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Fussing Over the 15th of Sha‘ban

Fussing Over the 15th of Sha‘ban

Question: Is marking out the 15th night of Sha'ban (laylat al-nisf min sha'ban) with extra prayers and devotion sanctioned by Islam, or is doing so judged to be a reprehensible innovation (bid'ah)?

Answer: Each year, a fair amount of fussing and fighting takes place over this issue. Yet the truth of the matter is that scholars have long-held this issue to be one over which there is a valid difference of opinion. The first group considered the night to have no specific virtues over and above any other night of the year, and believed that singling the night out for extra acts of worship is unsanctioned. Another group begged to differ and held that the middle night of Sha'ban does possess special merits and should be earmarked for extra prayers and devotion.

What follows is a discussion about why such a difference has arisen and how each of the two stances has its legitimacy in the canons of classical Islamic jurisprudence. The discussion will also make a distinction between prayer in mid-Sha'ban and the prayerof mid-Sha'ban: the first, as will be shown, is textually grounded; the second, actually unfounded.

I

Although there is no explicit reference to the 15th of Sha'ban in the actual Qur'an, the hadith corpus does record the merits or fada'il of this night – of which the following hadiths are among the most significant and widely cited:

1. The hadith of Mu'adh b. Jabal that relates the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) saying: 'God looks at His creation during the middle night of Sha'ban and forgives all of them, except an idolator and one who harbours rancour.'1

2. The hadith of 'Abd Allāh b.'Amr where the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) said: 'God, majestic is He, looks at His creation on the middle night of Sha'ban and forgives all of His slaves, save an idolater and a murderer.'2

3. The hadith of the lady 'A'ishah: 'Allāh, exalted is He, descends to the nearest heaven in the middle night of Sha'ban and His forgiveness is greater than the number of hairs on the sheep [in the tribe] of Kalb.'3

II

At first blush, the bone of contention seems to be settled. For if the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) has spoken about the merits of mid-Sha'ban (as per the above hadiths), then who are we to object. That said, the fact of the matter is that the actual authenticities of the above hadiths have been greatly disputed. Hadith specialists differ over whether or not the above words can be reliably ascribed to the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him).

Typifying those in 'the night has no special distinction' camp is the acclaimed Maliki jurist, Qadi Abu Bakr b. al-'Arabi, who said: 'There is no authentic hadith which may be relied upon in respect to the middle night of Sha'ban; neither about its merits, nor the decree being written in it. So pay no attention to it.'4 Others in this camp include Ibn al-Jawzi, al-Tartushi and al-Hafiz al-'Iraqi.5

This group of eminent scholars take the view that, although there is a sizeable body of hadiths that speak about the merits of this night, none of these hadiths are free from having defects and flaws in their chains. Some contain narrators whose memory and precision have been called into question. Some contain missing links in their chains. While in other cases they contain narrators whose truthfulness or veracity have been seriously doubted and disparaged.

III

In contrast, there are those who advocate singling out mid-Sha'ban with optional acts of devotion. Their reasoning is straightforward enough. They take the view that since some of the hadiths about mid-Sha'ban are only mildly weak they may, according to certain established rules in the science of hadith, be used to strengthen one another to yield a final grading of sahih or hasan (“authentic” or “sound”). On this basis, Ibn al-ṣalāh, the notable Shafi'i jurists and hadith master, ruled: 'The middle night of Sha'ban does have merit. To spend its night in acts of worship is recommended (mustahabb); but on an individual basis, not collectively.'6

Ibn Taymiyyah wrote: 'Hadiths and salaf-reports about the virtues of the middle night [of Sha'ban] have been related. It is also reported about a group of the salaf that they would pray during the night. Thus the prayer of someone praying individually during the night has a precedent with some of the salaf, and therefore stands as a proof for it. So it cannot be objected to.'7

In another fatwa, he stated: 'If someone offers prayer in the middle-night of Sha'ban, whether individually or collectively, then this is excellent (fa huwa ahsan).'8

In closing his definitive account about the 15th of Sha'ban and the stance of the early scholars concerning it, Ibn Rajab states: 'Thus it befits a believer to devote himself in this night to God's remembrance (dhikr), exalted is He, and to asking Him to pardon one's sins, conceal one's faults and relieve his hardships. This should be preceded by offering sincere repentance. For God, exalted is He, relents towards those who turn to Him in repentance.'9

IV

The above is a sample of the juristic difference surrounding mid-Sha'ban. And insofar as there is a legitimate difference on the subject, there need be no fussing over the 15th of Sha'ban; no dividing Muslims over it; no deploying it as a benchmark to distinguish 'pure' follower of the Sunnah from 'tainted' ones; and no whipping up a frenzy among the public by blowing things out of proportion. Wherever such schisms are occurring, they simply have to stop, and repentance be made.

Upon investigation into both views, those qualified in the art of juristic evaluation and who see the validity of the night's virtue, honour it; those who do not, treat it like any other night. The rest of the Muslims are muqallids; in other words, they simply follow the scholar they trust or feel at ease with in the issue, leaving it at that. Ibn Taymiyyah wrote:

'Whoever adopts a view by being a muqallid to someone, cannot rebuke one who takes another view due to being a muqallid to someone else. But if one of them does have a conclusive shari'ah proof, it is required to comply with it when it becomes known. It is not allowed for anyone to to say that one view is preferable to another, without  proof; nor be biased to one opinion over another – or one person over another – without a definitive proof. Instead, one who is a muqallid is obliged to follow a qualified scholar: he cannot evaluate, weigh-up, or say something is right or wrong … As for someone who only knows the opinion of one scholar and his proofs, but does not know the other scholar's opinion or proofs, he is from the generality of the muqallids. He is not of the scholars who are able to evaluate or weigh-up [proofs].'10

V

The above discussion tackled the subject of prayer in mid-Sha'ban. As for the prayer ofmid-Sha'ban, often called ṣalāh al-alfiyyah – “Prayer of One Thousand Quls” – many a scholarly objection has been levelled against it. Ibn Taymiyyah, as an example, having endorsed praying optional prayers during this night, cautioned: 'As for assembling in mosques so as to pray a fixed and defined prayer – such as congregating to offer one hundred rak'ahs of prayer that require reciting Say: “He Allāh, in One!” one thousand times during it – this is an innovation which none of the salaf ever recommended.'11

Mulla 'Ali al-Qari states about ṣalāh al-alfiyyah: 'How bizarre it is from those who have inhaled the fragrance of the knowledge of the Sunnah that they be taken in by such nonsense and pray it. This prayer was contrived in Islam after the fourth century and originated from Jerusalem.'12

In his documentation of various innovations and infringements against the Sunnah,al-Suyuti wrote: 'And this includes ṣalāh al-alfiyyah, which is prayed in the middle of Sha'ban. It is a lengthy and arduous prayer which is neither established by any [sound] hadith, nor any weak report from any of the salaf. The masses are put to trial with it, in their striving to perform it.'13

There is, I suggest, a peppering of confusion here. For some people mistakenly use the words of some jurists who have censured ṣalāh al-alfiyyah, and have taken this to mean that they object to any prayer or act of worship during the said night. In other words, they have confused between censuring a specific prayer of mid-Sha'ban and prayer in mid-Sha'ban. The first censure doesn't entail the second, as can be seen in the fatwas from Ibn Taymiyyah.

VI

In winding up the discussion, let me gloss two more concerns related to mid-Sha'ban. The first concerns fasting the 15th day of Sha'ban, based on the hadith: 'When it is the middle night of Sha'ban, pray the night and fast the following day.'14 Al-'Iraqi is one of a number of hadith masters who have graded this hadith to be weak (da'if).15 Ibn Rajab concluded likewise,16 as did al-Mundhari.17 Majd b. Taymiyyah declared: 'The merits of the middle night of Sha'ban are related in the [hadith] narratives and salaf-reports, proving its virtue. There were those of the salaf who even singled it out with prayer. Also, fasting in Sha'ban is related in the sound reports: as for specifying the fifteenth day to fast, this has no [sound] basis to it. Rather, it is disliked to do so.'18

Other exhort fasting this day, based on the principle of fada'il al-a'mal – encouraging “virtuous deeds”. This is the rule which states that, provided a hadith is not a forgery or extremely weak, then it is permitted to put it into practice, if the deed it is encouraging already has a general basis in the shari'ah.19 In this case, they say to fast the “white [full moon] days” – the 13th, 14th and 15th of each lunar month – is encouraged in the sahih hadiths; so this forms a general basis for fasting mid-Sha'ban.

VII

Some people believe that the yearly decree is written down during the 15th night of Sha'ban; and this is the second and last loose end that will be discussed. The yearly decree is mentioned in the verse: We sent it down on a blessed night, for We are warning. In that night every affair is wisely decided. [44:2-3] Though it is related from 'Ikrimah, an eminent scholar among the Successors, that he held the night in which every affair is widely decided to be the middle-night of Sha'ban; a second opinion is related from him which says that the night refers to laylat al-qadr – “The Night of Power”.20 This latter view is also that of the vast majority of scholars.21

Hence, Ibn al-'Arabi asserted: 'The majority of scholars hold that it refers to laylat al-qadr. Some have stated that it refers to the night of mid-Sha'ban; however, this [latter] view is futile.'22

And God knows best.

References:

1. Ibn Majah, no.1390; Ibn Hibban, no.1980. After evaluating eight different chains for this hadith, al-Albani concludes: 'The hadith, with its collective chains of transmission, is authentic (sahih) without doubt.' Silsilat al-Ahadith al-Sahihah (Riyadh: Maktabah al-Ma'arif, 1979), 3:138.

2. Ahmad, Musnad, no.6642. Al-Albani stated: 'There is no harm in using this chain as support.' Refer to: Silsilat al-Ahadith al-Sahihahah, 3:136.

3. Ibn Majah, no.1389; al-Tirmidhi, no.736. Al-Mubarakpuri wrote: 'Collectively, such hadiths constitute a proof on those who allege that nothing is confirmed with respect to the merits of the middle night of Sha'ban.' Consult: Tuhfat al-Ahwadhi bi Sharh Jami' al-Tirmidhi (Beirut: Dar al-Kutub al-'Ilmiyyah, 1990), 3:367.

4. Ahkam al-Qur'an (Beirut: Dar Ihya al-Turath al-'Arabi, n.d.), 4:1690.

5. See: Kitab al-Mawdu'at (Riyadh: Adwa al-Salaf, 1997), 2:440-45; al-Mughni 'an Haml al-Asfar (Riyadh: Maktabah al-Tabariyyah, 1995), 1:157; al-Hawadith wa'l-Bida' (Riyadh: Dar al-Samay'i, 2000), 3:789, respectively.

6. Approvingly cited by al-Suyuti, al-Amr bi'l-Ittiba' wa'l-Nahy 'an'l-Ibtida' (Riyadh: Dar Ibn al-Qayyim, 2001), 170.

7. Majmu' Fatawa (Riyadh: Dar 'Alam al-Kutub, 1991), 23:132.

8. ibid., 23:131.

9. Lata'if al-Ma'arif (Beirut: Dar Ibn Hazm & Mu'assasah al-Rayyan, 1996), 154.

10. Majmu' Fatawa, 35:233.

11. ibid., 23:131.

12. Al-Asrar al-Marfu'ah fi'l-Akhbar al-Mawdu'ah (Beirut: al-Maktab al-Islami, 1986), 439-40.

13. Al-Amr bi'l-Ittiba' wa'l-Nahy 'an'l-Ibtida', 176.

14. Ibn Majah, no.1388.

15. Al-Mughni 'an Haml al-Asfar, 1:157; no.634.

16. Lata'if al-Ma'arif, 151.

17. Al-Targhib wa'l-Tarhib (Riyadh: Maktabah al-Ma'arif, 2003), no.1491.

18. Cited in al-Munawi, Fayd al-Qadir (Beirut: Dar al-Ma'rifah, n.d.), 2:317.

19. This principle is discussed in al-Nawawi, al-Adhkar (Jeddah: Dar al-Minhaj, 2008), 36; Ibn Taymiyyah, Majmu' Fatawa, 18:65-6; al-Sakhawi, citing Ibn Hajr al-'Asqalani,al-Qawl al-Badi' (Beirut: Dar al-Kutub al-'Ilmiyyah, 1987), 215.

20. See: Ibn al-Jawzi, Zad al-Masir (Beirut: al-Maktab al-Islami, 1984), 7:336-37, where the two conflicting views ascribed to 'Ikrimah are reported.

21. Consult: al-Tabari, Jami' an Ta'wil al-Qur'an (Cairo: Dar Hijr, 2001), 21:5-6; Qurtubi,al-Jami' li Ahkam al-Qur'an (Beirut: Dar al-Kutib al-'Ilmiyyah, 1996), 16:84-5; Ibn Kathir,Tafsir Qur'an al-'Azim (Beirut: Dar al-Ma'rifah, 1987), 4:148; Sawi, Hashiyah al-Sawi 'ala Tafsir al-Jalalayn (Beirut: Dar al-Kutub al-'Ilmiyyah, 2000), 5:261; Ibn 'Ashur, al-Tahrir wa'l-Tanwir (Beirut: Mu'assasah Tarikh al-'Arabi, 2000), 25:308.

22. Ahkam al-Qur'an, 4:1690.

allah salah salat

About Abu Aaliyah

Abu Aaliyah is the founder of The Jawziyyah Institute, a leading institute for Islamic moderation and contemporary thought in the United Kingdom. Sidi Abu Aaliyah has been in involved in Dawah and Islamic teachings for the last 14 years. He has translated a number of books from the Arabic language into English such as "The Exquisite Pearls". Abu Aaliyah's written works and audio lectures can be found online.

25 comments

  1. Jazkallahu khairan for the balanced discussion. May Allah bless all Hanafis and Salafis.

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    • …and Shafi’is, and Malikis, and Hanbalis :) I’m not sure why you singled out the Hanafis there. It’s not a “Hanafi” position. I’m Shafi’i and my teachers taught me the opinion that extra worship in Sha’ban is recommended.

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  2. I can’t decide myself. :( Such deep discussion certainly can’t help general people decide what’s the right thing that’s for sure. May be you could help us do that. :)
    jazakallah!

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    • The article wasn’t actually written with the intent to “help general people decide” the issue. Instead, it was written to show that this issue should not be one where Muslims split over or accuse others of being deviant or of being one of the astray Muslim sects.

      As for what a lay person should do, as mentioned in the article [section IV], they simply trust a scholar who they believe is qualified, pious and upright.

      While it is clear there should be no fussing over the 15th of Sha’ban; there needn’t be any stressing over Shab’an too.

      May Allah grant you ease and grace.

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      • Jazakallahu Khairan for the detailed discussion on the topic.

        O you who have believed, obey Allah and obey the Messenger and those in authority among you. And if you disagree over anything, refer it to Allah and the Messenger, if you should believe in Allah and the Last Day. That is the best [way] and best in result – Surah An-Nisa Verse 59.

        Also, the reports that some of the salaf (Tabi’een) of Sham used to do voluntary acts of worship needs more discussion. I heard it another lecture that the act was objected to by the scholars of Hijaz at the time like Imam Maalik and his companions. And the Tabi’een themselves engaged in those acts of worship by referring to Israeeliyaat. I’ll try to get the reference Insha Allah if possible

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        • Jazakallahu khayran Uzair.

          The reports about the tabi’un of Madinah objecting to the practice, and some of the Syrians hounouring the night (some individually, others collectively), is mentioned by Ibn Rajab in his Lata’if al-Ma’arif. I translated the section about seven or eight years back, and have also included it in a booklet I wrote a few years back, called: Fussing Over the 15th of Sha’ban & the Golden Rule of Differing.

          I’m not sure I agree that more discussion is needed. Since it does not change the reality of the difference, nor the two opinions on the matter. Indeed, detail, for detail’s sake, is unwise and uncalled for.

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          • Jazakallahu Khairan,

            The tafseer of the Verse i quoted above should insha Allaah be helpful in coming to a conclusion on whether to perform or to abstain from acts of worship.

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  3. Jazakallah khayr for sharing. A lot of people are confused by this, I agree with the article that its best to follow the opinion of a scholar you trust.
    Some people I know of make sweet dishes on the 15th, and also other important nights. would this would be considered bidah if its done regularly or just if its believed that its an act of worship? Little confused on what to make of this tradition.

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    • All I’m aware of is the following ruling concerning your question:

      Al-Munawi, citing Majd b. Taymiyyah:

      ‘Likewise, marking it out for festivities by preparing different
      foods and sweet dishes, and putting up decorations comes
      under the category of celebrations that are newly innovated,
      for which there is no basis.’ [Fayd al-Qadir, 2:317]

      And Allah knows best.

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  4. Specifying the day of the 15th of Sha’baan by fasting or reciting the Qur.aan or performing naafilah prayers

    Question:

    We see some people specifying the 15th of Sha’baan with particular supplications and reciting the Qur.aan and performing naafilah prayers. So what is the correct position concerning this, and may Allaah reward you with good?

    Response:

    That which is correct is that fasting the 15th of Sha’baan or specifying it with reciting (the Qur.aan) or making (particular) supplications has no basis. So the day of the 15th of Sha’baan is like any other 15th day of other months. So from that which is known is that it has been legislated for a person to fast the 13th, 14th and 15th of every month, however, Sha’baan is characterised unlike the other months in that (except for Ramadhaan) the Prophet (sal-Allaahu `alayhe wa sallam) used to fast more in Sha’baan than any other month . So he used to either fast all of Sha’baan or just a little. Therefore, as long as it does not cause difficulty for a person, it is befitting to increase in fasting during Sha’baan in adherence to the example of the Prophet (sal-Allaahu `alayhe wa sallam).

    Shaykh Ibn ‘Uthaymeen
    al-Bid’u wal-Muhdathaat wa maa laa Asla lahu – Page 612
    Fataawa Shaykh Muhammad Ibn Saalih al-’Uthaymeen – Volume 1, Page 190

    Standing the night of the 15th of Sha’baan in prayer and fasting during it’s day

    Question: Is standing the night of the 15th of Sha’baan in prayer and fasting during it’s day legislated?

    Response: Nothing firm and reliable has been established on the authority of the Prophet (sal-Allaahu `alayhe wa sallam) that he stood in prayer in the night and fasted during the day of the 15th of Sha’baan. So the night of the 15th of Sha’baan is like any other night, and if someone is a regular worshipper during other nights, then he may stand the night in prayer on this night without assuming anything special (because of it being the night of the 15th of Sha’baan). This is because specifying a time for any act of worship requires a authentic proof, so if there is no authentic proof then the act is regarded as an innovation and all innovations are misguidance. Likewsie, regarding specifically fasting during the 15th day of Sha’baan, then no (authentic) proof has been established on the authority of the Prophet (sal-Allaahu `alayhe wa sallam) to indicate the legislation of fasting on that particular day.

    As for that which is mentioned from the ahaadeeth regarding this subject, then all of it is weak as the people of knowledge have indicated. However, whoever has the habit of fasting the 13th, 14th and 15th (of every month), then he can continue and fast during Sha’baan as he fasts during the other months, without assuming anything special about the 15th of Sha’baan. Also, the Prophet (sal-Allaahu `alayhe wa sallam) used to increase in fasting during this month (Sha’baan), however, he did not particularise the 15th day, rather proceeded as per norm.

    Shaykh Ibn Fowzaan
    al-Bid’u wal-Muhdathaat wa maa laa asla lahu – Page 614
    Noorun alad-Darb Fataawa Shaykh Saalih Ibn Fowzaan – Volume 1, Page 87

    Giving sadaqah specifically on the night of 15th of Sha’baan

    Question:

    When my father was alive, he entrusted me to give sadaqah (charity) according to my means on the 15th of Sha’baan every year, and likewise I have been doing this ever since. However, some people have admonished me for doing so saying it is not permissible. So is giving sadaqah on the night of the 15th of Sha’baan permissible according to the willment of my father or not? Kindly advise us and may Allaah reward you with good.

    Response:

    To specify the giving of sadaqah on the night of the 15th of Sha’baan every year is an innovation, and despite your father having entrusted you with that, it is not permissible. It is befitting you give this sadaqah without specifying the night of the 15th of Sha’baan, rather do so every year and in whichever month, but without particularising any one month (on a consistent basis). However, it is permissible to do so in the month of Ramadhaan (for the evidence which indicates so).

    And with Allaah lies all success and may Allaah send prayers and salutations upon our Prophet (sal-Allaahu `alayhe wa sallam) and his family and his companions.

    The Permanent Committee for Islaamic Research and Fataawa

    al-Bid’u wal-Muhdathaat wa maa laa Asla lahu – Page 611
    Fataawa al-Lajnah ad-Daa.imah lil-Buhooth al-’Ilmiyyah wal-Iftaa. – Fatwa No. 9760

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    • I don’t get it, did you even read the article?

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      • Assalamualaikum wa rahmatullahi wa barakatuh

        There is nothing wrong with providing a fatwa by one of the most beneficial men from this Ummah, Muhammad Salih ibn Uthaymeen. Just because he isn’t like everybody else and saying “yes we must have tolerance” doesn’t mean his comment has nothing to do with the article.

        I also follow this and think this is the most correct opinion. I would tell others what I think is right, and obviously provide fatwas because this is part of enjoining on what is right and forbidding what is wrong. There were two peoples befores us who followed their religious leaders who made halal, haram and vice versa and that was their worship of them. So, all Muslims should seek out guidance.

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        • wa ‘alaykum assalaam wa rahmatullahi wa barakatuh,

          Brother I love you for the sake of Allah and may He accept your intentions to please him. I would like to disagree with you on this though. The above article discussed why both opinions are acceptable. You seem to be intent that only one is correct. Since you are following the opinion of these shyookh, you are not a mufti yourself, you are a muqallid of the above scholars (May Allah have mercy on them). Therefore it is not your position to think what is the most correct opinion – that’s the job of the scholars. Neither is it your job to forbid the wrong in matters of fiqh when there is a legitimate difference of opinion and you are not qualified to hold an opinion. Plain and simple.

          Furthermore, considering the above article went over the position against singling out the 15th of Sha’ban for worship, the fatwas you posted don’t add to the discussion. What they do add to is “fussing over the 15th of Sha’ban”.

          May Allah guide us all to correct conduct, ameen.

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          • ?????????

            The person who posted the fatwa and me are different people.

            “You seem to be intent that only one is correct.”

            I said that was my opinion. Obviously you are intent that it is correct. Both cannot be correct and the same time. One is wrong and the other is right.

            “Since you are following the opinion of these shyookh, you are not a mufti yourself, you are a muqallid of the above scholars (May Allah have mercy on them). Therefore it is not your position to think what is the most correct opinion – that’s the job of the scholars.”

            Assign whatever labels you want to me, they are irrelevant to me. I have the right to think what is the most correct opinion. The scholars are not our Lords. Your comment is not going to prevent me from telling certain brothers, for example, that riba in kaffir countries IS haram, that alcohol besides wine IS haram, and that marriage without a wali IS zina.

            Imam Ahmad, At-Tirmidhi and Ibn Jarir At-Tabari recorded a Hadith via several chains of narration, from `Adi bin Hatim, may Allah be pleased with him, who became Christian during the time of Jahiliyyah. When the call of the Messenger of Allah reached his area, `Adi ran away to Ash-Sham, and his sister and several of his people were captured. The Messenger of Allah freed his sister and gave her gifts. So she went to her brother and encouraged him to become Muslim and to go to the Messenger of Allah . `Adi, who was one of the chiefs of his people (the tribe of Tai’) and whose father, Hatim At-Ta’i, was known for his generosity, went to Al-Madinah. When the people announced his arrival, `Adi went to the Messenger of Allah wearing a silver cross around his neck. The Messenger of Allah recited this Ayah;

            ﴿اتَّخَذُواْ أَحْبَـرَهُمْ وَرُهْبَـنَهُمْ أَرْبَاباً مِّن دُونِ اللَّهِ﴾

            (They took their rabbis and their monks to be their lords besides Allah). `Adi commented, “I said, `They did not worship them.”’ The Prophet said,

            «بَلَى إِنَّهُمْ حَرَّمُوا عَلَيْهِمُ الْحَلَالَ وَأَحَلُّوا لَهُمُ الْحَرَامَ فَاتَّبَعُوهُمْ فَذَلِكَ عِبَادَتُهُمْ إِيَّاهُم»

            (Yes they did. They (rabbis and monks) prohibited the allowed for them (Christians and Jews) and allowed the prohibited, and they obeyed them. This is how they worshiped them.)
            http://www.qtafsir.com/index.php?option=com_content&task=view&id=2565&Itemid=64

            “May Allah guide us all to correct conduct, ameen.”

            Ameen.

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          • Gibran and idesireranks are the same person. Somehow, idesireranks was posted. The original poster is a person named khalid. He is different from Gibran/idesireranks

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        • Jazakallahu khayran. But you seem to be forgetting the part where the article cites Ibn Taymiyyah saying:

          “It is not allowed for anyone to say that one view is preferable to another, without proof; nor be biased to one opinion over another – or one person over another – without a definitive proof. Instead, one who is a muqallid is obliged to follow a qualified scholar: he cannot evaluate, weigh-up, or say something is right or wrong.”

          So for you to “think that this is the most correct opinion”, you would have had to exam the chains of narrations of each relevant hadith, to determine their level of soundness or weakness; or you would have had to look at the arguments for and against the hadiths being sound; and ONLY then would you have the authority to say it is right or wrong, preferable or not preferable.

          But as for acting on permissible taqlid, and thus trusting a scholar, disqualifies you from thinking it is most correct or not. As Ibn Taymiyyah said: ‘As for someone who only knows the opinion of one scholar and his proofs, but does not know the other scholar’s opinion or proofs, he is from the generality of the muqallids. He is not of the scholars who are able to evaluate or weigh-up [proofs].’

          If you have a chance, please do read the following piece I wrote about when a Muslim layman has a duty to correct wrongdoing, and when he does not have a duty; nor even have a right:

          http://thehumblei.com/2013/06/10/muslim-misunderstandings-the-war-of-words/

          May Allah bless you and increase us both in understanding and nearness to Him, and in love and honour for each other.

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  5. thanx. May Allah protect us from cultist mentality.

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  6. I think the article should have included a discussion about why some scholars call the hadith about 15 of Shabaan weak or strong. For example, if a scholar has said that the hadith is weak, we needed to know why he called it weak. Does the chain of narrators include someone who had weak memory or who was not very well known or who was not very righteous? If the answer is yes, who are they? What are their names? Tell us about them. Also, we need to know about why some scholars think that the hadith has no flaw. For these scholars, who think that the hadith has no problem with authenticity, how do they refute those who say that there are problems with the narrators?

    This article merely states two opinion, but does not explain the whys behind each position.

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    • the scholars would already know that and a student of knowledge who is not qualified to make his/her decision on the matter doesn’t need to know. I’m not sure why that’s crucial, the point is that both opinions are valid.

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  7. MashAllah .. a beautifully balanced discussion. I believe this is a blessed night but with no special worship assigned to it however I respect my brothers an sisters who hold the other position. May Allah (SWT) keep the bonds of brotherhood strong among all the Muslims.

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  8. slmz bro

    Could you please clarify why Almighty Allah have to decree on a yearly basis for His creation ,mentioned in the above point :vii” whereby it is clearly stated in the Hadith of Abdullah bin Mas`ud (RA):Bukhari volume 4, book 54, number 430 : that Almighty Allah had already decreed for mankind 4 things…..

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  9. Jazakallah brother. very informative article.

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  10. Very nice and informative Islamic article. May Allah reward you.

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  11. Umme Shariq (Fahmida waqar)

    Alhamdulillah, a very informative article. Jazak Allah for giving both views in detail. Mysincere wish is that in articles we use Allah Subhana wa Ta’als name rather than God and Rdi-Allahu Ta’ala for Ummahatul Momineen. I hope its allowed, I am a lay man.

    Please keep it up , I would like to read more of your articles Abu Aliyah, Insha Allah.

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