A general and brief advice about the virtues related to 15th night of Sha’ban.

All Praise Belongs to Allah (swt), and May the Saláh and Salám of Allah (swt) be upon our beloved Messenger صلى الله عليه وسلم

I was asked by some of my beloved brothers about the Authenticity of a Hadeeth that relates the virtue of 15th of Sha’ban. After seeking the assistance of Allah (SWT) I made the intention of answering their request.

The Hadeeth that is in discussion is the following:

Narrated by Mu’adh ibn Jabal, and Abee Tha’labah and others (ra) that the Messenger of Allah (SA) said:

“Allah looks at His creation in the night of mid-Sha’ban and He forgives all His creation except for a Mushrik (The one who associates partners with Allah (SWT) in His Essence, Names or Attributes) or a Mushaahin (one having hatred against his brothers/ or one leaving the true group of Muslims).”

[Related by Ibn Hibban, Tabarani, Ibn Khuzayma and classified Sahih by Shaykh Shu'ayb Arnaut and Shaykh Albani]‘

I will advice you brothers to ask Sincere, Knowledgeable, Muttaqi, and Trustworthy scholars amongst this Ummah. Also read and study some of the writings and articles that are written on this issue.

My brief and general advice on issues like these and similar issues is that:

Firstly, in any issue a Muslim must act according to the Speech of Allah and the Hikmah (Sunnah) of Muhammad صلى الله عليه وسلم, and the Ijma’ of the Sahabas without falling into any kind of Bid’ah, whether it is Bid’ah Haqiqiyyah (a innovation that has no base (Asl) in the Deen) or Bid’ah Idáfiyyah (a Bidah that has some base (Asl) in the Deen).

Every kind and every single Bid’ah in the Deen leads a Muslim to falsehood and more worryingly covers and removes a Sunnah.

Therefore a Muslim must be careful of not committing a Bid’ah in worship and be aware that it is one of the greatest sins, rather it is the greatest sin after Kufr and Shirk against Allah, (swt). Bid’ah leads a person to kufr and shirk whilst some are kufr and shirk.

A person who commits a Bid’ah in any kind of worship, instead of receiving rewards from Allah (aw) this person receives the displeasure of Allah (aw) and His Wrath (we take refuge with Him from that all).

As the Messenger of Allah Muhammad (sa) said: “Whosoever innovates anything in our Matter of this (i.e. Islam) which is not part of it, then it is rejected” (rejected back to the person without receiving any rewards from Allah (swt)).

[Agreed upon; Bukhari & Muslim]

Also the Messenger of Allah Muhammad (sa) said: “Whosoever does an action which is not according to our matter (i.e. Islam), then it is rejected” [Muslim]

Also we must be careful of not making something that is from the Deen into Bid’ah. Shaytan comes both ways, he makes Haram Halal and also makes Halal Haram, so take heed of the deceptions of Shaytan.

Secondly, Allah (swt) always from His Sunnah Emphasizes upon the greater evil that is happening in the society before He (swt) Emphasizes on the lesser evils. The Prophets (sa) did the same and their Inheritors (scholars) did and are implementing this Sunnah till today. For example, Allah (swt) Emphasized on kufr and shirk before He (swt) Emphasized on not taking Alcohol.

The Messenger of Allah (sa) also did the same, when three Sahaabah’s came to some of the wives of the Messenger of Allah (SA) and asked about his (sa) worship, after they were told about his worship, Anas bin Malik says “as if they took (sa) worship to be little”…so then one of them said:

“I will pray all night, the other said I will fast continuously, and the last said I will not marry…” when the Messenger of Allah was told of this, he gathered everyone and said:

“…As for me I stand during the night (Pray) and sleep, and I fast and break my fast, and I marry, so the one who dislikes my sunnah then he is not from me…”

[Bukhari, Muslim & others]

The Sháhid (point and evidence) here is that The Messenger of Allah (sa) did not speak of the virtues of voluntary prayer nor voluntary fasting, because the defect was not that they did not take these actions as virtuous, but the defect was in the way they wanted to implement these actions. So the Messenger of Allah (sa) emphasised the way of implementing these actions; He (sa) emphasized more on Sleeping after the prayer and Breaking the Fast than Praying and Fasting itself.

Praying at night and fasting (other than Ramadhán) is voluntary, whereas not sleeping after prayer and not breaking fast is not from the Sunnah of (sa), rather it is Bid’ah; which is a greater evil than leaving the voluntary actions in the first place. Therefore he (sa) emphasized more on the greater evil.

Coming to the subject of Nisf Sha’ban, for the sake of argument say the Hadeeth is Authentic. Is the defect today in the society that they do not virtue this night? Or is it that they virtue it too much, and worship Allah (swt) in ways which are not according to the Sunnah of Muhammad (sa)?

It’s very obvious from the actions of the society that they virtue this night too much. The way they act in that night, is against and contrary to the Sunnah of (sa). Therefore where should our emphasis be? On the virtue of this night or upon the actions which takes place on this night; which are contrary to the Sunnah of Muhammad (sa)?

From the above Hadeeth it is very clear that we should emphasise on the greater evil that takes place rather than the voluntary virtues.

A person who sleeps the whole night of Nisf Sha’ban without any voluntary worship is far better than the one who stays awake for a moment and commits an action that is against the Sunnah of the Messenger of Alláh (sa).

Thirdly, a Muslim should always be on the safe side, especially a lay person. The evidences for this principle can be found in the Quran and the Sunnah. There are many evidences in the Quran, take for example, Surah Hajj verse 11:

And among mankind is He who worships Allâh as it were, upon the very edge (i.e. In doubt); if good befalls him, He is content therewith; but if a trial befalls him, He turns back on his face (i.e. reverts back to disbelief after embracing Islâm). He loses both This world and the Hereafter. that is the evident loss.

Allah (swt) speaks about people who worship Allah on the Edge (close to haram and kufr), then eventually a trial comes to them, and they could not be steadfast.

Allah (swt) affirms their worship of Him but the problem was that they were too close to haram and kufr, therefore they could not be steadfast when they were tried. So the further a person is from the Edge the safer he is from falling into haram and kufr when he is tried, and the more likely he will be steadfast in times of trial and difficulty.

From the Sunnah also there are many Ahádeeth on this principle, for example take the Hadeeth where The Messenger (sa) said;

“…whomsoever fears (stays away from) doubtful matters verily he has protected his deen and his dignity, and whomsoever falls into doubtful matters (regularly) falls into haram…and then the Messenger (SA) gave an example in the Hadith just like the verse in Surah Hajj, verse11,…and then he said…”verily in the body there is a flesh, if it is pure then the whole body will be cured, and if it is diseased than the whole body will be diseased, verily (this piece of flesh) is the Heart” .

(Bukhari & Muslim, also in 40 Hadith of Imam An-Nawawi)

In the above Hadith the Messenger of Allah (sa) affirms the person who stays away from the doubtful matters to have saved his Deen and Dignity, and the one who is consistently falling into doubtful matters will eventually fall and commit haram.

Here The Messenger of Allah (sa) is advising us to stay away from the doubtful matters as far as possible, and then he (sa) says something very interesting. He says (sa) …verily in a body there is a flesh…until the end. Why does he (sa) mention the two conditions of the Heart? What is the connection between the doubtful matters and the Heart? The connection is that, the one who stays far away from the doubtful matters, he stays away because he has a pure Heart, and by staying away from the doubtful matters he keeps his Heart clean and purified from all kinds of diseases. The one who falls into doubtful matters, he falls into it because he has diseases in his heart. And by consistently falling into these doubtful matters he increases the diseases in his Heart.

And thus it is essential for a believer to stay far away from doubtful matters and stay on the safe side in any issue, especially where the scholars differed in order to keep his heart clean and purified from all types of diseases.

Also the Messenger of Alláh (sa) said: “leave what is doubtful to what is not doubtful” (Tirmdhi; Hasan Saheeh)

[In the above Hadeeth, as well as the other verses and Ahádeeth which I have mentioned, there are many benefits, which I cannot and could not highlight because of limited time].

Coming back to the issue of 15th night of Sha’ban, in which its virtue the scholars have differed upon.

Ask this question to yourself; what is safer for a lay person; to sleep the whole night without falling into any doubtful matter? Or worshipping the whole night and falling into doubtful matter? Or far worse, falling into something that is not from the Deen?

There is no doubt, it is far better and safer to sleep the whole night knowing that you have not fallen into a doubtful matter, and hence you could not have committed a single Bid’ah.

Also note that all the scholars who have Authenticated the Ahádeeth of 15th of Sh’ban are agreed upon that the virtue which is mentioned in these Ahádeeth are all under the category of Mustahabbáth (recommended), so there is no sin on a person who sleeps the whole night without performing any acts of voluntary worship. This is agreed upon by the scholars.

So for a lay man in any issue where the scholars differed between Mustahab (recommend) & Wajib (Obligatory) it is safer to Implement the Wajib e.g. Niqáb, where they differed between Jaaiz and Haram, its safer to Implement Haram, e.g. instruments in Nasheeds, where they differed between Sunnah and Bid’ah, it is safer to Implement Bid’ah, e.g. Ta’weedth (Amulets) of the Quran.

(I used the word “Implement” as the one who implements e.g. Niqáb, not necessarily she believes or takes it as Wájib).

Fourthly, the Hadeeth that is quoted and other Ahádeeth that are quoted on this issue are differed upon in its Authenticity amongst the Scholars of Hadeeth.

Sheikh Al-Bani and Sheikh Shu’aib Al-Arnaut (May Allah reward them with the best of rewards) are from the most knowledgeable and trustworthy scholars in Hadeeth of this century, and are the light and guide of Ahl As-Sunnah Wal- Jam’ah (followers of the Aqeedah and the Methodology of the Salaf As Salih (Pious Predecessors of first 3 generations)), but as scholars before them, they are not free from making mistakes.

I wanted to speak about the chain of the Hadeeth, and what the scholars of the past and present have said about the Ahádeeth of Nisf Sha’ban, and how we should worship Allah on that night. But because of limited time I could not.

Insha-Allah I may write something in the future with the Assistance and Guide of Allah (swt) and after the permission of our beloved Shaykh Muhammad ‘Amr ‘Abdul Lateef (may Allah preserve him for the benefit of the Ummah).

[This article was written before he (ra) passed away].

But Insha-Allah I will give some basic guidelines on how one should understand the differences that occur amongst the scholars in the Authenticity of a Hadeeth, and how we should implement the Ahádeeth:

1- Know my beloved brothers, not every scholars conditions are the same; for example the conditions of Imam Bukhari in Authenticity are more stronger than Imam Muslim’s; amongst Imam Bukhari’s conditions is that it must be affirmed that the Narrator met the person he is narrating from.

As for Imam Muslim that was not from his condition. His condition was that if they lived in the same era, and it is possible for them to meet then that suffices.

For this reason Imam Bukari’s ‘Saheeh Al-Bukhari’ is given more precedence in terms of Authenticity than Imam Muslim’s ‘Saheeh Muslim’.

[Note: Imam Muslim in general Implemented Imam Bukhari's condition in his ‘Saheeh Muslim'].

2- Also not all scholars of Hadeeth imply the same meaning when they use a terminology in a Hadeeth; for example; some scholars when they used the terminology “Hasan” in the authenticity of a Hadeeth they mean “saheeh” (highest degree of Authenticity), others use the terminology “Hasan” to mean in the level of Acceptance,(meaning; it has not reached the level of highest degree of Authenticity, but the Hadeeth is accepted within the Authentic category), and sometimes they use the terminology “Hasan” on a Hadith that is Weak which has some strength from other Ahádeeth.

Some scholars at times use the terminology “Hasan” on a Hadeeth that is Gareeb, or Hadeeth that is Munkar, or even on a Hadeeth that is Muwdu’, IF THE WORDINGS AND MEANINGS OF THE HADEETH ARE GOOD.

Therefore, one must know and understand exactly what meaning is intended when a scholar is using a specific terminology. The way to know what he is intending is by asking him or studying and researching his works and writings.

3- This knowledge (science of Hadeeth) is undoubtedly the most difficult and amongst the vast knowledge that cannot be grasped so easily. A person, who studies this subject, needs to have a photographic memory, he has to be a Muttaqi (have Taqwa), be trustworthy, and his character has to be at the highest level and so fourth… Those who excel in this field, they excel only by the Mercy of Allah (aw).

This field of knowledge is so extraordinarily vast, for that reason a scholar can easily make a mistake. Therefore other scholars have to check his works in order to verify the Soundness or the Weakness of a Hadith. Just to give you an Idea of how vast this knowledge is, take the example of a book written by our beloved Shaykh Muhammad ‘Amr ‘Abdul Lateef. He only speaks about two Hadeeth and its chains in more than 400 pages, explaining the chains strengths and weaknesses. Can you comprehend how a person can write so much just on two small Hadeeth? Also is it not possible for him to have a single mistake and for him to make a wrong Ijthihád in any of these chains within those 400 pages? Of course it’s possible.

[Books Name: Ahádeeth wa Marwiyyáth fi Al-Mizán; vol; 1-2, published by Multhaqá Ahl Al-Hadeeth]

And thus my beloved brothers, know with certainty that no book of the creation is free from mistakes and contradictions. The only Book that is free from any kind of mistakes and contradictions is The Book of The Creator of the creations, The Speech of The Rabb Al ‘Aaalameen, The Light of Allah (Jalla Jaláluhu):

” …And it is an Honourable and Respected Book. Falsehood cannot come to it from front nor from behind; It is Sent Down by The Wise, Worthy of All-Praise.”

(Surah Al-Fussilath; 41-42)

One may ask; what does a lay person do when scholars differ upon the Authenticity of a Hadeeth?

Firstly, if you are a student of Hadith, then you must check and verify what they said, and then follow the strongest view according to the evidences you find and see.

As for a lay person, if the Authenticity is Jumhur (Majority) in Hasan or in Da’eef, then you follow the Jumhur Muhadditheen.

If the Authenticity in not Jumhur (majority) in Hasan or in Da’eef, then you ask the most knowledgeable and trustworthy person in this field, who you believe to be sincere, Muttaqi, trustworthy and reliable, or you go back to the principle of doubtful matter.

As for the Hadeeth the brothers requested it’s Authenticity, it is Narrated by Mu’adh ibn Jabal and Abee Th’labah and others (RA) that the Messenger of Allah (sa) Said:
“Allah looks at His creation in the night of mid-Sha’ban and He forgives all His creation except for a Mushrik (The one who associates partners with Allah (swt) in His Essence, Names and Attributes) or a Mushaahin (one having hatred against his brothers/ or one leaving the true group of Muslims).”

[Related by Ibn Hibban, Tabarani, Ibn Khuzayma and classified Sahih by Shaykh Shu'ayb Al-Arnaut, and Shaykh Al-bani]‘

Know my beloved brothers every Hadeeth that specifically speaks about the virtue of 15th night of Sha’ban, is either fabricated, very weak, weak, or differed upon in its soundness by the Muhadditheen. You will not find one Hadeeth that specifically speaks about the virtue of 15th night of Sha’ban whom the scholars are agreed upon in its soundness.

Rather the Majority of the Muhaddtheen (scholars of Hadeeth) weaken all the Hadeeth related to the 15th night of Sha’ban, as said by Hafiz Ibn Rajab Al-Hanbali:

“and about the virtue of night of mid-Sha’ban (15th night of Sha’ban) there are many Ahádeeth, and verily they are differed upon, and the Majority of the scholars have weakened them, and Ibn Hibban Authenticated some of them..”

(Lathaaif Al-Ma’aarif; P: 143)

About the Hadeeth in discussion Imam Ad Daraqutni (ra) spoke lengthily about its chain and then said “both of these (chains) are not protected” he also said “the Hadith is not affirmed” in his book Al ‘Ilal (6/50-51 N0: 970)

Also Imam Ar-Razi (ra) Said: “This Hadith is Munkar with this chain” in ‘Ilal of Ibn Abee Hatim (2012).

And many other scholars have spoken about the severe weaknesses of these chains. Therefore the minimum one can say is that, the Hadeeth is differed upon.

As for why did S. Al-bani and S. Shu’aib Al-Arnaut classify this Hadeeth in the Accepted category, (as I indicated above; not all the scholars conditions are the same), but If Allah Wills, I will concentrate on this question and try to explain with its History in future Insha Allah.

There is nothing wrong for a lay person in following S. Al-bani or S. Shu’aib Al-Arnaut and others on this Hadeeth, if they believe this Hadeeth to be in the accepted category of Authenticity.

And hence if a believer takes this Hadeeth to be from the accepted category of Authenticity, then he should implement the Hadeeth. And the way to implement this Hadith, is that, the person should not to be amongst the Mushrik (the one who associates partners with Allah (swt) in His Essence, Names and Attributes) and Mushaahin (the one who has hatred against his brothers/ or the one who leaves the true group of Muslims) as the Hadeeih states, only then one can achieve the forgiveness of Allah (swt) on that night.

The Hadeeth does not speak about any voluntary prayer or voluntary fasting, and every Hadeeth that speaks about voluntary prayer & fasting specifically on the 15th night or day of Sha’ban, is either weak, very weak or fabricated.

Allahu A’laa Wa A’lam (Allah is The Most High and The Most knowledgeable.) And Allah Knows Best!

After speaking lengthily on the greater evil that takes place in the society, I would like to quote some Authentic Ahádeeth on the virtue of the Month of Sha’ban in general, in order for us to come close to Allah (swt) the correct way:

سألت عائشة رضي الله عنها عن صيام رسول الله صلى الله عليه وسلم فقالت :
” كان يصوم حتى نقول : قد صام . ويفطر حتى نقول : قد أفطر .
ولم أره صائما من شهر قط أكثر من صيامه من شعبان .
كان يصوم شعبان كله . كان يصوم شعبان إلا قليلا”

Trans: ‘Aaishah (ra) said when asked about the fasting of the Messenger of Allah (sa): “…and I would not ever see Him (sa) fast more than in the month of Sha’ban” ولم أره صائما من شهر قط أكثر من صيامه من شعبان …

In a narration: “He (SA) used to fast all of Sha’ban” كان يصوم… شعبان كله

And in another narration: “he used to fast in Sha’ban except little” (few days)”… كان يصوم شعبان إلا قليلا

[Bukhari, Muslim and others]

In another Hadith Trans: Narrated by Usamah (RA) The Messenger of Allah (SA) Said:

“That is a month (Sha’ban) people are heedless of, it is between Rajab and Ramadhan and it is a month where in the good deeds ascend to the Rabb of Al ‘Aalameen, and I love my deeds to be raised up while I am fasting.”

[An Nisaaee, Hasan]

Thus it is recommended to prepare for Ramadhan by voluntary fasting during the majority of the days of Sha’ban in general, without specifying any specific day, night or time.

There are other Sound Ahádeeth about the virtue of fasting in the month of Sha’ban in general, please forgive me my beloved brothers and sisters for not quoting them, as I just do not have enough time.

Most importantly I do not want this article to be used as a means of refutation or for the sake of arguments, let this Advice be a reminder to you as an individual; verily reminders benefits the believers. So let this be just a reminder for those who have a heart or give an ear with heedfulness.

I ask Allah with His Beautiful Names and Highest Attributes to accept this work as khaalis for Him (swt). I ask Him with His Beautiful Names and Perfect HiHHHjhhfa;Attributes to guide me and all the Muslims to the straight path and make us steadfast upon it till Yaqeen comes to us. Allahumma Ameen!

And may the Saláh and Salám of Allah (swt) be Upon our beloved Messenger of Allah Muhammad (sa), his Family, his Companions and those who follow them exactly in faith and worship.

And my last words are: “All Praise Belongs to Allah The Rabb Al ‘Aalameen”.

Jazákumullahu Khayran!

Wassalaamu ‘Alaikum warahmathullahi wabarakaathuhu.

Abu Hasan, written on Thursday the 17th of Sha’ban 1428 Hijri, Nasar city, Egypt.

Assalam alaikum….Let me ask you a question: What happens… if you with 100 thousand other Muslims gave $1 to ONE project at one time?

Suddenly, your $1 made an impact of 100K dollars!

This is no longer a theory….

Muslims from around the world have experience it through HalfDate.com.

HalfDate.com is a Sadaqa promotion site.

The name HalfDate is inspired by the hadith of the prophet (SAW), where he said: protect yourself from the fire, even with a half a date donation, and if you can’t, then with a pleasant word.

And now, you are invited to take an active role to help HalfDate grow into the BIGGEST Sadaqa engine on the Net, in-sha-Allah.

How? Simple, the least you can do is to join the mailing list.

Okay, so what’s the secret of success for HalfDate?
The simple answer is learning from the Quran and the Sunnah.

Here are the principles that we’ve learned and applied on HalfDate.com

1. Focused volume

At the beginning, I asked you: what happens if you with 100 thousand other Muslims gave $1. But I didn’t stop there. Had I stopped there, it would be called volume, but not FOCUSED.

Focused volume is when a large group of Muslims gives to the same project at the same time.

And that’s what we do on HalfDate. Every month we specify a measurable goal and a deadline within that month.

And we learned this principle from Islam, from all congregational worship, such as Hajj. You perform Hajj with other Muslims, all in the same place and at the same time.

2. Load balancing

Sometimes giving all your money away can’t cover all the needs in your community. So, with HalfDate, the load of your local community is distributed across the Ummah.

And that we learned from the hadith that the believers are like a body, if one organ is sick, the whole body comes to the rescue.

3. Instant gratification

Why is this important? Because Allah, our creator, told us that we are impatient. So, with HalfDate, you know that your contribution makes an immediate difference, unlike other charity work, you may donate $10K to build a masjid and after 5 years, the project still doesn’t have enough funds.

4. Something for everyone

HalfDate drives are not just about donations, because Sadaqa in Islam is a broad concept. With HalfDate, even when you can’t donate half a date, you can still leave a comment as the hadith says a pleasant word.

Also, HalfDate gives you a variety of donation drives, you may help out in a Dua drive or a recycling drive… it all depends on what you are interested in.

5. Grassroots discovery

Remember the story where Abu Bakr (RA) used to check at night on the condition of Muslims? That’s how he discovered who needs what kind of help. Same here, HalfDate discovers projects from the comments that you leave on the site. That’s how we learned about people who shy away from asking.

As in sura al-thariyat and almararij, Allah wants us to give to both, those who ask and those who don’t.
So, if you want to share the success and make an impact with half a date or a pleasant word, join the mailing list at http://halfdate.com

`Abdullah ibn Rawahah (RAA), whenever he met one of the Companions of the Prophet (salallahu ‘alayhi wasallam), used to say, “Come, let us believe in our Lord for a while.” When the Prophet (salallahu ‘alayhi wasallam) heard about this, he said, “May Allah have mercy on Ibn Rawahah, for he loves the gatherings that the angels feel proud to attend.”

Let us sit down and believe for a while…

In the dappled sunlight of this June afternoon

Amongst the swaying leaves and the violet bloom

I promise not to ramble on about economic pacts

I will not bore you with depressing trade facts

And partake neither in vain babble nor pretension-

But instead marvel at the exquisite surface tension,

Of a single drop of tender dew

Serenely dripping into view.

.

Sunlight plays delicately on the Noor and grace

That illuminate your gentle face

Oh my friend, let us sit down and believe for a while

Lest we stray towards the less worthwhile

Pursuits and pleasures and lofty attitudes

And conceits and egos of great altitudes-

I would rather be inspired by this beleaguered ant,

Resolutely forging towards the garden plants!

(A noble ant, whether it can make it or it can’t).

.

My friend, let us sit down and believe for a while-

Let us pray Asr and then directly after

Deeply contemplate the nearing Hereafter

And pray and pray and sometimes ruminate

And ask for forgiveness in this humble state.

The trees will securely shade our prostrate forms

Swathed and billowing in cotton storms!

And I hope and hope, and I pray and pray

To be as securely shaded on Judgement Day.

.

My friend, let us sit down and believe for a while

Lest we get caught up in some erring lifestyle

And so do not reflect upon His creation or ponder

And idle away the afternoons in petty squander

No, let us sit down and believe for a while-

No matter what the task or worldly trial.

And may we never come to sorrow at this day’s end

That we spent in prayer with a believing friend-

For we sat down with a smile, we sat down and believed awhile.

Salaamu ‘Alaykum waRahmatullahi waBarakaathuhu

Bismillahir Rahmanir Raheem

All Praise Belongs to Allah (swt), He (swt) is the only One deserving All-Praise, The Rabb of All-Things. Possessor of All-Mercy, The best and perfect in showing Care and Mercy. He is the Only Malik of the day of Recompense…

This is A Book where in there is no doubt of it to be the Truth from The Above. It is His Literal Speech, Spoken to Jibreel (as), and then revealed to the heart of Muhammad (sa).

In it are the Histories of the past, Realities of today, Prophecies of the future, and Provisions for the Hereafter.

It is a Guide to the Muttaqeen, Cure and Mercy for the Mo’mineen, Soul and a Light for the ‘Aabideen (Slaves).

It is a Blessing for those who reflect, a Peace for those who implement.

Those who hold tight to it, will be saved, those who turn away from it, will be caved.

Without it, there is no shelter nor shade, nor life or death Except smoke and clayed…

It is a Reminder for the wise, a Judgment for the just, a Witness for the Martyrs, and a Criterion for lies.

Those who speak by it, spoke the Truth. Those who act upon it, are elevated and rewarded, those who judge by it, are just, and those who call to it are guided to the straight path.

Therefore let the Best of Speeches be Spoken, and let the hearts be woken…

Jazakumullahu Khayran!

Wassalamu ‘Alaykum waRahmathulahi waBarakathuhu

- Br Abdul Momin Hamza
http://IslamicTube.net

A few years after I was born, my dad met a stranger who was new to our small town. From the beginning, Dad was fascinated with this enchanting newcomer and soon invited him to live with our family. The stranger was quickly accepted and was around from then on.

As I grew up, I never questioned his place in my family. In my young mind, he had a special niche. My parents were complementary instructors: Mum taught me good from evil, and Dad taught me to obey. But the stranger … he was our storyteller. He would keep us spellbound for hours on end with adventures, mysteries, and comedies. If I wanted to know anything about politics, history or science, he always knew the answers about the past, understood the present and even seemed able to predict the future!

He took my family to the football and cricket. He made me laugh, and he made me cry. The stranger never stopped talking, but Dad didn’t seem to mind.

Sometimes, Mum would get up quietly while the rest of us were shushing each other to listen to what he had to say, and she would go to the kitchen for peace and quiet. (I wonder now if she ever prayed for the stranger to leave.)

Dad ruled our household with certain moral convictions, but the stranger never felt obligated to honor them. Profanity, for example, was not allowed in our home … not from us, our friends or any visitors. Our longtime visitor, however, got away with four-letter words that burned my ears and made my dad squirm and my mother blush.

My dad didn’t permit the liberal use of alcohol. But the stranger encouraged us to try it on a regular basis. He made cigarettes look cool, cigars manly, and pipes distinguished. He talked freely (much too freely) about sex. His comments were sometimes blatant, sometimes suggestive, and generally embarrassing.

I now know that my early concepts about relationships were influenced strongly by the stranger. Time after time, he opposed the values of my parents, yet he was seldom rebuked … And NEVER asked to leave.

More than fifty years have passed since the stranger moved in with our family. He has blended right in and is not nearly as fascinating as he was at first. If you could walk into my parents’ den today, you would still find him sitting over in his corner, waiting for someone to listen to him talk and watch him draw his pictures.

His name?

We just call him ‘TV.’

He has a wife now …

We call her ‘Computer’.

These are the longest days of the year…( Alajr ala Qadr AlMashaqah)..The more the suffering the more the reward Inshallah..

With being so behind in our duties to Allah (subhanahu wa Taala), an opportunity comes every month to try to gain some Hasanat (BithniLLah) by fasting the THREE WHITE DAYS.

This Month’s (Jamadilthani) three white days will be Tuesday, Wednesday and Thursday (17th,18th and 19th of June). Please, do your best to fast with the hope u will get the Ajr of fasting the whole month Insha’Allah…….

Below are some Ahadeeth to encourage us to do so……….

It was narrated that Abu Hurayrah (may Allaah be pleased with him) said: “My close friend [the Prophet (peace and blessings of Allaah be upon him)] advised me to do three things which I will not give up until I die: fasting three days of each month, praying Duha and going to sleep after Witr.” Narrated by al-Bukhaari (1124); Muslim (721).

It was narrated that ‘Abd-Allaah ibn ‘Amr ibn al-’Aas (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said to me: “It is sufficient for you to fast three days every month, because for every good deed you will have (the reward of) ten like it, so that will be like fasting for a lifetime.” Narrated by al-Bukhaari (1874); Muslim (1159)..

It was narrated that Abu Dharr said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said to me: “If you fast any part of the month, then fast the thirteenth, fourteenth and fifteenth.” Narrated by al-Tirmidhi (761); al-Nasaa’i (2424). This hadeeth was classed as hasan by al-Tirmidhi, and al-Albaani agreed with him in Irwa’ al-Ghaleel, 947

by Imâm Ibn Qayyim al-Jawziyyah

Allâh tells us:

“Then remember Me; I will remember you. Be grateful to Me, and do not reject Me”

(al-Baqarah 2:152).

And He has told us that only those who are grateful to Him truly worship Him:

“… and be grateful to Allâh, if it is Him you worship”

(al-Baqarah 2:172)

Allâh has mentioned gratitude alongside îmân, and has made it clear that He gains nothing from punishing His people if they give thanks to Him and believe in Him:

“What can Allâh gain by your punishment, if you are grateful and you believe?…”

(an-Nisâ’ 4:147)

In other words: if you carry out the duties for which you were created, namely gratitude and îmân, why should Allâh punish you?

Allâh has divided people into two categories, the people of gratitude (shukr) and the people of ingratitude (kufr). The thing most disliked by Him is kufr and the people of kufr, the thing most liked by Him is gratitude and the people of gratitude:

“We showed him (i.e. man) the way: whether he be grateful or ungrateful (rests on his will).”

(al-Insân 76:3)

According to the Qur’ân, the Prophet Sulaymân (AS) said:

“… This is by the grace of my Lord! - to test me whether I am grateful or ungrateful! And if any is grateful, truly his gratitude is (a gain) for his own soul; but if any is ungrateful, truly my Lord is free of all needs, Supreme in honour!”

(an-Naml 27: 40)

And Allâh said:

“And remember! your Lord caused to be declared (publicly): ‘If you are grateful, I will add more (favours) unto you; but if you show ingratitude, truly My punishment is terrible indeed’”

(Ibrâhîm 14:7).

“If you reject (Allâh), truly Allâh has no need of you; but He likes not ingratitude from His slaves: if you are grateful, He is pleased with you…”

(az-Zumar 39:7).

There are many âyât in the Qur’ân where Allâh makes a contrast between gratitude (shukr) and ingratitude (kufr). For example:

“Muhammad is no more than a Messenger: many were the Messengers that passed away before him. If he died or were slain, will you then turn back on your heels? If any did turn back on his heels, not the least harm will he do to Allâh, but Allâh (on the other hand) will swiftly reward those who (serve Him) with gratitude”

(Āl ‘Imrân 3:144).

The rewards of gratitude

The reward of gratitude is unlimited:

“ …If you are grateful, I will add more (favours) unto you…”

(Ibrâhîm 14:7)

In contrast, other rewards and divine favours are conditional upon His will, for example, relief from poverty:

“… but if you fear poverty, soon will Allâh enrich you, if He wills…”

(at-Tawbah 9:28 )

Answering prayers:

“Nay – on Him would you call, and if it be His Will, He would remove (the distress) which occasioned your call upon Him…”

(al-An‘âm 6:41).

Rizq (sustenance, provision):

“… He gives Sustenance to whom He pleases”

(ash-Shura 42:19).

Forgiveness:

“… He forgives whom He wills, and He punishes whom He wills…”

(al-Fath 48:14).

Divine mercy:

“Again will Allâh, after this, turn (in mercy) to whom He will…”

(at-Tawbah 9:27).

But Allâh has made the reward for gratitude free from any conditions, as in:

“… And swiftly shall We reward those that (serve Us with) gratitude”

(Āl ‘Imrân 3:145).

“But Allâh will swiftly reward those who (serve Him) with gratitude”

(Āl ‘Imrân 3:144).

Iblîs and gratitude

When the enemy of Allâh realized the virtue of gratitude, he made his main aim to keep people away from it:

“‘Then will I assault them from before them and behind them, from their right and their left: nor will You find, in most of them, gratitude (for Your mercies).’”

(al-Ā‘râf 7:17)

Allâh has described the people of gratitude as being very few:

“… But few of My slaves are grateful!”

(Sabâ’ 43:13).

Gratitude and ‘ibâdah

Allâh explained in the Qur’ân that the only people who truly worship Him are those who give thanks (gratitude) to Him, so those who are not among the people of gratitude are not among the people of ‘ibâdah:

“… and be grateful to Allâh, if it is Him you worship”

(al-Baqarah 2:172)

He instructed His slave Mûsâ (AS) to accept what He had bestowed upon him with gratitude:

“…O Mûsâ! I have chosen you above (other) men, by the mission I (have given you) and the words I (have spoken to you): take then the (revelation) which I give you, and be of those who give thanks.”

(al-Ā‘râf 7:144)

Allâh has told us that His pleasure may be attained through gratitude:

“… If you are grateful, He is pleased with you…”

(az-Zumar 39:7).

Allâh praised Ibrâhîm (AS) for being grateful for His favours:

“Ibrâhîm was indeed a model. Devoutly obedient to Allâh, (and) true in faith, and he joined not gods with Allah. He showed his gratitude for the favours of Allâh, Who chose him, and guided him to a straight way.”

(an Nahl 16:120 121)

Allâh mentioned that gratitude is the purpose of creation:

“It is He Who brought you forth from the wombs of your mothers when you knew nothing; and He gave you hearing and sight and intelligence and affection: that you may give thanks (to Allâh).”

(an-Nahl, 16:78 )

“Allâh had helped you at Badr, when you were a contemptible little force; then fear Allâh; thus may you show your gratitude.”

(Āl ‘Imrân 3:123).

As well as being the purpose of creation, gratitude was also the purpose of sending the Prophet ( ):

“Then remember Me; I will remember you. Be grateful to Me, and do not reject Me.”

(al Baqarah 2:152).

Patience and Gratitude. By Ibn Qayyim al-Jawziyyah. An abridgement of his original work entitled, “Uddat as-Sâbireen wa Dhâkirat by TaHa Publications

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