u-Alaihi-wa-Sallam, we should have blind faith on him, that no matter how pious someone might seem we should only take proof from Quran and Sunnah, and that mere raising of correct slogans doesn't mean someone is on the right path.



articles:
http://www.aljamaat.org/islam/articles/a35.htm

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Tarawih Prayer

" Narrated Zaid bin Thabit: Allah's Apostle made a small room (with a palm leaf mat). Allah's Apostle came out (of his house) and prayed in it. Some men came and joined him in his prayer. Then again the next night they came for the prayer, but Allah's Apostle delayed and did not come out to them. So they raised their voices and knocked the door with small stones (to draw his attention). He came out to them in a state of anger, saying, "You are still insisting (on your deed, i.e. Tarawih prayer in the mosque) that I thought that this prayer (Tarawih) might become obligatory on you. So you people, offer this prayer at your homes, for the best prayer of a person is the one which he offers at home, except the compulsory (congregational) prayer."


Sahih Bukhari Book 73 (Good manners and Forms [al-adab])

Tarawih Prayer

"Abu Hurayrah narrated that the Messenger of Allah said, "Whoever establishes prayers during the nights of Ramadan faithfully out of sincere faith and hoping to attain Allah's rewards (not for showing off), all his past sins will be forgiven."

Tarawih Prayer is a special Prayer Muslims perform only in the month of Ramadan. It is a sunnah of the Prophet (peace and blessings be upon him), which means that it was his practice to perform Tarawih and Muslims are encouraged to do likewise, but it is not obligatory.

Tarawih is performed after `Isha’ (Night) Prayer. It can be performed at home, alone or in congregation, or at a mosque. In many mosques, one juz’ (30th part) of the Qur’an is recited each night in Tarawih. Thus performing Tarawih in the mosque imparts a special flavor to Ramadan, especially if one is able to do so every night and hear the whole Qur’an recited during the month.

Note that the Islamic day begins at sunset. Thus the first Tarawih Prayer of Ramadan will be performed the evening before the fast actually begins. Likewise, after the fast on the 29th day of Ramadan, the Tarawih Prayer is delayed until it is determined whether the new moon has been sighted, marking the end of Ramadan, or whether there will be one more day of fasting. If the new moon is sighted, there is no Tarawih Prayer.



How to Perform Tarawih

Tarawih does not have to be performed immediately after `Isha’. Muslims can postpone it till later, but in a mosque it is performed after the people have prayed two rak`ahs of Sunnah following `Isha’ Prayer.

Tarawih consists of an even number of rak`ahs, performed two by two (as Fajr Prayer is performed). The number of rak`ahs is not fixed, but it usually is either 8 or 20. It is recommended to take a short break after every four rak`ahs. In a mosque, there may be a short religious talk or du`aa’ (supplication) or dhikr (remembrance of Allah) at this time.

Tarawih Prayer is recited aloud. Muslims who are praying alone or leading others and can read Arabic, may hold the Qur’an in their hands and read aloud from it during Tarawih. (But during the fard [obligatory] Prayers Muslims must recite Qur’an from memory, although exception is made for new Muslims who are still learning how to pray.) If you cannot read Arabic, you may recite Qur’an from memory.

Tarawih may be as long or short as you like, depending on your ability to read or recite, and on your energy level. In a mosque, if one juz’ is recited, the Tarawih will last for one and a half or two hours, but some mosques recite less than that. You can inquire how much they recite in each Prayer and how long it takes. If there is more than one mosque in your area, you can choose which one to attend.

After the Tarawih, there is the Witr Prayer of three rak`ahs. In Ramadan, these can be performed in congregation and aloud. In a mosque, short surahs are usually recited during these rak`ahs. After the ruku` (bowing) of the last rak`ah, it is a Sunnah for the imam to supplicate aloud before prostrating. The congregation should answer “ameen” after each line of the du`aa’ (supplication). This supplication after ruku` is known as qunoot.

The Witr should be the last Prayer performed before dawn. So if you are praying Tarawih in congregation and wish to perform additional Tahajjud (optional Late Night) Prayers later, you may skip the Witr in congregation and perform it after Tahajjud.



By Ælfwine Mischler
http://www.islamonline.net/english/introducingislam/Worship/Prayers/article07.shtml

Sawm of Ramadan

Prohibition during Ramadan

Eating, drinking and sexual activity are not allowed between dawn (fajr), and sunset (maghrib). During Ramadan, Muslims are also expected to put more effort into following the teachings of Islam by refraining from violence, anger, envy, greed, lust, angry/sarcastic retorts, gossip, and are meant to try to get along with each other better than normal. All obscene and irreligious sights and sounds are to be avoided. Purity of both thought and action is important. Fasting is an act of deeply personal worship in which Muslims seek a raised level of closeness to God.

Fasting during Ramadan is not obligatory for several groups for whom it would be excessively problematic. Children before the onset of puberty are not required to fast, though some do. Also some small children fast for half a day instead of a whole day so they get used to fasting. However, if puberty is delayed, fasting becomes obligatory for males and females after a certain age. According to the Qur'an, if fast would be dangerous to people's health, such as to people with an illness or medical condition, and sometimes elderly people, they are excused. For example, diabetics and nursing or pregnant women usually are not expected to fast. According to hadith, observing the Ramadan fast is not allowed for menstruating women. Other individuals for whom it is usually considered acceptable not to fast are those in battle, and travelers who intended to spend fewer than five days away from home. If one's condition preventing fasting is only temporary, one is required to make up for the days missed after the month of Ramadan is over and before the next Ramadan arrives. If one's condition is permanent or present for an extended amount of time, one may make up for the fast by feeding a needy person for every day missed.

If one does not fit into one of the exempt categories and breaks his fast out of forgetfulness, the fast is still valid. If, however, one intentionally breaks his fast, he must continue fasting for the remainder of the day but then make up for the entire day later. If one breaks the fast through consensual sexual intercourse, the transgressor must make up for the day by fasting for sixty consecutive days.

Breaking the fast
Many mosques will sponsor iftar (literally: break fast) meals after sundown for the community to come and end their day's fasting as a whole. It is also common for such meals to take place at Muslim soup kitchens. The fast is broken with a date (when possible), following the tradition of Muhammad.

Sawm of Ramadan

During the entire month of Ramadan, Muslims are obliged to fast (Arabic: صوم‎, sawm), every day from dawn to sunset. Fasting requires the abstinence from food and drink and sexual activity.


The Quran

Fasting during the month of Ramadan is specifically mentioned in three consecutive verses of the Qur'an:

O ye who believe! Fasting is prescribed to you as it was prescribed to those before you, that ye may (learn) self-restraint. [Surah Bakarah - 2:183]

(Fasting) for a fixed number of days; but if any of you is ill, or on a journey, the prescribed number (Should be made up) from days later. For those who can do it (With hardship), is a ransom, the feeding of one that is indigent. But he that will give more, of his own free will,- it is better for him. And it is better for you that ye fast, if ye only knew. [Surah Bakarah - 2:184]

Ramadan is the (month) in which was sent down the Qur'an, as a guide to mankind, also clear (Signs) for guidance and judgment (Between right and wrong). So every one of you who is present (at his home) during that month should spend it in fasting, but if any one is ill, or on a journey, the prescribed period (Should be made up) by days later. God intends every facility for you; He does not want to put to difficulties. (He wants you) to complete the prescribed period, and to glorify Him in that He has guided you; and perchance ye shall be grateful. [Surah Bakarah - 2:185]

Ad-Dajjal

Narrated Al-Mughira bin Shu'ba: Nobody asked the Prophet as many questions as I asked regarding Ad-Dajjal. The Prophet said to me, "What worries you about him?" I said, "Because the people say that he will have a mountain of bread and a river of water with him (i.e. he will have abundance of food and water)" The Prophet said, "Nay, he is too mean to be allowed such a thing by Allah"' (but it is only to test mankind whether they believe in Allah or in Ad-Dajjal.)

Hadith : Sahih bukhari



Narrated Abdullah bin Umar: Allah's Apostle stood up amongst the people and then praised and glorified Allah as He deserved and then he mentioned Ad-Dajjal, saying, "I warn you of him, and there was no prophet but warned his followers of him; but I will tell you something about him which no prophet has told his followers: Ad-Dajjal is one-eyed whereas Allah is not."

Hadith : Sahih Bukhari

Day of The Resurrection (Kiamat)

Narrated Abu Huraira: Allah's Apostle said, "The Hour will not be established (1) till two big groups fight each other whereupon there will be a great number of casualties on both sides and they will be following one and the same religious doctrine, (2) till about thirty Dajjals (liars) appear, and each one of them will claim that he is Allah's Apostle, (3) till the religious knowledge is taken away (by the death of Religious scholars) (4) earthquakes will increase in number (5) time will pass quickly, (6) afflictions will appear, (7) Al-Harj, (i.e., killing) will increase, (8) till wealth will be in abundance ---- so abundant that a wealthy person will worry lest nobody should accept his Zakat, and whenever he will present it to someone, that person (to whom it will be offered) will say, 'I am not in need of it, (9) till the people compete with one another in constructing high buildings, (10) till a man when passing by a grave of someone will say, 'Would that I were in his place (11) and till the sun rises from the West. So when the sun will rise and the people will see it (rising from the West) they will all believe (embrace Islam) but that will be the time when: (As Allah said,) 'No good will it do to a soul to believe then, if it believed not before, nor earned good (by deeds of righteousness) through its Faith.' (6.158) And the Hour will be established while two men spreading a garment in front of them but they will not be able to sell it, nor fold it up; and the Hour will be established when a man has milked his she-camel and has taken away the milk but he will not be able to drink it; and the Hour will be established before a man repairing a tank (for his livestock) is able to water (his animals) in it; and the Hour will be established when a person has raised a morsel (of food) to his mouth but will not be able to eat it."

Hadith : Sahih Bukhari

The Month of Sha'ban pt2

By Mufti Taqi Usmani

Sha'ban is one of the meritorious months for which we find some particular instructions in the Sunnah of Prophet Muhammad, Sall-Allahu alayhi wa sallam. It is reported in the authentic ahadith that Prophet Muhammad, Sall-Allahu alayhi wa sallam, used to fast most of the month in Sha'ban. These fasts were not obligatory on him but Sha'ban is the month immediately preceding the month of Ramadan. Therefore, some preparatory measures are suggested by Prophet Muhammad, Sall-Allahu alayhi wa sallam. Some of these are given below:

1. The blessed companion Anas, Radi-Allahu anhu, reports that Prophet Muhammad, Sall-Allahu alayhi wa sallam, was asked, "Which fast is the most meritorious after the fasts of Ramadan?" He replied, "Fasts of Shaban in honor of Ramadan."

2. The blessed companion Usama ibn Zaid, Radi-Allahu anhu, reports that he asked Prophet Muhammad, Sall-Allahu alayhi wa sallam: "Messenger of Allah, I have seen you fasting in the month of Sha'ban so frequently that I have never seen you fasting in any other month." Prophet Muhammad, Sall-Allahu alayhi wa sallam, replied: "That (Sha'ban) is a month between Rajab and Ramadan which is neglected by many people. And it is a month in which an account of the deeds (of human beings) is presented before the Lord of the universe, so, I wish that my deeds be presented at a time when I am in a state of fasting."

3. Ummul Mu'mineen 'Aishah, Radi-Allahu anha, says, "Prophet Muhammad, Sall-Allahu alayhi wa sallam, 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."

4. In another Tradition she says, "Prophet Muhammad, Sall-Allahu alayhi wa sallam, would sometimes begin to fast continuously until we thought he would not stop fasting, and sometimes he used to stop fasting until we thought he would never fast. I never saw the Messenger of Allah, Sall-Allahu alayhi wa sallam, fasting a complete month, except the month of Ramadan, and I have never seen him fasting in a month more frequently than he did in Sha'ban."

5. In another report she says, "I never saw the Messenger of Allah, Sall-Allahu alayhi wa sallam, fasting in a month so profusely as he did in the month of Sha'ban. He used to fast in that month leaving only a few days, rather, he used to fast almost the whole of the month."

6. Ummul-Mu'mineen Umm Salamah, Radi-Allahu anha, says: "I have never seen the Messenger of Allah fasting for two months continuously except in the months of Sha'ban and Ramadan."

These reports indicate that fasting in the month of Sha'ban, though not obligatory, is so meritorious that Prophet Muhammad, Sall-Allahu alayhi wa sallam, did not like to miss it.

But it should be kept in mind that the fasts of Sha'ban are for those persons only who are capable of keeping them without causing deficiency in the obligatory fasts of Ramadan. Therefore, if one fears that after fasting in Sha'ban, he will lose strength or freshness for the fasts of Ramadan and will not be able to fast in it with freshness, he should not fast in Sha'ban, because the fasts of Ramadan, being obligatory, are more important than the optional fasts of Sha'ban. That is why Prophet Muhammad, Sall-Allahu alayhi wa sallam, himself has forbidden the Muslims from fasting one or two days immediately before the commencement of Ramadan. The blessed Companion Abu Hurairah, Radi-Allahu anhu, reports Prophet Muhammad, Sall-Allahu alayhi wa sallam, to have said, "Do not fast after the first half of the month of Sha'ban is gone."

According to another report Prophet Muhammad, Sall-Allahu alayhi wa sallam has said: "Do not precede the month of Ramadan with one or two fasts."

The essence of the above-quoted ahadith is that Prophet Muhammad, Sall-Allahu alayhi wa sallam, himself used to fast most of the month of Sha'ban, because he had no fear of developing weakness or weariness before the commencement of Ramadan. As for others, he ordered them not to fast after the 15^th of Sha'ban for the fear that they would lose their strength and freshness before Ramadan starts, and would not be able to welcome the month of Ramadan with enthusiasm.

more :- http://www.albalagh.net/general/shaban.shtml

The Month of Sha'ban

Sha'aban (Arabic:شعبان) is the eighth month of the Islamic Calendar. This is the month of ‘separation’, so called because the pagan Arabs used to disperse in search of water. On the fifteenth night of this month falls the Shab-i-Barat: ‘The Night of Records’; some people think that on this night prophet Muhammad told his followers that Allah records all the deeds that the humans have to perform for the next year.

Islamic event in Sha'ban :-

• 01 Sha'aban, birth of zaynab bint 'Ali
  
• 03 Sha'aban, birth of Shī‘ah Imām, Husayn ibn ‘Alī
• 04 Sha'aban, birth of ‘Abbās ibn ‘Alī
• 05 Sha'aban, birth of Shī‘ah Imām, ‘Alī ibn Husayn
• 05 Sha'aban, death of Hazrat Fizza, the hand-maiden (Qaneez) of Fatimah
• 07 Sha'aban, birth of Qāsim ibn Hasan
• 11 Sha'aban, birth of ‘Alī al-Akbar
• 14 Sha'aban, night of prayer known as Shab-e-Barat observed by Muslims
• 15 Sha'aban, birth of the last Twelver Imām, Muhammad al-Mahdi

After Rajab al-Murajab, Shaban al-Moazzam is the second month of Ibadah (worship) in order to make preparations for the grand and majestic month of Ramadhan al-Mubarak - the month of fasting and forgiveness.

Shaban al-Moazzam is a month of high excellence and is dedicated to the Leader of the Prophets, Muhammad (saw). He used to keep fasts during this month and join it with the month of Ramadhan al-Mubarak. He used to say, "Sha'ban is a month dedicated to me. Whoever keeps one fast during my month will definitely go to heaven".

It has been reported from Imam Ja'far Sadiq (as) that on the commencement of this month, Imam Zainul Abideen (as) would gather his companions and address them, "O my companions, do you know which month this is? It is the month of Sha'ban about which Prophet Muhammad (saw) used to say that it is dedicated to him. So keep fasts during this month in the love of your Holy Prophet (saw) and to attain closeness to your Creator. By Allah (SWT) in whose hands is my soul, I have heard from my father, Hussain ibn Ali (as), that he had heard from Commander of Faithful, Imam Ali (as), that whoever keeps fast during the month of Sha'ban in the love of Prophet Muhammad (saw) and to attain closeness to Allah (SWT) will become a friend to Allah (SWT) and on the Day of Judgement will be close to Allah (SWT) by His grace and Paradise will be assured to him."

This is the month of asking for forgiveness of sins, giving alms, charity and fasting. Prophet Muhammad (saw) used to observe fasts during the whole month. Imam Zainul Abideen (as) has said: "Whosoever is in love with Prophet Muhammad (saw), wishes to seek nearness to Allah (SWT) and receive His bounties, favours and rewards in this world and in the hereafter, must connect Shaban with Ramadhan in the matter of fasting and special prayers".

It is also reported from Prophet Muhammad (saw), "Whosoever observes nine fasts in the whole month of Shaban should not fear the interrogation of Munkar and Nakeer. Whosoever observes twelve fasts in the month of Shaban, 70,000 angels will descend over his/her grave on the first night of his burial, the night of Wahshah, to remove his/her fear and loneliness".

Keeping fast on Thursdays of the month of Shaban also carried great significance. It has been reported that the heavens are decorated each Thursday in the month of Sha'ban and the angles pray to Allah (SWT) to forgive all those who fast on that day and their prayers are accepted. It is stated in the reports of the narrations of Prophet Muhammad (saw) that whoever fasts on Mondays and Thursdays of this month, Allah (SWT) will fulfill twenty of his worldly wishes and twenty of his wishes of the Hereafter.

It is recommended to give alms in this month even if it is as small as a half date. Almsgiving in this month brings about rescue from Hellfire. In this respect, it has been narrated that when Imam Ja'far Sadiq (as) was asked about the merits of observing fasting in Rajab al-Murajab, he answered, "Why do you not ask about the merits of observing fasting in Sha'ban." "What is then the reward of him who observes fasting on one day in Sha'ban, Son of the Messenger of Allah?" asked the narrator. Imam Ja'far Sadiq (as) answered, "The reward will be Paradise. I swear it by Allah (SWT)." The narrator then asked again, "What are the best deeds that should be done in the month of Sha'ban." Imam Ja'far Sadiq (as) answered, "Almsgiving and seeking forgiveness are the best deeds in Shaban al-Moazzam. Verily, if anyone of you gives alms in Sha'ban, Almighty Allah (SWT) will breed those alms in the very same way as you breed your small camels. Hence, these alms will be as huge as Mount Uhud on the day of Resurrection."


Hadith Sahih :

'A'isha (Allah be pleased with her) reported: The Messenger of Allah (may peace be upon him) did not observe fast in any month of the year more than in the month of Sha'ban, and used to say: Do as many deeds as you are capable of doing, for Allah will not become weary (of giving you reward), but you would be tired (of doing good deeds) ; and he also said: The deed liked most by Allah is one to which the doer adheres constantly even if it is small.
Hadith Muslim

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