What Should be Done in this Night?
In order to observe the Night of Bara'ah, one should remain awakened in this night as much as he can. If someone has better opportunities, he should spend the whole night in worship and prayer. However, if one cannot do so for one reason or another, he can select a considerable portion of the night, preferably of the second half of it for this purpose, and should perform the following acts of worship:
(a) Salah. Salah is the most preferable act to be performed in this night. There is no particular number of Rak'at but preferably it should not be less than eight. It is also advisable that each part of the Salah like qiyam, rukoo' and sajdah should be longer than normal. The longest surahs of the Holy Qur'an one remembers by heart should be recited in the Salah of this night. If someone does not remember the long surahs, he can also recite several short surahs in one rak'ah.
(b) Tilawa. The recitation of the Holy Qur'an is another form of worship, very beneficent in this night. After performing Salah, or at any other time, one should recite as much of the Holy Qur'an as he can.
(c) Dhikr.One should also perform dhikr (recitation of the name of Allah) in this night. Particularly the following dhikr is very useful:
One should recite Salah (durood) on Prophet Muhammad, Sall-Allahu alayhi wa sallam, as many times as he can. The dhikr can also be recited while walking, lying on bed and during other hours of work or leisure.
(d) Dua. The best benefit one can draw from the blessings of this night is prayers and supplications. It is hoped that all the prayers in this night will be accepted by our Lord, insha-Allah. Prayer itself is an 'Ibadah, and Allah Almighty gives reward on each prayer along with the fulfillment of the supplicator's need. Even if the purpose prayed for is not achieved, one cannot be deprived of the reward of the prayer which is sometimes more precious than the mundane benefits one strives for. The prayers and supplications also strengthen one's relation with Allah Almighty, which is the main purpose of all kinds and forms of worship.
One can pray for whatever purpose he wishes. But the best supplications are the ones made by Prophet Muhammad, Sall-Allahu alayhi wa sallam. These are so comprehensive and all-encompassing prayers that all the human needs, of this world and the Hereafter, are fully covered in the eloquent expressions used in them. Actually, most of the prophetic prayers are so profound that human imagination can hardly match their greatness.
Several books in various languages are available which provide these prophetic prayers, and one should pray to Allah Almighty in accordance with them, whether by reciting their original Arabic text or by rendering their sense in one's own language.
(e) There are some people who cannot perform any additional Salah or recitations for any reason, like illness or weakness or being engaged in some other necessary activities. Such people also should not deprive themselves completely of the blessings of this night. They should observe the following acts:
(i) To perform the Salah of Maghrib, 'Isha' and Fajr with Jama'ah in the mosque, or in their homes in case of their being sick.
(ii) They should keep reciting the dhikr, particularly the one mentioned in para (c) above, in whatever condition they are until they sleep.
(iii) They should pray to Allah for their forgiveness and for their other objectives. One can do so even when he is in his bed.
(f) The women during their periods cannot perform salah, nor can they recite the Qur'an, but they can recite any dhikr, tasbeeh, durood sharif and can pray to Allah for whatever purpose they like in whatever language they wish. They can also recite the Arabic prayers mentioned in the Qur'an or in the hadith with the intention of supplication (and not with the intention of recitation).
(g) According to a hadith, which is relatively less authentic, Prophet Muhammad, Sall-Allahu alayhi wa sallam, went in this night to the graveyard of Baqi' where he prayed for the Muslims buried there. On this basis, some of the fuqaha hold it as mustahabb (advisable) in this night to go to the graveyard of the Muslims and recite Fatihah or any other part of the Qur'an, and pray for the dead. But this act is neither obligatory nor should it be performed as regularly as an obligatory act.
What Should Not be Done in This Night
1. As mentioned earlier, the Night of Bara'ah is a night in which special blessings are directed towards the Muslims. Therefore, this night should be spent in total submission to Allah Almighty, and one should refrain from all those activities, which may displease Allah. Although it is always incumbent upon every Muslim to abstain from sins, yet this abstinence becomes all the more necessary in such nights, because committing sins in this night will amount to responding to divine blessings with disobedience and felony. Such an arrogant attitude can invite nothing but the wrath of Allah. Therefore, one should strictly abstain from all the sins, particularly from those mentioned in the Hadith No. 3 quoted earlier in this article, because these sins make one devoid of the blessings of this night.
2. In this night some people indulge in some activities which they regard as necessary for the celebration of the Night of Bara'ah, like cooking some special type of meal, or illuminating houses or mosques, or improvised structures. All such activities are not only baseless and innovated in the later days by ignorant people, but in some cases they are pure imitation of some rituals performed by non-Muslim communities. Such imitation in itself is a sin; performing it in a blessed night like the Night of Bara'ah makes it worse. Muslims should strictly abstain from all such activities.
3. Some people spend this night in holding religious meetings and delivering long speeches. Such activities are also not advisable, because these acts can easily be performed in other nights. This night requires one to devote himself for the pure acts of worship only.
4. The acts of worship like Salah, recitation of the Qur'an and dhikr should be performed in this night individually, not collectively. The Nafl Salah should not be performed in Jama'ah, nor should the Muslims arrange gatherings in the mosques in order to celebrate the night in a collective manner.
On the contrary, this night is meant for worshipping Allah in solitude. It is the time to enjoy the direct contact with the Lord of the Universe, and to devote one's attention to Him and Him alone. These are the precious hours of the night in which nobody should intervene between one and his Lord, and one should turn to Allah with total concentration, not disturbed or intermitted by any one else.
That is why Prophet Muhammad, Sall-Allahu alayhi wa sallam, observed the acts of worship in this night in total seclusion, not accompanied by anyone, not even by his favorite life companion Sayyidah 'Aishah, Radi-Allahu anha, and that is why all forms of the optional worship (Nafl Ibadah), are advised by him to be done in individual, not in collective manner.
Coutesy: (http://albalagh.net/general/shaban.shtml)
Saturday, June 30, 2012
Sha'ban
Sha`ban is one of the meritorious months for which we find particular instructions in the Sunnah of Prophet Muhammad . It is reported in authentic ahadith that Prophet Muhammad , used to fast most of the month in Sha`ban. These fasts are supererogatory (nafl) and well deserving of reward, for Sha`ban is the month immediately preceding the month of Ramadan. The Prophet mentioned in a hadith, "Rajab is the month of Allah, Sha`ban is my month and Ramadan is the month of the Nation".
1. The blessed companion Anas , reports that Prophet Muhammad , was asked, "Which fast is the most meritorious after the fasts of Ramadan?" He replied, "Fasts of Sha`ban in honor of Ramadan."
2. The blessed companion Usama ibn Zaid , reports that he asked Prophet Muhammad : "Messenger of Allah, I have seen you fasting in the month of Sha`ban so frequently that I have never seen you fasting in any other month." Prophet Muhammad , replied: "That (Sha`ban) is a month between Rajab and Ramadan which is neglected by many people. And it is a month in which an account of the deeds (of human beings) is presented before the Lord of the universe, so, I wish that my deeds be presented at a time when I am in a state of fasting."
3. Ummul Mu'mineen `Aishah (r), says, "Prophet Muhammad , used to fast the whole of Sha`ban. I said to him, 'Messenger of Allah, is Sha`ban your 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.’"
4. In another Tradition she says, "Prophet Muhammad , would sometimes begin to fast continuously until we thought he would not stop fasting, and sometimes he used to stop fasting until we thought he would never fast. I never saw the Messenger of Allah fasting a complete month, except the month of Ramadan, and I have never seen him fasting in a month more frequently than he did in Sha`ban."
5. In another report she says, "I never saw the Messenger of Allah, , fasting in a month so profusely as he did in the month of Sha`ban. He used to fast in that month leaving only a few days, rather, he used to fast almost the whole of the month."
6. Ummul-Mu'mineen Umm Salamah (r), says: "I have never seen the Messenger of Allah fasting for two months continuously except in the months of Sha`ban and Ramadan."
These reports indicate that fasting in the month of Sha`ban, though not obligatory, is so meritorious that Prophet Muhammad did not like to miss it.
The Night of Bara`ah (nisf Sha`ban)
Another significant feature of the month of Sha`ban is that it consists of a night which is termed in Shari`ah as "Laylatul-bara`ah" (The night of freedom from Fire). This is the night occurring between 14th and 15th day of Sha`ban. Traditions of Prophet Muhammad , prove that it is a meritorious night in which the people of the earth are attended by special Divine Mercy. We will be posting much more about this blessed night shortly.
Fast of the 15th Sha`ban
On the day immediately following the Night of Bara`ah, i.e. the 15th of Sha`ban, it is mustahabb (advisable) to keep fast. Prophet Muhammad is reported to have recommended this fast emphatically. A large number of the predecessors (salaf) of the Ummah have been observing the fast of the 15th of Sha`ban.
Therefore, it is advisable to fast the 15th of Sha`ban as an optional (nafl) fast. One can also keep a fast of qada (make-up) on this day and it is hoped that he can also benefit from the merits of this fast.
1. The blessed companion Anas , reports that Prophet Muhammad , was asked, "Which fast is the most meritorious after the fasts of Ramadan?" He replied, "Fasts of Sha`ban in honor of Ramadan."
2. The blessed companion Usama ibn Zaid , reports that he asked Prophet Muhammad : "Messenger of Allah, I have seen you fasting in the month of Sha`ban so frequently that I have never seen you fasting in any other month." Prophet Muhammad , replied: "That (Sha`ban) is a month between Rajab and Ramadan which is neglected by many people. And it is a month in which an account of the deeds (of human beings) is presented before the Lord of the universe, so, I wish that my deeds be presented at a time when I am in a state of fasting."
3. Ummul Mu'mineen `Aishah (r), says, "Prophet Muhammad , used to fast the whole of Sha`ban. I said to him, 'Messenger of Allah, is Sha`ban your 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.’"
4. In another Tradition she says, "Prophet Muhammad , would sometimes begin to fast continuously until we thought he would not stop fasting, and sometimes he used to stop fasting until we thought he would never fast. I never saw the Messenger of Allah fasting a complete month, except the month of Ramadan, and I have never seen him fasting in a month more frequently than he did in Sha`ban."
5. In another report she says, "I never saw the Messenger of Allah, , fasting in a month so profusely as he did in the month of Sha`ban. He used to fast in that month leaving only a few days, rather, he used to fast almost the whole of the month."
6. Ummul-Mu'mineen Umm Salamah (r), says: "I have never seen the Messenger of Allah fasting for two months continuously except in the months of Sha`ban and Ramadan."
These reports indicate that fasting in the month of Sha`ban, though not obligatory, is so meritorious that Prophet Muhammad did not like to miss it.
The Night of Bara`ah (nisf Sha`ban)
Another significant feature of the month of Sha`ban is that it consists of a night which is termed in Shari`ah as "Laylatul-bara`ah" (The night of freedom from Fire). This is the night occurring between 14th and 15th day of Sha`ban. Traditions of Prophet Muhammad , prove that it is a meritorious night in which the people of the earth are attended by special Divine Mercy. We will be posting much more about this blessed night shortly.
Fast of the 15th Sha`ban
On the day immediately following the Night of Bara`ah, i.e. the 15th of Sha`ban, it is mustahabb (advisable) to keep fast. Prophet Muhammad is reported to have recommended this fast emphatically. A large number of the predecessors (salaf) of the Ummah have been observing the fast of the 15th of Sha`ban.
Therefore, it is advisable to fast the 15th of Sha`ban as an optional (nafl) fast. One can also keep a fast of qada (make-up) on this day and it is hoped that he can also benefit from the merits of this fast.
Thursday, June 14, 2012
TOP 12 ANTI-ASTHMA FOODS
There might not be a perfect cure for asthma, but we can find many superfoods with a nutrient profile that is particularly well suited for preventing and alleviating asthma symptoms such as shortness of breath, wheezing and chest tightness. Let’s take a look at 12 such foods and their asthma fighting qualities.
1. AVOCADOS - is one of the prime source of Glutathione, which has been shown to protect cells against free radical damage and to detoxify foreign substances such as pollutants. Without glutathione, other antioxidants would not be able not function efficiently. Avocados are also a good source of vitamin E, particularly for people whose asthma is linked to a nut allergy (nuts are one of the most common sources of vitamin E). However, if you have been diagnosed with a latex allergy, you may want to be careful with avocados, particularly non-organically grown produce. Many suggests that people who are allergic to latex are often also allergic to avocados and other foods that may contain substances called chitinases. Organically grown avocados not treated with ethylene gas contain lower levels of chitinases.
2. BROCCOLI SPROUTS - are true nutritional treasure and a great addition to your diet if you suffer from asthma. A recent study found that the study participants who ate broccoli sprouts for 3 days had an increase in antioxidant compounds that control the airway inflammation associated with bronchial asthma. The effect was most pronounced in those who ate the most broccoli sprouts. Available at many health food stores and grocery stores, broccoli sprouts make a great addition to salads, soups, salsa-topped dishes, and sandwiches.
3. APPLES - Studies show that apples possess some extraordinary properties that may provide protection against asthma. One study discovered that pregnant women who ate apples protected their child from developing asthma. Another study found that by drinking apple juice daily children could reduce their chance of suffering from wheezing by 50%. These beneficial effects of apples may be linked to their high concentration of bioflavonoids, such as quercetin. Quercetin is known to possess strong anti-histamine, antioxidant, and anti-inflammatory properties. When buying apples, be sure to purchase organically grown fruit: together with peaches, conventionally grown apples top the list of fruits that contain the highest levels of pesticides and other harmful chemicals.
4. BANANAS - Including bananas in your diet may help you breathe easier. According to a British study, children who ate just one banana a day had a 34% lower chance of developing asthmatic symptoms such as wheezing. The results where not surprising considering that bananas are one of the best sources of pyridoxine, commonly known as vitamin B6. Pyridoxine plays a critical role in the production of adenosine triphosphate (ATP) and cyclic adenosine monophosphate (cAMP), molecules that have been shown to help relax bronchial smooth muscle tissue.
5. GINGER - one of the oldest spices in the world, is well known for its cold treating powers, but it may also help alleviate asthma symptoms. Its asthma fighting properties are thought to be attributable to gingerols, strong anti-inflammatory substances that also give ginger its distinctive flavor. Fresh ginger, which is said to be the most effective form of ginger, is available year round in the produce section of your local supermarket.
6. SPINACH - Popeye was right about one thing: you'd better eat your spinach! The nutritional profile of spinach makes it an excellent health food and an important functional food to be included in any anti-asthma diet. One study with 68,535 female participants found that women with a high intake of spinach had a lower prevalence of asthma. This is not surprising considering that spinach features a host of important asthma preventing nutrients, including beta-carotene (spinach is one of the best sources of beta-carotene there is), vitamin C, vitamin E, and magnesium. It also has a substantial potassium content in proportion to its calorie content: a 100 calorie serving provides about 40% of the reference daily intake for this important anti-asthma mineral.
7. ROSEMARY - It contains rosmarinic acid, that may help alleviate asthma symptoms due to its strong antioxidant and anti-inflammatory properties. The antioxidant power of rosmarinic acid is believed to be even stronger than that of vitamin E. In addition, rosmarinic acid encourages cells to create prostacyclins, which help keep the air passages of the lungs open and thus promote easy breathing. Rosemary can be used to flavor fish, roast meats, and tomato sauces, but also fruits, especially oranges.
8. SUNFLOWER SEEDS - are brimming of anti-asthma nutrients, as these mild nutty tasting seeds are loaded with vitamin E, potassium, and magnesium. They are also a good source of selenium, with 1 cup providing more than 1/3 of the recommended daily intake for this important mineral. Furthermore, sunflower seeds are among the seeds and nuts that are least likely to cause allergic reactions in people. But, be careful while consuming them, as they are quite calorie-dense.
9. SWEET POTATOES - are one of the oldest vegetables known to man and one of the most nutritious too. Sweet potatoes are one of the foods that are least likely to cause allergic reactions, which is great news since asthma is often linked to allergies. What’s more, sweet potatoes contain plenty of vitamin C and potassium as well as unique root proteins which, according to preliminary studies, may have significant antioxidant properties. The pink, orange, and yellow varieties are also one of the most concentrated food sources of beta-carotene (the more intense the color, the more beta-carotene).
10. KALE - This relatively unknown member of the cabbage family is a nutritional powerhouse packed with vitamins and other phytochemicals that have been shown to alleviate symptoms associated with asthma. Not only is kale a great source of vitamin C, it is also one of the most concentrated dietary sources of beta-carotene (kale contains 10 times the beta-carotene of broccoli). Kale can be eaten raw, for example as a substitute for iceberg lettuce in salads. The beautiful green leaves of kale can also be transformed into a savory warm dish by sautéing the leaves and mixing them with chopped onions, crushed garlic and a drizzle of extra virgin olive oil.
11. TURMERIC - a spice that lends its yellow color to curries and many other foods, has long been used in traditional Asian medicine to treat asthma and many other conditions and diseases. In recent years, western medicine has started to pay greater attention to this extraordinary spice. Recent research suggests that turmeric possesses strong anti-inflammatory properties. Although best known for its use in Indian style curries, turmeric can also be used to add flavor and color to fish, seafood, meat, rice, vegetable, and pasta dishes.
12. MUSTARD GREENS - Chock-full of antioxidants and nutrients, mustard greens can make an excellent addition to your diet if you are susceptible to asthma attacks. In addition to being one of the best sources of beta-carotene, they provide a good amount of vitamin C and vitamin E. The nutrients in mustard greens can remove free radicals that cause smooth muscle contraction and airway constriction in people with asthma. Moreover, they may aid in the breakdown of histamine. Mustard greens with their distinctly peppery flavor are available throughout the year and can be found in the produce section of your local supermarket.
Like said before, no food can actually “cure” asthma; but only provide relief for asthma symptoms, in a long run of consumption. So, if you are asthmatic, or prone to frequent attacks, don’t forget these nutrient-rich foods that may help alleviate your asthma symptoms.
Photo: healthytimesblog.com
Source: healthytimesblog.com, healwithfood.org
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Friday, June 8, 2012
BIDAYAN A BATALOWAN NANGGO TIOBA
:-daw kaoma salka na moto na t'mo pan ka makadsabar ka nanggo matalima nengka na batalwa, t'mo pan ka mana kaden di mamakdtulduwa sa olian a kawma salka na moto na tioba bainto.
Monday, June 4, 2012
Miracle of Al-Isra & Al-Miraj
Miracle of Al-Isra & Al-Miraj
(The night journey and the ascension of Prophet Muhammad( Peace be upon him)
Praise be to Allah, the Lord of t he Worlds, the One Who exists without a place. To Him belong the endowments and proper commendations. May Allah raise the rank of Prophet Muhammad and his kind Al and Companions and protect his nation from what he fears for them. May the Lord of Heavens and Earth grant us the sincere intentions and guide us to the acceptable deeds.
Thereafter, Allah sent the prophets as a mercy to the slaves and supported them with miracles to indicate the truthfulness of their message. Of all the prophets, our Prophet, Muhammad, was blessed with the most miracles. Al-Isra' and al-Mi^raj are among the many miracles of Prophet Muhammad.
The miracle of al-Isra' is confirmed in the Qur'an. In Surat al-Isra', Ayah 1, Allah said:
which means: [Praise be to Allah Who enabled His slave, Muhammad, to make the journey at night from Masjid al-Haram in Makkah to Masjid al-Aqsa in Jerusalem , which is surrounded a blessed land.] This journey is also confirmed in the sahih hadith. As such, there is scholarly consensus (ijma^) Prophet Muhammad journeyed in body and soul the night of al-Isra' from Masjid al-Haram in Makkah to Masjid al-Aqsain Jerusalem . Moreover, these scholars indicated the person who denies al-Isra' is a blasphemer for belying the explicit text of the Qur'an.
Before the Prophet took this night journey, the ceiling of the house in which he was staying was opened, and Jibril descended. He cut open the chest of Prophet Muhammad and washed that open area with Zamzam water. Then he emptied something from a container into the chest of the Prophet to increase his wisdom as well as the strength of his belief. This was done to prepare the Messenger of Allah for that which he had yet to see in the upper world from among the wonders of the creation of Allah.
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Al-Isra'
After the Prophet performed the Evening Prayer (^Isha'), Jibril came to him with a white animal, slightly larger than a donkey yet smaller than a mule. This animal was the buraq,--one of the animals of Paradise . Jibril held the buraq by his ear and told the Prophet to mount it. When the buraq was mounted, the Prophet set forth.
The buraqis a very fast animal; the length of the buraq's stride is the farthest distance it's eye can see. The Prophet and Jibril arrived to a land with palm trees. Jibril told the Prophet to dismount and pray, so the Prophet dismounted the buraq and prayed two rak^as. Jibril asked him, "Do you know where you prayed?" and the Prophet answered, "Allah knows best." Jibril told him, "This is Yathrib; this is Taybah. "." (These are two names for the city of al-Madinah.) Before the Prophet emigrated to al-Madinah, it was called Taybah and Yathrib. It earned the name al-Madinah after the Prophet emigrated to it.
The buraq continued with the Prophet and Jibril until they reached another place. Again Jibril told the Prophet to get down and pray. The Prophet dismounted there and prayed two rak^as. Jibril informed the Prophet of the name of that place; it was Tur Sina'.
Once again the buraq took off with the Prophet and Jibril. Once again it stopped, and the Prophet dismounted and prayed two rak^as. This was in Bayt Lahm, where Prophet ^Isa (Jesus) was born. Then the buraq continued with the Messenger of Allah until they entered the city of Jerusalem . There the Prophet went to Masjid al-Aqsa. Outside was a ring used by the Messengers of Allah to tie their animals. The Prophet tied his buraq to this ring. Then the Prophet entered the masjid where Allah assembled for him all the Prophets--from Adam to ^Isa. Prophet Muhammad moved forward and led them all in prayer. This is an indication the Prophet is higher in status than all the rest of the prophets and messengers.
1- On Prophet Muhammad's journey from Masjid al-Haram to Masjid al-Aqsa, Allah enabled him to see some of His wondrous creations. Allah enabled the Prophet to see the world (dunya) like an old woman. However, this old woman was wearing a great deal of jewelry, and in this there is an indication signifying the reality of the world.
2- Allah enabled the Prophet to see Iblis. The Prophet saw something on the side of the road which did not dare to stand in his way or speak to him. What the Prophet saw was Iblis. Originally, Iblis was a believer and lived with the angels in Paradise . When Allah ordered the angels to prostrate (sujud) to Prophet Adam, Iblis was ordered to prostrate to him as well. The angels prostrated to Adam in obedience to Allah, because angels do not disobey Allah. However, Iblis did not obey, and he objected to the order of Allah. He said, "You created me out of fire, and You created him out of clay. How do You order me to prostrate to him?" So this objection by Iblis to the order of Allah was the first blasphemy he committed.
3- On his journey, the Prophet smelled a very nice odor. He asked Jibril about this pleasant scent and Jibril informed him this good smell was coming from the grave of the woman whose duty used to be to comb Pharaoh's daughter's hair. This woman was a good, pious believer. One day, as she was combing Pharaoh's daughter's hair, the comb fell from her hand. At this she said, ""Bismillah. "Pharaoh's daughter asked her, "Do you have a god other than my father?" The woman said, "Yes. My Lord and the Lord of your father is Allah." Pharaoh's daughter told her father what had happened. Pharaoh demanded this woman blaspheme and leave Islam, but she refused. At that, Pharaoh threatened to kill her children. He brought a great pot of water and built a great fire under it. When the water boiled, Pharaoh brought her children and started to drop them into that pot one after the other. Throughout all this, the woman remained steadfast to Islam, even when Pharaoh reached her youngest child--a little boy still breast feeding--but she felt pity for him. At that, Allah enabled this child to speak. He said to his mother, "O Mother, be patient. The torture of the Hereafter is far more severe than the torture of this life, and do not be reluctant, because you are right." At this the woman requested Pharaoh collect her bones and the bones of her children and bury them in the same grave. Pharaoh promised her that--then dropped her into that boiling water. She died as a martyr. The good odor the Prophet smelled coming from her grave is an indication of her high status.
4- During his trip, the Prophet saw people who were planting and reaping in two days. Jibril told the Prophet, "These were the people who fight for the sake of Allah (mujahidun). ")."
5- The Prophet also saw people whose lips and tongues were clipped with scissors made of fire. Jibril told the Prophet, "These are the speakers of sedition (fitna) who call people to misguidance. "
6- He also saw a bull which exited a very small outlet, then was trying in vain to return through that small outlet. Jibril told the Prophet, "This is the example of the bad word--once spoken, it cannot be returned."
7- The Prophet saw people grazing like animals, with very little clothing on their private parts. Jibril told the Prophet, "These are the ones who refused to pay zakat. "."
8- The Prophet saw angels smashing some people's heads with rocks. These heads would return to the shape they had been, and then the angels would smash their heads again--and so on. Jibril told the Prophet, "These are the ones whose heads felt too heavy to perform prayer--the ones who used to sleep without praying."
9- On his journey the Prophet saw people who were competing to eat some rotten meat--ignoring meat that was sliced and unspoiled. Jibril told the Prophet, "These are people from your nation who leave out that which is permissible (halal), and consume that which is forbidden ((haram). "This reference was to the fornicators, that is, the ones who left out the permissible (marriage) and committed sins (fornication) .
10- Also, the Prophet saw people who were drinking from the fluid coming from the bodies of the fornicators, (water mixed with blood). Jibril indicated to the Prophet these were the ones who were drinking the alcohol which is prohibited in this world.
11- The Prophet saw people scratching their faces and chests with brass finger nails. Jibril said, "These are the examples of those who commit gossip ((ghibah). ")."
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Al-Mi^raj
1- After the Prophet took this night journey from Masjid al-Haram to Masjid al-Aqsa, he ascended to the upper heavens. The Prophet ascended to the heaven on stairs, called al-mirqat, in which one step is made of gold and the next of silver, and so on. These stairs are veiled from us. The Prophet ascended these stairs until he reached the first heaven. When the Prophet and Jibril arrived at the first heaven, Jibril requested the gate to be opened. The angel assigned to that gate asked Jibril, "Who is with you?" Jibril answered, "It is Muhammad." The angel asked Jibril, "Was he dispatched? Is it time for him to ascend to the heaven?" Jibril said, "Yes." So, the gate was opened for him, and Prophet Muhammad entered the first heaven.
There, Prophet Muhammad saw Prophet Adam. To Adam's right, the Prophet saw some bodies, and to Adam's left, other bodies. If Adam would look to his right he would laugh, and if he would look to his left he would cry. Adam was seeing the souls of his descendants. Those on his right were his descendants who would die as believers and those on his left were his descendants who would die as non-believers.
Then the Prophet ascended to the second heaven. In this second heaven was where Prophet Muhammad saw Prophets ^Isa and Yahya. ^Isa and Yahya are cousins; their mothers were sisters. They welcomed the Prophet and made supplication (du^a') for him for good things. The Prophet ascended to the third heaven, where he found Prophet Yusuf. Prophet Yusuf was extremely handsome. Allah bestowed half the beauty on Yusuf. Yusuf received the Prophet with a warm welcome and made supplication (du^a') for him for good things.
Then the Prophet ascended to the fourth heaven, where he found Prophet Idris. Idris welcomed the Prophet and made supplication (du^a') for him for good things. In the fifth heaven, the Prophet encountered Harun, the brother of Prophet Musa. In the sixth heaven, he encountered Prophet Musa. Each of these Prophets received Prophet Muhammad with a warm welcome and made supplication (du^a')') for him for good things.
Then the Prophet ascended to the seventh heaven, and that is where our Messenger saw Prophet Ibrahim. Prophet Ibrahim is the best of the prophets after our prophet, Muhammad. The Prophet saw Prophet Ibrahim with his back against al-Bayt al-Ma^mur. To the inhabitants of the skies, al-Bayt al-Ma^mur is like the Ka^bah is to us, the inhabitants of the earth. Every day 70,000 angels go there; then exit from it, and never return. The next day another 70,000 angels go, come out, and never return. This will continue until the Day of Judgment. In this, there is an indication as to the greatness of the numbers of the angels--their numbers are far more than the numbers of the humans and the jinns together.
In the seventh heaven, Prophet Muhammad saw Sidrat al-Muntaha--a very big tree of sidr. Each of the fruits of this tree is as large as a big jar. The leaves of this tree are similar to the ears of the elephants. Sidrat al-Muntahais an extremely beautiful tree. It is visited by butterflies made of gold. When these butterflies gather on this tree, its beauty is beyond description.
Then the Prophet ascended to what is beyond the seven skies; he entered Paradise . He saw examples of the inhabitants of Paradise and how their situation would be. He saw most of the inhabitants of Paradise are the poor people .
The Prophet saw other things on the night of his ascension. He saw Malik, the angel in charge of the Hellfire. Malik did not smile at the Prophet when he saw him, and the Prophet asked why. In answer to the Prophet's question, Jibril said, "Malik did not smile since the day Allah created him. Had he smiled for anyone, he would have smiled for you."
In Paradise, the Prophet saw some of the bounties Allah prepared for the inhabitants of Paradise . He saw the Hur ul-^In: females Allah created who are not humans or jinn. They are in Paradise and will be married to those men Allah willed them to marry.
The Prophet saw the wildan ul-mukhalladun: creations of Allah who are not human, jinn, or angels. They are a very beautiful creation of Allah whose appearance is like laid-out pearls. They are servants of the inhabitants of Paradise . The least in status of the People of Paradise will have 10,000 wildan ul-mukhalladun to serve him. Each one of them would carry a tray of gold in one hand and a tray of silver in the other hand.
The Prophet saw the Throne (^Arsh), which is the ceiling of Paradise . The Throne is the largest creation of Allah in size; Allah did not create anything bigger in size than it. The seven heavens and the earth in comparison to the Kursiyy, are like a ring thrown in a desert, and the Kursiyy in comparison to the Throne, is like a ring thrown in a desert. The seven heavens and the earth in comparison to the Throne are like a seed of mustard compared to the ocean. Allah created the Throne as a sign of His Power and He did not create the Throne to sit on it.
Allah created the Throne to show His Power. It is carried by four angels, and on the Day of Judgment, it will be carried by eight. The Prophet said he was permitted to speak about one of these angels who carry the Throne. In describing this angel, the Prophet told us the distance between his ear lobe and shoulder is the distance a fast-flying bird would cover in 700 years.
Then the Prophet ascended beyond Paradise . He reached a place where he heard the creaking of the pens used by the angels who are copying from the Preserved Tablet. It is at that location Prophet Muhammad heard the Kalam of Allah, which is an attribute of the Self of Allah. He heard the Kalam of Allah which does not resemble our speech--so it is not something that occurs bit after bit. It is not letter after letter or a word that comes after another word. Rather, it is an attribute of Allah which is eternal and everlasting. It does not resemble our attributes. The Kalam of Allah has neither silence nor interruptions. It is an attribute of Allah, and it does not resemble the attributes of the creation.
The Prophet understood several things from hearing this Kalam of Allah. He understood the obligation of the five Obligatory Prayers. At first, Allah obligated fifty prayers. When Prophet Muhammad encountered Musa, Musa told him to make supplication (du^a') to his Lord to ease the obligation of fifty (50) prayers, because his nation could not handle that. Musa said, "I have experience with the people of Israel , and I know your nation cannot bear that." So the Prophet asked his Lord to lessen these prayers for his people. Five prayers were eliminated. Once again, Musa told the Prophet to ask Allah to lessen the number of prayers. Allah did. Nine times the Prophet made supplication to Allah to lessen these prayers--until these prayers were lessened to five Obligatory Prayers. So Prophet Musa was a great benefit to us. Had we been obligated to pray fifty prayers a day, this would have been a difficult matter for us.
From the Kalam of Allah, the Prophet also understood that a good deed would be written for the person who intends to do a good deed, even if he did not do it. Also, the good deed performed would be registered for he who performs it as at least ten good deeds--up to 700 good deeds. For some people, Allah would multiply the reward of their deeds more than that. Additionally, if one performs a bad deed, it is registered for him as one bad deed; yet for he who inclines towards committing a bad deed and then refrains from committing it, a good deed would be registered for him. Here one should note the difference between two matters. If a thought crossed a person's mind about doing something sinful, and this person wavered in this thinking, i.e., considered whether he should do it or not, then he refrained from doing this for the sake of Allah, this is written as a good deed. However, if a person has the firm intention in his heart that he wants to commit a sin, it would be written for him as a sin, even if he does not do it.
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The Prophet returns to Makkah
After all these matters took place with the Prophet, he returned to the city of Makkah . Some scholars said the Prophet's journey took about one-third of the night, i.e., his journey from Makkah to Jerusalem , then to the heavens and what is above them, and then back to Makkah The next day the Prophet told the people what happened to him the previous night. The blasphemers belied the Prophet and mocked him, saying, "We need a month to get there and back, and you are claiming to have done all this in one night?" They said to Abu Bakr, "Look at what your companion is saying. He says he went to Jerusalem and came back in one night." Abu Bakr told them, "If he said that, then he is truthful. I believe him concerning the news of the heavens--that an angel descends to him from the heavens. How could I not believe he went to Jerusalem and came back in a short period of time--when these are on earth?" At that, the Companion, Abu Bakr, was called "as-Siddiq"--because of how strongly he believed all what the Prophet said.
The blasphemous people questioned the Prophet: "If you are truthful, then describe to us Masjid al-Aqsa and its surroundings. " They asked this because they knew Prophet Muhammad had never been there before the previous night. Allah enabled the Messenger to see Masjid al-Aqsa, and he described the masjid and its surroundings in exact detail. Moreover, the Prophet said, "On my way back, I saw some of your shepherds grazing their animals in a particular location. They were searching for a camel they had lost." The Prophet continued by giving the description of the camel. When these shepherds came back, they told their people what happened to them--precisely as the Prophet had already told them.
These blasphemers admitted the Prophet's description was exact. Despite that, they were still stubborn and rejected the faith. They did not accept Islam. Only those whom Allah willed to be guided, will be guided. The person whom Allah did not will to be guided, will not believe--regardless of how much explanation or how many proofs he is shown. The person whom Allah willed to be guided, surely he will be a believer. Many people witness ed miracles and still did not believe. Many people witness ed the miracle of the Prophet's splitting of the moon. Those who refused to embrace Islam said, "This is magic. Muhammad played a magic trick on our eyes." They even asked the people of a faraway land who witness ed the moon split in two. Despite this, they still did not believe. They said, "The magic of Muhammad is powerful; it even reached the faraway lands!" This was their response to witness ing a miracle--instead of believing and becoming Muslim s.
We ask Allah that we would all die as Muslim s. We ask Allah to bestow on us the bounty of entering Paradise without torture.
And Allah knows best
shared from TurnToIslam. Sukran!
(The night journey and the ascension of Prophet Muhammad( Peace be upon him)
Praise be to Allah, the Lord of t he Worlds, the One Who exists without a place. To Him belong the endowments and proper commendations. May Allah raise the rank of Prophet Muhammad and his kind Al and Companions and protect his nation from what he fears for them. May the Lord of Heavens and Earth grant us the sincere intentions and guide us to the acceptable deeds.
Thereafter, Allah sent the prophets as a mercy to the slaves and supported them with miracles to indicate the truthfulness of their message. Of all the prophets, our Prophet, Muhammad, was blessed with the most miracles. Al-Isra' and al-Mi^raj are among the many miracles of Prophet Muhammad.
The miracle of al-Isra' is confirmed in the Qur'an. In Surat al-Isra', Ayah 1, Allah said:
which means: [Praise be to Allah Who enabled His slave, Muhammad, to make the journey at night from Masjid al-Haram in Makkah to Masjid al-Aqsa in Jerusalem , which is surrounded a blessed land.] This journey is also confirmed in the sahih hadith. As such, there is scholarly consensus (ijma^) Prophet Muhammad journeyed in body and soul the night of al-Isra' from Masjid al-Haram in Makkah to Masjid al-Aqsain Jerusalem . Moreover, these scholars indicated the person who denies al-Isra' is a blasphemer for belying the explicit text of the Qur'an.
Before the Prophet took this night journey, the ceiling of the house in which he was staying was opened, and Jibril descended. He cut open the chest of Prophet Muhammad and washed that open area with Zamzam water. Then he emptied something from a container into the chest of the Prophet to increase his wisdom as well as the strength of his belief. This was done to prepare the Messenger of Allah for that which he had yet to see in the upper world from among the wonders of the creation of Allah.
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Al-Isra'
After the Prophet performed the Evening Prayer (^Isha'), Jibril came to him with a white animal, slightly larger than a donkey yet smaller than a mule. This animal was the buraq,--one of the animals of Paradise . Jibril held the buraq by his ear and told the Prophet to mount it. When the buraq was mounted, the Prophet set forth.
The buraqis a very fast animal; the length of the buraq's stride is the farthest distance it's eye can see. The Prophet and Jibril arrived to a land with palm trees. Jibril told the Prophet to dismount and pray, so the Prophet dismounted the buraq and prayed two rak^as. Jibril asked him, "Do you know where you prayed?" and the Prophet answered, "Allah knows best." Jibril told him, "This is Yathrib; this is Taybah. "." (These are two names for the city of al-Madinah.) Before the Prophet emigrated to al-Madinah, it was called Taybah and Yathrib. It earned the name al-Madinah after the Prophet emigrated to it.
The buraq continued with the Prophet and Jibril until they reached another place. Again Jibril told the Prophet to get down and pray. The Prophet dismounted there and prayed two rak^as. Jibril informed the Prophet of the name of that place; it was Tur Sina'.
Once again the buraq took off with the Prophet and Jibril. Once again it stopped, and the Prophet dismounted and prayed two rak^as. This was in Bayt Lahm, where Prophet ^Isa (Jesus) was born. Then the buraq continued with the Messenger of Allah until they entered the city of Jerusalem . There the Prophet went to Masjid al-Aqsa. Outside was a ring used by the Messengers of Allah to tie their animals. The Prophet tied his buraq to this ring. Then the Prophet entered the masjid where Allah assembled for him all the Prophets--from Adam to ^Isa. Prophet Muhammad moved forward and led them all in prayer. This is an indication the Prophet is higher in status than all the rest of the prophets and messengers.
1- On Prophet Muhammad's journey from Masjid al-Haram to Masjid al-Aqsa, Allah enabled him to see some of His wondrous creations. Allah enabled the Prophet to see the world (dunya) like an old woman. However, this old woman was wearing a great deal of jewelry, and in this there is an indication signifying the reality of the world.
2- Allah enabled the Prophet to see Iblis. The Prophet saw something on the side of the road which did not dare to stand in his way or speak to him. What the Prophet saw was Iblis. Originally, Iblis was a believer and lived with the angels in Paradise . When Allah ordered the angels to prostrate (sujud) to Prophet Adam, Iblis was ordered to prostrate to him as well. The angels prostrated to Adam in obedience to Allah, because angels do not disobey Allah. However, Iblis did not obey, and he objected to the order of Allah. He said, "You created me out of fire, and You created him out of clay. How do You order me to prostrate to him?" So this objection by Iblis to the order of Allah was the first blasphemy he committed.
3- On his journey, the Prophet smelled a very nice odor. He asked Jibril about this pleasant scent and Jibril informed him this good smell was coming from the grave of the woman whose duty used to be to comb Pharaoh's daughter's hair. This woman was a good, pious believer. One day, as she was combing Pharaoh's daughter's hair, the comb fell from her hand. At this she said, ""Bismillah. "Pharaoh's daughter asked her, "Do you have a god other than my father?" The woman said, "Yes. My Lord and the Lord of your father is Allah." Pharaoh's daughter told her father what had happened. Pharaoh demanded this woman blaspheme and leave Islam, but she refused. At that, Pharaoh threatened to kill her children. He brought a great pot of water and built a great fire under it. When the water boiled, Pharaoh brought her children and started to drop them into that pot one after the other. Throughout all this, the woman remained steadfast to Islam, even when Pharaoh reached her youngest child--a little boy still breast feeding--but she felt pity for him. At that, Allah enabled this child to speak. He said to his mother, "O Mother, be patient. The torture of the Hereafter is far more severe than the torture of this life, and do not be reluctant, because you are right." At this the woman requested Pharaoh collect her bones and the bones of her children and bury them in the same grave. Pharaoh promised her that--then dropped her into that boiling water. She died as a martyr. The good odor the Prophet smelled coming from her grave is an indication of her high status.
4- During his trip, the Prophet saw people who were planting and reaping in two days. Jibril told the Prophet, "These were the people who fight for the sake of Allah (mujahidun). ")."
5- The Prophet also saw people whose lips and tongues were clipped with scissors made of fire. Jibril told the Prophet, "These are the speakers of sedition (fitna) who call people to misguidance. "
6- He also saw a bull which exited a very small outlet, then was trying in vain to return through that small outlet. Jibril told the Prophet, "This is the example of the bad word--once spoken, it cannot be returned."
7- The Prophet saw people grazing like animals, with very little clothing on their private parts. Jibril told the Prophet, "These are the ones who refused to pay zakat. "."
8- The Prophet saw angels smashing some people's heads with rocks. These heads would return to the shape they had been, and then the angels would smash their heads again--and so on. Jibril told the Prophet, "These are the ones whose heads felt too heavy to perform prayer--the ones who used to sleep without praying."
9- On his journey the Prophet saw people who were competing to eat some rotten meat--ignoring meat that was sliced and unspoiled. Jibril told the Prophet, "These are people from your nation who leave out that which is permissible (halal), and consume that which is forbidden ((haram). "This reference was to the fornicators, that is, the ones who left out the permissible (marriage) and committed sins (fornication) .
10- Also, the Prophet saw people who were drinking from the fluid coming from the bodies of the fornicators, (water mixed with blood). Jibril indicated to the Prophet these were the ones who were drinking the alcohol which is prohibited in this world.
11- The Prophet saw people scratching their faces and chests with brass finger nails. Jibril said, "These are the examples of those who commit gossip ((ghibah). ")."
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Al-Mi^raj
1- After the Prophet took this night journey from Masjid al-Haram to Masjid al-Aqsa, he ascended to the upper heavens. The Prophet ascended to the heaven on stairs, called al-mirqat, in which one step is made of gold and the next of silver, and so on. These stairs are veiled from us. The Prophet ascended these stairs until he reached the first heaven. When the Prophet and Jibril arrived at the first heaven, Jibril requested the gate to be opened. The angel assigned to that gate asked Jibril, "Who is with you?" Jibril answered, "It is Muhammad." The angel asked Jibril, "Was he dispatched? Is it time for him to ascend to the heaven?" Jibril said, "Yes." So, the gate was opened for him, and Prophet Muhammad entered the first heaven.
There, Prophet Muhammad saw Prophet Adam. To Adam's right, the Prophet saw some bodies, and to Adam's left, other bodies. If Adam would look to his right he would laugh, and if he would look to his left he would cry. Adam was seeing the souls of his descendants. Those on his right were his descendants who would die as believers and those on his left were his descendants who would die as non-believers.
Then the Prophet ascended to the second heaven. In this second heaven was where Prophet Muhammad saw Prophets ^Isa and Yahya. ^Isa and Yahya are cousins; their mothers were sisters. They welcomed the Prophet and made supplication (du^a') for him for good things. The Prophet ascended to the third heaven, where he found Prophet Yusuf. Prophet Yusuf was extremely handsome. Allah bestowed half the beauty on Yusuf. Yusuf received the Prophet with a warm welcome and made supplication (du^a') for him for good things.
Then the Prophet ascended to the fourth heaven, where he found Prophet Idris. Idris welcomed the Prophet and made supplication (du^a') for him for good things. In the fifth heaven, the Prophet encountered Harun, the brother of Prophet Musa. In the sixth heaven, he encountered Prophet Musa. Each of these Prophets received Prophet Muhammad with a warm welcome and made supplication (du^a')') for him for good things.
Then the Prophet ascended to the seventh heaven, and that is where our Messenger saw Prophet Ibrahim. Prophet Ibrahim is the best of the prophets after our prophet, Muhammad. The Prophet saw Prophet Ibrahim with his back against al-Bayt al-Ma^mur. To the inhabitants of the skies, al-Bayt al-Ma^mur is like the Ka^bah is to us, the inhabitants of the earth. Every day 70,000 angels go there; then exit from it, and never return. The next day another 70,000 angels go, come out, and never return. This will continue until the Day of Judgment. In this, there is an indication as to the greatness of the numbers of the angels--their numbers are far more than the numbers of the humans and the jinns together.
In the seventh heaven, Prophet Muhammad saw Sidrat al-Muntaha--a very big tree of sidr. Each of the fruits of this tree is as large as a big jar. The leaves of this tree are similar to the ears of the elephants. Sidrat al-Muntahais an extremely beautiful tree. It is visited by butterflies made of gold. When these butterflies gather on this tree, its beauty is beyond description.
Then the Prophet ascended to what is beyond the seven skies; he entered Paradise . He saw examples of the inhabitants of Paradise and how their situation would be. He saw most of the inhabitants of Paradise are the poor people .
The Prophet saw other things on the night of his ascension. He saw Malik, the angel in charge of the Hellfire. Malik did not smile at the Prophet when he saw him, and the Prophet asked why. In answer to the Prophet's question, Jibril said, "Malik did not smile since the day Allah created him. Had he smiled for anyone, he would have smiled for you."
In Paradise, the Prophet saw some of the bounties Allah prepared for the inhabitants of Paradise . He saw the Hur ul-^In: females Allah created who are not humans or jinn. They are in Paradise and will be married to those men Allah willed them to marry.
The Prophet saw the wildan ul-mukhalladun: creations of Allah who are not human, jinn, or angels. They are a very beautiful creation of Allah whose appearance is like laid-out pearls. They are servants of the inhabitants of Paradise . The least in status of the People of Paradise will have 10,000 wildan ul-mukhalladun to serve him. Each one of them would carry a tray of gold in one hand and a tray of silver in the other hand.
The Prophet saw the Throne (^Arsh), which is the ceiling of Paradise . The Throne is the largest creation of Allah in size; Allah did not create anything bigger in size than it. The seven heavens and the earth in comparison to the Kursiyy, are like a ring thrown in a desert, and the Kursiyy in comparison to the Throne, is like a ring thrown in a desert. The seven heavens and the earth in comparison to the Throne are like a seed of mustard compared to the ocean. Allah created the Throne as a sign of His Power and He did not create the Throne to sit on it.
Allah created the Throne to show His Power. It is carried by four angels, and on the Day of Judgment, it will be carried by eight. The Prophet said he was permitted to speak about one of these angels who carry the Throne. In describing this angel, the Prophet told us the distance between his ear lobe and shoulder is the distance a fast-flying bird would cover in 700 years.
Then the Prophet ascended beyond Paradise . He reached a place where he heard the creaking of the pens used by the angels who are copying from the Preserved Tablet. It is at that location Prophet Muhammad heard the Kalam of Allah, which is an attribute of the Self of Allah. He heard the Kalam of Allah which does not resemble our speech--so it is not something that occurs bit after bit. It is not letter after letter or a word that comes after another word. Rather, it is an attribute of Allah which is eternal and everlasting. It does not resemble our attributes. The Kalam of Allah has neither silence nor interruptions. It is an attribute of Allah, and it does not resemble the attributes of the creation.
The Prophet understood several things from hearing this Kalam of Allah. He understood the obligation of the five Obligatory Prayers. At first, Allah obligated fifty prayers. When Prophet Muhammad encountered Musa, Musa told him to make supplication (du^a') to his Lord to ease the obligation of fifty (50) prayers, because his nation could not handle that. Musa said, "I have experience with the people of Israel , and I know your nation cannot bear that." So the Prophet asked his Lord to lessen these prayers for his people. Five prayers were eliminated. Once again, Musa told the Prophet to ask Allah to lessen the number of prayers. Allah did. Nine times the Prophet made supplication to Allah to lessen these prayers--until these prayers were lessened to five Obligatory Prayers. So Prophet Musa was a great benefit to us. Had we been obligated to pray fifty prayers a day, this would have been a difficult matter for us.
From the Kalam of Allah, the Prophet also understood that a good deed would be written for the person who intends to do a good deed, even if he did not do it. Also, the good deed performed would be registered for he who performs it as at least ten good deeds--up to 700 good deeds. For some people, Allah would multiply the reward of their deeds more than that. Additionally, if one performs a bad deed, it is registered for him as one bad deed; yet for he who inclines towards committing a bad deed and then refrains from committing it, a good deed would be registered for him. Here one should note the difference between two matters. If a thought crossed a person's mind about doing something sinful, and this person wavered in this thinking, i.e., considered whether he should do it or not, then he refrained from doing this for the sake of Allah, this is written as a good deed. However, if a person has the firm intention in his heart that he wants to commit a sin, it would be written for him as a sin, even if he does not do it.
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The Prophet returns to Makkah
After all these matters took place with the Prophet, he returned to the city of Makkah . Some scholars said the Prophet's journey took about one-third of the night, i.e., his journey from Makkah to Jerusalem , then to the heavens and what is above them, and then back to Makkah The next day the Prophet told the people what happened to him the previous night. The blasphemers belied the Prophet and mocked him, saying, "We need a month to get there and back, and you are claiming to have done all this in one night?" They said to Abu Bakr, "Look at what your companion is saying. He says he went to Jerusalem and came back in one night." Abu Bakr told them, "If he said that, then he is truthful. I believe him concerning the news of the heavens--that an angel descends to him from the heavens. How could I not believe he went to Jerusalem and came back in a short period of time--when these are on earth?" At that, the Companion, Abu Bakr, was called "as-Siddiq"--because of how strongly he believed all what the Prophet said.
The blasphemous people questioned the Prophet: "If you are truthful, then describe to us Masjid al-Aqsa and its surroundings. " They asked this because they knew Prophet Muhammad had never been there before the previous night. Allah enabled the Messenger to see Masjid al-Aqsa, and he described the masjid and its surroundings in exact detail. Moreover, the Prophet said, "On my way back, I saw some of your shepherds grazing their animals in a particular location. They were searching for a camel they had lost." The Prophet continued by giving the description of the camel. When these shepherds came back, they told their people what happened to them--precisely as the Prophet had already told them.
These blasphemers admitted the Prophet's description was exact. Despite that, they were still stubborn and rejected the faith. They did not accept Islam. Only those whom Allah willed to be guided, will be guided. The person whom Allah did not will to be guided, will not believe--regardless of how much explanation or how many proofs he is shown. The person whom Allah willed to be guided, surely he will be a believer. Many people witness ed miracles and still did not believe. Many people witness ed the miracle of the Prophet's splitting of the moon. Those who refused to embrace Islam said, "This is magic. Muhammad played a magic trick on our eyes." They even asked the people of a faraway land who witness ed the moon split in two. Despite this, they still did not believe. They said, "The magic of Muhammad is powerful; it even reached the faraway lands!" This was their response to witness ing a miracle--instead of believing and becoming Muslim s.
We ask Allah that we would all die as Muslim s. We ask Allah to bestow on us the bounty of entering Paradise without torture.
And Allah knows best
shared from TurnToIslam. Sukran!
Friday, June 1, 2012
Rajab
The Month of Rajab
By Mufti Taqi Usmani
Posted: 8 Rajab 1423, 15 September 2002
Rajab is the seventh month in the Islamic lunar calendar. This month was regarded as one of the sacred months (Al-Ashhur-al-hurum) in which battles were prohibited in the days of the Holy Prophet Sall-Allahu alayhi wa sallam. It is also a prelude to the month of Ramadan, because Ramadan follows it after the intervening month of Sha'ban. Therefore, when the Holy Prophet Sall-Allahu alayhi wa sallam sighted the moon of Rajab, he used to pray to Allah in the following words:
"O Allah, make the months of Rajab and Sha'ban blessed for us, and let us reach the month of Ramadan (i.e. prolong our life up to Ramadan, so that we may benefit from its merits and blessings)."
Yet no specific way of worship has been prescribed by the Shari'ah in this month. However, some people have invented some special rituals or practices in this month, which are not supported by reliable resources of the Shari'ah or are based on some unauthentic traditions. We would like to explain here the correct position about them.
1. Celebration of Lailatul Mi'raj
It is generally believed that the great event of Mi'raj (ascension of the Holy Prophet Sall-Allahu alayhi wa sallam to the heavens) took place in the night of 27th of Rajab. Therefore, some people celebrate the night as "Lailatul- Mi'raj" (the night of ascension to heavens).
Indeed, the event of mi'raj was one of the most remarkable episodes in the life of our beloved Holy Prophet Sall-Allahu alayhi wa sallam. He was called by Almighty Allah. He traveled from Makkah to Baitul-Maqdis and from there he ascended the heavens through the miraculous power of Allah. He was honored with a direct contact with his Creator at a place where even the angels had no access. This was the unique honor conferred by Allah to the Holy Prophet Sall-Allahu alayhi wa sallam alone. It was the climax of the spiritual progress which is not attained by anybody except him. No doubt the night in which he was blessed with this unparalleled honor was one of the greatest nights in the history of this world.
But, Islam has its own principles with regard to the historic and religious events. Its approach about observing festivals and celebrating days and nights is totally different from the approach of other religions. The Holy Qur'an and the Sunnah of the Holy Prophet Sall-Allahu alayhi wa sallam did not prescribe any festival or any celebration to commemorate an event from the past, however remarkable it might have been. Instead, Islam has prescribed two annual celebrations only. One is Eid-ul-Fitr and the other is Eid ul-Adha. Both of these festivals have been fixed at a date on which the Muslims accomplish a great 'ibadah (worship) every year. Eid-ul-Fitr has been prescribed after the fasts of Ramadan, while Eid-ul-Adha has been fixed when the Muslims perform the Hajj annually. None of these two eids is designed to commemorate a particular event of the past which has happened in these dates. This approach is indicative of the fact that the real occasion for a happy celebration is the day in which the celebrators themselves have accomplished remarkable work through their own active effort. As for the accomplishments of our ancestors, their commemoration should not be restricted to a particular day or night. Instead, their accomplishments must be remembered every day in the practical life by observing their teachings and following the great examples they have set for us.
Keeping this principle in view, the following points should be remembered with regard to the "Lailatul-mi'raj":
(1) We cannot say with absolute certainty in which night the great event of mi'raj took place. Although some traditions relate this event to 27th night of the month of Rajab, yet there are other traditions that suggest other dates. Al-Zurqani, the famous biographer of the Holy Prophet Sall-Allahu alayhi wa sallam has referred to five different views in this respect: Rabi-ul-Awwal, Rabi-u-Thani, Rajab, Ramadan and Shawwal. Later, while discussing different traditions, he has added a sixth opinion, that the mi'raj took place in the month of Zulhijjah.
Allama Abdulhaq Muhaddith Dehlawi, the well-known scholar of the Indian subcontinent, has written a detailed book on the merits of Islamic months. While discussing the 'Lailatul-mi'raj' has mentioned that most of the scholars are of the view that the event of mi'raj took place in the month of Ramadan or in Rabi-ul-awwal.
(2) It is also not known in which year the event of Mi'raj took place. The books of history suggest a wide range between the fifth-year and the twelfth year after the Holy Prophet Sall-Allahu alayhi wa sallam was entrusted with prophethood.
Now, if it is assumed that the event of Mi'raj took place in the fifth year of his prophethood, it will mean that the Holy Prophet Sall-Allahu alayhi wa sallam remained in this world for eighteen years after this event. Even if it is presumed that the mi'raj took place in the twelfth year of his prophethood, his remaining life-time after this event would be eleven years. Throughout this long period, which may range between eleven years and eighteen years, the Holy Prophet Sall-Allahu alayhi wa sallam never celebrated the event of mi'raj, nor did he give any instruction about it. No one can prove that the Holy Prophet Sall-Allahu alayhi wa sallam ever performed some specific modes of worship in a night calling it the 'Lailatul-mi'raj' or advised his followers to commemorate the event in a particular manner.
(3) After the demise of the Holy Prophet Sall-Allahu alayhi wa sallam also, no one of his companions is reported to celebrate this night as a night of special acts of worship. They were the true devotees of the Holy Prophet Sall-Allahu alayhi wa sallam and had devoted their lives to preserve every minute detail of the sunnah of the Holy Prophet Sall-Allahu alayhi wa sallam and other Islamic teachings. Still, they did not celebrate the event of mi'raj in a particular night in a particular way.
All these points go a long way to prove that the celebration of the 27th night of Rajab, being the lailatul-mi'raj has no basis in the Sunnah of the Holy Prophet Sall-Allahu alayhi wa sallam or in the practice of his noble companions. Had it been a commendable practice to celebrate this night, the exact date of this event would have been preserved accurately by the Ummah and the Holy Prophet Sall-Allahu alayhi wa sallam and his blessed companions would have given specific directions for it.
Therefore, it is not a Sunnah to celebrate the Lailatul-mi'raj'. We cannot declare any practice as a sunnah unless it is established through authentic sources that the Holy Prophet Sall-Allahu alayhi wa sallam or is noble Companions have recognized it as such, otherwise it may become a bid'ah about which the Holy Prophet Sall-Allahu alayhi wa sallam has observed in the following words: "Whoever invents something in our religion which is not a part of it, it is to be rejected."
Being mindful of this serious warning, we should appreciate that the 27th night of the month of Rajab is not like 'Lailatul-qadr' or 'Lailatul-bara'ah' for which special merits have been mentioned expressly either y the Holy Qur'an or by the Holy Prophet Sall-Allahu alayhi wa sallam.
However, all the recognized modes of 'ibadah (worship) like Salat, recitation of the Holy Qur'an, dhikr, etc. are commendable any time, especially in the late hours of night, and obviously the 27th night of Rajab is not an exception. Therefore, if someone performs any recognized 'ibadah in this night from this point of view nothing can stop him from doing so, and he will be entitled to the thawab (reward allocated for that recognized 'ibadah insha-Allah.) But it is not permissible to believe that performing 'ibadah in this night is more meritorious or carries more thawab like 'Lailatul-qadr' or 'Lailatul-bara'ah', because this belief is not based on any authentic verse or on a sunnah of the Holy Prophet Sall-Allahu alayhi wa sallam. Similarly, it is not a correct practice to celebrate this night collectively and to invite people to special ritual congregations.
(4) Some people suggest some special modes of worship to be performed in this night. Since no special mode of worship is prescribed by the Shari'ah in this night, these suggestions are devoid of any authority and should not be acted upon.
It is believed by some that the Muslims should keep fast on 27th of Rajab. Although there are some traditions attributing special merits to the fast of this day yet the scholars of hadith have held these traditions as very weak and unauthentic reports which cannot be sufficient to establish a rule of Shari'ah. On the contrary, there is an authentic report that Sayyidna 'Umar, Radi-Allahu anhu, used to forbid people from fasting on this day, rather to compel them to eat if they had started fasting.
It should be borne in mind here that a "nafl" fast can be observed any day (except the six prohibited days of the year); therefore, fasting on 27th of Rajab is not prohibited in itself. What is prohibited is the belief that fasting on this day is more meritorious than fasting in other normal days. One should not fast in this day with this belief. But if someone fasts therein, believing it to be a normal nafl fast, there is no bar against it.
Sacrifice (qurbani) in the month of Rajab
In the days of ignorance (jahiliyyah) the Arabs used to offer the sacrifice of a goat in the month of Rajab. This sacrifice used to be called "Atirah' or 'Rajabiyyah'. This sacrifice was offered in the name of different so-called gods and their icons. In the beginning of Islam, this custom was retained, but the Muslims modified it by offering the sacrifice of 'Atirah in the name of Allah instead of the false gods. But finally, this custom was abandoned and the Holy Prophet Sall-Allahu alayhi wa sallam prohibited the offering of 'Atirah. In a tradition of Sayyidna Abu Hurairah, Radi-Allahu anhu, reported by both al-Bukhari and Muslim, the Holy Prophet Sall-Allahu alayhi wa sallam has said: "Fara' is nothing and 'Atirah is nothing."
Abu Hurairah, Radi-Allahu anhu, has explained in the same tradition that 'Fara" was the first child of a she-camel. Whenever a she-camel delivered its first child, the Arabs used to sacrifice it in the name of their so-called gods, while the 'Atirah' was a goat used to be sacrificed in the month of Rajab. Since the Holy Prophet Sall-Allahu alayhi wa sallam stopped both these customs, 'Atirah is no longer a recognized practice.
'Umrah in the month of Rajab
Ibn 'Abidin, the well-known scholar of the Islamic jurisprudence, has mentioned that the people of Makkah (in his days) used to perform 'umrah in the month of Rajab. Perhaps they believed that performing 'umrah in this month is more meritorious than in other months. Then Ibn Abidin himself has rejected the authenticity of this practice, because no tradition of the Holy Prophet Sall-Allahu alayhi wa sallam is found to this effect. Conversely Sayyidah 'Aishah, Radi-Allahu anha, has expressly negated the presumption by saying that the Holy Prophet Sall-Allahu alayhi wa sallam never performed an 'umrah in the month of Rajab (Sahih Muslim 1:409)
However, Ibn 'Aibidin has quoted a narration that 'Abdullah ibn Zubair, Radi-Allahu anhu, completed the renovation of Ka'bah shortly before 27th of Rajab, and as a sign of gratefulness he performed 'umrah and slaughtered some animals. But this report cannot form the basis of a recognized annual practice, firstly because the report is not very authentic, and secondly because it does not mention that Abdullah ibn Zubair, Radi-Allahu anhu, had adopted it as a continuing practice. At the most, he performed 'umrah once as a sign of gratefulness on the completion of Ka'bah. It does not mean that he performed it as a characteristic of the month of Rajab. Therefore, performing 'Umrah in this month is like performing it in any other month and no special merit can be attached to it merely because it has been performed in the month of Rajab.
The Salat of "Ragha'ib"
Another special mode of worship attributed by some people to this month is the Salat of Raghai'b. According to the custom of such people, this Salat is performed in the night of first Friday of the month of Eajab. The Salat of Raghaib is said to consist of twelve rak'ats to be performed in pairs with six salams, and in each rak'at the surah al-qadr is recited three times followed by the Surah-al-ikhlas. This type of Salat is also not based on any sound source of Shari'ah. Therefore, almost all the jurists and scholars of Shari'ah have held that the Salat of Raghaib is a baseless practice and it is not permissible to treat it as a recognized practice of this month. It is true that there is a tradition, narrated by Razin, the author of a book of hadith, which attributes the origin of this practice to the Holy Prophet Sall-Allahu alayhi wa sallam but almost all the scholars of the science of hadith have held it to be absolutely unauthentic. Therefore, no importance can be attached to it.
Distribution of Breads:
Another baseless practice in the month of Rajab is that the people bake special types of breads and, after reciting some verses and prayers on them, distribute them among their friends and neighbors. This custom has two different shapes.
1). In some communities, this custom is celebrated on 17th of Rajab on the assumption that Sayyidna Ali, Radi-Allahu anhu, was born on 11th of Rajab and the 17th of Rajab is the day on which his 'Aqiqa (Shaving of his head) was performed. In order to celebrate this happy event, the breads of some special type are prepared and after reciting Surah Al-Mulk on them, they are distributed among the relatives and friends. These breads are generally called "breads of Tabarak" because Surah Al-Mulk is usually recited on them.
This practice is baseless because it is never proved that Sayyidna Ali, Radi-Allahu anhu, was born on 11th of Rajab or that his Aqiqa was performed on 17th of this month and, as explained earlier, even if these events are proved to have happened in those days, their commemoration through these specific rituals is not warranted by the Shari'ah.
2). A more common practice of this type is observed on 22nd of Rajab whereby some breads and meals of a special type are prepared and distributed among the people. Since these special meals are usually placed in some bowls made of clay, the custom is usually known as "Koonda", an Urdu equivalent of such bowls. It is usually believed that the custom is designed to make 'isal-al-thawab to the soul of Sayyidna Jafar Al-Sadiq who himself has directed his followers to observe this custom and has promised them that whoever observes it, his desires will be fulfilled.
All these assumptions also have no basis at all, neither historically, nor according to the principles of Shari'ah. In fact, the date of 22nd of Rajab has no concern whatsoever with Sayyidna Jafar al-Sadiq, Rahimah-u-Allah. According to the historians, he was born on 8th of Ramadan 80 A.H. and died in Shawwal 148 A.H. No specific event of the life of Sayyidna Jafar al-Sadiq is proved to have happened on this date. The people believing in the custom refer to a coined story mentioned in an unauthentic book named "Dastaan-e-Ajeeb".
Briefly stated, the gist of the story is that a poor woodcutter lived in Madinah in the days of Jafar Al-Sadiq. He went abroad to earn his livelihood. His wife was employed in the house of the Prime Minister. Once she was cleaning the courtyard of the Prime Minister when Sayyidna Jafar al-Sadiq passed by her. It was 22nd of Rajab. He advised her to bake some breads of a special type and make 'isal-al-sawab to him. According to this story, he promised her that if her desire is not fulfilled after this practice, she can catch hold of him at the doom's day. On hearing this, the woman made a vow that if her husband will come back with a considerable wealth, she will observe the custom of "Koonda". On the same day her husband, who was in another country, found a valuable treasure in the earth and came back with it to Madinah where he established himself as a rich man and started living in a magnificent castle. When his wife told the story to the wife of the Prime Minister, she disbelieved her and because of this disbelief, she and her husband, the Prime Minister, were punished by Allah. He was removed by the king from the prime minister-ship and was imprisoned in a jail and was ordered to be hanged. While being in the prison, the wife of the Prime Minister remembered that she had disbelieved the story of Jafar al-Sadiq told to her by her maidservant and their misery might be the punishment of their disbelief. On this point, she and her husband repented before Allah and made a vow to observe the custom of "Koonda", if they are released from the jail. After they made such a vow, the whole scenario of the events changed suddenly. The king released the Prime Minister from the jail and reinstated him on his former position.
As it can be seen by any reasonable person, this story is totally forged on the face of it. The person who has coined this story did not even know that Madinah had never a king nor a Prime Minister. All the Muslim rulers were named as caliphs and had no Prime Minister at all. In the days of Umayyads, their capital was Damascus and in the days of Abbasids, their permanent seat was in Baghdad.
It is ironical that the story of such a woodcutter is not even known to anybody in Madinah, nor in any city of the Arab countries. No Arabic book has ever referred to it. It has no mention except in an Urdu book 'Dastaan-e-Ajeeb', the author of which is unknown. One can easily see that a custom based on such a fallacious and mythical story can never be an Islamic custom. Islam has always been far away from such superstitions.
Therefore, this baseless custom should completely be avoided by the true Muslims. Some historians have opined that in fact, this custom has been coined by some Shi'ites because the date of 22nd of Rajab is the date of the demise of Sayyidna Mu'awiyah whom they take as their biggest enemy. They took that date as a happy occasion and made the Sunni Muslims also to celebrate it on the pretext of the above mentioned story.
Be that as it may, it is evident that such customs have crept into the Muslim society by their long association with Hindus who commemorate different historical events of their religion in the like manner. The Muslims must be careful about these customs, because they are not only an invention of ignorance but also the imitation of non-Muslims in their religious rituals. No doubt the "'isal-al-thawab' to the soul of a deceased Muslim, and particularly to a pious person is not only permissible but also a commendable practice but the Shari'ah has not prescribed a particular date, nor a particular mode to do so. If someone wants to make "'isal-al-thawab" to Sayyidna 'Ali, Radi-Allahu anhu, or to Ja'far al-Sadiq, he can do it any day and by performing any act of worship, like Salat, fast, Sadaqah, dhikr etc. There is no reason why it should be restricted to a special type of meal or bread distributed on a particular date. What makes this practice worse is the fact that the people accustomed to this practice deem it as necessary as a fard (obligation); rather they treat it as more necessary than fard because they do not care to perform the obligatory Salat or to fulfill the rights of men obligated on them, but they are very strict and punctual to perform these activities. Moreover, if a person does not observe this practice, they reproach him and call him with bad names. Such behavior makes this custom a bid'ah which is condemned by the Holy Prophet Sall-Allahu alayhi wa sallam as a misguidance. Therefore, the Muslims must abandon all such practices and should not cling to it only because it has been the practice of their society for many years. A Muslim is supposed to follow the dictates of Shari'ah and not the practice of the society, if it violates any of its principles.
Conclusion
The upshot of the above discussion is that the Shari'ah has not prescribed any specific way to observe the month of Rajab or to perform a specific mode of worship or a ritual in any one of its dates. However, being a prologue to the month of Ramadan, it should be availed of for preparing oneself for Ramadan and one should pray Allah to make him reach the blessed month and to benefit from its unique merits.
By Mufti Taqi Usmani
Posted: 8 Rajab 1423, 15 September 2002
Rajab is the seventh month in the Islamic lunar calendar. This month was regarded as one of the sacred months (Al-Ashhur-al-hurum) in which battles were prohibited in the days of the Holy Prophet Sall-Allahu alayhi wa sallam. It is also a prelude to the month of Ramadan, because Ramadan follows it after the intervening month of Sha'ban. Therefore, when the Holy Prophet Sall-Allahu alayhi wa sallam sighted the moon of Rajab, he used to pray to Allah in the following words:
"O Allah, make the months of Rajab and Sha'ban blessed for us, and let us reach the month of Ramadan (i.e. prolong our life up to Ramadan, so that we may benefit from its merits and blessings)."
Yet no specific way of worship has been prescribed by the Shari'ah in this month. However, some people have invented some special rituals or practices in this month, which are not supported by reliable resources of the Shari'ah or are based on some unauthentic traditions. We would like to explain here the correct position about them.
1. Celebration of Lailatul Mi'raj
It is generally believed that the great event of Mi'raj (ascension of the Holy Prophet Sall-Allahu alayhi wa sallam to the heavens) took place in the night of 27th of Rajab. Therefore, some people celebrate the night as "Lailatul- Mi'raj" (the night of ascension to heavens).
Indeed, the event of mi'raj was one of the most remarkable episodes in the life of our beloved Holy Prophet Sall-Allahu alayhi wa sallam. He was called by Almighty Allah. He traveled from Makkah to Baitul-Maqdis and from there he ascended the heavens through the miraculous power of Allah. He was honored with a direct contact with his Creator at a place where even the angels had no access. This was the unique honor conferred by Allah to the Holy Prophet Sall-Allahu alayhi wa sallam alone. It was the climax of the spiritual progress which is not attained by anybody except him. No doubt the night in which he was blessed with this unparalleled honor was one of the greatest nights in the history of this world.
But, Islam has its own principles with regard to the historic and religious events. Its approach about observing festivals and celebrating days and nights is totally different from the approach of other religions. The Holy Qur'an and the Sunnah of the Holy Prophet Sall-Allahu alayhi wa sallam did not prescribe any festival or any celebration to commemorate an event from the past, however remarkable it might have been. Instead, Islam has prescribed two annual celebrations only. One is Eid-ul-Fitr and the other is Eid ul-Adha. Both of these festivals have been fixed at a date on which the Muslims accomplish a great 'ibadah (worship) every year. Eid-ul-Fitr has been prescribed after the fasts of Ramadan, while Eid-ul-Adha has been fixed when the Muslims perform the Hajj annually. None of these two eids is designed to commemorate a particular event of the past which has happened in these dates. This approach is indicative of the fact that the real occasion for a happy celebration is the day in which the celebrators themselves have accomplished remarkable work through their own active effort. As for the accomplishments of our ancestors, their commemoration should not be restricted to a particular day or night. Instead, their accomplishments must be remembered every day in the practical life by observing their teachings and following the great examples they have set for us.
Keeping this principle in view, the following points should be remembered with regard to the "Lailatul-mi'raj":
(1) We cannot say with absolute certainty in which night the great event of mi'raj took place. Although some traditions relate this event to 27th night of the month of Rajab, yet there are other traditions that suggest other dates. Al-Zurqani, the famous biographer of the Holy Prophet Sall-Allahu alayhi wa sallam has referred to five different views in this respect: Rabi-ul-Awwal, Rabi-u-Thani, Rajab, Ramadan and Shawwal. Later, while discussing different traditions, he has added a sixth opinion, that the mi'raj took place in the month of Zulhijjah.
Allama Abdulhaq Muhaddith Dehlawi, the well-known scholar of the Indian subcontinent, has written a detailed book on the merits of Islamic months. While discussing the 'Lailatul-mi'raj' has mentioned that most of the scholars are of the view that the event of mi'raj took place in the month of Ramadan or in Rabi-ul-awwal.
(2) It is also not known in which year the event of Mi'raj took place. The books of history suggest a wide range between the fifth-year and the twelfth year after the Holy Prophet Sall-Allahu alayhi wa sallam was entrusted with prophethood.
Now, if it is assumed that the event of Mi'raj took place in the fifth year of his prophethood, it will mean that the Holy Prophet Sall-Allahu alayhi wa sallam remained in this world for eighteen years after this event. Even if it is presumed that the mi'raj took place in the twelfth year of his prophethood, his remaining life-time after this event would be eleven years. Throughout this long period, which may range between eleven years and eighteen years, the Holy Prophet Sall-Allahu alayhi wa sallam never celebrated the event of mi'raj, nor did he give any instruction about it. No one can prove that the Holy Prophet Sall-Allahu alayhi wa sallam ever performed some specific modes of worship in a night calling it the 'Lailatul-mi'raj' or advised his followers to commemorate the event in a particular manner.
(3) After the demise of the Holy Prophet Sall-Allahu alayhi wa sallam also, no one of his companions is reported to celebrate this night as a night of special acts of worship. They were the true devotees of the Holy Prophet Sall-Allahu alayhi wa sallam and had devoted their lives to preserve every minute detail of the sunnah of the Holy Prophet Sall-Allahu alayhi wa sallam and other Islamic teachings. Still, they did not celebrate the event of mi'raj in a particular night in a particular way.
All these points go a long way to prove that the celebration of the 27th night of Rajab, being the lailatul-mi'raj has no basis in the Sunnah of the Holy Prophet Sall-Allahu alayhi wa sallam or in the practice of his noble companions. Had it been a commendable practice to celebrate this night, the exact date of this event would have been preserved accurately by the Ummah and the Holy Prophet Sall-Allahu alayhi wa sallam and his blessed companions would have given specific directions for it.
Therefore, it is not a Sunnah to celebrate the Lailatul-mi'raj'. We cannot declare any practice as a sunnah unless it is established through authentic sources that the Holy Prophet Sall-Allahu alayhi wa sallam or is noble Companions have recognized it as such, otherwise it may become a bid'ah about which the Holy Prophet Sall-Allahu alayhi wa sallam has observed in the following words: "Whoever invents something in our religion which is not a part of it, it is to be rejected."
Being mindful of this serious warning, we should appreciate that the 27th night of the month of Rajab is not like 'Lailatul-qadr' or 'Lailatul-bara'ah' for which special merits have been mentioned expressly either y the Holy Qur'an or by the Holy Prophet Sall-Allahu alayhi wa sallam.
However, all the recognized modes of 'ibadah (worship) like Salat, recitation of the Holy Qur'an, dhikr, etc. are commendable any time, especially in the late hours of night, and obviously the 27th night of Rajab is not an exception. Therefore, if someone performs any recognized 'ibadah in this night from this point of view nothing can stop him from doing so, and he will be entitled to the thawab (reward allocated for that recognized 'ibadah insha-Allah.) But it is not permissible to believe that performing 'ibadah in this night is more meritorious or carries more thawab like 'Lailatul-qadr' or 'Lailatul-bara'ah', because this belief is not based on any authentic verse or on a sunnah of the Holy Prophet Sall-Allahu alayhi wa sallam. Similarly, it is not a correct practice to celebrate this night collectively and to invite people to special ritual congregations.
(4) Some people suggest some special modes of worship to be performed in this night. Since no special mode of worship is prescribed by the Shari'ah in this night, these suggestions are devoid of any authority and should not be acted upon.
It is believed by some that the Muslims should keep fast on 27th of Rajab. Although there are some traditions attributing special merits to the fast of this day yet the scholars of hadith have held these traditions as very weak and unauthentic reports which cannot be sufficient to establish a rule of Shari'ah. On the contrary, there is an authentic report that Sayyidna 'Umar, Radi-Allahu anhu, used to forbid people from fasting on this day, rather to compel them to eat if they had started fasting.
It should be borne in mind here that a "nafl" fast can be observed any day (except the six prohibited days of the year); therefore, fasting on 27th of Rajab is not prohibited in itself. What is prohibited is the belief that fasting on this day is more meritorious than fasting in other normal days. One should not fast in this day with this belief. But if someone fasts therein, believing it to be a normal nafl fast, there is no bar against it.
Sacrifice (qurbani) in the month of Rajab
In the days of ignorance (jahiliyyah) the Arabs used to offer the sacrifice of a goat in the month of Rajab. This sacrifice used to be called "Atirah' or 'Rajabiyyah'. This sacrifice was offered in the name of different so-called gods and their icons. In the beginning of Islam, this custom was retained, but the Muslims modified it by offering the sacrifice of 'Atirah in the name of Allah instead of the false gods. But finally, this custom was abandoned and the Holy Prophet Sall-Allahu alayhi wa sallam prohibited the offering of 'Atirah. In a tradition of Sayyidna Abu Hurairah, Radi-Allahu anhu, reported by both al-Bukhari and Muslim, the Holy Prophet Sall-Allahu alayhi wa sallam has said: "Fara' is nothing and 'Atirah is nothing."
Abu Hurairah, Radi-Allahu anhu, has explained in the same tradition that 'Fara" was the first child of a she-camel. Whenever a she-camel delivered its first child, the Arabs used to sacrifice it in the name of their so-called gods, while the 'Atirah' was a goat used to be sacrificed in the month of Rajab. Since the Holy Prophet Sall-Allahu alayhi wa sallam stopped both these customs, 'Atirah is no longer a recognized practice.
'Umrah in the month of Rajab
Ibn 'Abidin, the well-known scholar of the Islamic jurisprudence, has mentioned that the people of Makkah (in his days) used to perform 'umrah in the month of Rajab. Perhaps they believed that performing 'umrah in this month is more meritorious than in other months. Then Ibn Abidin himself has rejected the authenticity of this practice, because no tradition of the Holy Prophet Sall-Allahu alayhi wa sallam is found to this effect. Conversely Sayyidah 'Aishah, Radi-Allahu anha, has expressly negated the presumption by saying that the Holy Prophet Sall-Allahu alayhi wa sallam never performed an 'umrah in the month of Rajab (Sahih Muslim 1:409)
However, Ibn 'Aibidin has quoted a narration that 'Abdullah ibn Zubair, Radi-Allahu anhu, completed the renovation of Ka'bah shortly before 27th of Rajab, and as a sign of gratefulness he performed 'umrah and slaughtered some animals. But this report cannot form the basis of a recognized annual practice, firstly because the report is not very authentic, and secondly because it does not mention that Abdullah ibn Zubair, Radi-Allahu anhu, had adopted it as a continuing practice. At the most, he performed 'umrah once as a sign of gratefulness on the completion of Ka'bah. It does not mean that he performed it as a characteristic of the month of Rajab. Therefore, performing 'Umrah in this month is like performing it in any other month and no special merit can be attached to it merely because it has been performed in the month of Rajab.
The Salat of "Ragha'ib"
Another special mode of worship attributed by some people to this month is the Salat of Raghai'b. According to the custom of such people, this Salat is performed in the night of first Friday of the month of Eajab. The Salat of Raghaib is said to consist of twelve rak'ats to be performed in pairs with six salams, and in each rak'at the surah al-qadr is recited three times followed by the Surah-al-ikhlas. This type of Salat is also not based on any sound source of Shari'ah. Therefore, almost all the jurists and scholars of Shari'ah have held that the Salat of Raghaib is a baseless practice and it is not permissible to treat it as a recognized practice of this month. It is true that there is a tradition, narrated by Razin, the author of a book of hadith, which attributes the origin of this practice to the Holy Prophet Sall-Allahu alayhi wa sallam but almost all the scholars of the science of hadith have held it to be absolutely unauthentic. Therefore, no importance can be attached to it.
Distribution of Breads:
Another baseless practice in the month of Rajab is that the people bake special types of breads and, after reciting some verses and prayers on them, distribute them among their friends and neighbors. This custom has two different shapes.
1). In some communities, this custom is celebrated on 17th of Rajab on the assumption that Sayyidna Ali, Radi-Allahu anhu, was born on 11th of Rajab and the 17th of Rajab is the day on which his 'Aqiqa (Shaving of his head) was performed. In order to celebrate this happy event, the breads of some special type are prepared and after reciting Surah Al-Mulk on them, they are distributed among the relatives and friends. These breads are generally called "breads of Tabarak" because Surah Al-Mulk is usually recited on them.
This practice is baseless because it is never proved that Sayyidna Ali, Radi-Allahu anhu, was born on 11th of Rajab or that his Aqiqa was performed on 17th of this month and, as explained earlier, even if these events are proved to have happened in those days, their commemoration through these specific rituals is not warranted by the Shari'ah.
2). A more common practice of this type is observed on 22nd of Rajab whereby some breads and meals of a special type are prepared and distributed among the people. Since these special meals are usually placed in some bowls made of clay, the custom is usually known as "Koonda", an Urdu equivalent of such bowls. It is usually believed that the custom is designed to make 'isal-al-thawab to the soul of Sayyidna Jafar Al-Sadiq who himself has directed his followers to observe this custom and has promised them that whoever observes it, his desires will be fulfilled.
All these assumptions also have no basis at all, neither historically, nor according to the principles of Shari'ah. In fact, the date of 22nd of Rajab has no concern whatsoever with Sayyidna Jafar al-Sadiq, Rahimah-u-Allah. According to the historians, he was born on 8th of Ramadan 80 A.H. and died in Shawwal 148 A.H. No specific event of the life of Sayyidna Jafar al-Sadiq is proved to have happened on this date. The people believing in the custom refer to a coined story mentioned in an unauthentic book named "Dastaan-e-Ajeeb".
Briefly stated, the gist of the story is that a poor woodcutter lived in Madinah in the days of Jafar Al-Sadiq. He went abroad to earn his livelihood. His wife was employed in the house of the Prime Minister. Once she was cleaning the courtyard of the Prime Minister when Sayyidna Jafar al-Sadiq passed by her. It was 22nd of Rajab. He advised her to bake some breads of a special type and make 'isal-al-sawab to him. According to this story, he promised her that if her desire is not fulfilled after this practice, she can catch hold of him at the doom's day. On hearing this, the woman made a vow that if her husband will come back with a considerable wealth, she will observe the custom of "Koonda". On the same day her husband, who was in another country, found a valuable treasure in the earth and came back with it to Madinah where he established himself as a rich man and started living in a magnificent castle. When his wife told the story to the wife of the Prime Minister, she disbelieved her and because of this disbelief, she and her husband, the Prime Minister, were punished by Allah. He was removed by the king from the prime minister-ship and was imprisoned in a jail and was ordered to be hanged. While being in the prison, the wife of the Prime Minister remembered that she had disbelieved the story of Jafar al-Sadiq told to her by her maidservant and their misery might be the punishment of their disbelief. On this point, she and her husband repented before Allah and made a vow to observe the custom of "Koonda", if they are released from the jail. After they made such a vow, the whole scenario of the events changed suddenly. The king released the Prime Minister from the jail and reinstated him on his former position.
As it can be seen by any reasonable person, this story is totally forged on the face of it. The person who has coined this story did not even know that Madinah had never a king nor a Prime Minister. All the Muslim rulers were named as caliphs and had no Prime Minister at all. In the days of Umayyads, their capital was Damascus and in the days of Abbasids, their permanent seat was in Baghdad.
It is ironical that the story of such a woodcutter is not even known to anybody in Madinah, nor in any city of the Arab countries. No Arabic book has ever referred to it. It has no mention except in an Urdu book 'Dastaan-e-Ajeeb', the author of which is unknown. One can easily see that a custom based on such a fallacious and mythical story can never be an Islamic custom. Islam has always been far away from such superstitions.
Therefore, this baseless custom should completely be avoided by the true Muslims. Some historians have opined that in fact, this custom has been coined by some Shi'ites because the date of 22nd of Rajab is the date of the demise of Sayyidna Mu'awiyah whom they take as their biggest enemy. They took that date as a happy occasion and made the Sunni Muslims also to celebrate it on the pretext of the above mentioned story.
Be that as it may, it is evident that such customs have crept into the Muslim society by their long association with Hindus who commemorate different historical events of their religion in the like manner. The Muslims must be careful about these customs, because they are not only an invention of ignorance but also the imitation of non-Muslims in their religious rituals. No doubt the "'isal-al-thawab' to the soul of a deceased Muslim, and particularly to a pious person is not only permissible but also a commendable practice but the Shari'ah has not prescribed a particular date, nor a particular mode to do so. If someone wants to make "'isal-al-thawab" to Sayyidna 'Ali, Radi-Allahu anhu, or to Ja'far al-Sadiq, he can do it any day and by performing any act of worship, like Salat, fast, Sadaqah, dhikr etc. There is no reason why it should be restricted to a special type of meal or bread distributed on a particular date. What makes this practice worse is the fact that the people accustomed to this practice deem it as necessary as a fard (obligation); rather they treat it as more necessary than fard because they do not care to perform the obligatory Salat or to fulfill the rights of men obligated on them, but they are very strict and punctual to perform these activities. Moreover, if a person does not observe this practice, they reproach him and call him with bad names. Such behavior makes this custom a bid'ah which is condemned by the Holy Prophet Sall-Allahu alayhi wa sallam as a misguidance. Therefore, the Muslims must abandon all such practices and should not cling to it only because it has been the practice of their society for many years. A Muslim is supposed to follow the dictates of Shari'ah and not the practice of the society, if it violates any of its principles.
Conclusion
The upshot of the above discussion is that the Shari'ah has not prescribed any specific way to observe the month of Rajab or to perform a specific mode of worship or a ritual in any one of its dates. However, being a prologue to the month of Ramadan, it should be availed of for preparing oneself for Ramadan and one should pray Allah to make him reach the blessed month and to benefit from its unique merits.
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