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Quran, The Glorious Book Of Guidance

“(This is) the Glorious Book in which there is no chance of doubt. (It is) a guide for those who guard against evil and fear Allah: who believe in the unseen, and are steadfast in prayer, and spend out of what We have provided them with; Who believe in what has been revealed to you and what was revealed to those before you, and are certain of the Hereafter. It is they who follow the guidance from their LORD and it is they who shall prosper.”
[2:2]; [2:3]; [2:4]; [2:5]

The Prophet (peace be upon him) has said :
[Muslim, Book #004, Hadith #1694] “’Abd al-Rahman b. ‘Auf reported: I asked ‘A’isha, the mother of the believers, (to tell me) the words with which the Apostle of Allah (may peace be upon him) commenced the prayer when he got up at night. She said: When he got up at night he would commence his prayer with these words: O Allah, Lord of Gabriel, and Michael, and Israfil, the Creator of the heavens and the earth, Who knowest the unseen and the seen; Thou decidest amongst Thy servants concerning their differences. Guide me with Thy permission in the divergent views (which the people) hold about Truth, for it is Thou Who guidest whom Thou wilt to the Straight Path”

The Origin of Zamzam Well

Explaining the origin of Zamzam Ibn ‘Abbas said: “When Hajar reached the (mountain) of Marwah in search of water for her baby son Isma’il and herself to quench their thirst. she heard a sound, and said to herself, “Quiet.” She again heard the sound, whereupon she said, “I have heard you. Help me, if you can.” All of a sudden she found an angel at the place where now Zamzam is. He either dug it with his heel or touched it (the ground) with his wing and a spring of water appeared. Hajar encircled the water with soil. She took some water in a container she had, and water kept bubbling up unchecked.”

Ibn ‘Abbas reported that the Prophet (peace be upon him) said, “‘May Allah shower His mercy on Isma’il’s mother. Had she left it untouched, or (the narrator is not sure) the Prophet said, had she not drunk of its water, the Zamzam would have turned into a clear flowing spring.’ He added, ‘So she drank the water and gave some to her son.’ The angel said to her, ‘Fear no loss because this is the site of Allah’s House, which this boy and his father shall build. Allah never permits His servant to be lost. At the site of the House was a hill that was split by flood waters running down its right and left.”‘

Fiqh-us-Sunnah
Fiqh 5.82

Historical Background Of Sa’i Between Safa and Marwah

Ibn ‘Abbas said: ‘Prophet Ibrahim (peace be upon him) brought Hajar, his wife, and her son Isma’il (peace be upon them), whom she was still nursing, and left them at (the site of) the House of Allah under a tree above the Zamzam. Makkah at that time was a place where there was neither water nor any dweller. He left a bag of dates and a container of water for them. Then Ibrahim (peace be upon him) turned to go away. Isma’il’s mother said to him, “O Ibrahim! Where are you going? And who are you leaving us to in this valley without a companion or a thing?” She repeated this several times but he did not respond. At last, she asked him, “Has Allah commanded you to do so?” He answered, “Yes.” Thereupon she said, “Then He will not let us perish!” (Bukhari) In another narration, we
read: “She asked him, ‘Who are you leaving us to?’ He answered, ‘To Allah’ where she responded, ‘I am satisfied,’ and turned back.”

Ibrahim left and when he reached a mountain pass where he could no longer see them, he turned his face toward the Kaaba and with his hands raised, supplicated, “O Our Lord! I have made of my offspring to dwell in a valley without cultivation by your Sacred House; Our Lord, that they may establish regular prayer: so fill the hearts of some among men with love towards them, and feed them with fruits, so that they may give thanks!” (Qur’an 14.37)

Hajar sat under the tree with her baby next to her. She drank from her water container hanging nearby, and nursed her baby, until all the water she had was gone, and her milk dried out. Her son grew hungrier and hungrier. She could hardly bear to look at him. She went and stood at Safa – the hill nearest to her. She looked down the valley to see if someone was around to help. She could see no one. So, she climbed down Safa and reached the valley. She struggled hard, crossed the valley, and reached Marwah. She stood on Marwah and looked around. Still, she could see no one around. She repeated this seven times. Ibn ‘Abbas added, “The Prophet (peace be upon him) said: ‘It is (to commemorate this walk) that pilgrims walk between Safa and Marwah.”‘

Fiqh-us-Sunnah
Fiqh 5.85

Have You Made Your Will?

‘It is not right for any Muslim who has anything to bequeath that they may pass even two nights without having their will written.’ (Prophet of Allah (saw))

Under English law, if someone dies without having written a will his or her property does not automatically pass on to those who the deceased would have chosen to be the natural inheritors. Furthermore, inheritance tax may have to be paid to the government from the estate of the deceased, and many legal complications will have to be sorted out to save the distress of the deceased’s heirs.

In Britain, about 70% of people die without making a will, this means that their hard-earned property – their home, savings, and personal belongings – are not distributed amongst their relatives as they would have liked.

Making a will is simple. However, to maker sure that your will is legally valid you should get professional advice from a solicitor. A Muslim solicitor will be in a better position to help you in matters of dividing your estate according to Shari’ah (Islamic Law).

Before seeing a solicitor you should make sure of the following:
Calculate the value of your estate Your estate is money, land, property, and all other material possessions after deducting all your liabilities such as outstanding debts, loans, etc.

Appointment of executor(s) Executor(s) is the persons who carry out the instructions contained in a will. You can choose between one and four people such as your spouse, relative, a friend, or anyone whom you trust. It can even be your solicitor or a combination of these people.

Find two witnesses Witnesses cannot be the people who will benefit from your will.

Appoint a guardian If you have any children under the age of 18 years, it is advisable to appoint a guardian for them in case they are left without both parents. Make sure the appointed guardian is willing to take responsibility.

A will according to the Shari’ah should contain the following:
A declaration of your faith in Islam.
Instructions to the executors/relatives of your will to bury your body according to the rites prescribed in Islam.
Directions to your executors/relatives to pay your funeral expenses and debts including debts to Allah (such as Zakah).

Directions to your executors and other authorities to pay legacies or bequests to charities, Islamic institutions, friends, or relatives who are not considered heirs under Islamic law.

This portion must not exceed one-third of your entire estate after burial costs, debts and other expenses have been paid, except when a person has no surviving blood relatives.

Directions to your executors and other authorities to divide the remaining two-thirds of your estate amongst your heirs into shares fixed according to Shari’ah (Islamic Law).

Legacies are usually gifts of money.
Bequests are usually gifts or items of property.
Estate is your money, property, and material possessions.

Leaving Sadaqah
Leaving a contribution in your will in the form of sadaqah to some charitable institution is surely a great and noble decision. It will be deemed as sadaqah-i-jariah (an everlasting sadaqah).

In your will, you can leave parts of your estate as sadaqah, such as:
A gift of money.
An item of value such as a house, a car, etc.
A share of your residuary estate (the residuary of your estate is the sum total left after paying out debts, bills taxes).

A Brief History Of Hadith Methodology

As time passed, more reporters were involved in each isnad (chain of narrators), and so the situation demanded strict discipline in the acceptance of Ahadith; the rules regulating this discipline are known as Mustalah Al-Hadith (Hadith methodology).

Among the early traditionists (muhaddithun, scholars of Ahadith), the rules and criteria governing their study of Hadith were meticulous, but some of their terminologies varied from person to person, and their principles began to be systematically written down, but scattered among various books; for example, in Ar-Risalah of Ash-Shafi`i (d. AH 204), the introduction to the Sahih of Muslim (d. AH 261) and the Jami of At-Tirmidhi (d. AH 279). Many of the criteria of early traditionists, for example, Al-Bukhari, were deduced by later scholars from a careful study of which reporters or isnads were accepted and rejected by them.

One of the earliest writings to attempt to cover methodology comprehensively, using standard (generally accepted) terminology, was the work by Ar-Ramahurmuzi (d. AH 360). The next major contribution was Ma`rifat Ulum Al-Hadith by Al-Hakim (d. AH 405), which covered 50 classifications of Hadith, but still left some points untouched; Abu Nu`aim Al-Asbahani (d. AH 430) completed some of the missing parts to this work. After that came Al-Kifayah fi `Ilm ar-Riwayah of Al-Khatib Al-Baghdadi (d. AH 463) and another work on the manner of teaching and studying Ahadith. Later scholars were considered to be greatly indebted to Al-Khatib’s work.

After further contributions by Qadi Iyad Al-Yahsubi (d. AH 544) and Abu Hafs Al-Mayanji (d. AH 580) among others, came the work which, although modest in size, was so comprehensive in its excellent treatment of the subject that it came to be the standard reference for thousands of scholars and students of Hadith to come, over many centuries until the present day: `Ulum al-Hadith of Abu Amr `Uthman Ibn As-Salah (d. AH 643), commonly known as Muqaddimat Ibn As-Salah (Muqaddimah of Ibn As-Salah), compiled while he taught in the Dar Al-Hadith (Hadith school) of several cities in Syria. Some of the numerous later works based on that of Ibn As-Salah are these:

Al-Irshad, an abridgment of Muqaddimah, by An-Nawawi (d. AH 676), which he later summarized in his Taqrib. As-Suyuti (d. AH 911) compiled a valuable commentary on the latter entitled Tadrib Al-Rawi.

Ikhtisar `Ulum al-Hadith by Ibn Kathir (d. AH 774); Al-Khulasah by Al-Taibi (d. AH 743); Al-Minhal by Badr Ad-Din ibn Jama`ah (d. AH 733); Al-Muqni` by Ibn Al-Mulaqqin (d. AH 802); and Mahasin al-Istilah by Al-Balqini (d. AH 805 ), all of which are abridgments of Muqaddimat Ibn As-Salah.

Nukat by Az-Zarkashi (d. AH 794); At-Taqyid wal-Idah by Al-`Iraqi (d. AH 806); and An-Nukat by Ibn Hajar Al-`Asqalani (d. AH 852), all of which are further notes on the points made by Ibn As-Salah.

Alfiyyat al-Hadith by Al-`Iraqi, a rewriting of Muqaddimah in the form of a lengthy poem, which became the subject of several commentaries, including two (one long, one short) by the author himself; Fath Al-Mughith by As-Sakhawi (d. AH 903); Qatar Ad-Durar by As-Suyuti; and Fath Al-Baqi by Sheikh Zakariya Al-Ansari (d. AH 928).

Other notable treatises on Hadith methodology include the following:

Al-Iqtirah by Ibn Daqiq Al-`Id (d. AH 702); Tanqih al-Anzar by Muhammad ibn Ibrahim Al-Wazir (d. AH 840), which was the subject of a commentary by Al-Amir As-San`ani (d. AH 1182).

Nukhbat Al-Fikr by Ibn Hajar Al-Asqalani, again the subject of several commentaries, including one by the author himself, one by his son Muhammad, and those of Ali Al-Qari (d. AH 1014), `Abdur-Ra’uf Al-Munawi (d. AH 1031) and Muhammad ibn Abdul-Hadi As-Sindi (d. AH 1138). Among those who rephrased the Nukhbah in the poetic form are At-Tufi (d. AH 893) and Al-Amir As-San`ani.

Alfiyyat Al-Hadith by As-Suyuti, the most comprehensive poetic work in the field; Al-Manzumah by Al-Baiquni, which was expanded upon by, among others, Az-Zurqani (d. AH 1122) and Nawab Siddiq Hasan Khan (d. AH 1307); Qawaid At-Tahdith by Jamal Ad-Din Al-Qasimi (d. AH 1332).

Tawjih an-Nazar by Tahir Al-Jaza‚iri (d. AH 1338), a summary of Al-Hakim’s Ma`rifah.

Nature, Too, Praises Allah

{As for the unbelievers, their deeds are like a mirage in the desert that the thirsty traveler supposes to be water, but when he comes near to it finds that it is nothing. But he finds that Allah (has always been present) with him, and that He will pay him his account in full; for Allah is swift in reckoning.

Or else, like the depths of darkness in a vast deep ocean, made yet more dark by wave billowing over the wave, with clouds above it all: Depths of darkness, layer upon layer, (so that) when one holds up his hand, he can hardly see it. Indeed, those from whom Allah withholds light will find no light at all.

Are you not aware that it is Allah Whose limitless glory all creatures that are in the heavens and earth extol, even the birds as they spread out their wings? Each of them knows how to pray to Him and glorify Him, and Allah has full knowledge of all that they do.

To Allah belongs the dominion over the heavens and the earth, and to Allah will all return.} (An-Nur 24:39-42)

The first two verses paint two scenes that are full of life, describing the situation the unbelievers find themselves in. The first of these two scenes highlights the surprise faced by the unbelievers when Allah gives them their account. It is a much greater surprise than that of a desert traveler being deluded by a mirage and then finding it to be nothing.

In the second scene, layers of darkness gather on top of one another, which stands in contrast to the false brightness of the mirage. The great fear is transmitted by the bottomless ocean engulfed in darkness and by the waves upon waves moving in a never-ending motion. Above all these, dark clouds gather. Thus, layers of darkness amass, to the extent that if someone holds out his or her hand, he or she fails to see it in the engulfing darkness that spreads an air of fear and panic.

This is all a description of unbelief, which is shown as darkness totally isolated from the divine light that radiates throughout the universe, a deep error that prevents people from seeing even the nearest signs of guidance, a fear that leaves no trace of security. For, {Indeed, those from whom Allah withholds light will find no light at all.}

Allah’s light is guidance planted in people’s hearts, giving them an informed insight and a bond between human nature and the laws that operate in the universe at large. It is the only true enlightenment. People who are cut off from this light remain in the darkness that cannot be removed, in fear with no security, and in error without return. In the end, they find all their actions to be a mirage leading them to ruin. No action is valid unless based on faith, no guidance without faith, and no light unless Allah’s.

No one should turn anywhere other than to God, and no refuge is to be sought except with Him. Meeting Him is inevitable.

This is the scene of unbelief, error, and darkness in human life. The scene of faith, guidance and light in the great universe follows it. It is a scene showing the entire universe with all that live in it, humans and Jinn, planets and stars, and all beings, whether animate or inanimate, sharing in Allah’s glorification. We feel how awesome the scene is as we hear the glorification echoing everywhere in the heavens and the earth.

{Are you not aware that it is Allah whose limitless glory all creatures that are in the heavens and earth extol, even the birds as they spread out their wings? Each of them knows how to pray to Him and to glorify Him; and Allah has full knowledge of all that they do. To Allah belongs the dominion over the heavens and the earth, and to Allah will all return.} (An-Nur 24:41-42)

Humans do not live alone in this universe. All around them, to their right and to their left, above them and underneath them, and in the expanse beyond, whether reached by their imagination or not, there are beings Allah has created with different natures, forms, and shapes. All of them share in their belief in Allah, turn to Him, and extol His praises. He {has full knowledge of all that they do.}

The Qur’an directs humans to look around them: All is of Allah’s making and all living things everywhere in the heavens and earth are His creatures, glorifying Him, and singing His praises. The Qur’an also directs our full attention to something we see every day without stirring any feeling in us because of its familiarity: It is the scene of birds lifting up their legs and spreading out their wings as they fly. They also glorify Allah. {Each of them knows how to pray to Him and to glorify Him..} Only humans neglect to glorify their Lord when He is the one Who should be most aware of the importance of believing in Allah and glorifying Him.

In this scene, the whole universe appears full of humility as it turns to its Creator, singing His praises and addressing its prayers to Him. It does this by nature. Its obedience to Allah is represented in its laws, which operate by Allah’s will.

When humans refine their senses, they see this scene as reality, as though they hear the rhythm of Allah’s glorification echo throughout the universe. They share with all creatures their prayers and appeals to Allah.

Such was Muhammad, Allah’s Messenger (peace and blessings be upon him): When he walked, he heard the gravel under his feet singing Allah’s praises. Such was David (Dawud): When he chanted his Psalms, the mountains and the birds chanted with him.

To Allah belongs the dominion over the heavens and the earth, and to Allah will all return.} No one should turn anywhere other than to Him, and no refuge is to be sought except with Him. Meeting Him is inevitable. His punishment, if deserved, cannot be averted except through His grace. To Him, all will return.

By Sayed Qutb
Muslim Intellectual — Egypt

What Are Your Subhan Allah Moments?

I don’t know about you, but life can be a real roller coaster. Some days, I wake up and think, “This is going to be a good day, Insha Allah.” The kids are listening without talking back, the food tastes particularly good, people seem unusually positive and supportive, time for worship is plentiful and beneficial, and life is good. Then, the downward spiral of the roller coaster begins. Suddenly the storm clouds come out and crisis sets in.

Allah challenges the believers in the Qur’an, asking: Do the people think that they will be left to say, “We believe,” without being put to the test? No, we have tested those before them… (Qur’an, 29:2-3)

Indeed, Allah has decreed for mankind a life of hardships and struggles, tests of one’s true faith and resolve. Each person feels their individual trial as intensely as the next person, and life can sometimes feel overwhelming.

Perhaps the test is in your relationship with your spouse, or even finding a spouse. Maybe obeying your parents or taking care of them in their old age brings on hardship. Of course, there can be problems at work, difficulty in finding work, financial instability, trials with parenthood, academic struggles, and health problems; the list of possibilities goes on and on. Sometimes, the trial is long and your patience grows thin. You begin to believe the trial will never end, that this will become your permanent living situation.

It is during these times that one most needs a “Subhan Allah” moment, a remembrance of purpose, and a refuge in the beauty of creation.

I wanted to share with you some of my “Subhan Allah” moments. These are moments I return to when I am feeling most distressed that help brings back balance and perspective to my situation. I encourage you to try to slowly read each of the following moments out loud, one by one, allowing each to enter your ears and travel to your heart. Close your eyes after each one and experience the sights, smells, and feelings of each moment until your tongue responds with the Dhikr of Allah.

  • Embracing my child as he sits in my lap and softly explores my face with his tiny, roaming fingers.
  • Listening to a new Muslim nervously struggling through their Shahadah for the first time in front of the entire mosque.
  • Finally pondering a Qur’anic verse I have skimmed over numerous times and understanding it to the extent it brings tears to my eyes.
  • Inhaling the wonderfully intense smell of brewing coffee on a cold winter day.
  • Passing a grave site and thinking of the possible torture of its inhabitants.
  • Feeling the first drops of water roll down my parched throat and fill my belly with cool relief after a long summer day of fasting.
  • Reading a Hadith about the Prophet (peace be upon him) that exemplifies the beauty and compassion of Islamic manners, comforting me when I am feeling tested by the outside world.
  • Listening to the Imam struggle through his recitation as his voice weighs heavy with tears and fear of the Hellfire.
  • Finally getting confirmation of the first day of Ramadan, and anxiously calling my phone tree to spread the good news to friends and family.
  • Being humbled by a new Muslim’s sincerity and struggle for the Religion that I take for granted.
  • Staring at the dark night sky as a million stars dance around the crescent moon.
  • Standing at Arafat during Haj with millions of believers from all over the world, mutually grieving from the fear of the Day of Judgment.
  • Realizing the weight and immensity of Allah’s favor upon me when He guided me to the Truth.

The next time we are driven to the brink of insanity from the so-called realities of life, let’s seek refuge in the true realities, and say, Subhan Allah!

Muslimmatters

Start With The Qur’an

The Prophet (peace and blessings be upon him) said in a hadith recorded in Al-Bukhari, related by `Uthman ibn `Affan: “Khayrukum (the best of you) is the one who ta`allam(learns) the Qur’an and teaches it.”

The word ta`allam is in a form that means takalluf (effort/exertion), meaning that the person struggled to learn the Qur’an, that their learning the Qur’an required effort and difficulty.

khayrukum means the best of the Muslims. This shows that the success, honor, respect, and glory of this ummah is with the book of Allah Almighty. That’s why I encourage our brothers and sisters who become Muslim, after learning prayer and other basics of Islam, they should focus on the Qur’an.

Find someone who can teach you the Qur’an. I meet Muslim brothers who tell me all the bad things about a particular scholar. I ask the brother if he can read Surat Al-Fatihah. I find that he cannot even read the Qur’an properly, but he was able to speak about a scholar of Islam.

What kind of Islam is this? When the Companions of the Prophet became Muslims, the first thing they concentrated on was Qur’an and how to pray..

Alhamdullilah (praise be to Allah), I thank my teacher in Oklahoma. He was a large man from Senegal. When I became Muslim he grabbed me and said, “Listen, learn the Qur’an and learn Arabic. Don’t waste your time with groups.” I remember he told me some stories about Senegal that I want to share with you.

First, he said: “In my town in Senegal (St. Louis, which is next to Mauritania) if someone amongst the people of knowledge wants to get married he must first memorize the Qur’an, pray Taraweeh with the Qur’an and also memorize the theMu’wattah of Imam Malik.” Of course, this is difficult for us today – we have difficulty memorizing the 40 Hadith of Imam Nawawi, but this criterion shows us the level of their study.

Then, my teacher told me that he finished learning the 10 major qira’h (recitations) of the Qur’an and he learned that from his sister. He said, “My father considered the Qur’an to be a simple pre-requisite that had to be done, and so he didn’t teach it to me. My father was busy teaching Usul Al-fiqh (philosophy of Islamic Law), Lughah (language), Hadith (traditions of the Prophet ), etc.

My father told me that for the examination to get the real ijaazah (certification) we would be given empty notebooks. Then we had to write from Surat Al-Fatihah to Surat An-Nas in two weeks. Every day you had to write a certain amount of Qur’an, which would then be given to the Sheikh. They read what you write and if you make even one mistake, you don’t get an Ijaazah. Just one mistake. I asked my teacher, “Where is the book in which you wrote the Qur’an?” He said, “No, we don’t keep it. It is a gift for our Sheikh.”

The third story he told me is about his grandfather who was the Mufti of Senegal. He said one day a group of youth came to his grandfather and told him they wanted to study the philosophy of Islamic Law. He said, “No.” They asked, “Why?” He asked them, “How much Qur’an have you memorized?” They replied, “We’ve memorized twelve Ajzaa’ (parts).” He said, “Start with Qur’an. Forget Usul Al-fiqh.”

The Qur’an is very important, and we should not neglect it. If you have the time and the resources of people available to teach you, then you will be asked by Allah Almighty why you didn’t study and make an effort to learn. One of my teachers, Sheikh Muhammed Al-Mahdi in Egypt, started to teach five subjects every day after Fajr. I stopped going to this class of his, and one day he came to me and said, “I’m going to bear witness against you on the Day of Judgment that you didn’t come to class.” Then, I started to come to class!

How many of us want to be the chosen people of Allah Almighty? The Prophet said,

“The people of the Qur’an are the people of Allah Almighty and His chosen people.”

By Suhaib Webb

Fasting In Month Of Shaban

Shaban is the name of the (eighth) month, and it is so called because in this month the Arabs used to disperse (tasha”aba) in search of water, or it was said that they dispersed to carry out raids and forays. Or it was said that it is so-called because it sha’aba (branches out or emerges) i.e., it appears between the months of Rajab and Ramadan. The plural forms of the word Shaban areShabanaat and Sha’aabeen.

Fasting in Shaban
‘Aa’ishah (may Allah be pleased with her)said: “The Messenger(peace and blessings of Allah be upon him) used to fast until we thought he would never break his fast, and not fast until we thought he would never fast. I never saw the Messenger of Allah fasting for an entire month except in Ramadan, and I never saw him fast more than he did in Shaban.”(Narrated by al-Bukhaari, no. 1833; Muslim, no. 1956).

According to a report narrated by Muslim(no. 1957), “He used to fast all of Shaban, he used to fast all but a little of Shaban.” A group of scholars, including Ibn al-Mubaarak and others, thought that the Prophet(peace and blessings of Allah be upon him) did not fast all of Shaban, but he fasted most of it. This is supported by a report in Saheeh Muslim (no. 1954) narrated from ‘Aa’ishah(may Allah be pleased with her), who said: “I never knew of him – meaning the Prophet (peace and blessings of Allah be upon him) – fasting for any entire month apart from Ramadan.”

According to another report also narrated by Muslim (no. 1955), ‘Aa’ishah said: “I never saw him fast for an entire month from the time he came to Madeenah, apart from Ramadan.” It was reported in al-Saheehayn that Ibn ‘Abbas said: “The Messenger of Allah(peace and blessings of Allah be upon him) did not fast any entire month apart from Ramadan.”(Narrated by al-Bukhaari, no. 1971, and Muslim, no. 1157).

Ibn Abbas regarded it as makrooh to fast any entire month apart from Ramadan. Ibn Hajar(may Allah be pleased with him) said: “He observed more voluntary fasts in Shaban than in any other month, and he used to fast most of Shaban.” Usaamah ibn Zayd (may Allah be pleased with them both) said: “I said, ‘O Messenger of Allah, I do not see you fasting in any other month as you fast in Shaban.’ He said,’ That is a month to which people do not pay attention, between Rajab and Ramadan, and it is a month in which deeds are lifted up to the Lord of the Worlds. I like for my deeds to be lifted up when I am fasting.'”(Narrated by al-Nasaa’i, see Saheeh al-Targheeb wa’l-Tarheeb, page 425).

According to a report narrated by Abu Dawood(no. 2076), she said: “The most beloved of months for the Messenger of Allah(peace and blessings of Allah be upon him) to fast in was Shaban, and his fasting in Shaban was continuous with his fasting in Ramadan.”(Classed as Saheeh by al-Albaani, see Saheeh Sunan Abi Dawood, 2/461).

Ibn Rajab (may Allah have mercy on him) said: “Fasting in Shaban is better than fasting in the Sacred Months, and the best of voluntary fasts are those that are (observed in the months) closest to Ramadan, before or after. The status of these fasts is like that of al-Sunan al-Rawaatib which are done before and after fard (prayers) and which make up for any shortfall in the number of obligatory prayers. The same applies to fasts observed before and after Ramadan. Just asal-Sunan al-Rawaatib are better than other kinds of voluntary prayers, fasts observed (in the months) before and after Ramadan are better than fasts at other times.

The phrase “Shaban is a month to which people do not pay attention, between Rajab and Ramadan” indicates that because it comes between two important months, the Sacred Month of Rajab and the month of fasting, people are preoccupied with those two months and they do not pay attention to Shaban. Many people think that fasting in Rajab is better than fasting in Shaban because Rajab is one of the Sacred Months, but this is not the case… In the hadeeth quoted above there is an indication that even though certain times, places, and people may be commonly thought to possess a particular virtue, there may be others that are better than them. It also indicates that it is mustahabb to make good use of the times when people tend to be negligent, by doing acts of worship.

A group of the Salaf used to fill the time between Maghrib and ‘Isha’ with prayer, saying that it was a time when many people were negligent. Another example is the remembrance of Allah (dhikr) in the marketplace because this means one is remembering Him in a place where people tend to be negligent and among people who are negligent. There are a number of benefits that come from making good use of times when people are often negligent, and using these times for worship, including the following: It is more concealing of one’s good works, and hiding and concealing naafil actions is better, especially fasting, because it is a secret between a slave and his Lord. Hence it was said that there is no element of showing off in fasting. One of the Salaf used to fast for years without anybody knowing about it; he would go from his home to the marketplace carrying two loaves of bread, which he would give away in charity, and he would fast. His family thought that he ate the bread, whilst the people in the marketplace thought that he had eaten at home. The Salaf thought it was mustahabb for a person who was fasting to do things that would conceal the fact that he was fasting.

It was reported that Ibn Mas’ood said: “When you get up in the morning and you are fasting, then apply perfume.” Qutaadah said: “It is mustahabb for the [man] who is fasting to apply perfume so that there will be no sign that he is fasting.” By the same token, doing righteous deeds at times when people are distracted and negligent is more difficult. One of the indications of how virtuous a deed is is how difficult it is: if everyone is doing a certain action, it is easy, but if most people are negligent, this makes it more difficult for those who do remember Allah.

Muslim(no. 2984) narrated from the hadeeth of Ma’qil ibn Yassaar:”[The Prophet (peace and blessings of Allah be upon him) said:] ‘Worship at times of tribulation (fitnah) is like Hijrah to me.'”(The phrase “worship at times of tribulation” refers to times of upheavals and trials, when people follow their own desires, and those who adhere to Islam are doing something difficult.) The scholars differed as to the reasons why the Prophet(peace and blessings of Allah be upon him) fasted so much in Shaban. Their various opinions were as follows:
1. That he had been unable to fast three days out of every month because he was traveling or for some other reason, so he made them all up together in Shaban. When the Prophet(peace and blessings of Allah be upon him) began to do some nafil action, he would persist in it, and if he missed it, he would make it up later.
2. It was said that his wives used to make up the days that they missed of Ramadan in Shaban, so he used to fast because of that. This is the opposite of what was reported from ‘Aa’ishah, that she used to delay making up days that she had missed in Ramadan until Shaban because she was too busy with the Messenger of Allah(peace and blessings of Allah be upon him) to fast.
3. It was said that it was because this is a month that people do not pay attention to. This is the most correct view, because of the hadeeth of Usaamah quoted above, in which it says: “That is a month to which people do not pay attention, between Rajab and Ramadan.”(Narrated by al-Nasaa’i, see Saheeh al-Targheeb wa’l-Tarheeb , p. 425)

When Shaban began, if the Prophet(peace and blessings of Allah be upon him) still had some voluntary fasts outstanding that he had not fasted, he would make them up during Shaban so that his naafil fasts would be complete before Ramadan came. Similarly, if he had missed some Sunnah prayers or he had missed Qiyaam al-Layl, he would make it up. ‘Aa’ishah used to make the most of this opportunity to make up any obligatory Ramadan fasts that she had missed because of menstruation; during other months she was too busy with the Prophet(peace and blessings of Allah be upon him) to fast.

We should also note here that anyone who has any missed fasts to make up has to make them up before the next Ramadan comes. It is not permissible to delay it until after the following Ramadan except in cases of necessity (such as a valid excuse that continues between the two Ramadans). Whoever is able to make them up before the (second) Ramadan and does not do so, has to make them up after the (second) Ramadan and in addition to that, he has to repent and feed one poor person for each day that he missed. This is the view of Maalik, al-Shaafa’i, and Ahmad.

Another benefit of fasting in Shaban is that it is a kind of training for the Ramadan fast, in case a person finds it difficult to fast when Ramadan starts; if he fasts in Shaban he will have gotten used to fasting and he will feel strong and energetic when Ramadan comes. Shaban is like an introduction to Ramadan and it has some things in common with Ramadan, such as fasting, reciting Qur’an, and giving in charity.

Salamah ibn Suhayl used to say: “The month of Shaban is the month of reciters (of the Qur’an).” Habeeb ibn Abi Thaabit used to say, when Shaban came, “This is the month of reciters (of the Qur’an).” When Shaban came, ‘Amr ibn Qays al-Malaa’i used to close his store and devote his time to reading the Qur’an. Fasting at the end of Shaban It was reported in al-Saheehayn from ‘Imraan ibn Husayn(may Allah be pleased with him) that the Prophet(peace and blessings of Allah be upon him) said to a man, “Have you fasted anything of the sirar of this month?” He said, “No.” He said: “If you have not fasted, then fast for two days.” According to a report narrated by al-Bukhaari: I think he meant Ramadan.

According to a report narrated by Muslim, (the Prophet(peace and blessings of Allah be upon him))said: “Have you fasted anything of the sirar of Shaban?” (Narrated by al-Bukhaari, 4/2000; Muslim, no. 1161). There was some dispute as to the meaning of the wordsiraar. The most well-known view is that it refers to the end of the month. The end of the month is calledsiraar because the moon is hidden (istisraar) at that time. Someone may raise the point that it was reported inal-Saheehayn from Abu Hurayrah (may Allah be pleased with him)that the Prophet (peace and blessings of Allah be upon him) said: “Do not pre-empt Ramadan by one or two days, except for those who have the habit of fasting regularly, in which case they may fast.”(Reported by al-Bukhaari, no 1983; Muslim, no. 1082).

How can we reconcile the hadeeth which encourages fasting at this time with the hadeeth which says not to fast at this time? The answer is: many of the scholars and most of those who commented on this hadeeth said: this man to whom the Prophet (peace and blessings of Allah be upon him) addressed this question was known to have the habit of fasting regularly, or else he had made a vow, so the Prophet(peace and blessings of Allah be upon him) commanded him to make up his fast. There are also other points of view on this issue. In brief, we may say that there are three scenarios for fasting at the end of Shaban. The first scenario is when a person fasts at the end of Shaban with the intention of being on the safe side and not missing the first day of Ramadan. This is forbidden. The second scenario is when a person fasts with the intention of fulfilling a vow or of making up a day of Ramadan that he missed or as an act of expiation (kafaarah), etc. This is permissible according to the majority. The third scenario is when this is purely a voluntary fast. This is regarded as makrooh by those who said that we should differentiate between Shaban and Ramadan by not fasting for a while. Among those who said this was al-Hasan. If it happens to coincide with a day when a person habitually fasts, Maalik and those who agreed with him permitted this, but al-Shaafa’i, al-‘Oozaa’i, Ahmad, and others made a distinction between cases where it is fast which a person habitually observes or otherwise.

In conclusion, the hadeeth of Abu Hurayrah quoted above is what we should follow according to the majority of scholars. It is makrooh to observe a voluntary fast one or two days before Ramadan for those who do not habitually fast on those days and who have not previously fasted until the end of Shaban. It may be asked: why is it makrooh to fast just before Ramadan (for those who do not have a prior habit of fasting)? The answer is that there are a number of reasons why this is so, such as:

Firstly: lest extra days be added to the fast of Ramadan that is not part of it. Fasting on the day of Eid is prohibited for the same reason, lest we fall into the same trap as the People of the Book with regard to fasting, as they added to their fasts because of their own whims and desires. For the same reason, it is also forbidden to fast on the “day of doubt”. ‘Ammaar said: whoever fasts on this day has disobeyed Abu’l-Qaasim(peace and blessings of Allah be upon him). The “day of doubt” is a day when people are not sure whether it is Ramadan or not when news of the sighting of the crescent moon comes from one whose word cannot be accepted. As for a cloudy day, some of the ‘ulamaa’ said that this was also a ‘day of doubt’ and said that fasting was not allowed on this day. This is the view of the majority.

Secondly: make a distinction between fard (obligatory) fasts and naafil (supererogatory) fasts, because making a clear distinction between fard actions and naafil actions is prescribed in Islam. Hence it is haram to fast on the day of Eid, and the Prophet(peace and blessings of Allah be upon him) forbade following an obligatory prayer immediately with another prayer unless they are separated by saying salam or speaking, especially in the case of the Sunnah prayer performed just before Fajr. It is prescribed to make a clear separation between this prayer and the obligatory prayer. Hence it is prescribed to pray it at home and to lie down afterward.

When the Prophet (peace and blessings of Allah be upon him) saw a man praying at the time when the iqaamah had been given for Fajr, he said to him: “Al-Subh is four rak’ahs.” (Narrated by al-Bukhaari, no. 663). Some ignorant people may think that the reason why we do not fast just before Ramadan is so that we can make the most of eating and have the fill of our desires before we have to deny ourselves by fasting. This is an ignorant mistake on the part of those who think this. And Allah knows best. And Allah is the Source of strength

References: Lataa’if al-Ma’aarif fimaa li Mawaasim al-‘Aam min al-Wazaa’if, by Ibn Rajab al-Hanbali Al-Ilmaan bi shay’in min Ahkaam al-Siyaam, by ‘Abd al-‘Azeez al-Raajihi