In a hadith on the authority of ‘Aa’ishah, may Allah be pleased with her, she said, “I said, ‘O Messenger of Allaah, if I know which night is the Night of Al-Qadr, what should I say on that night?’ He said: ‘Say: ‘Allaahumma innaka ‘afuwwun tuhibbu al-‘afwa fa’fu ‘anni (O Allah, You are Ever Pardoning and You love pardoning, so pardon me!)’” [At-Tirmithi] In another narration, she said, “I said, ‘O Messenger of Allah, if I witness the Night of Al-Qadr, what should I say?’ He said: ‘Say: ‘O Allah, You are Ever Pardoning and you love pardoning, so pardon me.’’” [Ibn Maajah] Benefits and rulings: First: The virtue of the Night of Al-Qadr and the keenness of ‘Aa’ishah, the Mother of the Believers, to witness it, offer voluntary prayers in it and supplicate to Allah in it. Second: The keenness of the Companions to ask about matters that benefit them. Third: The virtue of supplication on the Night of Al-Qadr and the fact that it is most likely to be answered. Fourth: A recommendation to supplicate to Allah by the succinct words of the Prophet, sallallaahu ‘alaihi wa sallam, and not to burden oneself with supplications that are rhyming or those whose meanings are not known. Fifth: The supplication mentioned in the hadith is one of the most beneficial and all-inclusive supplications because it combines between the good of the worldly life and the Hereafter. For if Allah pardons His slaves in the worldly life, He will remove punishment from them and bestow favor upon them. If He pardons them in the Hereafter, He will save them from Hell and admit them to Paradise. Sixth: Ascribing the attribute of love to Allah in a way that befits His Majesty and that He The Almighty loves forgiveness. Seventh: The virtue of pardoning people because Allah The Almighty loves pardoning and those who pardon others. Eighth: The advice of the Prophet, sallallaahu ‘alaihi wa sallam, to his Ummah(nation) and teaching them what benefits them. |
Supplication on the Night of Al-Qadr
The Battle of Badr
 |
The Muslims went out with 300 and some soldiers not intending to meet a caravan of about 40 men, not intending to fight but only to overpower them. The caravan escaped, but Abu Sufyan had already sent word to Quraish to come and protect it. The Quraish marched with enormous army of 1,000 men, 600 wearing shields, 100 horses, and 700 camels, and luxurious provisions to last for several days.
The disbelievers wanted to make this a victory that would put fear into the hearts of all the Arabs. They wanted to crush the Muslims once and for all and the odds were overwhelmingly in their favour. Imagine that the believers with their small army (including only two horses), going out with the intent of meeting a mere 40 unarmed man and instead meeting a well-prepared army “three times” their size....
Rasoolullah (sallallaahu ‘alaihi wa sallam) could have easily ordered the believers to fight and they wouldn’t have hesitated to comply, but, he wanted to emphasise to his followers that they should fight out of conviction and iman(faith) and to teach us a lesson in the process. He gathered his followers to conduct shura (consultation).
Many of the muhajireen ( the Muslims who emigrated from Makkah to Medinah) spoke up, using the most eloquent of words to describe their dedication. But there was one of the sahabah (companions) whom all the others envied for his statement to Rasoolullah (sallallaahu ‘alaihi wa sallam). He, Miqdad ibn al-Aswad, rose up in front of the crowd and said, “Ya Rasoolullah! We will not say to you like Bani Israel said to Musa, ‘Go you and your Lord and fight, we are here sitting (waiting).’ (Surat al-Maa’idah). Go by Allah’s blessing and we are with you!” And so Rasoolullah was very pleased, but in his great wisdom, he waited silently, and some among the Muslims knew what he intended.
So far only the muhajireen had given their consent, but it was the Ansar (the Muslims who lived in Medinah and welcomed the Muslims into their city) who had the most to lose in this stake and it was not a part of the pledge (that Rasoolullah had taken from the Ansar at ‘Aqabah) for the Ansar to fight with the Muslims in foreign territory. So, the great leader of the Ansar, Sa’d ibn Mu’adh spoke up, “Ya Rasoolullah! Maybe you mean us.” Rasoolullah responded in the affirmative.
Sa’d proceeded to give a beautiful speech in which he said, among many things: “O Messenger of Allah, we have believed in you and we believe that you are saying the truth. We give you, based on that, our covenant to listen to and obey you.....By Allah, the One Who sent you with the truth, if you were to enter the sea, we would rush into it with you and not one of us would stay behind...May Allah show you in our actions what will satisfy your eyes. So march with us, putting our trust in Allah’s blessings.”
Rasoolullah was very pleased by this and said, “Forward and be of cheer, for Allah has promised me one of the two (the caravan or the battle), and by Allah, it is as if I now saw the enemy lying prostrate.” The Muslims marched forward and encamped at the nearest spring of Badr (closest to Medinah, which is north of Makkah).
One of the companions, Al-Hubab ibn Mundhir, asked Rasoolullah (sallallaahu ‘alaihi wa sallam), “ Has Allah inspired you to choose this very spot or is it stratagem of war and the product of consultation?” Rasoolullah said, “It is the product of stratagem of war and consultation.” So Al-Hubab suggested that the Muslims encamp further south on the nearest water well, make a basin of water for themselves, and destroy the other wells to thereby restrict to Quraish’s access to the water. Rasoolullah approved of his plan and carried it out. Then, Sa’d ibn Mu’adh suggested that a trellis or hut be built for Rasoolullah as a protection for him and to serve as a headquarters for the army.
Rasoolullah and Abu Bakr stayed in the hut while Sa’d ibn Mu’adh and a group of his men guarded it. Rasoolullah spent the whole night preceding the battle in prayer and supplication even though he (sallallaahu ‘alaihi wa sallam) knew that Allah (subhanahu wa ta’ala) had promised him victory. It was out of his (sallallaahu ‘alaihi wa sallam) love for and worship and submission to Allah that he did this. And it was said that this is the highest form of ‘ibadah (worship) known as “’ain al yaqeen”, a state of being completely dependant and submissive to Allah, which distinguished him (in superiority) from Abu Bakr as-Siddiq (radhiallahu ‘anhu) who only had “’ilm al yaqeen”, the certainty of the promise.
Unusally, that same night, the night when tensions were mounting for one of the biggest events in history, the night before the battle that would signify the progress or defeat of Islam, instead of being nervous, worried and unable to sleep, the Muslim army enjoyed a sound and refreshing sleep. That night was the night of the 17th of Ramadan, the year 2 AH. This was a Divine favour which Allah mentioned in the Qur’an: “(Remember) when He covered you with a slumber as a security from Him, and He caused rain to descend on you from the sky, to clean you thereby and to remove from you theRijz (whispering, evil suggestions, etc.) of Satan, and to strengthen your hearts, and make your feet firm thereby.” [8:11]
The second favour from Allah mentioned in this verse is the rain that Allah sent upon the believers that very night. The place where the Muslims were to encamp was made of sandy ground which was hard to walk on because one’s feet could easily sink in it. Allah sent the rain to make the ground firm under their feet and sent the sleep to make their hearts firm.
The next morning, Rasoolullah was still asleep when Quraish were approaching. Abu Bakr was very hesitant to wake the noble Messenger (sallallaahu ‘alaihi wa sallam), but was forced to do so because Quraish were approaching quickly. The Muslims were arranged in ranks. When the two parties approached closer and were visible to each other, Rasoolullah began supplicating, “O Allah! The conceited and haughty Quraishites are already here and defying You and belying Your Messenger. O Allah! I’m waiting for Your victory which You have promised me. I beseech You Allah to defeat them.”
He (sallallaahu ‘alaihi wa sallam) then gave strict orders that his men would not start fighting until he gave them his final word. He recommended that they use their arrows sparingly and never resort to swords unless the enemies came too close. The Quraish were haughty and arrogant and confident in their superior number, weapons, and provisions but it is Allah who would decide the matter: “(O disbelievers) if you ask for a judgment, now has the judgment come unto you and if you cease (to do wrong) , it will be better for you, and If you return (to the attack), so shall we return, and your forces will be of no avail to you, however numerous it be, and verily, Allah is with the believers.” [8:19]
The battle began with a confronation between three men from each side:
*Hamza (Rasoolullah’s uncle) vs.’Utbah ibn Rabi’a
*Ali (Rasoolullah’s cousin) vs. Al-Waleed ibn ‘Utbah
*‘Ubaidah ibn al-Harith vs. Shaybah ibn Rabi’a
In the former two cases, Hamza and Ali killed their opponents, but ‘Ubaidah (despite killing his opponent) was severely wounded and died about four or five days later. The fighting intensified, and many more duels broke out. In the midst of all of this, Rasoolullah (sallallaahu ‘alaihi wa sallam) continued to supplicate his Lord. He said, “O Allah! Should this group (of Muslims) be defeated today, You will no longer be worshipped.” Abu Bakr witnessed this incessant supplication so he said to Rasoolullah (sallallaahu ‘alaihi wa sallam), “O Rasoolullah, you have cried out enough to your Lord. He will surely fulfil what He has promised you.”
The response of Allah was swift. He sent down angels from the heavens to help Rasoolullah and his companions. The Qur’an marks this miraculous occurrence: “I will help you with a thousand of the angels each behind the other (following one another) in succession.” [8:9]
Rasoolullah (sallallaahu ‘alaihi wa sallam), in his hut, dozed off a little and then raised his head joyfully crying and said, “O Abu Bakr! glad tidings are there for you. Allah’s victory has approached. By Allah, I can see Jibreel on his mare in the thick of a sandstorm.” Then he came out of the hut and exclaimed: “sayuhzamul jam’u wa yuwwalloonad-dubur” (Their multitude will be put to flight, and they will show their backs.) [54:45] This is in fact one of the miracles of the Qur’an because this verse was revealed in Makkah before any of these events at Badr had taken place. Omar (radhiallahu ‘anhu), upon hearing Rasoolullah (sallallaahu ‘alaihi wa sallam) proclaim this verse on this occasion said, “When this verse was first revealed, I asked Rasoolullah what it means. What multitude? What deafeat? And Rasoolullah didn’t answer me. But when I saw him recite it on that occasion, I then understood.”
Then Rasoolullah took a handful of dust and cast it at the enemy and said: “Confusion seize their faces!” As he flung the dust, a violent sandstorm blew like furnace blast into the eyes of the enemy. About this, Allah says: “And you (i.e. Muhammad – sallallaahu ‘alaihi wa sallam) threw not when you did throw, but Allah threw.” [8:17] It was at this point that Rasoolullah gave orders to launch a full counter-attack. He incited the believers reciting the following verse:“And be quick for forgiveness from your Lord, and for Paradise as wide as are the heavens and earth.” [3:133]
The spirit of the Muslims was at its peak and they fought with the utmost courage and bravery severely wounding the Quraish army, killing many of their men and instilling fear in their hearts. The Muslims did not know that Allah’s help was about to descend upon them. They only knew the odds that were apparent to both sides: 1,000 against 300, 700 camels against 70 camels, 100 horses against two, enormous provisions against none, an intent and preparation for war against an unprepared group of believers. Still, despite all odds, they had trust in Allah and His Messenger and they were willing and even hoping to give their lives of this world for the ever-lasting abode of Jannah. Because of their devotion Allah sent His help and victory.
In addition to sending down angels, Allah also brought another miraculous occurrence to ensure the Muslim victory. Allah says: “(And remember) When Allah showed them to you (Muhammad) as few in your dream, if He had shown them to you as many, you would have surely have disputed in making a decision. But Allah saved (you). Certainly, He is the All-Knower of what is in the breasts.” [8:43]
And indeed, Allah did fulfil His promise: “And (remember) when you met (the army of the disbelievers on the Day of the battle of Badr), He showed them to you as few in your eyes and He made you appear as few in their eyes, so that Allah might accomplish a matter already ordained (in His Knowledge), and to Allah return all matters (for decision).” [8:44]
Many of the disbelievers were killed in this battle, the most noteworthy of which was Abu Jahl, the arch-enemy of Islam. When Rasoolullah (sallallaahu ‘alaihi wa sallam) set out to look at his corpse, he (sallallaahu ‘alaihi wa sallam) said, “This is the Pharaoh of this nation.”
And so the Muslims defeated the disbelievers in a humiliating defeat by the Help of Allah. Indeed Allah, again, fulfilled His promise, “Their multitude will be put to flight, and they will show their backs” [54:45] The disbelievers, with all their might, turned their backs and ran away from the Muslims in disgrace and humiliation. Allahu Akbar wa lillah al-Hamd.
A month of three dimensional training
 | ||
Similarly, our Lord, The Most Exalted, has given us the Holy Month of Ramadan as a month of training. Unlike the runner, our training is three-fold: physical, mental, and spiritual (3D- three-dimensional). Ramadan trains us for life, which is our means to Paradise. In Arabic, the word “Ramadan” means “scorching and burning”. The name highlights the intensity of the training since, according to scholars; we physically and mentally scorch and burn our sins and faults. By the month’s end, if our intentions were pure, we have bathed ourselves in a pool of spirituality. Most people think first of the physical aspect of fasting, which for Muslims is a foundation for the mental and spiritual benefits. Hunger and thirst physically remind us of Allah’s blessings, which before the fast we had a tendency to take for granted. Fasting also provides us with numerous health benefits. The Prophet sallallaahu ‘alaihi wa sallam said: “The son of Aadam never fills a container worse than his stomach.” [Ahmad and others] When we deprive the stomach of food and drink from dawn till dusk, we improve our digestion and blood pressure, to name a few of the many physical benefits. The acts of physical restraint during Ramadan improve our self-control for the rest of the year. We must not resume eating gluttonously and wastefully. We must maintain physical consciousness to appreciate Allah’s favours and make acts of worship easier for us. Ramadan’s mental aspect is more difficult, but the strong physical foundation also helps to sharpen our focus and strengthen our will. This training is an example of striving with one’s inner desires. It exposes our flaws and can help eliminate or reduce them. Mental restraint is especially important now, when Islam is being maligned and we must respond with that which is better. Patience and mercy are among the virtues we strengthen during Ramadan. With the combined physical and mental training we get in Ramadan, we can improve our relations with Muslims and non-Muslims as we strive for perfection. A three-dimensional consciousness: physical, mental, and spiritual that Muslims throughout history attest it enhances one’s relationship with Allah, wipes clean our slate of sins and allows us to reap great reward. The Prophet sallallaahu ‘alaihi wa sallam stated that Allah declared: “All deeds of the son of Aadam are for him except for fasting, it is for Me. And I will reward him for it.”[Muslim] But we need to remember again the concept of training. The heightened spiritual consciousness that we gain during Ramadan ameliorates our life to a three dimensional level: every action we make transforms from being a habit (physical and mental components of what we do) to becoming an act of worship when under the umbrella of spirituality. It is true, some may say, that spirituality always has that effect -- Ramadan or not. But in Ramadan, this spirituality is more conscious, deliberate and intense. A time for spiritual nourishment and self-introspection, Ramadan heralds a classic opportunity to draw closer to Allah and to bask in the many blessings that accompany the month. Commitments ranging from the recitation and study of the Qur’an to increased charity to regular Taraaweeh attendance are commonly made to reap the rewards of the fasting month. To this effect, the Prophet sallallaahu ‘alaihi wa sallam once said: “By Him in Whose Hands my soul is, the smell coming out from the mouth of a person observing fast is better with Allah Almighty than the smell of musk. (Allah Says about the fasting person): ‘He has left his food, drink and desires for My sake. The fast is for Me. So I will reward (the fasting person) for it and the reward of good deeds is multiplied ten times.’” [Al-Bukhari] Further, with Satan chained and the gates of Paradise thrown open, the race for good deeds begins in every Ramadan. Yet, as people dive into the anxiously awaited month of spiritual gains, they realise that it comes with its own set of challenges. Indeed, just as our everyday test is to practise Islam while living in the world, this annual retreat-of-sorts is all about maximising our worship while juggling the demands of our daily lives. So, along with the fasting and all the plans, chores need to be taken care of, work must be attended to, and children’s needs have to be fulfilled. In order to avoid frustration due to neglecting one’s Ramadan goals or hardship caused by abandoning certain tasks and routines, a happy medium must be strived for. Striking this balance will not always be easy since it entails rescheduled days, little sleep, and a shift in priorities. However, the results far outweigh the struggle, a feeling of contentment that we made our very best effort to capture the true essence of Ramadan. Allah Almighty Says (what means): “O you who have believed, decreed upon you is fasting as it was decreed upon those before you that you may become righteous.” [Qur’an 2:183] Source:.islamweb.net |
A month of discipline rather than diversion
This verse teaches us that the purpose of fasting is the realisation of the goal of attaining piety. It is only appropriate that anyone who witnesses this month should succeed––as one narration of the Prophet says, “Be his nose cut off in humiliation if a man [let him be humiliated who] sees the month of Ramadan but fails to have his sins forgiven.” During this month, ourselves are trained to do good and abandon evil––and these selves that learn to avoid even permissible things during this month are therefore more likely to avoid evil things after this training is over. Alas, many of us are unaware of these blessings and this wisdom, and fail to train our selves properly, sometimes getting worse in wanton luxury, laziness and wastefulness in a month which was given to teach them in self-control and discipline. We find that many Muslims increase their consumption of luxuriant foods and drinks in this month rather than train their souls and bodies to live on a little and focus on spiritual pursuits, as if Allah made this month the month of eating and not fasting! The media in the Muslim world, alas, often aggravate the attitude of wastefulness and diversion––and are found polling people about their favourite foods during the month of Ramadan, as if Allah has singled this month out not for abstinence but for eating in abundance! Who are these deprived people condemned by the Prophet, sallallaahu ‘alaihi wa sallam, if not those who find new ways to divert themselves with special television shows and movies during this month, as unfortunately is the case in many Muslim communities today?! One of the unfortunate phenomena in our contemporary Muslim societies during this month is the open and brazen-faced violation of the sanctity of this month––as the sacredness of this month is made light of and new ways are found to spend time during it. One of the ways in which this sanctity is violated is how the producers of television shows in the Muslim world compete in producing special programs of diversion in this month rather than repent and save the world from their evil at least during this month! But no, they rather double and treble the production of their evil so that the heedless Muslims be even more heedless and have even less time for reflection, repentance, regret over their sins and reform of their character! Rather, these traders in lust and beautifiers of desire excel during this month. Alas, their devils have been chained during this month—but who will chain them?! Whoever reflects for even a moment about the way the early Muslims lived and worshipped and how we live and worship will see an enormous chasm and weep over our condition. Ibn Rajab, may Allah have mercy upon him, said that Al-Hasan ibn Saalih, may Allah have mercy upon him, sold a bondswoman of his to someone, and in her new house she woke up in the middle of the night and called out to the people of the house asking them to perform prayer, so they said: “Is it time for the Fajr prayer?” Upon which she said: “Why? Do you not perform except the obligatory prayers?” Then she returned to her earlier master and complained that she cannot live with people who do not perform except the obligatory prayers. How many of us perform prayer at night regularly during the month of Ramadan, let alone during the other months? Even the few hours during the last ten nights of Ramadan seem so heavy to us! (Source: islamweb.net) |
Rajab : What Did The Prophet (s) Do?
Indeed, one night the Prophet (Sal Allaahu Alaihi Wassallam) was granted the Night Journey of al-Israa' wal Mi'raaj, when he was first transported from Masjid al-Haraam to Masjid al-Aqsa and then onwards, he ascended to the Heavens and Allaah spoke to him as He willed, and enjoined the five daily prayers upon him.
This is definitely part of our Aqeedah. It says so in the Qur'aan [al-Isra':1] and in many authentic ahadeeth so there is no denying that fact.
However, the big question to ask is…….
What did the Prophet (Sal Allaahu Alaihi Wassallam) do when the same day arrived the next year? Or the year after that? Or the year after that?
Did he EVER celebrate the night of al-Israa' wal Mi'raaj, or fast the next day???
And what did he instruct the Sahaabah to do about his Night Journey?
Did he tell them to celebrate that night as a 'special night' for worshipping Allaah?
Did he tell them to specifically fast the next day because it was 'the day after the Journey'?
And what were the actions of the Sahaabah themselves?
Did THEY do any of the above??
The answer to all of the above is a big resounding NO!
Surely the Prophet (Sal Allaahu Alaihi Wassallam) did not omit or forget anything in the deen! Surely he did not hide anything from mankind!
The Prophet (Sal Allaahu Alaihi Wassallam) said, "There is nothing that brings you closer to Jannah except that I have informed you about it and there is nothing that brings you closer to the fire of Hell except that I have warned you against it." (at-Tabaraani--Saheeh)
Then why do we not have ANY Saheeh reports of the Prophet (Sal Allaahu Alaihi Wassallam) or the Sahaabah worshipping Allaah especially on this night and fasting the next day?
ANSWER: BECAUSE THAT WAS NOT THE PRACTICE OF RASUL ALLAAH (Sal Allaahu Alaihi Wassallam) OR HIS SAHAABAH!
If celebrating it was something that is prescribed in Islam, the Messenger (Sal Allaahu Alaihi Wassallam) would certainly have told his ummah about it, either in word or in deed. If any such thing had happened, it would have been well known, and his companions would have transmitted the information to us. They narrated from the Prophet (Sal Allaahu Alaihi Wassallam) everything that we need to know, and they did not neglect any aspect of the religion, rather they were the first ones to do anything good. If celebrating this night had been prescribed in Islam, they would have been the first people to do so.
And if it wasn't the practice of our Beloved Prophet (Sal Allaahu Alaihi Wassallam) or his Sahaabah, then, why, O Muslim, do YOU insist on doing it???
Isn't the Prophet (Sal Allaahu Alaihi Wassallam) the best example to be followed?
"In the Messenger of Allah you have a fine example for he who hopes for Allah and the Last Day and remembers Allah abundantly." (Surah al-Ahzaab: 21)
But everyone does so!!
Sure, I know, you have seen your fathers and grandfathers doing so. But, let me remind you, O Muslim, that it is NOT our forefathers that we are supposed to follow. Rather, our worship should be based on proofs from the Quraan and authentic Sunnah, and NOT culture or tradition.
"When it is said to them: 'Follow what Allah has sent down,' they reply: 'We will follow that which we found our fathers upon,' even though their fathers did not understand anything nor were they guided." (Surah al-Baqarah: 170)
Is good intention enough??
I know beyond doubt, that in celebrating this night, your intention is good. But dear brother/sister, in order for our worship to be accepted, it also has to be prescribed in the Qur'aan and Sunnah. If it is not so, it will be rejected.
The Prophet (Sal Allaahu Alaihi Wassallam) said: "Whoever introduces anything into this matter of ours that is not part of it will have it rejected." (Bukhaari, Muslim)
Exact date unknown???
Also, do you know that even though the incidence of al-Israa' wal Mi'raaj is an undeniable fact in history, yet the exact date or even the exact month in which this took place is not certain?
Shaykh 'Abd al-'Azeez ibn Baaz said:
"With regard to this night on which the Isra' and Mi'raaj took place, there is nothing in the saheeh ahaadeeth to indicate that it is in Rajab or in any other month. Everything that has been narrated concerning a specific date for these events cannot be proven to have come from the Prophet (Sal Allaahu Alaihi Wassallam) according to the scholars of hadeeth…." (Islam-qa)
But, what's the harm in it???
Now, some of you will say, "What's the harm in it? I am just worshipping Allah!"
But, the answer to that, O noble reader, is…..
"And whosoever opposes the Messenger (Muhammad Sal Allaahu Alaihi Wassallam) after the right path has been shown clearly to him, and follows other than the believers' way, We shall keep him in the path he has chosen, and burn him in Hell - what an evil destination!" [Surah an-Nisaa:115]
Shaykh Ibn 'Uthaymeen says: "Fasting on the twenty-seventh of Rajab and spending that night in prayer is a bid'ah (innovation), and every bid'ah is a going astray." (Majmoo' Fataawa , 20/440)
So, remember, my dear brothers and sisters in Islaam, DO NOT single out the 27th for your worship because it was NOT the practice of the Prophet OR his Sahaabah. If however, you pray every single night and it is part of your routine to stay up for worship, then there is no harm. Similarly, if you are in the habit of fasting Mondays and Thursdays, or during Ayyaam Beed (the 13th, 14th, and 15th of every Islaamic month), and the 27th of Rajab falls on one of those days, then it is OK to do so. The problem arises when one thinks that this night is special and singles out this night or day for worship, thinking they are getting extra reward for their worship. But this is contrary to the Sunnah.
[http://www.facebook.com/WorshippersofALLAH]
This is definitely part of our Aqeedah. It says so in the Qur'aan [al-Isra':1] and in many authentic ahadeeth so there is no denying that fact.
However, the big question to ask is…….
What did the Prophet (Sal Allaahu Alaihi Wassallam) do when the same day arrived the next year? Or the year after that? Or the year after that?
Did he EVER celebrate the night of al-Israa' wal Mi'raaj, or fast the next day???
And what did he instruct the Sahaabah to do about his Night Journey?
Did he tell them to celebrate that night as a 'special night' for worshipping Allaah?
Did he tell them to specifically fast the next day because it was 'the day after the Journey'?
And what were the actions of the Sahaabah themselves?
Did THEY do any of the above??
The answer to all of the above is a big resounding NO!
Surely the Prophet (Sal Allaahu Alaihi Wassallam) did not omit or forget anything in the deen! Surely he did not hide anything from mankind!
The Prophet (Sal Allaahu Alaihi Wassallam) said, "There is nothing that brings you closer to Jannah except that I have informed you about it and there is nothing that brings you closer to the fire of Hell except that I have warned you against it." (at-Tabaraani--Saheeh)
Then why do we not have ANY Saheeh reports of the Prophet (Sal Allaahu Alaihi Wassallam) or the Sahaabah worshipping Allaah especially on this night and fasting the next day?
ANSWER: BECAUSE THAT WAS NOT THE PRACTICE OF RASUL ALLAAH (Sal Allaahu Alaihi Wassallam) OR HIS SAHAABAH!
If celebrating it was something that is prescribed in Islam, the Messenger (Sal Allaahu Alaihi Wassallam) would certainly have told his ummah about it, either in word or in deed. If any such thing had happened, it would have been well known, and his companions would have transmitted the information to us. They narrated from the Prophet (Sal Allaahu Alaihi Wassallam) everything that we need to know, and they did not neglect any aspect of the religion, rather they were the first ones to do anything good. If celebrating this night had been prescribed in Islam, they would have been the first people to do so.
And if it wasn't the practice of our Beloved Prophet (Sal Allaahu Alaihi Wassallam) or his Sahaabah, then, why, O Muslim, do YOU insist on doing it???
Isn't the Prophet (Sal Allaahu Alaihi Wassallam) the best example to be followed?
"In the Messenger of Allah you have a fine example for he who hopes for Allah and the Last Day and remembers Allah abundantly." (Surah al-Ahzaab: 21)
But everyone does so!!
Sure, I know, you have seen your fathers and grandfathers doing so. But, let me remind you, O Muslim, that it is NOT our forefathers that we are supposed to follow. Rather, our worship should be based on proofs from the Quraan and authentic Sunnah, and NOT culture or tradition.
"When it is said to them: 'Follow what Allah has sent down,' they reply: 'We will follow that which we found our fathers upon,' even though their fathers did not understand anything nor were they guided." (Surah al-Baqarah: 170)
Is good intention enough??
I know beyond doubt, that in celebrating this night, your intention is good. But dear brother/sister, in order for our worship to be accepted, it also has to be prescribed in the Qur'aan and Sunnah. If it is not so, it will be rejected.
The Prophet (Sal Allaahu Alaihi Wassallam) said: "Whoever introduces anything into this matter of ours that is not part of it will have it rejected." (Bukhaari, Muslim)
Exact date unknown???
Also, do you know that even though the incidence of al-Israa' wal Mi'raaj is an undeniable fact in history, yet the exact date or even the exact month in which this took place is not certain?
Shaykh 'Abd al-'Azeez ibn Baaz said:
"With regard to this night on which the Isra' and Mi'raaj took place, there is nothing in the saheeh ahaadeeth to indicate that it is in Rajab or in any other month. Everything that has been narrated concerning a specific date for these events cannot be proven to have come from the Prophet (Sal Allaahu Alaihi Wassallam) according to the scholars of hadeeth…." (Islam-qa)
But, what's the harm in it???
Now, some of you will say, "What's the harm in it? I am just worshipping Allah!"
But, the answer to that, O noble reader, is…..
"And whosoever opposes the Messenger (Muhammad Sal Allaahu Alaihi Wassallam) after the right path has been shown clearly to him, and follows other than the believers' way, We shall keep him in the path he has chosen, and burn him in Hell - what an evil destination!" [Surah an-Nisaa:115]
Shaykh Ibn 'Uthaymeen says: "Fasting on the twenty-seventh of Rajab and spending that night in prayer is a bid'ah (innovation), and every bid'ah is a going astray." (Majmoo' Fataawa , 20/440)
So, remember, my dear brothers and sisters in Islaam, DO NOT single out the 27th for your worship because it was NOT the practice of the Prophet OR his Sahaabah. If however, you pray every single night and it is part of your routine to stay up for worship, then there is no harm. Similarly, if you are in the habit of fasting Mondays and Thursdays, or during Ayyaam Beed (the 13th, 14th, and 15th of every Islaamic month), and the 27th of Rajab falls on one of those days, then it is OK to do so. The problem arises when one thinks that this night is special and singles out this night or day for worship, thinking they are getting extra reward for their worship. But this is contrary to the Sunnah.
[http://www.facebook.com/WorshippersofALLAH]
Are you a good Neighbour?
If you are not giving your neighbours their due rights, then you are missing an important part of your duties as a Muslim.
A neighbour is someone who lives in the same neighbourhood as you; he could be a friend, but does not necessarily have to be one. The definition of a neighbour can have various meanings; for example, it can refer to someone who lives directly beside you, as the Prophet, sallallaahu ‘alaihi wa sallam, (may Allah exalt his mention) said: “One must not prevent his neighbour from placing his wood against his wall.” [Al-Bukhari].
However, it can also refer to someone living further away, since the Prophet, sallallaahu ‘alaihi wa sallam, said: “No obligatory Salaah (prayer) is accepted from a neighbour of the Masjid (mosque) except if it is offered in the Masjid.”
Present-day examples would include machines and equipment that emit disturbing noises. If people do anything on their property that is disturbing or harmful to their neighbours, then they must remove the cause of the disturbance.
It is permissible for people to build a house on their own property, even up against their neighbour’s wall -- but only if they have no other choice and only if their neighbour is not harmed by it in any way. Even in such cases, they should still ask their neighbor’s permission beforehand.
If they are denied permission, their neighbour may be legally compelled to grant them permission by the proper authorities. The proof for this is in a Hadith related by Abu Hurayrah, may Allaah be pleased with him, who said that the Prophet, sallallaahu ‘alaihi wa sallam, said: “You must not prevent your neighbour from putting his wood on your wall.” [Al-Bukhari and Muslim].
If the flow of water becomes blocked on a farm, perhaps due to wastefulness and subsequently bursts out, causing damage to neighbouring farms, the neighbours may come up with proposals to channel or dam the water and irrigate the farm. If the wasteful farmer refuses to comply with them, the ruling is the same as in the following case of a damaged wall.
If a wall between two properties is damaged, the owners of one property can ask the owners of the other to participate in rebuilding it. If they refuse, they can be compelled to do so. Likewise, they can be compelled to help demolish the wall if it is expected to collapse.
The owners of the highest buildings in an area must construct screens to prevent themselves from overlooking their neighbour’s properties. Likewise, whoever wishes to utilise their roof should make sure that they cannot see into their neighbour’s properties and erect a screen for this purpose if necessary.
Whoever owns some property, but cannot reach it without causing damage to a neighbour’s property is forbidden to cause the damage. Instead, the authorities should endeavour to arrange matters in a way that prevents harm to either party.
Thus, even though our neighbours may be Muslim or non-Muslims -- each are equally entitled to their rights according to our religion. Sometimes we may find it hard to reach out to our non-Muslim neighbours, but it is an obligation upon us, and it can also be one of the best forms of Da’wah (call to Islam) we can give.
[courtesy: www.islamweb.net]
Allah is Our Wali & Auliya | Protector & helper
The likeness of those who take Auliya' (protectors and helpers) other than Allah is as the likeness of a spider, who builds (for itself) a house, but verily, the frailest (weakest) of houses is the spider's house; if they but knew. S. 29:41
And as for those who take as Auliya' (guardians, supporters, helpers, protectors, etc.) others besides Him [i.e. they take false deities other than Allah (as) protectors, and they worship them] Allah is Hafiz (Protector) over them (i.e. takes care of their deeds and will recompense them), and you (O Muhammad SAW) are not a Wakil (guardian or a disposer of their affairs) over them (to protect their deeds, etc.). S. 42:6
Or have they taken (for worship) Auliya' (guardians, supporters, helpers, protectors, etc.) besides Him? But Allah, He ALONE is the Wali (Protector, etc.). And it is He Who gives life to the dead, and He is Able to do all things. S. 42:9
In front of them there is Hell, and that which they have earned will be of no profit to them, nor (will be of any profit to them) those whom they have taken as Auliya' (protectors, helpers, etc.) besides Allah. And theirs will be a great torment. S. 45:10
Allah has full knowledge of your enemies, and Allah is Sufficient as a Wali (Protector), and Allah is Sufficient as a Helper. S. 4:45
Verily, Allah! Unto Him belongs the dominion of the heavens and the earth, He gives life and He causes death. And besides Allah you have neither any Wali (protector or guardian) nor any helper. S. 9:116
Allah it is He Who has created the heavens and the earth, and all that is between them in six Days. Then He Istawa (rose over) the Throne (in a manner that suits His Majesty). You (mankind) have none, besides Him, as a Wali (protector or helper etc.) or an intercessor. Will you not then remember (or be admonished)? S. 32:4
And He it is Who sends down the rain after they have despaired, and spreads abroad His Mercy. And He is the Wali (Helper, Supporter, Protector, etc.), Worthy of all Praise. S. 42:28
The Quran, in many places, outright prohibits Muslims from seeking friends and protectors from any other entity besides Allah, even if they happen to be his servants like the prophets:
Do then those who disbelieve think that they can take My slaves [i.e., the angels, God's Messengers, 'Iesa (Jesus), son of Maryam (Mary), etc.] as Auliyâ' (lords, gods, protectors, etc.) besides Me? Verily, We have prepared Hell as an entertainment for the disbelievers (in the Oneness of God Islâmic Monotheism). S. 18:102
O children of Israel! call to mind My favor which I bestowed on you and that I made you excel the nations. And be on your guard against a day when ONE SOUL shall not avail ANOTHER in the least, neither shall intercession on its behalf be accepted, nor shall any compensation be taken from it, nor shall they be helped. S. 2:47-48
O children of Israel, call to mind My favor which I bestowed on you and that I made you excel the nations. And be on your guard against a day when NO SOUL shall avail ANOTHER in the least neither shall any compensation be accepted from it, nor shall intercession profit it, nor shall they be helped. S. 2:122-123
[from Faith Square]
Building Mosques Over Graves
It is not permissible for graves to be left in mosques, whether that is the grave of a wali (“saint”) or of anyone else, because the Messenger (PBUH) forbade that and warned against that, and he cursed the Jews and Christians for doing that. It was narrated that he (PBUH) said: “May Allah curse the Jews and the Christians, for they took the graves of their Prophets as places of worship.” [Bukhaari, 1330, Muslim, 529]
He (PBUH) also said: “When a righteous man died among them, they would build a place of worship over his grave and put those images in it. They are the most evil of mankind before Allaah.” (Al-Bukhaari, 427; Muslim, 528)
He(PBUH) said: “Those who came before you took the graves of their Prophets and righteous people as places of worship. Do not take graves as places of worship – I forbid you to do that.” (Narrated by Muslim in his Saheeh, 532, from Jundab ibn ‘Abd-Allaah al-Bajali).
So the Prophet (PBUH) forbade taking graves as places of worship and he cursed those who do that, stating that they are the most evil of mankind. So we must beware of that. It is known that everyone who prays at a grave (Dargah) is taking it as a place of worship, and whoever builds a mosque over a grave (Dargah) has taken it as a place of worship. So we must keep graves far away from the mosques and not put graves inside mosques, in obedience to the command of the Prophet (PBUH) and so as to avoid the curse issued by our Lord against those who build places of worship over graves, because when a person prays in a mosque in which there is a grave, the Shaytaan tempt them to call upon the deceased or to seek his help, or to pray to him or prostrate to him, thus committing major shirk (polytheism) and going out of fold of Islam.
[islamqa.com]
History of the Sunnah: At the time of Prophet
Muslims were, early on, aware of the significance of the Sunnah and its authority. They, one generation after the other, were keen to preserve theSunnah because they saw that as a part of the preserving of the last revelations man is ever to receive. Their efforts were unabated, and the remarkable job they did is unparalleled in the experience of any other religion or civilization.
At the time of the Prophet:
One of the main reasons behind this is the fact that the Prophet sallallaahu ‘alaihi wa sallam clearly taught the Companions the importance of his Sunnah, its place in Islam and their role in saving it, teaching and conveying it to others around them and to those who would come after them. In so doing, he sallallaahu ‘alaihi wa sallam followed an effective methodology, which will be briefly outlined below:
1. He emphasised the importance of seeking knowledge and teaching it to others. He said: “Seeking knowledge is obligatory upon every Muslim (male and female).” [Ibn Maajah]
Also, he said: “Whosoever pursues a path to seek knowledge therein, Allah will thereby make easy for him a path toParadise . No people gather together in one of the houses of Allah (mosques), reciting the Book of Allah and studying it among themselves, without tranquility descending upon them, mercy enveloping them and angels surrounding them, and Allah making mention of them to those (angels) who are with Him.” [Muslim]
2. He always had a centre for teaching. Most of the time, it was the mosque.
3. He was soft in his dealings and always facilitated things and made them easy for others. He was merciful and humble and made himself readily available.
4. He never pushed people into anything. Instead, he gradually taught them and led them to change. He always motivated them to follow his example and be their best.
5. He would not continuously teach or work with them, but he would give them enough breaks to avoid overstressing or boring them.
6. He spoke plainly and clearly and he talked to people at their level of understanding and intellectual ability. Whenever appropriate, he spoke to people in their own dialect for the Arabs had different dialects.
7. He used the method of repetition. He would repeat whatever he wanted to stress for three times to insure that all heard him properly and clearly understood what he was saying.
8. When questioned, he would give more than what is expected as an answer and use the occasion to further clarify things for all, and teach about other things.
9. Whenever the Prophet had to choose between two ways, he chose the easier way, which had facility and mercy if there was nothing forbidden in that, and he kept away from the difficult and harsh ways.
10. He attached special attention to teaching the women and provided them special times for questions. He encouraged them to ask and learn.
11. He used to do his best in everything, and he perfected whatever he did, thus setting an example for others.
The era of the Companions and their Followers
The Companions did their utmost to convey Islam to the generations succeeding them in the best and most accurate way possible. They sincerely loved it, honestly lived according to it and faithfully preserved it and kept any impurity or irregularity out of it.
Their role in the preservation of Islam was one of utmost importance to its continuation, but they were highly prepared for it by the best teacher and trainer, the Prophet sallallaahu ‘alaihi wa sallam. Thus the studying of this era, especially with respect to the history and authority of the Sunnah, is necessary to all Students of Knowledge.
For detailed reading there are many books on Hadiths and Sunnah:
Methodology of the Companions in Preserving the Sunnah
Before discussing the Companions’ ways of learning, practising, preserving and conveying of the Sunnah, it is worthwhile to shed some light on the main points one needs to understand about the Companions and their methodology:
1. The Companions were fully aware of the responsibility they shoulder after the death of the Prophet sallallaahu ‘alaihi wa sallam.
2. The Companions are all trustworthy. They never doubted one another in the matters of this religion and the narration of Hadith.
3. The Companions have developed a methodology for scrutinising Hadiths and narrators, and by doing that have established the rules of ascertaining narrations for those who came after them.
4. The ability of different Companions to understand the Sunnah, memorise it and convey it varied from one Companion to another.
5. The Companions left Makkah and Madinah to many places around the Muslim world, at the time, for the purpose of delivering the message and teaching Islam to those who accepted it thus spreading the Sunnah throughout the land.
It is interesting to note that about 750 Companions narrated Hadiths, seven of whom narrated a high number of Hadiths, and about 20 narrated an average number, the rest narrated a small number.
The seven who narrated a large number of Hadiths are: Abu Hurairah who narrated 5,374 Hadiths, ‘Abdullaah Ibn ‘Umar narrated 2,630, Anas Ibn Maalik narrated 2,286, ‘Aa’ishah narrated 2,210, ‘Abdullaah Ibn ‘Abbaas narrated 1,660, Jaabir Ibn ‘Abdullaah narrated 1,540, and Abu Sa’eed AI-Khudri narrated 1,100 Hadiths. They understood their role and were aware of the significance of their ability in narrating the Hadiths and did their best to deliver them diligently and accurately. Muslims of all times are indebted to them.
courtesy: www.islamweb.net
At the time of the Prophet:
One of the main reasons behind this is the fact that the Prophet sallallaahu ‘alaihi wa sallam clearly taught the Companions the importance of his Sunnah, its place in Islam and their role in saving it, teaching and conveying it to others around them and to those who would come after them. In so doing, he sallallaahu ‘alaihi wa sallam followed an effective methodology, which will be briefly outlined below:
1. He emphasised the importance of seeking knowledge and teaching it to others. He said: “Seeking knowledge is obligatory upon every Muslim (male and female).” [Ibn Maajah]
Also, he said: “Whosoever pursues a path to seek knowledge therein, Allah will thereby make easy for him a path to
2. He always had a centre for teaching. Most of the time, it was the mosque.
3. He was soft in his dealings and always facilitated things and made them easy for others. He was merciful and humble and made himself readily available.
4. He never pushed people into anything. Instead, he gradually taught them and led them to change. He always motivated them to follow his example and be their best.
5. He would not continuously teach or work with them, but he would give them enough breaks to avoid overstressing or boring them.
6. He spoke plainly and clearly and he talked to people at their level of understanding and intellectual ability. Whenever appropriate, he spoke to people in their own dialect for the Arabs had different dialects.
7. He used the method of repetition. He would repeat whatever he wanted to stress for three times to insure that all heard him properly and clearly understood what he was saying.
8. When questioned, he would give more than what is expected as an answer and use the occasion to further clarify things for all, and teach about other things.
9. Whenever the Prophet had to choose between two ways, he chose the easier way, which had facility and mercy if there was nothing forbidden in that, and he kept away from the difficult and harsh ways.
10. He attached special attention to teaching the women and provided them special times for questions. He encouraged them to ask and learn.
11. He used to do his best in everything, and he perfected whatever he did, thus setting an example for others.
The era of the Companions and their Followers
The Companions did their utmost to convey Islam to the generations succeeding them in the best and most accurate way possible. They sincerely loved it, honestly lived according to it and faithfully preserved it and kept any impurity or irregularity out of it.
Their role in the preservation of Islam was one of utmost importance to its continuation, but they were highly prepared for it by the best teacher and trainer, the Prophet sallallaahu ‘alaihi wa sallam. Thus the studying of this era, especially with respect to the history and authority of the Sunnah, is necessary to all Students of Knowledge.
For detailed reading there are many books on Hadiths and Sunnah:
Methodology of the Companions in Preserving the Sunnah
Before discussing the Companions’ ways of learning, practising, preserving and conveying of the Sunnah, it is worthwhile to shed some light on the main points one needs to understand about the Companions and their methodology:
1. The Companions were fully aware of the responsibility they shoulder after the death of the Prophet sallallaahu ‘alaihi wa sallam.
2. The Companions are all trustworthy. They never doubted one another in the matters of this religion and the narration of Hadith.
3. The Companions have developed a methodology for scrutinising Hadiths and narrators, and by doing that have established the rules of ascertaining narrations for those who came after them.
4. The ability of different Companions to understand the Sunnah, memorise it and convey it varied from one Companion to another.
5. The Companions left Makkah and Madinah to many places around the Muslim world, at the time, for the purpose of delivering the message and teaching Islam to those who accepted it thus spreading the Sunnah throughout the land.
It is interesting to note that about 750 Companions narrated Hadiths, seven of whom narrated a high number of Hadiths, and about 20 narrated an average number, the rest narrated a small number.
The seven who narrated a large number of Hadiths are: Abu Hurairah who narrated 5,374 Hadiths, ‘Abdullaah Ibn ‘Umar narrated 2,630, Anas Ibn Maalik narrated 2,286, ‘Aa’ishah narrated 2,210, ‘Abdullaah Ibn ‘Abbaas narrated 1,660, Jaabir Ibn ‘Abdullaah narrated 1,540, and Abu Sa’eed AI-Khudri narrated 1,100 Hadiths. They understood their role and were aware of the significance of their ability in narrating the Hadiths and did their best to deliver them diligently and accurately. Muslims of all times are indebted to them.
courtesy: www.islamweb.net
Subscribe to:
Posts (Atom)