Monthly Archives: May 2015

Hadith 14 : The blood of a Muslim

HADITH 14
عنْ ابنِ مسعودٍ رَضِي اللهُ عَنْهُ قالَ: قالَ رسولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: {لاَ يَحِلُّ دَمُ امْرِئٍ مُسْلِمٍ يَشْهَدُ أَن لاَ إِلَهَ إِلاَّ اللهُ وأَنِّي رسُولُ اللهِ إِلاَّ بِإِحْدَى ثَلاَثٍ: الثَّيِّبِ الزَّانِي، وَالنَّفْسِ بِالنَّفْسِ، وَالتَّارِكِ لِدِينِهِ الْمُفَارِقِ لِلْجَمَاعَةِ}.
رواه البخاريُّ ومسلمٌ.

Abdullah bin Masud narrated that the messenger of Allah said :

“The blood of a Muslim may not be legally spilt other than in one of three [instances] : the married person who commits adultery; a life for a life; and one who forsakes his religion and abandons the community.” it was related by Bukhari and Muslim

The ahadith in the Forty hadith collection speak of the foundations of the religion. Like in hadith no.1 is the foundation of niyyah and ikhlas, and other hadith about rejecting bid’ah. This hadith is foundation that spilling the blood is haram. The general ruling that it is haram to spill the blood and if we spill the blood we need an evidence.

Not permissible here means it is haram. There are many ahadith that show that it is haram to spill the blood of a Muslim. The one who denies these evidences then he has left the religion. It is like he says zina is halal or alcohol is halal the same ruling applies. If he is ignorant then he is taught the truth that it is haram to kill the believer.

We do not take from this hadith that it is permissible to spill the blood of a non muslim. There is a hadith that says whoever kills a mu’ahad he will not smell the smell of paradise. It is not permissible to kill the people who have treaties with the Muslims and other cases where a leader allows people to come into the country for safety and there are those who pay the jizyah (tax) and are not allowed to be harmed.

The one who doesn’t zina is of two kind :
The Tayyib or al Muhsaan the one the Nikka’s was valid
and the Bikr

One of the instances only has to be present not all three of them. The married person applies to the one who is married currently or was married before. If the person is not currently in a marriage contract it still applies to them.

Those who do adultery are of two types:
1. The one who has been married and the other who has not been married. The Tayyib or Muhsin
2. The one who is not married gets lashed 100 times and in the correct opinion he is exiled from the city for one year(expel one from the land , to make them avoid it again when judge think that expel will not fill the purpose then judge can replace it with something similar like a jail ) .The Bikr
The one who has been married gets the punishment of being stoned to death. There is a difference of opinion of they get lashed before being stoned.

The punishment in Islam is the responsibility of the ruler of the country . The judge is appointed by the ruler and the one who will execute it are all under the authority of the ruler .

The one who has been married is worst than the one who has not being married , his house ,wife will be affected ,
The one who has not been marriage ,is biggest harm is themselves ,dignity …

Abrogation in Quran :
Ayah abrogated , then better or equal to it been revealed
New text come ,and the text wipe out the ruling of the old text .

Like Zina , the heifer was close them in room till they die …the ayah remain but the ruling no longer remain

Allah (سبحان الله وتعالى) may keep the ayah and remove the ruling if the ayah and there is a wisdom doing was . So you can understand the past and now .

Or the ayah is removed but the ruling is there . Like if the man and women does it then kill them . But the ruling remain . The word has been abrogated .

Some other the word and ruling has been abrogated .

Allah (سبحان الله وتعالى) does what he want . We don’t remove an ayah unless we bring better .

The Rafidaah will say the sahabah or righteous caliphs remove some ayah…the link the action of Abu Bakr AsSiddiq (رضي الله عنه) of gathering the Quran and removing some ayah and link the action of Uthman …

The stoning ayah word are not there but the meaning is there .

The married person deserves capital punishment in some cases .

Allah (سبحان الله وتعالى) wipe the sin totally .

A life for a life. The practice from the arabs is to kill someone important from that family instead of the person who did the killing. This is not permissible in Islam, the punishment goes to the one who did the crime of killing.

If a Muslim kills a non Muslim who it is not permissible to kill then he is not killed. The Prophet said:
Narrated ‘Amr bin Shu’aib: from his father, from his grandfather that the Messenger of Allah (صلىوسلمe ) said: “The Muslim is not killed for disbeliever.” And with this chain, it has been narrated that the Prophet (صلىوسلمl ) said: “The blood-money paid for disbeliever is half of the blood-money paid for a believer.” (At-Tirmidhi, Hasan). Some scholars say it is for the ruler to kill him or not. It is not for Hadd punishment but to discourage others from doing this. A woman is killed if she kills a man and vice versa. The pagan arabs would not want a man to be killed for a woman. The scholars differed whether a free man is killed if he kills a slave.

The one who leave his religion ,

The betrayl of leaving Islam is the biggest betrayl one can do. The person who is born a Muslim or reverts to Islam and then leaves it is killed. The judge will try to convince the person not to leave the religion and teach him if he has any doubts that caused him to want to leave the religion. The ahnaf (hanafis) say that a woman is not killed if she leaves the religion. The other schools of thought say yes she is killed and it is the vast majority’s opinion. This opinion can be refuted with the fact that a woman is killed if she does zina and other punishments that a man does. A person who spies on his country is killed for doing so. Betraying the religion is far worse than the betrayal of one’s country.
There are certain rulings that are not mentioned in this hadith like killing the magician as it says in the hadith that cut the magicians neck with a sword. There is a narration where a sahabi killed a magician who used to make it seem like he removed his head from his body. So the sahabi cut his head off and said put your head back on if you are able to. Another example is the punishment for homosexuality and that the person is killed and takes the ruling of fornication and it doesn’t matter if they were married or not married. There is the example of the one who seeks to be a khalifa while there already is one in place.

And his (صلىوسلمl ) statement : “a life for a life” is in agreement with the statement of Allaah ta’aalaa “And we have prescribed for them in it (the Tawraat): a life for a life” [al-Maa’idah, 45]. And its meaning is those who are equivalent in Islaam and Freedom, due to the statement of the Prophet (صلىوسلمe ) “A Muslim is not killed [in requittal] for a kaafir”. And also, Freedom is a condition for equality according to Imaams Maalik, ash-Shaafi’ee and Ahmad. [ie. A free man cannot be killed for a slave] However, the scholars of Ahl-ur-Rayy [The People of Opinion – a reference to the scholars of the Hanafee madhhab] have taken the position that a Muslim is killed for a dhimmee [a non-Muslim who pays the jizyaa, and lives under the protection of a Muslim state] and that a free man is killed for a slave, and they use this hadeeth as a proof. But the jamhoor (majority of the scholars) have ruled opposite to this.

Summary:

That a Muslim can be killed legally only for three crimes : a) adultery b) murder and c) apostasy
They are the most common , all others fall under these three category .

Hadith 13:None of you [truly] believes until he wishes for his brother what he wishes for himself

HADITH 13
عن أبي حمزةَ أنسِ بنِ مالكٍ رَضِي اللهُ عَنْهُ خادمِ رسولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ عن النَّبيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قالَ: {لاَ يُؤْمِنُ أَحَدُكُمْ حَتَّى يُحِبَّ لأَِخِيهِ مَا يُحِبُّ لِنَفْسِهِ}رواه البخاريُّ ومسلمٌ.

On the authority of Anas bin Malik, the servant of the messenger of Allah, that the prophet said :

“None of you [truly] believes until he wishes for his brother what he wishes for himself.” related by Bukhari and Muslim

When a Hadith says none of you truly believes comes in a hadith then that means that something obligatory is coming. If a person is sinful if he does not do it but it does not take him out of Islam. The person has the foundation of the religion (tawheed, salah, arkan and did not do shirk or any sin that takes one of out Islam). So when a person doesn’t do an element that is obligatory but not from the foundations of Imaan then this is regarded as a deficiency in ones Imaan.

The negation is Eman here doesn’t negate the Eman , you dint negate the person is a Muslim . And doesn’t talk about the deeds . Doesn’t means takfeer or you are not doing deeds but meaning .

The ‘ulamaa have said that the meaning of the hadeeth is that the one who does not have this characteristic has not believed with the complete and perfect eemaan, while he has already achieved the basic level of eemaan.

Here it talks about the Waajib Eman ! You are short coming in your Eman . None of you have believe as he should !

Innama meaning is truly ! Two ways if understanding innamal muminun ikhlaas
1- no brotherhood truly exist except brotherhood of Islam : if we regard WALAA Wal Baraa . Brother of Eman is stronger than brother of Islam . If your blood brother goes hellfire you have nothing to do with him . While if your brother in Islam …
2- limiting proper Eman to the Eman that comes about when brotherhood exist . Proper Eman only exist when there is brotherhood . Until you have that brotherhood of Islam you won’t have that Eman .

This Hadith is warning against Such as jealousy , ribbah, slandering ,

When the AYAAH is mention masculine its for both man and women unless you have a evidence that is nit including for women . There are general term that have a complete .ما everything , in your Deen primarily then worldly .

But when mentioned in feminine then it’s only for women

Mantooq you love for your brother what you love for yourself
Mafhoom you hate for your bright what you hate for yourself (it is understood)

Jealousy shows your Eman is lower ,when you see your brother has something you imagine this has been given to you and you feel happy , this only exist in Islam and believing in Qadr . What Allah (سبحان الله وتعالى) gave so and so is from the Qadr . Don’t you believe Allah (سبحان الله وتعالى) Can give you the same , why doesn’t he say o Allah (سبحان الله وتعالى) give this person more and give me . This is part of sincerity in duaa. This religion is Deen an nasihaa. You love to be advised when you do a mistake . Deal with others as you wish to be dealt with .

This also contain Al ithaar, giving up your right even if they have a need for that . Example of the Muhajireen and the Ansaar. This is secret key to success .

Angels makes Dua for you to Allah (سبحان الله وتعالى) when you make Duaa For others . When you loves for other what you love for yourself then it increase you in nothing but goodness .

Summary:

The hadeeth negates the perfection/completeness of Faith (eemaan) for someone who does not wish for his Muslim brother that which he likes for himself.
That a believer will not want something to happen to another Muslim whichhe would not like for himself.

Hadith 12: Leave alone that which does not concern you

HADITH 12

عن أبي هريرةَ رَضِي اللهُ عَنْهُ قالَ:( قالَ رسولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: {مِنْ حُسْنِ إِسْلاَمِ الْمَرْءِ تَرْكُهُ مَا لاَ يَعْنِيهِ}). حديثٌ حَسَنٌ رواه التِّرمذيُّ وغيرُه هكذا

On the authority of Abu Hurairah, who said : The messenger of Allah said :

“Part of someone’s being a good Muslim is his leaving alone that which does not concern him.”

fine hadith narrated by Termithi and others

My notes :

considered its chains of narration Saheeh (Authentic), and then he said regarding the hadeeth that it is from the Comprehensive speech that contains many significant meanings, and all this in very few words.A huge portion of Islam is found in this Hadith . Small in words and huge in meaning .

Benefit :

Ibn Rajab said this hadith is a great foundation for the foundation of good manners. It is especially important in the case of the tongue, because it throws many people into the fire.

“Part of the perfection of one’s Islam” point of Aqeedah , Eman goes up and down , we not equal in Eman. Abu Hanifa(ra) made a mistake saying doesn’t increase and decrease , because of his faith this error is passed on to others . Sh Ibn Baz said this is baatilun, falsehood.

There are part and ways which you can complete your EMAN ,they didn’t call him Murji’aa but Murji’aa Fuqahaa . Major mistake done by fuqaha.

They don’t reach the kids actions us part of Eman. And Prophet Muhammad(ﷺ) and jibreel Eman stay the same .

This was the position of the Murji’aa and they didn’t say those Abu Hanifa and others was from it because they didn’t deviate was others and because of their position in understanding the Deen .Because it’s a fiqh topic . Eman goes up with obedience and gies down with disobedience. When there is a big scholar who does a big mistake we have to mentioned so it doesn’t pass to others , Murji’aa are innovator … Those imam are not from this group but they fell into a mistake and they didn’t intend to do it . So they are Murji’aatul Fuqahaa.

Leaving something and abandoning something is a good deed, if you have intention to do bad and you go on then you have no choice but leave you don’t get reward . But if intention is good then it is .

This Hadith is not dunya matter , but the primary meaning of this Hadith leave what not concern you in Islam , leaving haram (Major and minor sins, confusion shubuhaat, Makrooh .. Major sins had nothing to do with you and you have nothing to do with it.

The secondary meaning is dunya related . Anything that will not benefit , they don’t do any good . Things that cause you to be away from Allaah, speaking excess , playing …doesn’t concern a Muslim.

This is achieve by people who reach the level of Ihsaan . We say religion first because Prophet Muhammad(ﷺ) said حسن للإسلام so first is In the religion .

People misunderstand:
1- this Hadith is firstly related to the worldly matter but no
2- What doesn’t concern you is judged by your desires , but judged by Quran and desires . The martyr should be judged by Quran and Sunnah . What doesn’t concern him is related to the definition of Quran and Sunnah.

MUSLIM doesn’t involve in each debate , but in which Allah (سبحان الله وتعالى) gives you the right to speak in . When you out your hand in something , it’s going to be again you or against you .

Specially social media !

Mantooq is from word
Mafhoom, Muslim is commanded to concern himself with Allah commanded him . Meaning understood from the Hadith but nit written , you should be concern with what concern him .

We understand that there is good excellent Islam and bad Islam when it comes to a person. Islam is not one state, there are those that are bad and those who are good in Islam. According to some of the scholars they say the part of the perfection and good Islam is staying away from the haram and doing what is permissible. The more he does this then the better it is. Some scholars say it is reaching Ihsaan that is the perfection of one’s Islam. The first opinion is stronger.

“Part of the perfection of one’s Islam is his leaving that which does not concern him.” One point We learn from this sentence is that from the persons bad islam is running after what does not concern him. Islam is just not doing actions but it is also leaving things. The prophet said “the muslim is the one that the muslims are safe from his mouth and hands”. The most important thing to be careful of with what doesn’t concern you is the tongue. We need to be careful of how we use it. Hasan al basri said from the signs that allah is turning away from the slave is that he lets that slave be busy with what does not concern him.

The other point we learn from that line in the hadith is involving yourself in what concerns you. Giving dawah is an e.g. of something you should concern yourself with. All points of sharia are something that concern you and what helps you reach jannah. In the dunya the things that you are concerned with is something that keeps you alive such as working and getting rizq. This is not considered as running after the dunya. The prophet said it is a great sin to prevent your family from rizq. Getting food for your wife and kids and other things they require is obligatory upon a man and doing the means to get this rizq is obligatory e.g. working. Singers, hollywood actors and all those affairs are none of our concern and if it is a Muslim’s concern then this is bad Islam and it is going in the wrong direction.

Leaving things that do not concern you is just not with the tongue but also with the heart. Your heart should not be attached to the dunya. The hereafter is eternal happiness for the believers and the hell fire is eternal punishment for the kafir. It is the belief of the mu’tazila that the akhira will not last forever. Zakir Naik is also of this opinion. Shiekh uthaymeen said one who says that the akhira is forever but the fire fades then don’t pay attention to this because the opinion is wrong and holds no weight. Allah is the eternal because this is from His essence and He is eternal whereas the inhabitants of jannah live for eternity because of Allah subhanahu wa ta’ala. He is the reason they are still alive and they need Him where Allah does not need anyone.

When we warn about something we need to tell the people why and explain the shubha (doubt), so they understand. We need to let people know the aqeedah of ahl sunnah wal jammah. All this is what concerns the Muslim.

There are many things one can name that does not concern him. Seeking to be a ruler or a king is not his concern. The prophet (صلىوسلمt ) warned a companion about this in the hadith: Narrated ‘Abdur-Rahman bin Samurah: That the Messenger of Allah (صلىوسلمt ) said: “O ‘Abdur-Rahman! Do not ask for a position of leadership, for if you receive it due to asking, you will be left alone with it, and if you receive it without asking, then you will be aided in it. And if you take an oath and you see that something else is better than it, then do what is better, and make an atonement for your oath.” (At-Tirmidhi).

Taqwa is what saves a Muslim from all this with Allah’s permission. The Prophet (صلىوسلمl ) said in a hadith:
Anas (رضي الله عنه) reported: Messenger of Allah (صلىوسلمa ) said: “Three (things) follow a dead person: Members of his family, his property and his deeds. Two of them return; and one remains with him. The people and his wealth return; his deeds remain with him”. [Al-Bukhari and Muslim].

Actions are from the reasons people enter jannah with the permission of Allah. A Muslim does not enter it by his deeds alone but it is Allah allowing the slave to enter it by His Mercy. Actions are also a reason to enter the fire.

Summary:

That spying and interfering in others affairs is a sign of not being a good Muslim.

Hadith 11 : Leave that which makes you doubt

عن أبي مُحَمَّدٍ الْحَسَنِ بنِ عليِّ بنِ أبي طالِبٍ، سِبْطِ رسولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ ورَيْحانَتِهِ رَضِي اللهُ عَنْهُما قالَ:( حَفِظْتُ مِنْ رسولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: {دَعْ مَا يَرِيبُكَ إِلَى مَا لاَ يَرِيبُكَ}). رواهُ التِّرمذيُّ والنَّسائِيُّ، وقالَ التِّرمذيُّ: حديثٌ حسَنٌ صحيحٌ

On the authority of Al-Hasan bin Ali, the grandson of the messenger of Allah, who said : I memorized from the messenger of Allah his saying : “Leave that which makes you doubt for that which does not make you doubt.”narrated by Termithi and Nasaee, and Tirmithi said it is true and fine hadith.

Brief biography of Al-Hasan (رضي الله عنه). He was the sibt (son of a daughter) of the Prophet, from Fatimah. It is said that he was named from the Prophet (صلىوسلم) himself. Very young companion who learned from Prophet Muhammad(ﷺ) He narrated 13 ahadith from the Prophet (صلىوسلم). He received the bay’a but he left it for Muw’awiyah. The date of his birth is said to be in the third year of hijrah in the middle of month of Ramadhan. There is a difference of opinion on when he died. Some say he died in 49Ah and some say 51 wallahu ‘Alam.

My Notes:

Rayhaan is a nice scented flower. ( more beloved )
Thus Hadith is the whole of the religion .

Al Hasan said I memorized from the Prophet (صلىوسلم ) and this shows the virtue of memorizing and how the companions did that even when they were young like al hasan was. It is a great virtue to memorize and also acting upon it. Allah dispraised the jews and called them donkeys because they did not act upon what they knew. One must specify in his day a time to revise and memorize. You will lose the information if you do not revise it. One should not focus on memorizing without trying to understand it.

This hadith is a foundation in dealing with wara’ (god concious).

You should leave the doubt that you feel in your heart for what you know. e.g. one is starting prayer and he is sure that he made wudhu and he is in doubt whether he invalidated it or not. You leave this doubt and stick with what you are sure of and that was that he made wudhu. As is stated in the following hadith:
Abu Huraira reported: The Messenger of Allah (صلىوسلم ) said: If any one of you has pain in his abdomen, but is doubtful whether or not anything has issued from him, be should not leave the mosque unless he hears a sound or perceives a smell. (Sahih Muslim).

There will be things one will be in doubt in when it comes to worship, trade, marriage and other issues. Some people get lots of whispers and do things like, repeat wudhu and prayers a lot because of these whispers. You leave the doubt and you wait until the issue becomes clear to you. In another hadith the Prophet (صلىوسلمt ) said:
…So whoever leaves it to protect his religion and his honor, then he will be safe, and whoever falls into something from them, then he soon will have fallen into the unlawful… (At-Tirmidhi)

Notes From Sharh (Explanation):

Its meaning returns back to what has already been said regarding the meaning of Hadeeth 6, that is : “The Halaal is Clear, and the Haraam is Clear, and between them are Doubtful matters”. And it has been narrated in another hadeeth that the Messenger (صلىوسلمn ) said:

“The slave will never be able to attain the ranks of the Muttaqoon (pious ones) until he leaves those things which do not seem to have any harm in them, fearing that they may indeed be harmful/unlawful.” And this would be a higher station than that indicated by the first hadeeth.

Summary:

That it is essential to leave the doubtful things.
That one cannot continue doing the doubtful when one knows of an alternative with certainty.

Hafiztu gives us a lesson that we should memeorise.
Abu huraira would divide the night into three and one part he will commit ot memorizing the hadiths. Ibn abbas was very young when he learned the ahadiths from nabi.
The whole of the religion can be summarized in this hadith.

The principle is that shariah is built upon yakeen. If you have doubt that whether you broke your wudu or not but you are sure that you made wudu. So we will remain on that on which is confirm and leave the doubt.

If we forget in salah the number of rakah like confusion in 3 or 4 so we are certain on 3 and uncertain on 4 so we stick on 3 and do one more rakah to make it four.

Sunan deals with matters of halal and haram.
Jami’ is to bring something together, hadith on stories, heart softeners, and may many things.

Other than bukhari and muslim the hadith books have many hadith that are not authentic.

Best book on fiqh is abu dawood. Some scholars memorise abu dawood before bukhari.

Sunan tirmidhi is good for students who need detailed explanation.

The Art of Conversation (فن الحوار)

Art of Conversation -Workshop

The Art of Conversation (Non edited)

24.05.2015_Art of Conversation_06 Shaban 1436

Shab-e-barat : Specifying the day of the 15th of Sha’baan by fasting or reciting the Qur’aan or performing naafilah prayers

Question:

We see some people specifying the 15th of Sha’baan with particular supplications and reciting the Qur.aan and performing naafilah prayers. So what is the correct position concerning this, and may Allaah reward you with good?

Response:

That which is correct is that fasting the 15th of Sha’baan or specifying it with reciting (the Qur.aan) or making (particular) supplications has no basis. So the day of the 15th of Sha’baan is like any other 15th day of other months. So from that which is known is that it has been legislated for a person to fast the 13th, 14th and 15th of every month, however, Sha’baan is characterised unlike the other months in that (except for Ramadhaan) the Prophet (sal-Allaahu `alayhe wa sallam) used to fast more in Sha’baan than any other month . So he used to either fast all of Sha’baan or just a little. Therefore, as long as it does not cause difficulty for a person, it is befitting to increase in fasting during Sha’baan in adherence to the example of the Prophet (sal-Allaahu `alayhe wa sallam).

Shaykh Ibn ‘Uthaymeen
al-Bid’u wal-Muhdathaat wa maa laa Asla lahu – Page 612
Fataawa Shaykh Muhammad Ibn Saalih al-‘Uthaymeen – Volume 1, Page 190

Standing the night of the 15th of Sha’baan in prayer and fasting during it’s day

Question: Is standing the night of the 15th of Sha’baan in prayer and fasting during it’s day legislated?

Response: Nothing firm and reliable has been established on the authority of the Prophet (sal-Allaahu `alayhe wa sallam) that he stood in prayer in the night and fasted during the day of the 15th of Sha’baan. So the night of the 15th of Sha’baan is like any other night, and if someone is a regular worshipper during other nights, then he may stand the night in prayer on this night without assuming anything special (because of it being the night of the 15th of Sha’baan). This is because specifying a time for any act of worship requires a authentic proof, so if there is no authentic proof then the act is regarded as an innovation and all innovations are misguidance. Likewsie, regarding specifically fasting during the 15th day of Sha’baan, then no (authentic) proof has been established on the authority of the Prophet (sal-Allaahu `alayhe wa sallam) to indicate the legislation of fasting on that particular day.

As for that which is mentioned from the ahaadeeth regarding this subject, then all of it is weak as the people of knowledge have indicated. However, whoever has the habit of fasting the 13th, 14th and 15th (of every month), then he can continue and fast during Sha’baan as he fasts during the other months, without assuming anything special about the 15th of Sha’baan. Also, the Prophet (sal-Allaahu `alayhe wa sallam) used to increase in fasting during this month (Sha’baan), however, he did not particularise the 15th day, rather proceeded as per norm.

Shaykh Ibn Fowzaan
al-Bid’u wal-Muhdathaat wa maa laa asla lahu – Page 614
Noorun alad-Darb Fataawa Shaykh Saalih Ibn Fowzaan – Volume 1, Page 87

Giving sadaqah specifically on the night of 15th of Sha’baan

Question:

When my father was alive, he entrusted me to give sadaqah (charity) according to my means on the 15th of Sha’baan every year, and likewise I have been doing this ever since. However, some people have admonished me for doing so saying it is not permissible. So is giving sadaqah on the night of the 15th of Sha’baan permissible according to the willment of my father or not? Kindly advise us and may Allaah reward you with good.

Response:

To specify the giving of sadaqah on the night of the 15th of Sha’baan every year is an innovation, and despite your father having entrusted you with that, it is not permissible. It is befitting you give this sadaqah without specifying the night of the 15th of Sha’baan, rather do so every year and in whichever month, but without particularising any one month (on a consistent basis). However, it is permissible to do so in the month of Ramadhaan (for the evidence which indicates so).

And with Allaah lies all success and may Allaah send prayers and salutations upon our Prophet (sal-Allaahu `alayhe wa sallam) and his family and his companions.

The Permanent Committee for Islaamic Research and Fataawa

al-Bid’u wal-Muhdathaat wa maa laa Asla lahu – Page 611
Fataawa al-Lajnah ad-Daa.imah lil-Buhooth al-‘Ilmiyyah wal-Iftaa. – Fatwa No. 9760

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