Beliefs of Deobandi Scholars

1. Rashid Ahmed Gangohi, a founder of Deobandi Movement has the following beliefs:
   The Almighty Allah can speak a lie. (Fataawa Rashidiyya part 1 pg. 20)
   Allah has already spoken a lie (Taqseedul Qadeer pg. 79)
2. The Prophet (Sallallaahu Álayhi Wasallam) is not the only Rahmatullil
   Aalameen. (Fataawa Rashidiyya part 2 pg. 19)
3. To lecture on or discuss the Shahaadat of Hadhrat Imaam Hussayn (Radhiallaahu Ánhu) is Haraam even if the stories are true. (Fataawa Rashidiyya part 3 pg. 113)
4. In the month of Muharram, providing free water and feeding people with milk or Sharbat is Haraam. (Fataawa Rashidiyya part 3 pg. 113)
5. Ashraf Ali Thanvi, a founder member of Deoband says: ‘The Holy Prophet (Sallallaahu Álayhi Wasallam) has an education like that of children, lunatics and animals of every category.’ (Hifzul Imaan pg. 7)
6. Prophets are not free from sins. (Tasfiyatul Aqaaid pg. 24 – Cassim Nanotwi, a founder of Deoband)
7. Shaytaan has more education than our Prophet (Sallallaahu Álayhi Wasallam).(Barahine Qatia pg. 51 – Khalil Ahmad Ambhetwi)
8. To read Alhamdu Fateha before eating food is Bidat (Fataawa Rashidiyya part 2 pg. 150)
9. We cannot make Nikah with any person who takes part in Urs, etc. (Fataawa Rashidiya part 2 pg. 142)
10. Giyaarwi Shareef is Haraam and Kufr, even if Qur’an is read. (Fataawa Rashidiyya part 1 pg. 95)
11. It is Sawaab to eat crows (Fataawa Rashidiyya part 2 pg.130)
12. Almighty Allah Taãla is not always ‘all knowing’. He finds out whenever necessary. (Taqwiyatul Eemaan pg. 26).
13. The Prophet (Sallallaahu Álayhi Wasallam) will die and become sand one day. (Taqwiyatul Imaan pg. 69)
14. To think of Rasulullah (Sallallaahu Álayhi Wasallam) in Salaat is worse than thinking of cows and donkeys. (Siraate Mustaqeem pg. 150)

Mawlid an-Nabawi SallAllaho Alaihi wa Sallam

One trick (Irony) that opposition use to attain is saying that some ignorant people from India and Pakistan of the last few decades have invented the celebrations of Mawlid an-Nabawi Sharif being influenced by the Hindu Celebration culture and It was never ever celebrated before in previous ages and bla bla bla. Let them have some glimpses of facts from the very true history.

History of Celebrating Mawlid an-Nabawi Sharif

1. Hadrat Allama Mulla Ali Qari narrating the routine of the people of Madina Munawwarah writes,“The people of Madina Munawwarah (May ALLLAH have Mercy on them) used to arrange and attend mawlid gatherings with great enthusiasm and sincerity on the occasion of Mawlid Sharif.” [Mawrid ar-Rawi Fi Mawlid an-Nabawi, Page 29] 

2. Ibn Jauzi says: “People of Haramain Shareefain (Makkah and Madinah) and Egypt and Yemen and Syria and of the eastern and western cities of Arabia hold functions in celebration of the birth of the Prophet (SallAllahu Alaihi wa Sallam), they rejoice at the sighting of the moon of Rabi al-Awwal, bathe and put on their best dresses adorn themselves in various ways, put on scent, and give alms with great joy, and exert themselves in listening to the Mawlid of the Prophet (SallAllahu Alaihi wa Sallam). By doing so, they themselves attain to success, as it has been proved that by celebrating the Mawlid of the Prophet (SallAllahu Alaihi wa Sallam) much good accrues the whole year round, security and comfort, greater means of livelihood, increase in children and in wealth, peace in cities and contentment and peace in homes.”

   References
   1.Tafsir Ruh al-Bayan by Allama Ismail Hiqqi, Vol. 9, Page 56
   2. Milad al-Uroos – Urdu “Bayan-e-Milad-un-Nabi”, Page 34/35, Published in Lahore.
   3. Ad-Durr al-Munazzam, Page 100/101
   4. Al-Milad an-Nabawi, Page 58 

    

3. Gatherings of Mawlid an-Nabi SallAllaho Alaihi wa Sallam was switched to Prose in 3rd/4th Hijri then 700 years back from today, A pious and virtuous person named Umer bin Mullah Muhammad Mousli Alaihir RaHma established it on regular basis. Following him the great commander Sultan Salahuddin Ayyubi’s dearly loved Sultan Arbal Malik Abu Saeed Muzaffar al-Din celebrated Mawlid an-Nabi officially. Ibn-e-Khalqaan Arabali Sha’fai was eyewitness of that festival. 

4. According to “Tarikh-e-Mar’at az-Zaman” billion of rupees were used to spend on those festivities. In the beginning of 7th Century of Hijri Calendar; Great Scholar named Abul Khattab Umer Bin Hasan dah’hia Qalbi Andalusi Balansi wrote a book on the topic Milad an-Nabi SallAllaho Alaihi wa Sallam named “At-Tanveer Fi Mawlid as-Siraj al-Muneer”. In 1207, He went to Sultan Arbal’s castle and presented his book on Mawlid to him, for which he was awarded thousand Gold Coins from Sultan. This was the status and respect of Mawlid Shareef in hearts of earlier leaders of Islam. 

5. Not only Sultan Arbal, King of Egypt celebrated the Mawlid Shareef; Allama Ibne Juzri Alaihir RaHma is one the eyewitnesses. For the celebration of this festival 1000 Mithqal of Gold was spent on it. Sultan Abu Hamu Musa Talamsani and earlier rulers of Aqsa and Andalus used to Celebrate Mawlid an-Nabi SallAllaho Alaihi wa Sallam. Abdullah Tonsi Summa Talamsani has written the details of these festivals in his book “Raah al-Arwah”.

   References
   1.Subl al-Huda wa ar-Rishaad Fi Seerah Khair al-Ibaad by Muhammad Bin Ali Yusuf Damishqi
   2. Ad-Durr al-Munazzam Fee Hukmi Mawlidin Nabi Sallalahu Alaihi Wasallam
   3. Wafyat al-Da’yaan Anba’a Abna az-Zaman, Published in Cairo
   4. Allama Muhammad Raza Misri’s Muhammadur Rasoolullah SallAllaho Alaihi wa Sallam, Published in        Lahore, Page 33
   5. Ahsan al-Maqsad Fee Amilil Mawlid
   6. Anwar as-Sati’aa (1307 H), Pg 261, Published from Murad Abadi 

    

6. It is stated in Seerah al-Halabiya that: Muslims have been celebrating gatherings of Mawlid Sharif in large cities for-long. [Seerah al-Halabiyah, Page 80]

7. Shaykh Yusuf bin Ismail an-Nabhani states: 

   Dwellers of Makkah visits Birthplace of Prophet Peace be Upon him on the eve of Mawlid an-Nabawi every year and arrange enormous gatherings. [Jawahir al-BiHar, Page 122] 

    

8. In “Fuyudh al-Haramain”, Shah Waliullah has pointed out, “The birth of the Prophet (SallAllahu Alaihi wa Sallam) was celebrated by the people of Makkah who received blessings on account of it.” 

9. The Al-Qibla Newspaper of Makkah al-Mukarrama witnesses: On the eve of Mawlid an-Nabi SallAllaho Alaihi wa Sallam celebrations are observed in Makkah and dwellers of Makkah name this day as Youm al-Eid Mawlid ar-Rasoolullah SallAllaho Alaihi wa Sallam. People use to cook food. Ameer of Makkah and Commander of Hijaz with their army use to visit birthplace of Prophet Peace be Upon Him and recites Qasida there. Rows of shining candles are positioned from Haram al-Makki to Birthplace and Shops and Houses on the way are also decorated. People use to recite Qasaid whole day at Birthplace. On the night of 11th Rabi al-Awwal after Isha, Mawlid Gathering is organized. From Maghrib prayer of 11th Rabi al Awwal to Asar Prayer of 12th Rabi al Awwal, after every prayer Salutations of 21 tanks is presented.References
   1. Al-Qibla Paper – Makkah Mukarramah
   2. Monthly Tariqat – Lahore, January 1917, Page 2/3

    

10. Encyclopedia of Islam verifies: 

    In Haramayn (i.e. Makkah Mukarrama and Madina Munawwarah), in Egypt, Yemen rather all people of Arab world have been celebrating Mawlid for long. Upon sight of the moon in Rabi ul Awwal their happiness touches the limits and hence they make specific gatherings for Dhikr of Mawlid due to which they earn immense Ajr and Success. [Bayan al-Mawlid an-Nabwi, Page 58] 

     

11. Shah Waliullah Dhelvi mentions one of his all time wonderful experiences as: 

    I took part in a gathering of Mawlid inside Makkah where people were sending Darood and Salam upon Prophet (Peace be upon him) and commemorating the incidents which took place during the time of the blessed birth (before and after) and those which were witnessed before He was appointed as a Nabi (such as Noor eliminating from Bibi Amina Radi Allahu Ta’ala Anha, she seeing Noor, woman proposing to Sayyiduna Abdullah Radi Allahu Ta’ala Anho on sighting the Noor on his forehead etc…) suddenly I saw Noor to have enveloped one group of people, I don’t claim that I saw this with my bodily eyes, nor do I claim that it was spiritual and Allah knows the best regarding these two, however upon concentration on these Anwaar a reality opened upon me that these Anwaar are of those Angels who take part in such gatherings, I also saw Mercy to be descending along with Anwaar of Angels. [Fuyudh al-Haramayn, Pages 80/81] 

     

12. Shaykh al-Islam Imam Ibn Hajr al Haytami (Rahimuhullah) writes: 

    The gatherings of Mawlid and Adhkaar which take place during our time, they are mostly confined to good deeds, for example in them, Sadaqat are given, Dhikr is done, Darud and Salam is sent upon the Prophet (SallAllaho Alaihi wa Sallam) and he is praised. [Fatawa al-Hadithiyyah, Page 202] 

     

13. The 7th-century historians Shaykh Abu al-Abbas al-Azafi and his son Abu al-Qasim al-Azafi wrote in their Kitab al-Durr al-Munazzam: Pious pilgrims and prominent travelers testified that, on the day of the Mawlid Shareef in Makkah al-Mukarrama, no activities are undertaken, and nothing is sold or bought, except by the people who are busy visiting the noble birthplace, and rush to it. On this day the Holy Ka’abah is opened and visited. 

14. The famous eighth-century historian, Ibn Battuta relates in his Rihla that
    On every Jum’uah after the Salah and also on the birthday of the Beloved Prophet Alaihis Salat wa as-Salam, the door of the Holy Ka’abah is opened by the head of the Banu Shayba the doorkeepers of the Holy Ka’abah while on the Mawlid Shareef, the Shafi’i head judge of Makkah al-Mukarrama, Najm al-Din Muhammad ibn al-Imam Muhyi al-Din al-Tabari, distributed food to the descendants of the Beloved Prophet Alaihis Salat wa as-Salam and to the people of Makkah al-Mukarrama. 

     

15. The historian Shaykh Ibn Zahira from his Jami al-Latif fi Fadli Makkata wa-Ahliha; Shaykh al-Haytami from his book al-Mawlid al-Sharif al-Muazzam; and the historian Shaykh al-Nahrawali from al-Ilmam bi-Alam Bayt Allah al-Haram says:
    

    Each year on the twelfth of Rabi al-Awwal Shareef, after Maghrib Salah, the four Qadhis of Makkah al-Mukarrma (representing the Four Sunni Schools) and large groups of people including the jurists and notables of Makkah al-Mukarrma, Shaykhayn, Zawiya teachers and students, magistrates and scholars, leave the Mosque and set out collectively for a visit to the Noble Birthplace of the Beloved Prophet Alaihes Salato Salaam, shouting out Dhikr and Tahlil.

    The houses on the route are illuminated with numerous lanterns and large candles, and a great many people are out and about. They all wear special clothes and they take their children with them.

    Inside the Noble Birthplace, a special sermon for the occasion of the birthday of the Beloved Prophet SallAllaho Alaihi wa Sallam is delivered. Hereafter the Dua’ for the (Ottoman) Sultan, the Ameer of Makkah al-Mukarrma, and the Shafi’i Qadhi is performed and all pray humbly.

    Shortly before the ‘Isha prayer, the whole party returns to the Great Mosque, which is almost overcrowded, and sit down in rows at the foot of Maqam Ibrahim.

    
    A similar description is given by Shaykh al-Diyar Bakri (d/960) in his Great Sirah entitled Ta’rikh al-Khamis fi Akhbari Anfasi Nafis.

All good is from Allah Ta’ala whereas mistakes are from this humble speck. May Allah Ta’ala bless all readers, bringing you all closer to Him and His Beloved Prophet SallAllahu Alaihi wa Sallam. May He accept our humble efforts and grant us the capacity to be good and do well… Ameen!!

I'tikaaf

I’tikaaf (The Spiritual Retreat) and its Types

Hadrat ‘Aishah Radi ALLAHu Ta’ala Anha reported that the Holy Prophet Peace and Blessings be Upon Him used to engage in I’tikaaf. i.e. private devotions in the mosque during the last ten nights of Ramadan till he met his Lord. [Sahih Bukhari, Vol 1, Page 271 – Sahih Muslim, Vol 1, Page 371]

Hadrat Anas Radi ALLAHu Ta’ala Anhu reported that the Holy Prophet Peace and Blessings be Upon Him used to engage in I’tikaaf in the mosque in the last ten days of Ramadan. But, one year he omitted the I’tikaaf so he engaged in I’tikaf during twenty nights the following year. [Sunan Abi Dawood, Vol 1, Page 334]

Important Notes:

1. It is sunnat-e-Mu’akkadah to perform I’itikaf in the mosque in the last ten days of the month of Ramadan, as stated by Hadrat Sheikh ‘Abd al-Haq “Muhaddith-e-Dehlwi”:

According to the Hanafi madhhab, I’itikaf is Sunnat-e-Mu’akkadah as the Holy Prophet always used to perform it till he passed away. [Ashi’ah al-Lam’at Vol. 2 Pg. 118]

2. There are 3 types of I’itikaf:

a) Wajib – if one makes a “Minnat” (vow) of I’itikaf uttering the words of vow. Mere intention will not make I’itikaf wajib. For example, one says, “If my child becomes cured from his illness then I shall perform I’itikaf for three days.” Then to perform I’itikaf for three days with fast is wajib.

b) Sunnat-e-Mu’akkadah – that one should enter the Masjid on the 20th of Ramadhan before sunset, with the intention of I’itikaf and to stay there till the end of Ramadhan i.e. leave the mosque after the Maghrib prayer on the 30th of Ramadan or if the moon for Eid was sighted on the 29th then to leave after the Maghrib prayer of that day. This I’itikaf is “sunnat-e-Kifayah” meaning that if I’itikaf was performed by even one person in a town then the religious duty shal be fulfilled on behalf of everyone. Otherwise, all shall be accountable for neglecting it.

There are many virtues and excellences for such an I’itikaf. Baihaqi has reported on the authority of Hadrat Imam Husain that the Messenger of Allah has stated, “whosoever performs I’itikaf for ten days in the month of Ramadan, it is as though he has performed two ‘Umrah (lesser pilgrimage) and two Hajj (greater pilgrimage).”

c) MustaHab or Sunnat-e-Mu’akkadah – I’itikaf other than the two types mentioned above are “Mustahab” and “Sunnat-e-Ghair Mu’akkadah” [Fatawa-e-‘Alamgiri, Vol 1, Page 197]

3. The mu’takif (person performing the I’itikaf) should not engage himself in wordly talks (as this is strictly forbidden in the Masjid, and in the state of I’itikaf it is even more so). Rather, the mu’takif should engage himself in the recitation of the Holy Qur’an; reading the Ahadith (Sayings) of the Holy Prophet; sending Durud sharif (salutations) upon the Beloved Prophet in abundance; learning and teaching Islamic knowledge; reading the life of our Noble Prophet as well as the other Prophets, Saints; writing Islamic books; listening to Islamic lectures and being engaged in the dhikr (rememberance) of Allah, the Most Exalted. [This has been stated in Fatawa-e-‘Alamgiri, Vol 1 Page 198]

4. The easy method of performing a Mustahab I’itikaf is to make the intention of I’itikaf, (with the intention of entry to the masjid,) when one enters into the Masjid. For as long as he shall remain in the Masjid, he shall also earn the reward of being in I’itikaf. The words for the intention of the I’itikaf are:

بسم الله دخلت و عليه توكلت و نويت سنت الاعتكاف۔ اللهم افتح لي ابواب رحمتكك
“With the Blessed Name of Allah have I entered (into the Masjid) and in Him have I placed my trust, and I have made the intention of the Sunnah of I’itikaf. O Allah open Your doors of Mercy upon me.”

Lailatul Qadar

What Quran & Hadith says about ‘Lailatul Qadar’

Surely We revealed it on the grand night. And what will make you comprehend what the grand night is? The grand night is better than a thousand months. The angels and Gabriel descend in it by the permission of their Lord for every affair, Peace! it is till the break of the morning.

Lailatul Qadr in the Last Seven Nights of Ramazan

[Sahih Bukhari : Volume 3, Book 32 “Taraweeh”, Number 232]

Narrated Ibn ‘Umar (Radi Allah Anhu) : Some men amongst the companions of the Prophet Muhammad (sal-allahu- alleihi-wasallam ) were shown in their dreams that the night of Qadr was in the last seven nights of Ramazan. Allah’s Messenger (sal-allahu- alleihi-wasallam ) said, “It seems that all your dreams agree that (the Night of Qadr) is in the last seven nights, and whoever wants to search for it should search in the last seven nights of Ramazan.”

[Sahih Bukhari : Volume 3, Book 32 “Taraweeh”, Number 233]

Narrated Abu Salama (Radi Allah Anhu) : I asked Abu Sa’id (Radi Allah Anhu) about the Night of Qadr and he said, “We practised Itikaf in the middle third month of Ramazan with Prophet Muhammad (sal-allahu- alleihi-wasallam ). In the morning of the 20th of Ramazan, the Prophet Muhammad (sal-allahu- alleihi-wasallam ) came to and addressed us and said, ” I was informed of the date of the Night of Qadr but I was caused to forget it, or I forget, so search it in the last ten nights of month of Ramazan.”

Search Lailatul Qadr in the Odd Nights of Last Ten Nights of Ramazan

[Sahih Bukhari : Volume 3, Book 32 “Taraweeh”, Number 238]

Narrated ‘Ibn Abbas (Radi Allah Anha): The Allah’s Messenger (sal-allahu- alleihi-wasallam ) said:
“Look for the Night of Qadr in the last ten nights of Ramazan on the night when nine or seven or five nights remain out of the last ten nights of the Ramazan.”

[Sahih Bukhari : Volume 3, Book 32 “Taraweeh”, Number 239]

Narrated ‘Ibn Abbas (Radi Allah Anha) in this quotation: Allah’s Messenger (sal-allahu- alleihi-wasallam ) said:
“The Night of Qadr is in the last ten nights of the month of Ramazan either on the first nine or in the last (remaining) seven nights of Ramazan.”

[Sahih Bukhari : Volume 3, Book 32 “Taraweeh”, Number 241]

Narrated ‘Aisha (Radi Allah Anhu) : With the start of the last ten days of Ramazan, Allah’s Messenger (sal-allahu- alleihi-wasallam ) used to tighten his waist-belt (i.e. hard work) and used to offer Salat (Prayer) all the night, and used to keep his family awake for the Salat (prayers).

[Sahih Muslim : Book 6 “Kitab Al-Sawm”, Number 2632]

‘A’isha (Radi Allah Anhu) Allah’s Messenger (sal-allahu- alleihi-wasallam ) as saying:

“Look for (and in the words of Waki, seek) Lailat-ul-Qadr in the last ten nights of Ramadan.”

[Sahih Muslim : Book 6 “Kitab Al-Sawm”, Number 2633]

Zirr b. Habaish (Radi Allah Anhu) reported Ubayy b. Ka’b (Radi Allah Anhu) took oath (without making any exception, i. e. without saying Innsha Allah) that it was the twenty-seventh night. I said to him: Abu Mundhir, on what ground do you say that? Thereupon he said: By the indication or by the sign which the Messenger of Allah (sal-allahu- alleihi-wasallam ) gave us, and that is that on that day (the sun) would rise without having any ray in it.

[Sahih Muslim : Book 6 “Kitab Al-Sawm”, Number 2634]

Zirr b. Hubaish (Radi Allah Anhu) reported that Ubayy b. Ka’b (Radi Allah Anhu) said about Lailat-ul-Qadr: By Allah, I know well about it. Shu’ba said: To the best of my knowledge it was the twenty-seventh night for which the Messenger of Allah (sal-allahu- alleihi-wasallam ) commanded us to stand for prayer. Shu’ba doubted these words: That it was the night for which the Messenger of Allah (sal-allahu- alleihi-wasallam ) commanded us to stand for prayer. And (he further) said: This was narrated to me by a friend of mine from him (the Holy Prophet).

[Sahih Muslim : Book 6 “Kitab Al-Sawm”, Number 2635]

Abu Huraira (Radi Allah Anhu) reported: We were talking about Lailat-ul-Qadr in the presence of the Messenger of Allah (sal-allahu- alleihi-wasallam ) and he said: “He who amongst you remembers (the night) when the moon arose and it was like a piece of plate (at the fag end of the month in a state of waning).”

THE NIGHT OF POWER

The Night of Power (Lailatul Qadr) is a treasure of greatness, sanctity, excellence and magnitude. The excellences and blessings of Lailatul Qadr are so vast that only a few can be mentioned hereunder. The excellence and supremacy of this blessed night can be seen from the fact that the Allah Ta’ala
revealed a complete Surah in relation to this night. He states: “Undoubtedly, We sent it down in the blessed and valuable night. And what you know, what theblessed night is? The blessed and valuable Night is better than a thousand months. Therein descend and Angels and Jibra’eel (the Spirit) by the command of their Lord for every affair. That is all peace till
the rising of the dawn.” [Surah Qadr]

Rasoolullah (Sallallahu Alaihi Wasallam) has stated, “Search for the Night of Power during the odd nights in the last ten nights of Ramadaan.” The opinion of most Scholars is that Lailatul Qadr is the 27th night of Ramadaan, and this is also the opinion of Imam-e-Azam Sayyiduna Imam Abu Hanifa (Radiallahu Ta’ala Anh). This night is very unique to other nights and there some signs that we can look for when looking for it. There is peace and calm in this night, the sky is jet-black, it is neither too hot nor too cold, and leaves do not fall off trees until daybreak. No barking of dogs is heard on this night and when the sun rises in the morning it appears as a disk without rays.

The reason for not knowing the exact date for the Night of Power is explained by the following Hadith. Hazrat Ubadah (Radiallahu Ta’ala Anh) reports that one day Rasoolullah (Sallallahu Alaihi Wasallam) came out to inform us about the Night of Power. However, two Muslims were arguing and Rasoolullah (Sallallahu Alaihi Wasallam) said, “I came out to tell you which night is the Night of Power, but due to the fact that so and so were arguing this information has been lifted from me. The wisdom behind it being lifted is best known by Allah Ta’ala.” [Bukhari Shareef]

We see from the above Hadith that fighting and arguing with each other is such a bad deed that we  were deprived of the knowledge of the Night of Power because of it.

Allama Qurtubi (Radiallahu Ta’ala Anh) quotes another narration, in which Rasoolullah (Sallallahu Alaihi Wasallam) was shown the ages of the people of the previous nations. Upon seeing that his nation’s lifespan was shorter than that of the previous nations, he was fearful that the deeds of his Ummah would not be able to compare with the deeds of the previous nations who had longer lives.
Upon this, Allah Ta’ala granted him the Night of Power, which is better than the worship of 1000 months of the previous nations.

Another narration is reported by Hazrat Ali bin Urwah (Radiallahu Ta’ala Anh), who states that one day Rasoolullah (Sallallahu Alaihi Wasallam) mentioned four men of the Children of Israel who worshipped Allah Ta’ala for 80 years and not a single moment in that time was spent in disobedience of Allah Ta’ala. The four who were mentioned were Hazrat Ayub, Hazrat Hizqeel, Hazrat Yoosha and Hazrat Zakariyya (Alaihimus Salaam). The Companions of Rasoolullah (Sallallahu Alaihi Wasallam) were amazed upon hearing this when Hazrat Jibraeel (Alaihis Salaam) descended from the heavens and said, “O Muhammad (Sallallahu Alaihi Wasallam), Your Companions are amazed at the worship of 80 years of those people? Allah  Ta’ala has revealed something better than that upon you.” He then recited  Surah Qadr and said, “This is better than that upon which your companions were amazed.”

Allah Ta’ala has stated in Surah Qadr that, “Therein descend Angels and Jibra’eel (the Spirit).” We can understand the meaning of this Aayat by looking at the Hadith in which Rasoolullah (Sallallahu Alaihi Wasallam) said, “On the Night of Power, Jibraeel (Alaihis Salaam) descends onto the earth
with a huge army of angels and this army of angels supplicate for forgiveness and mercy for all those people who are busy, whether standing or sitting, in the remembrance of Allah Ta’ala.”

In another Hadith, Rasoolullah (Sallallahu Alaihi Wasallam) has stated, “As soon as the Night of Power has arrived, Allah Ta’ala will give the order to Hazrat Jibraeel (Alaihis Salaam), who will promptly descend to the earth below, travelling in a throng of angels and bearing a green banner, which he will set up on top of the Ka’bah Shareef. Hazrat Jibraeel (Alaihis Salaam) has no fewer than six hundred wings, which he only unfolds on the Night of Power. He will therefore spread them on that night, and by doing so, he will span the entire distance between the East and the West. Hazrat Jibraeel (Alaihis Salaam) will command the angels to infiltrate into this Ummah, so they will insert themselves unobtrusively among its members. They will then give the greeting of peace to every believer who is found to be observing the night vigil, performing the ritual prayer, and practicing the remembrance of Allah. They will exchange greetings with them and say ‘Ameen’ to their Duas until the break of dawn. At this point Hazrat Jibraeel (Alaihis Salaam) will cry out, “O company of angelic friends, now is the moment for us to be homeward bound.” The other angels will then ask, “O Jibraeel, what has Allah done to meet the needs of the believers belonging to the Ummah of Muhammad (Sallallahu Alaihi Wasallam)?” So he will respond by saying, “Allah has scrutinized them carefully, and He has pardoned and forgiven them all, with only four exceptions.”” Rasoolullah (Sallallahu Alaihi Wasallam) then went on to explain that the four exceptions include anyone who is consumes intoxicating liquor, anyone who is disobedient and disrespectful towards his parents, anyone who is guilty of disrupting a bond of kinship, and anyone who is virulently rancorous. When the blessed Sahaabah asked what kind of person is virulently rancorous, Rasoolullah (Sallallahu Alaihi Wasallam) said, “Someone who is spitefully reluctant to abandon a grudge and stubbornly unwilling to accept the restoration of good relation with anyone who has offended him.” [Ghunyalit Taalibi Tareeqal Haq, Vol. 3]

It is also stated that there is an angel whose head is under the Throne (Arsh) and his feet are deep in the core of the earth. This angel has 1000 heads and each head is bigger than the world. Each head has 1000 faces, with 1000 mouths on each face and 1000 tongues in each mouth. With each tongue,
he glorifies and praises the Lord in thousands of different ways, and the language of each tongue is different. When he opens his mouth all the heavenly angels fall into prostration out of fear that the brightness of his face might burn them. Every morning and night, he praises Allah Ta’ala with these
mouths. This angel comes down to the earth on the Night of Power and supplicates until sunrise for the forgiveness of all the believing men and women of the Ummah of Rasoolullah (Sallallahu Alaihi Wasallam) who fast. [Tafseer Roohul Bayaan]

It has also been stated that when Hazrat Jibraeel (Alaihis Salaam) comes down to earth on the Night of Power, he will not leave any human being without giving him the greeting of peace and shaking him by the hand. For the recipient, the sign of this will be the sudden appearance of goose bumps all over his skin, coinciding with a surge of tender feelings in his heart, and a tearful moistening of his eyes. [Ghunyalit Taalibi Tareeqal Haq, Vol. 3]

Mother of Believers, Hazrat Aisha Siddiqa (Radiallahu Ta’ala Anh) states that she asked Rasoolullah (Sallallahu Alaihi Wasallam), “If I find the Night of Power, what should I do?” Rasoolullah (Sallallahu Alaihi Wasallam) replied, “Recite the following supplication: Allahumma Innaka ‘Afuwwun Tuhibbul ‘Afwa Fa’fu ‘Annee.” (O Allah! You are the One who forgives, You like to forgive, therefore forgive me) [Tirmidhi Shareef]

Hazrat Abu Huraira (Radiallahu Ta’ala Anh) narrates that Rasoolullah (Sallallahu Alaihi Wasallam) said, “The person who stands in prayer in the Night of Power with faith and belief has his previous sins forgiven.” [Bukhari, Muslim]
It is reported in a Hadith-e-Qudsi that Allah Ta’ala states, “The sound of sinners sobbing and weeping is more beloved to Me than the sound of praise and glorification.” We can therefore see the importance of crying in the court of Allah Ta’ala and seeking His forgiveness, especially during this Blessed Night.

The person who prays 4 Rakats on this night, and in each Rakat recites Surah Qadr once and Surah Ikhlas 27 times after Surah Fatiha, becomes so pure of sins it is as though he was born on that day.Additionally, Allah Ta’ala grants him 1000 palaces in Paradise. Subhaanallah! Whilst there are great benefits in staying awake and worshipping Allah Ta’ala in the night of Power,
there is also great loss and harm in being lazy and neglectful about this night. Look at the damage and loss that will be incurred if we neglect to take advantage of this blessed night by remembering and worshipping Allah Ta’ala. It is stated in a Hadith that Rasoolullah (Sallallahu Alaihi Wasallam) has stated, “The person who remains deprived of the blessings of this night will remain deprived of all goodness. No one is deprived of the blessings of this night except the most wretched ones.” [Ibn Majah]

The above Hadith makes clear that we should not be negligent and heedless in the Night of Power. Rather we should prepare ourselves completely for worshipping on this night because the Merciful Lord, through the Sadaqa of His Beloved Rasool (Sallallahu Alaihi Wasallam) grants the reward of
worshipping for more than a thousand months for just a few hours worship. Very unfortunate are those people who are not prepared to sacrifice a few hours to worship their Lord.

May Allah Ta’ala grant us the Taufeeq and Hidayat to take full advantage of Lailatul Qadr and to make as much Ibaadat as possible and to cry in the Court of Allah Ta’ala and to beg for His Mercy and Forgiveness through the Waseela of His Habeeb, our Master, Muhammad Mustafa Sallallahu Alaihi
Wasallam, Ameen.

Infallibility of the Prophets

Infallibility of the Prophets [Alaihimus Salam]

It was very agonizing to have an email from a brother in which he asked me to assist him refuting some so-called Muslim ignorants who accused Prophets Alaihimus Salam being Sinful and Polytheists (Ma’azALLAH). As a matter of fact, the insults of the Prophets made by the deviant sects and insolent individuals have encouraged some people to openly slander and ridicule the Prophets. In addition to this, there has arisen a sect which says that the Prophets are sinners and even polytheists and Infidels (May Allah forbid!), believing that the Prophets were polytheists and Infidels and major sinners and only became Prophets after repenting (Tauba).

It is incumbent upon each and every Muslim to affirm faith (have Imân) in all the Prophets, in such a manner that one does not differ between the Prophets in their core Prophethood. Furthermore, one should respect all the Prophets and believe that they are free from any sin, (major or minor) or imperfections; before their declaration of Prophethood or after, is also an essential element in belief. This is the sound position and this is the opinion of the majority of scholars.

The Major and Minor Sins:

It must be known that leaving obligatory (farḍ) or necessary (wājib) acts even once without excuse is considered an enormity (kabīra). Likewise, committing the unlawful (Harām) is also considered an enormity. Leaving the sunna act once without excuse due to laziness or taking the matter lightly is considered a minor sin (ṣaghīra), as is committing a disliked action (makrūh). However, habitually leaving the sunnah or committing disliked actions also becomes an enormity, though they are considered enormities beneath other enormities. This is because major and minor are relative terms, and thus it is said, “The good deeds of the pious are the sins of the intimate (muqarrabīn).”

Sunnah here is taken in the juridical sense where it refers to an action regularly performed by the Messenger of Allāh SallAllaho Alaihi wa Sallam and left at times in order for it not be taken as an obligation. This is then sub-categorized into the emphasized sunnahs and the non-emphasized sunnahs, the latter being more like the mustaHabb (preferred ) acts, i.e., those performed by the Messenger SallAllaho Alaihi wa Sallam sometimes or encouraged in general.

Infallibility of the Prophets:

The Prophets (upon them be Blessings and Peace) are all free from major and minor sins, enormities, unbelief, and wicked acts before and after receiving Prophethood (Nubuwwah). However, some slips and mistakes have escaped them.

An example of a slip (zalla) is when Ādam Alaihis Salam ate from the tree, and an example of a mistake (khaṭa’) is when Mūsā Alaihis Salam killed a member of Pharaoh’s people. He did not intend to kill him, but only to strike him with his hand in order to push him away from the Israelite. Thus, the strike was intentional, but the killing a mistake. The killing was also a slip, because every mistake is a slip, but not every slip is a mistake. Therefore, between the two is the universal-particular relationship. A slip sometimes occurs by mistake, sometimes out of forgetfulness, sometimes out of inattentiveness, and sometimes out of leaving the more worthy or preferred action.

Imām ‘Umar al-Nasafī states in his Tafsīr, “The Imāms of Samarqand do not use the word zalla for acts committed by the Prophets (upon them be blessings and peace) because a zalla is a type of sin. Instead, they say, “They performed the good act (fāḍil) and left the preferred one (afḍal), and they were lightly reproved for it, because for prophets to leave the more preferred act is equivalent to others leaving an obligation (wājib).”

Another view is that the slip of a Prophet or a Friend of Allāh Most High is a means of closeness to Him. Abū Sulaymān al-Dārānī (may Allāh have mercy on him) states:

“Dāwūd Alaihis Salam did not perform an act more beneficial for him than a misdeed. He continued to flee from it toward his Lord until he reached Him. Hence, the misdeed was the cause of his fleeing toward Allāh, away from himself and the world.”

Hadrat Shaykh al-MuHaqqiq Shaykh Abd al Haqq Muhaddith Dehlawi (may Allāh have mercy on him) states in his Ashi’ah al-Lam’at:

“What has been stated in the Holy Qur’an as regards to the ‘error’ of Prophet Adam and Allah’s reprimand shows the high status of Prophet Adam and his closeness to the Almighty Allah.” [Ashi’ah al-Lam’at Vol 1 Page 40]

Furthermore, it is Allah’s will, whoever He reprimands or punishes, even though the error committed by His slave, may not have reached the level in which we may say that it was a ‘sin’. No one has the authority to utter anything. There is a criteria and a standard for respect which is necessary to behold, and this standard of respect is that when Allah has reprimanded some of His Prophets, who are the closest to Him, or when one some occasions the Prophets or the Messengers expressed humility, by which someone may assume a defect in these prophets, then it is not permissible for us that we ponder into this and say the words of reprimand or humility to these noble prophets.

There are a number of explanations for why Syeduna Aadam Alaihis Salam ate from the forbidden tree. One is that he ate from it out of forgetfulness. Another is that he did not eat from the specific tree that Allāh forbade, but from another tree of the same type, assuming that the prohibition of Allāh was only regarding the specific tree, as Allāh said, “but approach not this tree.” He thus chose the less superior or suboptimal (rukhṣa) path, in accord with the wisdom of Allāh in order illustrate the weakness of the human ability and condition and to express the strength of divine forgiveness. This is why a Hadīth states, “If you did not sin, Allāh would bring forth a people who would sin and seek forgiveness and Allāh would forgive them” (Muslim, Tirmidhī).

Also Ādam’s Alaihis Salam offense was in Paradise, which was not considered an abode of accountability (dār al-taklīf ), in spite of the fact that Allāh forbade him from eating from the tree. In other words, he had no knowledge of the consequences for disobedience. Thus his disobedience was not open defiance as in the case of Satan.

Prophets are even protected from Minor Sins:

Imam Qadi `Iyad in al-Shifa’ said that the Jumhur (Consensus) of the Jurists from the schools of Malik, al-Shafi`i, and Abu Hanifa, agree that the Prophets are protected from all minor sins because one is required to follow them in the minutest matters. It is even reported from Malik that this is obligatory to believe.

Abu Ishaq al-Isfarayini’s (d. 418) position was that no sin great or small issues from Prophets whether deliberately or by mistake and this is also our position. [Taj al-Din al-Subki Tabaqat al-Shafi`iyya al-Wusta as cited in the Kubra (4:260)]

Imam al-Zarqani said in his monumental commentary on al-Qastallani’s al-Mawahib al-Laduniyya (5:361) [Al-Qastallani’s original text is in parentheses):

(And among his Mu’jizaat is that he is immune from sins) before Prophethood and after it (both great and small, both by deliberate commission and by mistake) according to the soundest view, outwardly and inwardly, in secret and in public, in earnest and in jest, in contentment and in anger. And how not, when the Companions were unanimous in following him and faithfully imitating him in all his acts? (As were the Prophets)

Imam Taj al-Din al-Subki said:

“The Ummah concurs on the true immunity (‘isma) of Prophets, in what pertains to conveyance and other, from grave and small, contemptible sins as well as persistence in small sins but there is disagreement over small sins that do not detract from their rank. The Mu’tazila and many others allow them. The preferred view is that they are precluded because we have been ordered to follow them in what issues from them; how then could something inappropriate occur on their part? As for those that deemed it possible, they did not do so on the basis of any textual stipulation or proof.”

That is, they only clang to externalities which, if they followed their logical conclusions, would lead them to violate consensus and take positions no Muslim takes, as expounded by `Iyad [in al-Shifa’].

A very Interesting Fact:

It is stated in Radd al MuHtar, “The Prophets are protected from yawning, as yawning is from the Satan. The best way to stop this is that when one starts to feel yawning then he/she should immediately think (in their hearts) that the Prophets never yawned and were protected from it. By going this, the yawning shall immediately terminate.” [Radd al-Mohtar – Vol. 1 Pg. 336]

Any person having a slight Common Sense would be able to conclude that when the Exalted Prophets Alaihimus Salam are protected from Yawing as it is from Satan then how come the Prophets be accused of committing the sins or being the culprits?

CONCLUSION

Allah SubHanuhu wa Ta’ala is the Lord and Creator of the Prophets and they are His beloved. He can mention their mistakes in whatever way He wishes and they can demonstrate their humility to Him in whatever way they wish. We have no right to speak about their mistakes or disrespect and slander them unless we want our record books blackened with sins. Allah SubHanuhu wa Ta’ala has ordered us to respect and revere His Prophets. If a Prophet became a sinner, both opposing him and obeying him would become necessary, and this is a concentration of two opposite things. So, the majority of the Scholars including the Imams of the Four Schools of Law followed what they considered to be the stronger position, namely that Prophets are protected even from minor sins. Beware… Beware.. Beware O My Muslim Brothers and Sisters!! To disrespect any Prophet, to find any faults or defect in them or to be rude or insolent to these Prophets is Kufr (Infidelity).

Evidence for 20 rak'ahs of Taraweeh

In the following synopsis we will provide the most authentic evidence to support the claims of the Hanafi, Maliki, Shafi’i, Hanbali and Zahiri[1] schools of Islamic jurisprudence, and most importantly that the Prophet (peace and blessings of Allah be upon him) and in the unanimous view and practice of the Sahaba (may Allah be pleased with them all) the rak’ahs of taraweeh are twenty.

The narration’s that will be presented have the stamp of authentication by at least ten distinguished scholars. Al-Imam al-Hafiz Jamaluddin al-Zayla’i has recorded in his book Nasb ur-Rayah that:

“Al-Bayhaqi has related in al-Marifa

(via the following chain of transmission):

Abu Tahir al-Faqih -> Abu Uthman al-Basri -> Abu Ahmad Muhammad ibn Abdal Wahhab -> Khalid ibn Mukhallad -> Muhammad ibn Ja’far -> Yazid ibn Khaseefah -> Sa’eeb ibn Yazid,

who said:

‘In the time of Umar ibn al-Khattab (radiallahu anhu) the people used to observe 20 rak’ahs and the witr.‘

Al-Nawawi said in al-Khulasa:

‘Its Isnad is Sahih.'”

Hafiz al-Zayla’i has also mentioned after reporting the authenticity of this Hadith, that Imam al-Bayhaqi has also reported another version of the above narration through a different channel of transmission, in his Sunan al-Kubra. The narration referred to has been mentioned in the footnotes by the council of Islamic scholars (Majlis al-Ulama) who edited Nasb ur-Rayah, in the following words:

“(Bayhaqi) has related in al-Sunan (via the following isnad): Abu Abdullah al-Hussain ibn Muhammad ibn al-Hussain finjuwayh al-Dinawari – Ahmad ibn Muhammad ibn Ishaq al-Sunni – Abdullah ibn Muhammad ibn Abdul Aziz al-Baghawi – Ali ibn al-J’ad – Ibn Abi Dhib – Yazid ibn Khaseefah – Sa’eeb ibn Yazid,

who said:

“In the time of Umar ibn al-Khattab, radiallahu anhu, they would perform 20 rak’ats in the month of Ramadan. He said (also): And they would recite the Mi’in , and they would lean on their sticks in the time of Uthman ibn Affan, radiallahu anhu, from the discomfort of standing.”

All the men in the (above) isnad are trustworthy, as mentioned by the Indian research scholar, Shaykh al-Nimawi, in Athar al-Sunan.”

The evidence which proves that Umar (radiallahu anhu) ordered the practise of 20 rak’ahs has been recorded by Shaykh Ali al-Muttaqi al-Hindi in the largest collection of Hadith available today: Kanz al-Ummal fi Sunan al-aqwal wal Af’al, as follows from Ubayy ibn Ka’b (radiallahu anhu):

“Umar (radiallahu anhu) ordered him (Ubayy) to lead the people in prayer at night in Ramadan, because the people fast during the day and can not recite (the Qur’an) well, therefore it is better that you should recite (the Qur’an) during the night. I (Ubayy) asked: “O commander of the believers, this thing was not done before.” He said: “I know, but it is a good practise”, and so (Ubayy) led (the Companion’s) for 20 rak’ahs.”

There are many other narration’s which prove the case for twenty rak’ahs, but some of these narrations are less authentic than others, nevertheless they are weighty enough to back each other up and raise the level of authentication to at least Hasan (good); as Shaykh Nimawi and others have verified.

For the readers benefit one may refer to the following books of Hadith for at least 25 further proofs:

1. Muwatta Imam Malik from Yazid ibn Ruman
2. Sunan al-Kubra of Imam al-Bayhaqi  from: Ibn Abbas, Yazid ibn Ruman (same as Imam Malik’s narration), Suwayd ibn Ghaflah, Ali ibn Abi Talib etc. Also refer to Marifatus Sunan of al-Bayhaqi.
3. Musannaf of Imam Abdur Razzaq  from: Sa’eeb ibn Yazid and al-Hasan.
4. Musannaf of Imam Ibn Abi Shaibah from some 13 different isnads.
5. Qiyam ul-lail of Imam Muhammad ibn Nasr al-Marwazi from: Sa’eeb ibn Yazid, Yazid ibn Ruman, Ibn Mas’ud, A’mash al-Kufi, Ibn Sirin, Malik, al-Shafi’i and others.

A selection of the scholars of Hadith who authenticated and used al-Bayhaqi’s narrations as a proof for 20 rak’ahs of Taraweeh

1. Imam Yahya al-Nawawi (d. 676 AH) He has authenticated the narration recorded and mentioned above from al-Bayhaqi’s Marifatus-Sunan, in his book al-Khulasa – this was mentioned by Hafiz al-Zayla’i in Nasb ur-Rayah (see above). Besides this narration, he has also recorded the alternative narration recorded by Imam al-Bayhaqi in his Sunan al-Kubra. He has declared this variant narration to be a decisive argument and proof for the Shafi’i Madhhab, as well as saying: “Its Isnad is Sahih”, in his voluminous work: al-Majmu’ Sharh al-Muhadhhab.
2. Imam Jamaluddin Yusuf al-Zayla’i (d. 762 AH) We have mentioned above that Hafiz al-Zayla’i in his analysis of the narration’s found in the Hanafi fiqh book: al-Hidaya, has recalled the narration from al-Bayhaqi’s Marifatus-Sunan, and quoted Imam al-Nawawi as his authority to declare this narration to be Sahih.
3. Imam Badruddin al-Ayni (d. 855 AH) He said in his famous commentary to Sahih al-Bukhari: Umdat ul-Qari:
   

   “The argument of our companions (the Hanafi scholars) as well as the Shafi’is and Hanbalis is what al-Bayhaqi has related with an authentic chain of transmission (Sahih Isnad)…”

4. Imam Ali al-Qari (d. 1014 AH) He has noted in Sharhul-Nuqayah :
   

   “Imam al-Bayhaqi has reported on genuine authority (Sahih) the performing of 20 rak’ahs of Taraweeh during the periods of Umar, Uthman and Ali (may Allah be pleased with them), and hence there has been consensus on it.”

5. Imam Kamaluddin ibn al-Humam (d. 861 AH) Imam Ibn al-Humam asserts that it has been established from genuine authority (sahih) that the Companions and their Successors used to say 20 rak’ahs of Taraweeh during the auspicious time of Umar (radiallahu anhu); this authority of Yazid ibn Ruman (as in Imam Malik’s narration) has been reported from Sa’eeb ibn Yazid that, “During Umar’s auspicious time we used to say 20 rak’ahs.” The genuineness of this authority has been verified by Imam Nawawi in the synopsis .
6. Imam Taqi al-Din as-Subki (d. 756 AH)
7. Zayn al-Din al-Iraqi (d. 806 AH) and
8. Jalaluddin as-Suyuti (d. 911 AH) According to Imam Abdal Hayy Lucknawi in his work Tuhfatul Akhyar, Imam Nawawi, Iraqi and Suyuti have all considered Bayhaqi’s narration as reported in his Sunan al-Kubra to be Sahih. Shaykh Habibur Rahman al-A’zami has also affirmed that Nawawi, Iraqi and Suyuti have declared Imam al-Bayhaqi’s narration to be Sahih. He has also reported that Imam al-Subki  and Mullah Ali al-Qari have both declared the alternative narration recorded by Bayhaqi in his Marifatus Sunan to be Sahih.
9. Imam Muhammad Shauq Nimawi (d. 1322 AH) We have mentioned previously that Shaykh Nimawi has declared Imam al-Bayhaqi’s narration to be Sahih in Athar al-Sunan .
10. Imam Ibrahim al-Halabi (d. 956 AH) He has noted in al-Kabiri :
    

    “The argument of the majority of people is the report which Imam al-Bayhaqi has reported with sound authority (Sahih), that during Umar as well as Uthman and Ali’s (may Allah be pleased with them), 20 rak’ahs was performed.”

Other contemporary scholars

Other prominent scholars who have used Imam al-Bayhaqi’s narrations, besides other proofs include: Shaykh Habibur Rahman al-A’zami (see above), Shaykh Isma’il Ansari (see later), Shaykh al-Muqri in Tahqeeq al-Taraweeh, Shaykh Zafar Ahmad Uthmani in his monumental I’la as-Sunan, Shaykh Abdur Rahim Lajpuri in Fatawa al-Rahimiyya, Shaykh Ahmad Khan in Ja’al Haqq, Shaykh Taqi al-Uthmani in Dars-e-Tirmidhi and many others.

A writer once claimed that Imam al-Bukhari held the view that the rak’ahs of Taraweeh were eight, excluding the witr. What is surprising to note is that despite his bold ascription of this view to Imam al-Bukhari, he did not furnish one shed of proof or reference to the works of Imam al-Bukhari to verify his claim.

On the contrary, the commentators of Sahih al-Bukhari, like Hafiz Ibn Hajar and Hafiz al-Ayni have not ascribed any view for 8 rak’ahs to Imam al-Bukhari to our knowledge. What is unsurprising to note is that the two aforementioned scholars of Hadith have mentioned the proofs in favour of 20 rak’ahs. One may raise the catechism – if Imam al-Bukhari had held the view ascribed to him, would there be no doubt that his great student, Imam Abu Isa al-Tirmidhi, would not have failed to mention this?

For we know that Imam al-Tirmidhi only knew of either 20 or 41 rak’ahs  in his time.

He has recorded in al-Jami us-Sahih, that Umar, Ali (may Allah be pleased with them) and other Companions of the Prophet (peace be upon him) used to perform 20 rak’ahs of Taraweeh, as well as saying that Sufyan al-Thauri (d. 161 AH), Abdullah ibn al-Mubarak (d. 181 AH) and al-Shafi’i (d. 204 AH) held the same view. He has also quoted Imam al-Shafi’i as saying that he saw the people of Makkah performing 20 rak’ahs of Taraweeh.

The only proof to suggest that the Holy Prophet (peace and blessings be upon him) performed 20 rak’ahs has been reported on the authority of Abdullah ibn Abbas (radiallahu anhu):

“Verily, the Holy Prophet (peace be upon him) in the month of Ramadan, used to perform 20 rak’ahs and the witr (afterwards) without congregation.”

This narration has been shown to have a weak (da’eef) isnad by the verifying scholars like al-Hafiz Ibn Hajar al-Asqalani, Hafiz al-Zayla’i and others, due to the presence of the narrator: Abu Shaiba Ibrahim ibn Uthman. He was the grandfather of the Imam of Hadith: Abu Bakr ibn Abi Shaiba, as well as being a Qadi; but as for his status as a reporter of Hadith, he has been declared to be discarded (matrook) by Hafiz Ibn Hajar in Taqreeb ul-Tahdhhib and al-Bayhaqi has declared him to be weak in al-Sunan al-Kubra.

One may wish to note that al-Albani has gone to the added length of declaring Ibn Abbas’ narration to be Maudu (fabricated) , whereas no previous scholars of Hadith have gone beyond declaring its isnad to be da’eef (weak). This is nothing strange, for al-Albani usually goes to the added lengths and extremities of declaring narrations which do not suit his whims and desires to be either da’eef or maudu.

An interesting study prepared and published on this issue by a Shaykh who is said to have memorized the six most authentic collections of Hadith, is available to verify this assertion.

Let us now see what a number of Imams of sacred law have said about the aforementioned narration from Ibn Abbas (radiallahu anhu).

1. Imam Ahmad al-Tahtawi has said in Sharh Durr al-Mukhtar :
   

   “On the authority of Ibn Abbas’ statement, 20 rak’ahs of Taraweeh has been estblished from the Holy Prophet’s (peace be upon him) practice.”

2. Shaykh Abdal Haqq al-Dehlawi has been quoted by the author of Fatawa Rahimiyya as follows: “Shaykh Abdul Haqq Muhaddith of Delhi writes in his book, Fath-e-Sirr-ul-Mannan:
   

   ‘The obvious thing is that, according to the holy Companions, the Holy Prophet’s (peace be upon him) saying 20 rak’ahs had been established, as is mentioned in Ibn Abbas’ tradition, and for this reason Umar (radiallahu anhu) adopted 20 rak’ahs . . .‘

   He also quoted Shaykh Abdal Haqq as saying from his book: Ma sabata minas Sunnah,

   ‘According to our belief, the taraweeh consists of 20 rak’ahs, for Bayhaqi has reported with sound authority that the holy Companions (may Allah be pleased with them) used to perform 20 rak’ahs during Umar’s time; moreover, this practice continued during Uthman and Ali’s (may Allah be pleased with them) periods also.‘”

3. Shaykh Abdur Rahim continued to say in his Fatawa:
   

   “The fact is that Hadrat Ibn Abbas and Hadrat Umar are both Companions; there is no ‘weak’ narrator between them, wherefore Ibn Abbas’ tradition may be called weak and the Companion’s action may be considered to be based on a weak tradition. Their action was based on a sound basis; how can those who follow them be called ‘the deluded’? In short, according to the Companion’s reckoning, the afore said hadith is not at all weak, though, due to the inclusion later of a weak narrator. Ibrahim ibn Uthman may be according to the latter-day authorities called weak ‘by way of narration’, but ‘intelligibly’ it must be authentic because the well-guided Caliphs and other Companion’s conformity to and continuance of 20 rak’ahs is the proof of its being reliable.

   Allamah Bahrul-Ulum says:

   ‘The Companions continued conformity to 20 rak’ahs is the context and sign of the soundness of this tradition.’”

In support of what we have mentioned, let us quote to you what a leader of Salafiyyism has mentioned in his book: Criticism of Hadith among Muslims with reference to Sunan Ibn Maja :

“Shafi’i also recognizes a weak Hadith as authentic (sahih) if it is found to be accepted by the whole ummah (see al-Sakhawi: Fath al-Mugith). But he does not accept Malik’s view of restricting the practise to the people of Madinah. According to the later scholars of the Hanafi school like Ibn al-Humam, a Hadith will be declared Sahih, if it is supported by the practise of the Ummah (see Abdal Rashid Nu’mani: Ma tamusu ilaihe al-Haja, p. 18). Among traditionalists, Tirmidhi often remarks, after quoting a less authentic Hadith:

‘It is being practised by the people of learning (Ahl-ul-Ilm).’ Suyuti deduces: ‘It indicates that the Hadith is supported by the sayings of the people of learning. More than one scholar has said that a Hadith is declared Sahih if supported by the sayings of the people of learning, even if it lacks a proper Isnad (see Suyuti: al-Ta’aqubat, folio 20).'”

In closing this section, consider what Imam Abu Hanifah (rahimahullah) said to his student Imam Abu Yusuf (rahiamhullah). Shaykh Anwar Shah Kashmiri stated in Fayd ul-Bari Sharh Sahih al-Bukhari:

“Imam Abu Yusuf (rahimahullah) asked Imam Abu Hanifah (rahimahullah), ‘Did Hadrat Umar (radiallahu anhu) have any compact from the Holy Prophet (peace and blessings of Allah be upon him) for 20 rak’ahs of Taraweeh?’ The Imam replied, ‘Hadrat Umar (radiallahu anhu) was not one to invent on his own; certainly he had some proof for this!'”

Ijma us-Sahabah on the rak’ahs of Taraweeh being Twenty

A number of Imams of sacred law have inferred from the evidences available, that there is a definite consensus of the Companions (Ijma us-Sahabah) on this issue. For the readers benefit we will provide some quotes below (including one from a “Salafi” writer).

1. Imam Ali ul-Qari al-Hanafi (d. 1014 AH) He said in Sharh ul-Nuqayah:
   

   “Imam Bayhaqi has reported on genuine authority (sahih) about the performance of 20 rak’ahs of Taraweeh during the periods of Umar, Uthman and Ali (may Allah be pleased with them), and hence there has been consensus (Ijma) on it.”

2. Shaykh ul-Islam Ibn Hajar al-Haytami (d. 974 AH) Allamah Abdal Hayy Lucknawi has reported in Tuhfat ul-Akhyar and in his Majmu’ Fatawa, the fact that Hafiz Ibn Hajar al-Haytami has declared Ijma us-Sahabah on the rak’ahs of Taraweeh being twenty.
3. Imam Muwaffaq al-Din Ibn Qudama al-Maqdisi (d. 620) The leading Imam of the Hanbalis in his time has declared in his famous book of fiqh: al-Mughni :
   

   “There has been the Companion’s consensus (Ijma us-Sahabah) on 20 rak’ahs of Taraweeh.”

4. Shaykh Bahrul-Ulum Abdul Ali ibn Nizamuddin (d. 1235) He said in Rasa’il ul-Arkan:
   

   “Then there was unanimity regarding the 20 rak’ahs.”

5. Shah Abdul Aziz Dehlawi (d. 1824 CE) He has declared in his Majmu’ Fatawa Azizi :
   

   “Thereafter, they (the Companions) adopted twenty (rak’ahs of Taraweeh) and three rak’ahs (of witr), on which number consensus had been formed.”

6. Shaykh Qutubuddin Khan (d. 1289 AH)
7. He has stated in his commentary to the Hadith collection known as Mishkat ul-Masabih: Madhahir ul-Haqq :
   

   “But the Companions consensus was formed on this that the Taraweeh consists of 20 Rak’ahs.”

8. Imam Kamaluddin ibn al-Humam (d. 861 AH) He has said in Fathul-Qadir :
   

   “At last unanimity was formed on 20 rak’ahs of prayer and this alone is in succession.”

9. Imam Malik ibn Anas (d. 179 AH) It was written in the most authentic record of Imam Malik’s most accurate sayings, known as al-Mudawwanah al-Kubrah:
   

   “Ibn al-Qasim said, ‘The rak’ahs (of taraweeh) with witr are thirty nine.’ Imam Malik said, ‘This is what the people have agreed upon from amongst the predecessors, and the people have not stopped doing it.’”

10. Shaykh Shabir Ahmad al-Uthmani (d. 1369 AH) Shaykh Abdur Rahim said in his Fatawa :
    

    “Allamah Shabir Ahmad Uthmani says that none of the Companions ever took exception to 20 rak’ahs, and hence all of them were unanimous on twenty rak’ahs.”

11. Nawab Siddiq Hasan Khan Bhopali (d. 1307 AH)

    He was one of the leading personalities of the “Salafi” movement in India. It has been recorded by him in his Awnu’l Bari :

    “The practice of 20 rak’ahs established during Hadrat Umar’s time has been considered by the Ulama as consensus.”

    All praise be to Allah, the synopsis of the proofs, their authenticity and the resulting of Ijma us-Sahabah, has been demonstrated by way of recoursing to some of the most reputable scholars of the various Madhhabs of this blessed Ummah.

    I (Ahmed ibn Muhammad) asked my teacher, the faqih, Shaykh Muhammad Asaddar Ali (b. 1911), may Allah preserve him: “What do you say about those people who claim to be the followers of the pious predecessors (Salaf us-Salihin), but insist on praying 8 rak’ahs of Taraweeh year in year out?” He replied:

    “I take it you are referring to those people who go around with the title ‘Salafi’ over their heads. I will say a few things about these pseudo-Salafites. They are violators of the Companions (may Allah be pleased with them) consensus on this and other issues – just as their master Ibn Taymiyya was; and the scholars of the past have declared the violators of the Ijma us-Sahabah to be either corrupt innovators or even unbelievers – depending on the nature of the question. The Muhaddith, Shaykh Abdal Hayy Lucknawi (rahimahullah) has declared in his Taliqatul-Hidaya : ‘One who performs 8 rak’ahs of Taraweeh will be an abandoner of the insisted sunnah.’ So, if you come across a man who has been shown the proofs and what the vast majority of scholars, including the Imams like Abu Hanifah, Malik, Shafi’i and Ahmad ibn Hanbal have said; but still persists on avoiding the Companions unanimity on 20 rak’ahs of Taraweeh, and prefers 8 rak’ahs – then know that he is not a Salafi, rather a follower of his desires and avoider of the Companion’s (may Allah be pleased with them) unanimous practice. And Allah knows best.”

    O believers, have we not heard that Allah has said:

    “O you who believe, Obey Allah, and obey the Messenger, And those charged with authority among you. If you differ in anything among yourselves, refer it to Allah and His Messenger, if ye do believe in Allah and the Last Day: That is best, and most suitable for final determination”

    O believers, have we not heard that Allah’s Messenger (peace and blessings of Allah be upon him) has said on two occasions:

    “Hold fast to my Sunnah and the Sunnah of the Rightly Guided Caliphs, clamp your molars upon it, avoid new novelties, for every novelty is an innovation, and every innovation is misguidance.”

    “Allah will never let my Ummah agree upon misguidance, and the hand of Allah is over the group (Jama’ah), so follow the great mass of believers (Sawad ul-‘Azam), and whoever dissents from them departs to hell.”

    We will finish this section by mentioning the titles of two books written on this issue. The first is a book written by a Qadi at the Shariah court in Medinah al-Munawwara, as well as being a lecturer in the Holy Prophet’s (peace and blessings be upon him) mosque – Shaykh Atiyya Muhammad Salim, and the second is by – Shaykh Isma’il ibn Muhammad al-Ansari. As the title below suggests, al-Ansari’s book is a refutation of al-Albani’s research and views on this issue.

    1. Al-Taraweeh – Akthar min alf Aam fi Masjid al-Nabi alaihis-salatu wa sallam.
    2. Tashih Hadith Salatul– Taraweeh Ishrin Rak’ah wa’l Radd ala al-Albani fi Tadaeefah.
    Finally, the reader may be interested to know that even today, just as in the time of the Salaf us-Salihin (may Allah be well pleased with them), 20 rak’ahs of taraweeh is still being adhered to in Makkah and Madinah.

    May Allah keep us on the practice of the Companions and guide those who deliberately avoid so and claim to be on the path of the righteous Salaf. Amin.

First In Islam

1. Almighty Allah first created the Noor of the Holy Prophet Muhammad (sallal laahu alaihi wasallam) from His Noor.
2. The first adult free male to accept Islam was Hazrat Abu Bakr Siddique (radi Allahu anhu); the first woman was Hazrat Khadija (radi Allahu anha); amongst the children, Hazrat Ali (radi Allahu anhu); among the freed slaves, Hazrat Zaid Bin Haarith (radi Allahu anhu); and amongst the slaves was Hazrat Bilal (radi Allahu anhu).
3. The first wife of the Holy Prophet Muhammad (sallal laahu alaihi wasallam) was Hazrat Khadijatul Kubra (radiAllahu anha).
4. Hazrat Khadija (radi Allahu anha) was the first of the Holy Prophet’s (sallal laahu alaihi wasallam) wives to pass away.
5. Hazrat Qaasim (radi Allahu anhu) was the first of the Holy Prophet’s (sallal laahu alaihi wasallam) children to be born. He passed away in his infancy.
6. Hazrat Khadija (radi Allahu anha) was the first person to read Namaaz amongst the Ummah of the Prophet (sallal laahu alaihi wasallam).
7. The home of Hazrat Abu Ayub Ansaari (radi Allahu anhu) was the first place where the Prophet (sallal laahualaihi wasallam) stayed in Madina Shareef.
8. The first verse of the Holy Quran to be revealed was “Iqra Bi Ismi Rabbikal Lazi Khalaq”. This took place on Friday, 27th of Ramadaan on the night of Qadr thirteen and a half years before Hijra, coinciding with the 14th
9. Hazrat Jibraeel (alaihis salaam) gave the first Azaan in the skies.
10. The first Azaan on earth was given by Hazrat Adam (alaihis salaam).
11. Hazrat Bilal (radi Allahu anhu) gave the first Azaan in the year 1 A.H. to announce the Namaaz of Fajr.
12. The Prophet (sallal laahu alaihi wasallam) performed the first Jummah Salaah in Madina Munawwarah on the
    12th of Rabi-ul-Awwal.
13. The first Hajj became Fardh in the year 9 A.H.
14. The first Fardh fast was that of Ashurah (10th Muharram). This was then nullified and the fasting on the 13th,14th and 15th of every lunar month became Fardh. This was also nullified, and on the 10th of Shawaal in 2 A.H., fasting for the entire month of Ramadaan was made Fardh and the remainder of the fasts was made Nafil (optional).
15. The first Muslims migrated towards Abyssinia.
16. The first battle to take place was the Ghazwa Abwaa.
17. The first Sadqa was given by Hazrat Adi bin Haatim (radi Allahu anhu) on behalf of his people.
18. The Holy Prophet (sallal laahu alaihi wasallam) established the first madrassah (Suffah) in Musjid-e-Nabawi.
19. The first person sent to spread Islam under the instructions of the Holy Prophet (sallal laahu alaihi wasallam) was Hazrat Mus’ab bin Umair (radi Allahu anhu), who was sent to Madinah.
20. The first person to be appointed a teacher in the madrassah was Hazrat Mus’ab bin Umair (radi Allahu anhu).
21. The first Mosque to be built was Musjid-e-Quba, which the Prophet (sallal laahu alaihi wasallam) built himself. After the Holy Kaaba, the Musjid-e-Nabawi and the Musjid-e-Aqsa, the most excellence is given to Musjid-e-Quba. Two rakaats of Salaah in this Musjid is equivalent to the Sawaab of one Umrah.
22. Sayyiduna Ameer Mu’awiyah (radi Allahu anhu) constructed the first Minaret built for the purpose of Azaan.
23. The first Mehraab for Imaamat was built by Sayyiduna Umar bin Abdul Aziz (radi Allahu anhu).
24. Hazrat Tameem Daari (radi Allahu anhu) was the first person who sent his slave, Fateh, to light a candle in Musjid-e-Nabawi. Due to this act, the Holy Prophet (sallal laahu alaihi wasallam) changed his name to “Siraaj”.
25. The first Shaheed (Martyr) was Sayyiduna Amaar bin Yaasir (radi Allahu anhu).
26. The first female to be made Shaheed was the mother of Sayyiduna Amaar bin Yaasir (radi Allahu anhu). Her name was Sayyidah Summaya (radi Allahu anha).
27. The first person to be martyred in the Battle of Badr was the freed slave of Hazrat Umar (radi Allahu anhu), whose name was Muhaj’jah (radi Allahu anhu).
28. The first person to make Ijtihaad was Sayyiduna Abu Bakr Siddique (radi Allahu anhu).
29. Hazrat Abu Zirr Ghaffari (radi Allahu anhu) is known as the first Dervish.
30. Hazrat Abdullah ibn Maz’oom (radi Allahu anhu) was the first person to be buried in Jannatul Baqi. The Holy Prophet (sallal laahu alaihi wasallam) buried him here in the year 2 A.H.
31. Hazrat Umar (radi Allahu anhu) was the first person to perform Janazah Salaah in Jamaat with four Takbeers.
32. The first person to start writing the Muslim calendar was Sayyiduna Umar (radi Allahu anhu).
33. Sayyiduna Sa’ad ibnil Waq’qaas (radi Allahu anhu) was the first person to fire an arrow towards the Kuffar.
34. The first person to become murtad (out of the folds of Islam) was either Muqees bin Khubaaba or Ubaidullah bin Jahash.
35. The first false claimant of Prophethood was Musailma Kazzab who claimed Prophethood in the time of Sayyiduna Rasoolullah (sallal laahu alaihi wasallam).
36. A person called Abdullah Chakraalwi from Miyanwaali, Punjab, Pakistan was the first person to openly reject the Ahadith-e-Mustapha (sallal laahu alaihi wasallam).
37. The first translation of the Holy Quran was in Persian. Sayyiduna Sheikh Saadi Shiraazi (radi Allahu anhu) accomplished it.
38. The first Urdu translation of the Holy Quran was made in the year 1774 by Shah Rafi’ud’deen (radi Allahuanhu).
39. The first mountain to be created on earth was Mount Bu Qubais, which is near the Holy Kaaba. After the great flood, the Hajr?e?Aswad remained protected within this mountain, and the splitting of the moon took place on this very mountain.
40. The first physical human to be created is Sayyiduna Adam (alaihis salaam).
41. Man first descended on earth in India.
42. The first Rasool to be sent towards the Kuffaar was Hazrat Nooh (alaihis salaam).
43. The first idol worshipping took place in the time of Hazrat Nooh (alaihis salaam).
44. The first murder on earth took place when Hazrat Adam’s (alaihis salaam) son, Qaabil, killed his brother Haabil.
45. The first person to be put into Hell will be Qaabil.
46. In the Ummah of the Prophet (sallal laahu alaihi wasallam), the first person to enter Jannah will be Hazrat Abu Bakr Siddique (radi Allahu anhu).
47. The first person to awake from his grave on the Day of Qiyamah will be the Holy Prophet Muhammad (sallallaahu alaihi wasallam).
48. The first person to be clothed on the Day of Qiyamah will be Hazrat Ibrahim (alaihis salaam).
49. Sayyiduna Jibraeel (alaihis salaam) will be the first person to be questioned on the Day of Qiyamah.
50. The first person to be brought back to life on the day of Qiyamah will be Hazrat Israfeel (alaihis salaam).
51. From amongst the animals, the first animal to be brought back to life will be the Buraaq of the Holy Prophet Muhammad (sallal laahu alaihi wasallam).
52. The first person to intercede on the Day of Qiyamah will be the Holy Prophet (sallal laahu alaihi wasallam).
53. The first person to enter Jannah will be the Holy Prophet (sallal laahu alaihi wasallam).
54. The first meal in Jannah will be fish liver.
55. The Angels did the first construction of the Holy Kaaba.
56. The first person to place a Ghilaaf (Cloth) on the Holy Kaaba was a person called Asad who was the King of Yemen.
57. The first Arab woman to place a silk cloth over the Holy Kaaba was Nateela, who was the mother of Hazrat Abbas ibn Abdul Mutallib (radi Allahu anhuma)
58. Hazrat Idrees (alaihis salaam) used the first pen.
59. Hazrat Ibrahim (alaihis salaam) was the first person to circumcise himself and his son.
60. The first persons hair to turn white in colour was that of Hazrat Ibrahim (alaihis salaam).
61. Hazrat Ibrahim (alaihis salaam) was the first person to wear a sewn trouser.
62. Hazrat Ibrahim (alaihis salaam) was the first person to build a Mimbar (Pulpit) and to deliver a sermon from it.
63. The first person to make Mu’aaniqa (embrace shoulder to shoulder) was Hazrat Ibrahim (alaihis salaam).
64. Hazrat Ibrahim (alaihis salaam) was the first person to hold an Aasa (Staff).
65. Hazrat Adam (alaihis salaam) made the first Salaam to the Angels.
66. The Angels made the first Sajda-e-Tazeem or Sajda of Respect to Hazrat Adam (alaihis salaam). (N.B.: Sajda-e-Tazeem is Haraam for the Ummah of the Prophet (sallal laahu alaihi wasallam).
67. The first person to make Gustakh-e-Nabi (Insultor of a Prophet – sallal laahu alaihi wasallam) was Shaitaan.
68. The first person to say “Subhaan-Allah” was Hazrat Jibraeel (alaihis salaam) when he saw the beauty of the Arsh.
69. The first person to say “Alhumdulillah” was Hazrat Adam (alaihis salaam) when the soul was put into him.
70. The first person to say “La ilaha Ilal laah” was Hazrat Nooh (alaihis salaam) when he saw the Great Flood.
71. The first person to say “Allahu Akbar” was Hazrat Ibrahim (alaihis salaam) when he saw the ram in place of Hazrat Ismaeel (alaihis salaam).
72. The first Namaaz of Eid-ul-Fitr was performed in the year 2 A.H. in Madinatul Munawwarah.
73. Hazrat Buraida Aslami (radi Allahu anhu) planted the first Flag of Islam.
74. The first battle fought for the protection of Islam was the Battle of Badr in Ramadaan 2 A.H.
75. Sayyiduna Zubair bin Aw’waam (radi Allahu anhu) was the fist person to draw his sword for Islam.
76. Sayyiduna Haarith bin Abi Haalah (radi Allahu anhu) was the first Sahabi to give his life for Islam in Makkah.
77. The first enemy of Islam to be killed in the battle of Badr was Utbah bin Rabi.
78. The first Namaaz-e-Janazah performed by Sayyiduna Rasoolullah (sallal laahu alaihi wasallam) was that of Asad bin Zaraara (radi Allahu anhu).
79. The first Namaaz to be made Fardh was Tahajjud Namaaz, which was later made Nafil.
80. The first time that four Rakaat Namaaz was read was after the Hijrat in Madinah.
81. The first person to recite the Holy Quran aloud after the Prophet (sallal laahu alaihi wasallam) in Makkah was Hazrat Abdullah ibn Mas’ood (radi Allahu anhu).
82. The first Ibaadat on earth was Tauba (repentance).
83. The first person to have the Ghilaaf of the Kaaba embroided with verses of the Holy Quran was Sultan Hassan of Egypt in 761 A.H.
84. The first person to be called “Ameerul Mo’mineen” was Hazrat Umar (radi Allahu anhu).
85. The first Mujaddid of Islam is Hazrat Umar bin Abdul Aziz (radi Allahu anhu).
86. Hazrat Sayyiduna Abu Yusuf (radi Allahu anhu) was the first Muslim Qaazi-ul-Qazah (Chief Justice) in the time of Haroon Rasheed.
87. Sayyiduna Sa’ad ibn Abil Waqqas (radi Allahu anhu) was the first Sahabi to be a conqueror.
88. The first Hafizul Quraan in the Ummah was Hazrat Uthman-e-Ghani (radi Allahu anhu).
89. The first Namaaz to be performed openly in the Kaaba was after Hazrat Umar (radi Allahu anhu) accepted Islam.
90. 90. Sayyiduna Umar (radi Allahu anhu) was the first person to start Salaatul Taraweeh in Jamaat.
91. The first Khalifa (Caliph) of the Holy Prophet (sallal laahu alaihi wasallam) was Sayyiduna Abu Bakr Siddique (radi Allahu anhu).
92. The first stanzas of Naath (Poetry in Praise of the Prophet – sallal laahu alaihi wasallam) were written by Tub’bah, the King of Yemen, one thousand years before the Birth of the Holy Prophet (sallal laahu alaihi
    wasallam). He had also written a Will in which he left instructions that when the Holy Prophet Muhammad (sallal laahu alaihi wasallam) is born, then these verses of praise should be presented to him.

Shab-e-Barat

Shab-e-Barat (Night of Salvation)

The night of Mid Sh’aban (Shab-e-Baraat) will be on Monday 26 july 2010. Presented below is a special segment on its virtues and blessings.

Virtues of the month of Sha’aban And The Significance of The Night of Mid Sha’ban (Nisfu Sha’ban) From Qur’an And Sunnah

The Holy Month of Sha’ban is one of the blessed months that holds much too for us from the mercy, compassion and kindness of Allah Almighty. This is the month that is the best of all months in the estimation of Allah. Its days are the best among the days; its nights are the best among the nights. Its hours are the best among the hours. It is the month that gave time its spirituality, and thus made its days the best days and its hours the best hours.It is preparatory month that welcomes the holy month of Ramadhan. If we study the life of our beloved Prophet (صلى الله عليه وسلم), He used to avail himself the moments of this month to the utmost and spend more time in adoration, submission of Allah almighty and seek salvation and earn the infinite mercy of Allah Subhana hu watala.

FASTING AND EXTRA WORSHIP IN SHA`BAN

Once the Holy Prophet (صلى الله عليه وسلم) said: “Sha’ ban is my month”

As our master (صلى الله عليه وسلم) called it my month, so its significance and importance touches to the sky because every thing that has got any link directly or indirectly with the holy Prophet (صلى الله عليه وسلم) becomes an exalted thing for his true followers and momineen. Imam Ali bin Hussein Al-Zaynul Aabideen (ra) told his companions: “The Holy Prophet (صلى الله عليه وسلم) used to observe fast during the whole month of Sha’ban. Therefore whoso, in love of the Holy Prophet (صلى الله عليه وسلم), wishes to seek nearness to Allah and receive bounties, favors and rewards in this world and in the Hereafter, must connect Sha’ban with Ramadan (in the matter of fasting and special prayers).

Hadith Number 1

عن عائشة أم المؤمنين رضي الله عنها أنها قالت كان رسول الله صلى الله عليه وسلم يصوم حتى نقول لا يفطر ويفطر حتى نقول لا يصوم وما رأيت رسول الله صلى الله عليه وسلم استكمل صيام شهر قط إلا رمضان وما رأيته في شهر أكثر منه صياما في شعبان

Translation: Aisha (raa) reported that the Messenger of Allah (صلى الله عليه وسلم) used to observe fasts (so continuously) that we said that he would not break, and did not observe (them) till we said that he would not fast: and I did not see the Messenger of Allah (صلى الله عليه وسلم) completing the fast of a month, but that of Ramadan, and I did not see him fasting more in any other month than that of Sha’ban. [Sahih Muslim Book 006, Hadith Number 2580]

Hadith Number 2 عن عائشة أم المؤمنين رضي الله عنها كان رسول الله صلى الله عليه وسلم يتحفظ من شعبان ما لا يتحفظ من غيره ثم يصوم لرؤية رمضان فإن غم عليه عد ثلاثين يوما ثم صام

Translation: Narated By Aisha (raa) : The Apostle of Allah (صلى الله عليه وسلم) used to count the days in Sha’ban in a manner he did not count any other month; then he fasted when he sighted the new moon of Ramadan; but if the weather was cloudy he counted thirty days and then fasted. [Abu Dawud Book 007, Hadith Number 2318]

Hadith Number 3

عنعائشة قالت: لم يكن رسول الله صلى الله عليه وسلم في شهر أكثر صياماً منه في شعبان لأنه ينسخ فيه أرواح الأحياء في الأموات، حتى أن الرجل يتزوج وقد رفع اسم فيمن يموت، وإن الرجل ليحج وقد رفع اسمه فيمن يموت

Translation: Narrated by Aishah (raa) says, “Prophet Muhammad (صلى الله عليه وسلم) used to fast the whole of Sha’ban. I said to him, ‘Messenger of Allah, is Sha’ban your most favorite month for fasting?’ He said, ‘In this month Allah prescribes the list of the persons dying this year. Therefore, I like that my death comes when I am in a state of fasting.” [Ibn Asakir, Tafsir ad-Dar al-Manthur Under the Verse 44:3]

Conclusion:

These reports indicate that fasting in the month of Sha`baan, though not obligatory, is so meritious that the Holy Prophet (صلى الله عليه وسلم) did not like to miss it. But it should be kept in mind that the fasts of Sha`baan are for those persons only who are capable of keeping them without causing deficiency in the obligatory fasts of Ramadhan. It is the habit of the Muslims to celebrate some auspicious events during the month of Sha’ban by praying, reciting Quran, praising Allah, and making a great deal of supplication to Allah during that night. Sha’ban is like an introduction to Ramadan and it has some things in common with Ramadan, such as fasting, reciting Holy Quran and giving in charity.

It has been narrated that upon the arrival of Rajab the Holy Prophet (صلى الله عليه وسلم) used to pray “O’ Allah! Bless us abundantly in Rajab and Sha’ban and deliver us safely unto Ramadan.”

The Night of Mid-Sha`ban (Laylat al-bara’ah)

Qur’an State: (إِنَّا أَنزَلْنَاهُ فِي لَيْلَةٍ مُّبَارَكَةٍ إِنَّا كُنَّا مُنذِرِينَ) – Lo! We revealed it on a blessed night — Lo! We are ever warning – (فِيهَا يُفْرَقُ كُلُّ أَمْرٍ حَكِيمٍ) – Whereupon every wise command is made clear – (أَمْرًا مِّنْ عِندِنَا إِنَّا كُنَّا مُرْسِلِينَ) – As a command from Our presence — Lo! We are ever sending – (رَحْمَةً مِّن رَّبِّكَ إِنَّهُ هُوَ السَّمِيعُ الْعَلِيمُ) – A mercy from thy Lord. Lo! He is the Hearer, the Knower. (44:3-6)

Although the majority of the commentators consider the “blessed night” in the above verses to refer to the Night of Decree which is considered to be in the month of Ramadan, yet the commentaries also mention that this “blessed night” may be that of mid-Sha`ban. This view is based on the profusion of hadiths on the great merits of the latter. Consequently the Shari`ah has commended observance of that night. Concerning supererogatory worship on the night of mid-Sha`ban. Imam Suyuti says: As for the night of mid-Sha`ban, it has great merit and it is desirable (mustahabb) to spend part of it in supererogatory worship. [Haqiqat al-sunna wa al-bid`a aw al-amr bi al-ittiba` wa al-nahi `an al-ibtida Page No. 58]

Among the Hadiths stressing the status of 15th Sha`ban (laylat al-bara’ah) are the following:

Hadith Number 1

Translation: Narrated by Aisha (raa) I missed Allah’s Messenger during the night and found him in al-Baqi’. He said: Were you afraid that Allah and His Messenger (صلى الله عل) would deal unjustly with you? I said: Allah’s Messenger, I thought that you had gone to some of your other wives. He (the Prophet) said: Verily Allah, the Exalted and Glorious, comes down to the heaven of the world in “the middle night of Sha’ban” and forgives sins even more abundant than the hair of the goats of Kalb. [Sunan Tirmidhi Volume 001, Hadith Number 670, Ibn Maja Volume 002, Hadith Number1379]

Hadith Number 2

Translation: Narrated by Abu Musa al-Ash’ari Allah’s Messenger (صلى الله عليه وسلم) said, Allah, the Exalted and Glorious looks down on “the middle night of Sha’ban” and forgives all His creation. except a polytheist or one who is mushahin (one bent on hatred).  [Sunan Ibn Maja Volume 002, Hadith Number 1380]

Hadith Number 3

Translation: Narrated by Abdullah ibn Amr ibn al-’As Allah’s Messenger (صلى الله عليه وسلم) said, Allah, the Exalted and Glorious looks down on “the middle night of Sha’ban” and forgives all His creation except two people, the mushahin (one bent on hatred) and the murderer. [Musnad Ahmad Volume 003, Hadith Number 6353]

Hadith Number 4

عنثعلبة الخشني، عن النبي صلى الله عليه وسلم قال: إذا كان ليلة النصف من شعبان، اطلع الله تعالى إلى خلقه، فيغفر للمؤمنين، ويملي للكافري ن،

Translation: It is related by Abu Thalaba that the Blessed Prophet (صلى الله عليه وسلم) said: On the 15th night of Shabaan, Allah looks over at his creation and forgives all the believers except for the one who begrudges and hates. He leaves them in their enmity. [Bayhqi, Tafsir ad-Dar al-Manthur Under the Verse 44:3]

Hadith Number 5

عن معاذ بن جبل، عن النبي صلى الله عليه وسلم قال: يطلع الله في ليلة النصف ن

Translation: It is related by Muaz bin Jabbal that the Blessed Prophet (صلى الله عليه وسلم) said: Allah looks at His creation in “the night of mid-Sha`ban” and He forgives all His creation. except for a mushrik (idolater) or a mushahin (one bent on hatred). [Ibn Hibban, Sahih, ed. Shu`ayb Arna’ut Volume 012: Hadith Number 5665]

Hadith Number 6

رأيت ذلك، قمت حتى حركت إبهامه، فتحرك، فرجعت، فلما رفع رأسه من السجود وفرغ من صلاته، فقال: ” يا عائشة، أو يا حميراء ظننت أن النبي قد خاس بك ” قلت: لا والله يا نبي الله ولكني ظننت أنك قبضت لطول سجودك فقال: ” أتدرين أي ليلة هذه؟ ” قلت: الله ورسوله أعلم، قال: ” هذه ليلة النصف من شعبان، فيغفر للمستغفرين ويرحم المسترحمين ويؤخر أهل الحقد كما هم

Translation: From A’isha: She said: The Prophet (صلى الله عليه وسلم) moved, so I stood up in prayer during part of the night and made his prostration so lengthy that I thought his soul had been taken back. When I saw this I got up and went to move his big toe, whereupon he drew back. When he raised his head from prostration and finished praying, he (صلى الله عليه وسلم) said: “O A’isha, O fair little one (humayra’)! Did you think that the Prophet had broken his agreement with you?” She replied: “No, by Allah, O Messenger of Allah, but I thought that your soul had been taken back because your stayed in prostration for so long.” He said: “Do you know what night this is?” She said: “Allah and His Prophet know best.” He said: “This is the night of mid-Sha`ban! Verily Allah the Glorious and Majestic look at His servants on “the night of mid-Sha`ban, and He forgives those who ask forgiveness, and He bestows mercy on those who ask mercy, and He gives a delay to the people of envy and spite in their state.” Azhari said: يقال للرجل إذا غدر بصاحبه فلم يؤته حقه قد خاس به

Concerning his words: “broken his agreement with you”: this is said to a person who betrays his companion and therefore has not given him his due right. Bayhaqi continues: وقال I say: This hadith is missing the Companion in its chain, and is a “Good Hadith“. [Bayhaqi in Shu`ab al-iman Volume 003: Hadith Number 3835] Scholarly Opinions  The virtue of the night of mid shaban has been established from the Prophet (صلى الله عليه وسلم) and has come from multiple channels of transmission from Abdullah bin Amr, Muadh, Abu Hurairah, Abu Thulabah, Awf bin Malik, Abu Bakr, Abu Musa, Aishah May Allah be pleased with all of them, each of the narrations strengthening each other.

Imam Shafi’i writes: و بلغنا أنه كان يقال إن الرعاء يستجاب في خمس في ليال في ليلة جمعة و ليلة الأضحى و ليلة الفطر و اول ليلة من رجب و ليلة النصف مTranslation: Of the narrations that have reached us, verily, dua is accepted on five nights: the night of Juma’, the night of E’id Al-Adha, the night of E’id Al-Fitr, the first night of Rajab, and the 15th night of Shabaan”. [al-Umm, Volume 001, Page No. 231]

Imam Shurunbulali Hanafi writes: وندب احياء ليالي العشر الاخبر من رمضان واحياء ليلتي العيدين وليالي عشر زي الحجة وليلة النصف من شعبان Translation: It is desirable to revive the last ten nights of Ramadan, two nights of Eidain (Eid ul-Fitr and Eid ul-Adha), ten nights of Zil Hijjah, and the 15th night of Sha`ban. [Noorul Eidhah Page No. 63]

Shaikh Abu-Ishaq Ibrahim Al-Hanbali writes: ويستحب احيا مابين العشانين الخبر قال جماعة و ليلة عاشورا وليلة اول رجب وليلة نصف شعبان Translation: It is desirable to revive the time (with salat and ibadah) between the two E’sha’s (Maghrib and E’sha) because of the ahaadith. Many scholars say: Similarly with the night of Ashura, the first night of Rajab, and the 15th night of Sha`ban. [Al-Mubdi Volume 002, Page No. 27]

Sheikh Mansoor Bahoti Hanbali writes: واما ليلة النصف من شعبان ففيها فضل وكان في السلف من يصلي فيها الاجتماح فيها لا حيانهافي المساجد بدعة اه وفئ استحباب قيامها اي ليلة النصف من شعبان مافئ احياء ليلة العيد Translation: As for the 15th night of Sha`ban, it is a night of virtue. Some of the salaf prayed the whole night, although establishing congregational prayers (on this night) is good innovation. And the reward of ibadah on “the 15th night of Sha`ban” is the same as the reward of ibadah on the night of E’id. [Kash-shaful Qina, Volume 001: Page No. 444]

Mubarakpuri (Salafi scholar) writes: اعلم أنه قد ورد في فضيلة ليلة النصف من شعبان عدة أحاديث

مجموعها يدل على أن لها أصلا

Translation: You should know that a sufficient number of hadith has been narrated confirming “the virtues of the 15th night of Sha`ban“. All these ahaadith prove that it has a basis.After relating many Ahadith about the importance of this night he says: فهذه الأحاديث بمجموعها حجة على من زعم أنه لم يثبت في فضيلة ليلة النصف من شعبان شيء والله تعالى أعلم

Translation: The sum of all these ahadith is strong evidence against the one “who thinks there is no proof” of the virtue of the 15th night of Sha`ban” and Allah knows best. [Tuhfatul Ahwadhi Volume 003: Page. 365-367] Salafi Scholar Ibn-Taimiyyah was asked about of the 15th night of Sha’ban. He replied:

اما ليلة النصف روئ فئ فضلهااحاديث واثار ونقل عن طانفتهمن السلف انهم كانوايصلون فيها فصلاة الرجل فيها وحده وقد تقدمه فيه سلف فيه حجته فلا ينكرمثل هزا

Translation: As for the 15th night of Shabaan, there are many narrations and Athar (quotes from the Sahabah) regarding its virtue. It has been reported of the salaf that they prayed in this night. Therefore, praying alone on this night, having precedence in the salaf, is sufficient evidence and something of this kind surely cannot be denied.  At another occasion, Ibn-Taimiyyah was asked the same question and he replied: وسنل عن صلاة نصف شعبان فاجاب ازا صلئ الانسان ليلة النصف وحده اوفئ جماعته خاصته كما كان يفل جماعته خاصته كما كان يفعل طوانف من السلف فهواحسن

Translation: If one prays on this night alone or in a select company of people as many groups amongst the salaf did, “then it is good“. [Fatawa Ibn Taimiyyah Volume 23, Page 131-132]

CONCLUSION: To conclude the virtue of this blessed night are established by ahadith and a group of the salaf it is recommended to stay up on it, and the opinion that it is Bida’h (innovation) is a “Reprehensible” (munkar) opinion.

The Night of 15th Shaban:

Laylatul Bara’ah (Urdu Shab-E-Baraat ) – Night Of Salvation : Freedom from Fire

What should be done in this night?

The 15th night of Shabaan is a very blessed night. According to the Hadith Shareef, the name of this Mubarak night is “Nisfu Shabaan” which means 15th night of Shabaan. The reason for this special night to attain its name of Laylatul Baraa’ah, meaning the Night of Salvation, Night of Freedom from Azaab, Hellfire and Calamity, is that in this night the Barkah and acceptance of repentance may be accomplished. Laylatul Bara’ah in Persian, as well as in Urdu, is called Shabe Baraat.

HOW TO WELCOME THIS NIGHT

On this auspicious night, you should perform fresh Ghusal and Wudhu and perform the two Rakaat of Tahhiyatul Wudhu. In every Rakaat, after the Suratul Fatiha, you should read Ayatul Kursi once and Surah Ahad three times.

WHAT TO RECITE IMMEDIATELY AFTER SUNSET

After sunset, you should recite “La Hawla walaa Quwwata illa Billahil-Aliyil Azeem” forty times with three times Durood Shareef before and after. It is mentioned that by reciting this, Almighty Allah will forgive forty years of your sins and forty Hoors will await to serve you in Jannatul Firdous.

COUNTLESS MERCIES

Sayyiduna Rasoolullah (sallal laahu alaihi wasallam) has stated: “Verily! Almighty Allah directs His Special Grace on the world on this Night. He forgives my Ummah more than the number of hair that is found on the sheep of the Bani Kalb”. We should remember that in those days the Bani Kalb possessed the most number of sheep than any other tribe.

THE VISITORS OF THIS NIGHT

It is narrated that the departed souls (Arwaah) of the Muslims visit the houses of their friends and relatives on this night and proclaim: “O people of the house! You stay in our houses and enjoy the wealth that we have left behind. You use our children and take work from them, please perform our Esaale Sawaab. Verily our deeds have become complete, while your record of deeds is still spread”.

If the people of the house perform the Esaale Sawaab and Khatam Shareef on this night, then the Arwaah depart with the Sawaab extremely happy and overjoyed all the time making Du’a for the people.

VISITiNG  THE CEMETERY

Hazrat Ayesha Siddiqa (radi Allahu anha) reports: “One night, which was the 15th of Shabaan, I did not find the Holy Prophet (sallal laahu alaihi wasallam) in the house so I went in search of him. After a long search, I found him in Baqiah (the cemetery of Madinah) offering Du’a for the deceased and praying for their forgiveness”. (Baihaqi)

A special point must be made to visit the cemetery during this night and pray for the deceased buried therein, as the Holy Prophet (sallal laahu alaihi wasallam) is been reported as having visited the cemetery on this night and spending a long time therein, lamenting, reading and praying for the deceased.

TO KEEP FAST

According to the Hadith Shareef which is narrated by Ibne Habaan (radi Allahu anhu) that Rasoolullah (sallal laahu alaihi wasallam) said: “When the night of 15th Shabaan arrives spend the night awake and keep fast the next day”.

Hazrat Abu Hurairah (radi Allahu anhu) reports that the Holy Prophet (sallal laahu alaihi wasallam) said often in his Khutba (sermon): “O people! Lighten and cleanse your bodies by way of fasting during Shabaan, so that it shall be easy and helpful to you for the fast during Ramadaan. Whoso fasts for three days during Shabaan, all his past sins are wiped off”. (Baihaqi) Fasting is also recommended on the 13th, 14th and 15th of Shabaan.

HOW TO SPEND THE NIGHT ? BY DOING DHIKR ALLAH

On this night do abundant Dhikr of Allah. Perform Nawaafil, recite the Quran Shareef, recite abundant Durood Shareef, Istighfaar and Kalima Tayyibah. It is also mentioned that if one reads Surah Dukhaan seven times on this night, Almighty Allah will reward you with 70 worldly needs and 70 deeds for the Hereafter.

Each Tasbih or Du’a should begin and terminate with the recital of Durood Shareef and one who wishes for the acceptance of his Du’as should use the Wasila of Sayyiduna Rasoolullah (sallal laahu alaihi wasallam).

Hazrat Ghawth ul- Aazam, Shaykh Abdul Qaadir Jilani (radi Allahu anhu) has mentioned in his famous “Ghuniyat-ut Taalibeen” that the month of Sha’baan according to some narrations is related to Rasoolullah (sallal laahu alaihi wasallam). So, it is our duty, as the Ummah of Rasoolullah (sallal laahu alaihi wasallam) to love and respect this month more than any other month (besides Ramadaan). We should also offer abundant salutations (Salaat-o-Salaam) upon the Holy Prophet (sallal laahu alaihi wasallam).

While we are praying and asking for ourselves and family, we should also remember in our Du’as the Muslim Ummah facing calamities in many parts of the world, that may Allah Ta’ala grant them the strength and Istiqaamat (steadfastness) in Deen. Aameen. May Almighty Allahguide us on the path of the Ambiya and the Awliya. Aameen.

DHIKR AND NAWAFIL FOR THE NIGHT OF 15TH SHA’BAN

Laylatul Bara’ah (Urdu Shab-E-Baraat )

BASHARAH OF JANNAH:

Sayyiduna Rasulullah (sallal laahu alaihi wasallam) is reported to have said that Allah Ta’ala instructs and assigns 100 angels to the person who performs 100 Nafil Salaahs on this auspicious night – 30 of which will bring the good news of Jannah, 30 angels to protect one from the Azaab (Punishment) of  (Hell), 30 to remove all misfortunes and miseries of this world and 10 angels to protect one from Shaitaan.

Performing 6 Raka’s After Maghrib Offered in units of 2 Rakah’s

2 RAKA’S FOR THE GUARDING OF IMAAN:

After performing Maghrib Salaah, make 2 rakaahs of Nafil.  After Salaam recite 21 times Sura Ikhlas, or 1 time Sura Yasiin (Chapter 36) or recite both and then for 1 time recite  Dua of Sha’ban-Nisf Shaban and then finally ask Allah (swt) to protect your Imaan.

2 RAKA’S FOR BARAKAH IN RIZQ:

After Maghrib Salaah, make 2 rakaahs of Nafil. After Salaam recite 21 times Sura Ikhlas, or 1 time Sura Yasiin (Chapter 36) or recite both and then for 1 time recite Du’a of Nisfu Sha’baan and then finally ask Allah (swt) to increase your Rizq, give barakah in it and  not to make you dependent on anyone.

2 RAKA’S FOR LONG LIFE FILLED WITH PIETY:

After Salaam recite 21 times Sura Ikhlas, or 1 time Sura Yasiin (Chapter 36) or recite both and then for 1 time recite Dua of Sha’ban-Nisf Shaban and then finally make Du’a for long life filled with piety and righteousness.

REWARD

DU’A NISF SHA’BAN

Allahumma Yaa Dhal Manni walaa yumannu ‘Alayh YaaDhal Jalaali wa’l Ikraam Yaa Dhat-Tawli wa’l In’aam Laa Ilaaha illa anta Zahru’llaajeen wa jaaru’l mustajeereen wa amaanu’l khaaifeen

Allahumma in kunta katabtanee ‘Indaka fee Ummil Kitabi Shaqiyyan aw mahruman aw matrudan aw muqattaran ‘alayya fi’rrizqi Fa’mhuAllahumma biFadlika Shaqaawatee wa hirmaanee wa tardee wa’qtitaara rizqee Wa-athbitnee ‘Indaka fee Ummil Kitabi Sa’eedan marzuqan muwaffaqan li’lkhayraati Fa Innaka Qulta wa Qawluka’l Haqq Fee Kitabika’l munzal ‘alaa lisaani Nabiyyika’l Mursal Yamhullahu maa Yashaa’u wa yuthbit Wa ‘Indahu Ummul Kitab

Ilaahi Bittajalli’l A’zam Fee laylatin-nisfi min shahri Sha’ban al-Mukarram Allatee yufraqu feehaa kullu amrin hakeemin wa yubram An takshifa ‘annaa mina’l ballaai wa’l balwaai Maa na’lamu wa maa laa na’lam Wa anta bihi a’lam Innaka anta’l A’azzu’l Akram

Wa Sallallahu Ta’ala ‘alaa Sayyidina Muhammad-in Wa ‘alaa aalihi wa as’haabihi wa sallam Wa’l Hamdu Lillahi Rabbi’l ‘Aalameen

SUPPLICATION ON THE NIGHT OF 15th SHA’BAN

O Allah! You shower favours on everyone And no one can do You any favour. O The Possessor of Majesty and Honour, O The Distributor of bounty and rewards, There is no one worthy of worship except You. You help the fallen And provide refuge to the refugees And give peace to those who are in fear.

O Allah! If in the Mother of All Books that is with You You have written me down as someone who is Doubtful of achieving salvation, or deprived, Or rejected or without enough sustenance, Then, O Allah, with Your Grace Remove all of these misfortunes from me and in the Mother of All Books that is with You, establish me as someone who is blessed, with abundant provision and charitable good deeds. Indeed, what You said in The Book You sent Through the tongue of Your Blessed Prophet is true That Allah changes and establishes what He wants

And with Him is the Mother of All Books.

O My Lord! For the sake of Your Divine Manifestation On this fifteenth night of the blessed month of Sha’ban In which You issue all Wise and Irrevocable Decrees Remove from us all calamities and hardships, those that we know about as well as those that we don’t, while You know everything. Truly, You are the Most Powerful, Most Generous.

And may Allah the Exalted shower blessings and peace on Sayyidina Muhammad, and on his family and his companions And all praise is for Allah, Lord of the worlds.

FOR TEN THOUSAND GOOD DEEDS:

Anyone who performs 20 rakaahs of Nafil after Maghrib in such a way that after Surah Fatiha, recites Surah Ikhlaas 10 times in every rakaah, will be rewarded abundantly by Allah Ta’ala, and ten thousand good deeds will be recorded in his Amal Namaa (Book of Deeds).

The performing of Salaatul Tasbeeh on this night is also very virtuous.

Qasida Burda Sharif

Mawla ya salli wa sallim daa’iman, abadann
‘Ala habeebika khayri khalqi kullihimi.

————————————————————

O Mawla (Protector, speaking to Allah), send prayers and peace always and forever
Upon Your beloved, the best out of all of Creation.

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Muhammadun sayyidul kawnayni wath-thaqalayn,
Wal fareeqayni min ‘urbiw-wa min ‘ajami.

————————————————————

Muhammad is the Sayyid (Master) of the two worlds and the two groups (men and jinn),
And the Guide of both the Arabs and the non-Arabs.

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Nabiyyunal amirun-nahi fala ahadun,
Abarra fi qawli la minhu wa la na’ami.

————————————————————

He is our Prophet, commanding the right and forbidding the wrong, and there is none,
More true in word, saying “Yes” (meaning this is permitted) or “No” (meaning this is haram).

————————————————————

Huwal habeebul-ladhee turja shafaa’atuhu
Li kulli hawlim-minal ahwali muqutahimi.

————————————————————

He is the Habib (beloved) of the One, from whom we have hopes of intercession (shafa)
In (from) all the woes that have descended upon the humans.

————————————————————

Da’a ilallahi fal mustamsi koona bihi
Mustamsi koona bi hablin ghayri munfasimi.

————————————————————

He called us to the path of Allah, and those who cling to him
Have held the rope of Allah so tight, that it would never break.

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Faqan nabiyyina fi khalqiw-wa fi khuluqin
Wa lam yudaanuhu fi ‘ilmiw-wa la karami.

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He surpasses all the Prophets in khalq (creation/external appearance) and in khuluq (characters/internal apprearance)
None could reach his rank in knowledge (ilm) and in generosity (karam).

————————————————————

Famablaghul ‘ilmi feehi annahu basharun
Wa annahu khayru khalqillahi kullihimi.

————————————————————

Our utmost knowledge about him says that he is a bashar (human being)
He is the most distinguished and the best, out of all of Creation.