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What The Classical Scholars Said About Tasawwuf/Sufism

The following quotations of the scholars of Shariah regarding the precedence of the knowledge and science of Tasawwuf, (Purification of the Self) 

Imam Abu Hanifa (85 H. – 150 H) “If it were not for two years, I would have perished.” He said, “for two years I accompanied Sayyidina Ja’far as-Sadiq and I acquired the spiritual knowledge that made me a gnostic in the Way.” [Ad-Durr al-Mukhtar, vol 1. p. 43] 

Imam Malik (95 H. – 179 H.) “whoever studies Jurisprudence (tafaqaha) and didn’t study Sufism [tasawwafa] will be corrupted; and whoever studied Sufism and didn’t study Jurisprudence will become a heretic; and whoever combined both will be reach the Truth.” [the scholar’Ali al-Adawi , vol. 2, p 195.) 

Imam Shafi’i (150 – 205 AH.) “I accompanied the Sufi people and I received from them three knowledges: … how to speak; .. how to treat people with leniency and a soft heart… and they… guided me in the ways of Sufism.” [Kashf al-Khafa, ‘Ajluni, vol. 1, p 341.] 

Imam Ahmad bin Hanbal (164 – 241 AH.) “O my son, you have to sit with the People of Sufism, because they are like a fountain of knowledge and they keep the Remembrance of Allah in their hearts. they are the ascetics and they have the most spiritual power.” [Tanwir al-Qulub p. 405] 

Imam Ghazzali (450 – 505 AH.) “I knew verily that Sufis are the seekers in Allah’s Way, and their conduct is the best conduct, and their way is the best way, and their manners are the most sanctified. They have cleaned their hearts from other than Allah and they have made them as pathways for rivers to run receiving knowledge of the Divine Presence.” [al-Munqidh, p. 131]. 

Fakhr ad-Din ar-Razi (544 – 606 AH) “the way of Sufis for seeking Knowledge, is to disconnect themselves from this worldly life, and they keep themselves constantly busy …. with Dhikrullah, in all their actions and behaviours. [‘Itiqadaat Furaq al-Muslimeen, p. 72, 73] 

Imam Nawawi (620 – 676 AH.) “The specifications of the Way of the Sufis are … to keep the Presence of Allah in your heart in public and in private; to follow the Sunnah of the Prophet (s) … to be happy with what Allah gave you…”[in his Letters, (Maqasid at-tawhid), p. 201] 

Ibn Khaldun (733 – 808 AH.) “The way of the Sufis is the way of the Salaf, the preceding Scholars between the Sahaba and Tabi’een of those who followed good guidance…” [Muqaddimat ibn al-Khaldun, p. 328] 

Tajuddin as-Subki (727 – 771 AH.) “May Allah praise them [the Sufis] and greet them and may Allah cause us to be with them in Paradise. Too many things have been said about them and too many ignorant people have said things which are not related to them. And the truth is that those people left the world and were busy with worship. … They are the People of Allah, whose supplications and player Allah accepts and by means of whom Allah supports human beings” [Mu’eed an-Na’am p. 190, the chapter entitled Tasawwufl 

Jalaluddin as-Suyuti (849 – 911 AH.) “At-Tasawwuf in itself is the best and most honourable knowledge. It explains how to follow the Sunnah of the Prophet (s) and to put aside innovation.” [Ta’yid al-Haqiqat al-‘Aiiyya,p 57] 

Ibn Taymiyya (661 – 728 AH) “Tasawwuf has realities and states of experience which they talk about in their science. Some of it is that the Sufi is that one who purifies himself from anything which distracts him from the remembrance of Allah and who will be so filled up with knowledge of the heart and knowledge of the mind to the point that the value of gold and stones will be the same to him. And Tasawwuf is safeguarding the precious meanings and leaving behind the call to fame and vanity in order to reach the state of Truthfulness, because the best of humans after the prophets are the Siddiqeen, as Allah mentioned them in the verse: “(And all who obey Allah and the Apostle) are in the company of those on whom is the grace of Allah: of the prophets, the sincere lovers of truth, the martyrs and the righteous; Ah! what a beautiful fellowship.” (an-Nisa’, 69,70) 

“…some people criticised Sufiyya and Tasawwuf and they said they were innovators, out of the Sunnah, but the truth is they are striving in Allah’s obedience [mujtahidin fi ta’at-illahij, as others of Allah’s People strove in Allah’s obedience. So from them you will find the Foremost in Nearness by virtue of his striving [as-saabiq ul-muqarrab bi hasab ijtihadihi]. And some of them are from the People of the Right hand [Ahl al-Yameen mentioned in Qur’an in Sura Waqi’ah], but slower in their progress. 

… And this is the origin of Tasawwuf. And after that origin, it has been spread and [tasha’abat wa tanawa’at] has its main line and its branches. (Majmu’a Fatawa Ibn Taymiyya al-Kubra, Vol. 1 1, Book of Tasawwuf, p. 497]. 

“The miracles of saints are absolutely true and correct, by the acceptance of all Muslim scholars. And the Qur’an has pointed to it in different places, and the Hadith of the Prophet (s) has mentioned it, and whoever denies the miraculous power of saints are only people who are innovators and their followers.” [al-Mukhtasar al-Fatawa, page 603]. Ibn Taymiyya says, “what is considered as a miracle for a saint is that sometimes the saint might hear something that others do not hear and they might see something that others do not see, while not in a sleeping state, but in a wakened state of vision. And he can know something that others cannot know, through revelation or inspiration.” [Majmu’a Fatawi Ibn Taymiyya, Vol. 1 1, p. 314]. 

lbn Qayyim (691 – 751 AH.) “We can witness the greatness of the People of Sufism, in the eyes of the earliest generations of Muslims by what has beenmentioned by Sufyan ath-Thawri (d. 161 AH), one of the greatest imams of the second century and one of the foremost legal scholars. He said, “If it had not been for Abu Hisham as-Sufi (d. 115) 1 would never have perceived the action of the subtlest forms of hypocrisy in the self… Among the best of people is the Sufi learned in jurisprudence.” [Manazil as-Sa’ireen.] 

Abdullah ibn Muhammad ibn Abdul Wahhab (1115 – 1201 AH.) “My father Muhammad ibn Abdul Wahhab and I do not deny or criticize the science of Sufism, but on the contrary we support it, because it purifies the external and the internal of the hidden sins, which are related to the heart and to the outward form. Even though the individual might externally be on the right way, internally he might be on the wrong way. Sufism is necessary to correct it.” [ad-Dia’at mukathaffa did ash-Shaykh Ibn Abdul Wahhab,p.85 ] 

Ibn ‘Abidin (1198 – 1252 AH.) “the Seekers in this Sufi Way don’t hear except from the Divine Presence and they don’t love any but Him. If they remember Him they cry, and if they thank Him they are happy; … May Allah bless them.” [Risa’il Ibn’Abidin p. 172 & 173] 

Muhammad ‘Abduh (1265 – 1323 AH.) “Tasawwuf appeared in the first century of Islam and it received a tremendous honor. It purified the self and straightened the conduct and gave knowledge to people from the Wisdom and Secrets of the Divine Presence.” (Majallat al-Muslim, 6th ed. 1378 H, p. 24]. 

Abul Hasan ‘Ali an-Nadawi (1331 AH b.) “These Sufis were initiating people on Oneness and sincerity in following the Sunnah of the Prophet (s) and to repent from theirsins and to be away from every disobedience of Allah ‘Azza wa Jail. Their guides were encouraging them to move in the way of perfect Love to Allah ‘Azza wa Jail. “…In Calcutta India, everyday more than 1000 people were taking initiation into Sufism. “…by the influence of these Sufi people, thousands and thousands and hundreds of thousands in India found their Lord and reached a state of Perfection through the Islamic religion.”[Muslit-ns in India, p. 140-146] 

Abul ‘Ala Maudoodi (1321 – 1399 AH.) ” Sufism is a reality whose signs are the love of Allah and the love of the Prophet (s), where one absents oneself for their sake, and one is annihilated from anything other than them, and it is to know how to follow the footsteps of the Prophet (s). ..Tasawwuf searched for the sincerity in the heart and the purity in the intention and the trustworthiness in obedience in an individual’s actions.” “The Divine Law and Sufism: “Sufism and Shariah: what is the similitude of the two? They are like the body and the soul. The body is the external knowledge, the Divine Law, and the spirit is the internal knowledge.”[Mabadi’ al-islam, p. 17] 

CONCLUSION: In sum, Sufism, in the present, as in the past, is the effective means for spreading the reality of Islam, extending the knowledge and understanding of spirituality and fostering happiness and peace. With it, Muslims can improve, transform, and elevate themselves and find salvation from the ignorance of this world and the misguided pursuit of some materialistic fantasy.

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Posted by on September 24, 2013 in Articles


The Reality of Sahih (Authentic) Hadith outside Bukhari & Muslim

Assalamualaykum, this article was written by Moulana Muhammad Abaasomer and he has given ijazah for it to be used on here, I pray that ALlah enables us to benefit from this, ameen

The following paragraphs discredit the erroneous claim of some individuals: that only the narrations of Sahih Al-Bukhari and Sahih Muslim are authentic. This rebuttal is summarized in five points.

An Outdated Misconception

Firstly, in the fourth century of Islam, there existed a deviated sect which – like some individuals today- claimed that besides the ahadith of Sahihain, all other narrations are unacceptable. This false accusation was the reason for which Imam Abu Abdillah Muhammad ibn Abdillah Al-Hakim Al-Naisaburi (rahimahullah) compiled his famous work entitled: “Al-Mustadrak ‘alas Sahihain’’, in which he endeavored to compile those ahadith that fulfill the criteria of Sahih Al-Bukhari and Sahih Muslim but were not included therein.

In his introduction, Imam Al-Hakim (rahimahullah) says: “Neither of them (i.e. Imam Bukhari (rahimahullah) or Imam Muslim (rahimahullah) have stated that there exists no other authentic narrations besides what they have chosen”. [Al Mustadrak, vol.1 pg.2]

When commenting on the criteria laid down by Imam Bukhari and Imam Muslim (rahimahumallah), the scholars generally rely upon their own scrutiny of the respective books (i.e. Sahih Al-Bukhari and Sahih Muslim). The reason for this is that very little has being explained by the authors themselves. For example, Imam Al- Bukhari (rahimahullah) has not written an introduction to his book, wherein he would have mentioned his criterion for accepting ahadith as sahih, or as to what would be his methodology in his book. This naturally leads to difference of opinion among the scholars.

However, there can be no difference of opinion when “the man speaks for himself”, as is the case in the topic under discussion.

  • Imam Al-Bukhari (rahimahullah) said: “I have memorized one hundred thousand authentic ahadith.” [Tazkiratul Huffadh – vol.2 pg.556]

Interestingly, he only included nine thousand and eighty two of them (including repetitions) in his Al-Sahih! (Refer: Hadyus Saari, pg.653)

  • Imam Al-Isma’ili (rahimahullah) has quoted Imam Al-Bukhari (rahimahullah) as saying: ‘’I have only cited sahih (authentic) ahadith in this book (i.e. Sahih Al-Bukhari) However, the amount of sahih ahadeeth that I omitted there from is much more.’’ [Hadyus Saari pg.9]
  • Imam Ibrahim ibn Ma’qal Al-Nasafi (rahimahullah) reports that Imam Bukhari (rahimahullah) said: “I have only quoted authentic ahadith in my book, and I excluded many other authentic narrations for the fear of monotony.” [ibid pg.9; Tarikh Dimashq vol.55 pg.54
    • Imam Abu Bakr al Hazimi (rahimahullah) states, ‘Imam Al-Bukhari (rahimahullah) never intended to encompass every authentic narration.’[Shurutul A-immah]
    • Imam Muslim (rahimahullah) has made a similar statement in his book Sahih Muslim, “Chapter on Tashahhud”: “I haven’t quoted every single authentic narration in this book. i.e, there are many authentic narrations that are not included therein.
    • Imam Muslim (rahimahullah) is also reported to have said: “I haven’t ever claimed that those narrations which are excluded from my Sahih are weak.My only claim is that the ahadith contained in my book are authentic.” [Tarikh Baghdad and Al-Imam Ibn Majah wa kitabu Al-Sunan, pg.107]

These quotations clearly explain the reality; that there exists many authentic narrations outside of the Sahihain.

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Posted by on May 7, 2013 in Articles


Imam Ibn Taymiyyah’s Stance On The Usage Of Weak Ahaadith

All praise for Allah, may peace and blessings be upon our noble master Mohammed sallalaho alayhi wasallam, upon his pure family his noble companions and all those who follow them until the day of judgement.

Respected readers, what I would like to discuss here inshallah is an issue which causes a lot of controversy, that is the issue of usage of weak ahaadith. We have some people who go the extreme of saying that weak ahaadith should be rejected entirely. I will state the obvious here, and mention that other that the sahihayn (Bukhari and Muslim) every other book of hadith, be it the sunan of Imam Tirmidhi, Imam Abu Dawud, Nasai, Ibn Majah, Bayhaqi, the mustadrak of Imam Haakim, musannaf of Imam ibn Abi shaybah and others all contain some weak as well as sahih ahaadith.

What we must understand is that there is a difference between a weak and a fabricated hadith but unfortunately and sadly we have certain ignorant people who don’t differentiate between the two. They treat a weak hadith like a fabricated hadith and totally disregard it. I am not saying for a second that fabricated ahaadith should be entertained, we all know the severity of attributing a lie to the messenger of Allah sallalaho alayhi wasallam who himself said ‘whoever attributes a lie to me has reserved his space in the fire of hell’ (Bukhari).

Some people who are even regarded as scholars have this attitude that weak ahaadith should not be used at all, and if this approach was adopted then the majority of the books of hadith would be rendered useless and only Bukhari and Muslim could be applied thus making life extremely difficult.

The majority view of the ulema is that a WEAK hadith is permissible for usage in non-fiqh issues. The following are some great scholars who hold this view : Imam Nawawi, Ibn Salah, Sufyan Thawri, Ahmed bin Hanbal, Ibn uyaynah, Ibn Mubarak, Ibn mahdi, ibn ma’een, khateeb Baghdadi, Bukhari, mullah Ali Qari, ibn Hajr al Asqalani, ibn Taymiyah, ibn Qayim, imam Sakhawi, abu Dawud.

Even Imam Bukhari RA himself has compiled weak narrations in his book ‘Al Adab Al Mufrad’ which shows that he accepted weak narrations in regards to virtues of good deeds, so we can see here that the majority of muhaditheen accepted the usage of weak ahaadith and did not have this attitude that the salafis of today have.

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Posted by on March 25, 2013 in Articles


Duaa – The Essence Of Worship

All praise is for Allah, may peace and blessings be upon our noble master Muhammad, upon his pure family and his noble companions. Respected readers, Allah subhanahu wa ta’ala is the Lord of the universe, everything is in His control. Whenever we need something it is important that we turn to Allah and ask him to fulfil our needs and wants.

Allah says in the Holy Quran ‘And your Lord says: “Call on Me; I will answer your Prayer’ (surah 40 verse 60)

Rasoolullah sallalaho alayhi wasallam has also emphasized the importance of making duaa on numerous occasions. He sallalaho alayhi wasallam has described duaa as ‘the essence of worship’ (Tirmidhi). Another hadith states that‘Verily your Lord is Generous and Shy. If His servant raises his hands to Him (in supplication) He becomes shy to return them empty’ (Musnad e Ahmad, Abu Dawud, Tirmidhi)

 Salah is such that it must be performed at its prescribed times, Allah says in the Holy Quran ‘Verily, the prayer is enjoined on the believers at fixed hours.’ (surah 4 verse 130). And there are certain times in the day when we can not perform salah e.g. after Fajr until sunrise, at zawwal time and after Asr until Maghreb.

 Also a person who performs salah is required to be in the state of wudhu, Rasoolullah sallalaho alayhi wasallam said ‘The key to jannah is salah and the key to salah is wudhu’ (musnad Ahmad). If a person performs salah without wudhu it will not be valid.However, duaa is such an ibadah that it can be done at any time of the day, even at those times when salah is prohibited and one is not even required to be in a state of wudhu. We should always ask Allah to fulfil our needs, no matter how small. Rasoolullah sallalaho alayhi wasallam said: “Everyone should ask his Creator for all his needs be it even salt or be it a shoelace when it breaks.” (Tirmidhi)

 There are certain times when a duaa is more likely to be accepted by Allah. Inshallah some of these times shall be cited below with the supporting ahaadith.

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Posted by on January 7, 2013 in Articles


The Permissability Of Reading Quran On Behalf Of The Deceased

All praise is for Allah, may peace and blessings be upon His final messenger our noble master Muhammad, upon his pure family and his noble companions.

We live in a time where customary practices have crept their way into all walks of our life. Sadly in some parts of the world even our religious duties are so heavily influenced by our culture that at times it is difficult to differentiate between that which has been established through the Sunnah and the innovative practices which have been newly introduced in the name of Islam. A muslim must be extremely careful when engaging in such matters, we all know the seriousness of innovating in the deen. Those who innovate will be deprived from drinking from the fountain of kawthar when Rasoolullah sallalaho alayhi wasalam will be giving a drink to his ummah, such a drink after which a person’s thirst will be quenched to that extent that they shall never again feel thirsty.

The issues of visiting the graves and reading Quran on behalf of the deceased has caused much controversy throughout the years, indeed there are many people who go to extremes and often commit shirk naooudubillah and this takes them out of the fold of Islam. On the other hand we have those who say that other than burying the deceased person there is nothing else which is recommended. We can see that there are extremes on both sides, and Inshallah this article will discuss the permissability of those deeds that have been recommended by Rasoolullah sallalaho alayhi wasallam and also the opinions of the pious predecessors.

We hear on a daily basis that someone from amongst our relatives or friends have passed away(may Allah forgive them all) and after the death of an individual it is common that their family members organise for deeds to be done on behalf of that person, as to give them the reward of whatever is performed.

There are 2 categories of those deeds which can be done on behalf of the deceased. The first category is the conveying of the reward of charitable deeds such as building a masjid or digging a well on behalf of the mayit, this is called ibaadat e maaliyah.

The second category is conveying of the reward of physical deeds that do not entail wealth, e.g. Salaat, fasting, Dhikr, recitation of the holy Quran, Tawaaf of the Ka’abah etc on behalf of the mayit, this is called ibaadat e badaniyyah. The first form is unanimously acceptable by all of the 4 imams of fiqh and the second form is accepted as correct and jaaiz by Imam Abu Hanafi and Imam Ahmed ibn Hanbal.

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Posted by on October 6, 2012 in Articles


The Significance Of Sha’ban And The Night of Bara’ah

Sha’ban, the eighth Islamic month is second only to Ramadān in virtue, blessings and greatness. It is due to this virtue and greatness that the Prophet sallallāhu ‘alayhi wasallam used to emphasise its importance not only verbally but practically too.

‘Ā’ishah radhiyallāhu ‘anhā narrates, “Rasūlullāh sallallāhu ‘alayhi wasallam used to fast till we would say that he would never stop fasting and he would abandon fasting till we would say that he would never fast. I never saw Rasūlullāh sallallāhu ‘alayhi wasallam fasting for a whole month except the month of Ramadān and did not see him fasting in any month more than in the month of Sha’ban.”(Bukhārī, Muslim, Abū Dāwūd, Nasa’ī)

‘Ā’ishah radhiyallāhu ‘anhā narrates, “Rasūlullāh sallallāhu ‘alayhi wasallam used to fast the (whole) month of Sha’ban except for a few days.” (Nasa’ī)

Usāmah radhiyallāhu ‘anhu asked, “O Rasūlullāh! I do not see you fasting in any month as much as in Sha’ban.” He replied, “It is a month people are negligent of between Rajab and Ramadān. It is a month in which deeds are raised towards the Lord of the worlds. Therefore, I like my deeds to be raised whilst I am fasting.”(Nasa’ī)

Fifteenth of Sha’ban
Amongst the days and nights of Sha’ban, there is one night called Laylat-al-Barā’at orShabe Barā’at, a night noted for its great blessings and virtues. The Glorious Qur’ān describes it as the blessed night.

Lo! We revealed it on a blessed night. (44:3)

According to ‘Ikrimah radhiyallāhu ‘anhu and a group of mufassirīn, the ‘blessed night’ referred to in this verse is the fifteenth night of Sha’ban.

Fortunate indeed are those who attain the full blessings and benefits of this night by spending it in performing good and refraining from evil. One must strive his utmost to attend to ‘ibādah (worship) in this auspicious night as this night indeed is a great favour of Allāh ta’ālā for the believers. There are a number of ahādīth in regard to this night.

(1)  ‘Alī radhiyallāhu ‘anhu narrates that Rasūlullāh sallallāhu ‘alayhi wasallam said, “When it is the fifteenth of Sha’ban, then stand (in worship) at night and fast during the day. Because Allāh ta’ālā descends in this night at sunset to the first heaven and says: ‘Is there any seeker of forgiveness, that I may forgive him? Is there any seeker of sustenance, that I may sustain him? Is there anyone in affliction, that I may remove his affliction? Is there anyone like this, like that (and so on)’. This continues until Fajr.” (Ibn Mājah)

It is true that other ahaadith state that Allah makes this announcement every night in the last portion of the night, however Sheikh Abdul Haqq Muhaddith Dehlawi rahimahullahu ta’ala has explained that the difference on the 15th night of Sha’ban is that Allah makes the announcement after Maghreb and continues until Fajr instead of only in the last portion of the night.

(2)  Abū Mūsā Al-Ash’arī radhiyallāhu ‘anhu narrates that the Messenger of Allāh sallallāhu ‘alayhi wasallam said, “In the fifteenth night of Sha’ban, Allāh ta’ālā manifests and forgives all His creation except for the Mushrik (idolater) and the spiteful.” (Ibn Mājah)

(3)  ‘Ā’ishah radhiyallāhu ‘anhā narrates: “The Messenger of Allāh sallallāhu ‘alayhi wasallam came to me (one night) and took off his clothes, but he had hardly sat down when he got up again, put on his clothes and left. A strong ghayrah (sense of honour and self-respect) overtook me as I thought he was going to one of his other wives. I followed him and found him in the graveyard of Baqī’ seeking forgiveness for believing men and women and the martyrs. I said (to myself), ‘May my parents be sacrificed for you. You, (the Prophet) are in want of your Lord and I am in want of the world.’

I returned to my room (quickly) and I was breathless. The Prophet sallallāhu ‘alayhi wasallam arrived shortly and said, ‘Why are you breathless, O ‘Ā’ishah?’ I said, ‘May my parents be sacrificed for you. You came to me and took off your clothes, but you had hardly sat down when you got up and put on your clothes (and left). A strong ghayrahovertook me and I thought you were going to one of your (other) wives until I saw you in (the graveyard of) Baqī’ doing whatever you were doing.’

He said, ‘O ‘Ā’ishah! Did you fear that Allāh and his Messenger will treat you with injustice? Jibra’īl came to me and said, ‘This night is the fifteenth night of Sha’ban. Allāh sets free from Hell during this night, souls equivalent to the hair (and wool) of the goats of Banī Kalb.’ (Banī Kalb possessed the largest number of goats in the Arabian peninsula.)

‘However, Allāh will not look (with mercy) even on this (auspicious) night towards idolaters, one who harbours ill-will against his fellow beings, one who cuts himself off from his near relatives, one who dangles his clothes over his ankles, one disobedient to parents and a habitual drunkard.'”

‘Ā’ishah radhiyallāhu ‘anhā says, “He took off his clothes, then said, ‘O ‘Ā’ishah! Will you permit me to spend this night in worship.’ I replied, ‘Certainly. May my parents be sacrificed for you.’ The Prophet sallallāhu ‘alayhi wasallam got up and remained in sajdah(prostration) for a very long time until I thought he had passed away. I got up to inquire and placed my hand on his feet to feel that he was alive, thus I became happy. I heard him say in his prostration:

‘I take refuge of Your forgiveness from Your punishment. I take refuge of Your pleasure from Your anger. I take refuge from You. Great is Your eminence. I cannot praise You (as You are worthy of praise). Your eminence is exactly as You have praised yourself.’

In the morning I mentioned these words to him. He said, ‘O ‘Ā’ishah! Learn them and teach them (to others) because Jibra’īl taught me and ordered me to repeat them over and over again in sajdah.'”  (Bayhaqī)


(4) It is reported from Hamat Mua’dh bin Jabal Radhiyallahu Anhu that Rasulullah (S.A.W.)

said: “On the fifteenth night of Sha’ban, Allah bestows His special attention to His entire creation. He then pardons His entire creation except an idolater and one who harbors enmity.

(Sahih Ibn Hibban, Mu’jam at-Tabrani)

Imam Tabrani Rahimahullah has recorded this Hadith in his Awsat and Kabir, and Ibn Hibban in his Sahih. And Allamah Haithami has mentioned in Majma’ az-Zawaid that the narrators are authentic.

(5) It is narrated from Hadhrat Abdullah bin Amr Radhiyallah Anhu that Rasulullah Sallallahu Alaihi Wa Sallam said: “Allah bestows His special attention to His creation on the fifteenth night of Sha’ban and forgives all His servants except two categories of people: the person who harbors enmity and a murderer.”

(Musnad Ahmad)

Imam Ahmad narrates this Hadith with a slight weakness in the chain.
Allamah Haithami states that all the narrators are authentic except for Ibn Lahia’h.

(6) It is reported from Hadhrat Uthman bin Abil Aas Radhiyallahu Anhu that RasuIullah Sallallahu Alaihi Wa Sallam said, “On the fifteenth night of Sha’ban, a call is made, “Is there anyone who seeks forgiveness so that I may forgive him? Is there anyone who desires anything so that I may grant his wishes? Allah thus fulfills the requests of all except the adulteress and idolater.


(7) Hadhrat A’isha Radhiyallahu Anha says, “I woke up one night and did not find Rasulullah Sallallahu Alaihi Wa Sallam.

I went outside and found him in Baqi’. He said to me, “Did you fear that Allah and His Messenger would oppress you?”. I replied, “0 Rasulullah Sallallahu Alaihi Wa Sallam, I thought that you had gone to meet the other wive”He then said to me, “Allah does Nuzul to the nearest sky on the fifteenth night of Sha’ban and He forgives more people than the number of hair on the goats of the Banu Kalb tribe.
(Sunan at-Tirmidhi)


The combination of all these Ahadith proves the merit of this night.


Note: Muftī Taqī ‘Uthmānī hafizahullāh states: “Although the chain of narrators of some of these traditions suffers with some minor technical defects, yet when all these traditions are combined together, it becomes clear that this night has some well founded merits, and observing this night as a sacred night is not a baseless concoction as envisaged by some modern scholars who, on the basis of these minor defects, have totally rejected giving any special importance to this night. In fact, some of these traditions have been held by some scholars of hadīth as authentic and the defects in the chain of some others have been treated by them as minor technical defects which, according to the science of hadīth, are curable by the variety of their ways of narration. That is why the elders of the Ummah have constantly been observing this night as a night of special merits and have been spending it in worship and prayers.”


The Fast of the Fifteenth
The fast of the 15th of Sha’ban can only be derived from a hadīth that has a weak narrator in the chain of narration, due to which it cannot be relied upon in the matter of the injunctions of Sharī’ah. Thus, the fast of the 15th of Sha’ban cannot be termed as Sunnah or Mustahab in the strict sense of the term.  Nevertheless the fast could be kept without taking it as a Sunnah or Mustahab considering other factors such as:

a)   The fasts of the first half of Sha’ban have special merits as can be seen from the practice of the Prophet sallallāhu ‘alayhi wasallam;

b)  The virtues of the fasts of Ayyām-al-Bīd (i.e. 13th, 14th and 15th of the Islamic month) have been mentioned in the ahādīth.

Recommended Deeds
The following practices are derived from the traditions of the Prophet sallallāhu ‘alayhi wasallam which have been mentioned above for Sha’ban and its virtuous  15th night.

(1) It is desirable that one fasts in the month of Sha’ban as much as one can. However, if fasting in Sha’bān is going to affect the fasting of Ramadān then one should refrain from it.
(2) Although salāh should be performed in  Jamā’ah (congregation) everyday, on this auspicious night, one must participate with deep and solemn care in the Maghrib, ‘Ishā and Fajr Salāh.

(3) Spend as much time of the night as possible in worship individually. No specific du’ā or method of worship has been prescribed. One may engage in dhikr, recitation of the Qur’ān, salāh, learning and teaching or any other form of ‘ibādah. However, one must refrain from worldly talk and wasting of time. If ‘ibādah is not possible then at least avoid all sinful and useless acts and go to bed as soon as possible.

(4) In one hadīth it has been mentioned that Rasūlullāh sallallāhu ‘alayhi wasallam visited the graveyard of Baqī’. However, one may not establish the practice to be Sunnah as there is no mention of Rasūlullāh sallallāhu ‘alayhi wasallam making it a general practice of this night. Hence, if one visits the graveyard once in a while it will be permissible.

One must refrain in particular from all those practices that are contrary to the Sunnah. Many of us deprive ourselves of the blessings of such auspicious moments and the Favours of Allāh ta’ālā by following those customary acts which have no basis in the Qur’ān and Sunnah.

To conclude inshallah some opinions of the salaf will be mentioned, firstly we will look at the opinion of Ibn Taymiyah as mentioned in his fataawa. The reason I have chosen to quote him first is because the majority of people today who reject this concept of the 15th of Sha’baan use Ibn Taymiyah as a reference. He states :

“As for the middle night of Shaâban, there are various narrations that have been narrated regarding its significance and it has been reported from a group of the salaf (predecessors) that they performed salah in it individually, hence, such a deed cannot be disputed.” (Majmuâah al-Fatawa ibn Taymiyyah, 23:132)

Hafiz ibn Hajr al Asqalani narrates that Umar ibn Abdu Aziz rahimahullahu ta’ala said ‘pay attention to 4 nights: 1st of Rajab, 15th of Sha’ban and the 2 Eids’

Imam Shafiee said ‘on 5 nights duaas are readily accepted: 1st of Rajab, 15th of Sha’ban, laylat ul qadr and the 2 Eids’ (Lata’if ul ma’arif)

Alaamah Najmudeen Abdussalam ibn Taymiyah says ‘there are so many proofs in reference the 15th night of Sha’ban that it has to be accepted as something auspicious and graceful’

May Allāh ta’ālā guide us all on the straight path and enlighten us with the blessings of this sacred month and its blessed night. Āmīn.



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Posted by on June 13, 2012 in Articles