Sunnah way to perform Ghusl in Islam (with Illustrations)

Sunnah way to perform Ghusl (Islamic Complete Bath) as per the practice of the Prophet Muhhamad Sallahu Alaihi waslam. 

This video will help you understand the proper and perfect way to take the bath when you are impure due to intercourse or any sexual acts. For Women it can be due to menstruation, giving birth to child. Ghusl is also performed on death.

Method Of Bathing

The method of bathing is as follows;

• Perform the intention of bathing (Ghusl) then first of all wash the hands upto the wrists three times.
• Then wash the private parts, whether there is any impurity stuck on them or not.
• Then wash any part of the body which has impurity stuck on it.
• Then perform Wuzu as performed in Namaz but do not wash the feet. However, if you are sat on a stool or a stone etc. then wash the feet also.
• Then rub water into the body as you would rub oil.
• Then wash the right hand shoulder three times.
• Then wash the left hand shoulder three times.
• Then wash the head and all of the body three times.
• Then move away from the place of bathing and if you did not wash the feet when performing Wuzu, wash them now.

Do not face the Qibla when bathing. Ensure that you rub your hands with water all over the body whilst scrubbing. Do not bathe where someone can see you. If this is not possible then it is necessary for you to cover the body from the navel to the knees (for men). If this is not possible then perform Tayammum (see later text). Do not talk when bathing or pray any prayers. After bathing, to dry the body with a towel is perfectly allowed.

Rule: To bath naked in a careful hidden place (where no-one can see) is allowed. It is very important that women are very careful of this. After bathing wear clothes as soon as possible. Whatever aspects are Sunnat and Mustahhab in Wuzu are also the same in bathing except, if you are bathing naked then do not face Qibia and if you are wearing a cloth then there is no problem. There are three obligatory aspects in the method of bathing that has been shown, without which the bathing will not count and one will remain unclean and the rest are either Sunnat or Mustahhab and should not be left out. but if they are left out the bath will still count.

Three obligatory aspects of bathing

There are three obligatory aspects in bathing, and are as follows;

1. To perform mouthwash so that every single part of the inside of the mouth from the beginning of the lips upto the throat is cleaned with water. Water must reach the gaps between the teeth, the gums, all the sides of the tongue and the edge of the throat. If you are not fasting then you must gargle so that the water reaches clearly all parts. If there is anything stuck in the teeth (like strands of meat. the skin of a betel nut, the leaf of a paan etc.) then unless is impossible to release or would cause serious pain it is necessary that they are removed, because without doing this the bath won't count and therefore the Namaz won't count.
2. To clean the nose out with water. Meaning to suck up water into both nostrils until it reaches the bone, so that not even a hair or it's equivalent size remains dry, otherwise the bath will not count. If the nose is pierced then the water must reach the hole as this is also necessary. If mucus has dried in the nose then to release it is necessary and to wash the nostril hair is also necessary.
3. To wash every single part of the body. Meaning to make sure water washes all the body upto and including the soles of the feet, ensuring that every hair and every pimple is washed, because even if only one hair or it's point's equivalent remains dry, the bath will not count.

Notice: A lot of people bathe by wearing an unclean cloth and think by bathing they will become clean and at the same time wash the cloth that they are wearing. This is not the case because when they rub their hands on it they actually spread the impurity all over and therefore make the whole body, cloth and the container of water unclean. This is why before bathing it is important to wash the impurity stuck on the body or on the clothing, otherwise they won't clean the body but in fact make everything that they touch unclean. This is possible if they are bathing in a river or sea and the impurity is such that it will flow away without the need for rubbing or scrubbing, if this is not so then it will remain a problem.

What aspects makes it obligatory to bathe

There are five aspects that make it obligatory for a person to have a bath, and they are as follows; -

1. The ejaculation of sperm from it's place with lust.
2. To have a wet dream. Meaning nocturnal emission that is the releasing of sperm whilst sleeping.
3. The head of the penis to enter the vagina, whether it be with or without lust, with or without orgasm, the bathing would be obligatory on both.
4. To become clean from menstrual pause (period).
5. To become clean from blood after child birth.

• Rule: If sperm was ejaculated from it's place but not due to lust, i.e. it was done by lifting a heavy load or falling from a height, then to bathe is not obligatory, however, the Wuzu is broken.
• Rule: If semen dropped but was very thin and it came out whilst urinating or on it's own accord without lust then the bath does not become necessary but the Wuzu will break.
• Rule: To bathe on Fridays, Eid days, on the day of Arafah (9th Zil Hajj) or when wearing the Ehraam is Sunnat.

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Learn and Understand the Holy Quran

We all as Muslim have firm belief in the Holy Quran and it is the words of Allah Ajwajal and revealed to our beloved  Prophet Muhammad (peace be upon him) through Jibraeil Alaisalam. This is our firm and accurate belief. Those who do not believe is not a Muslim.

Now let us try to understand the Holy Quran. Its very difficult to the stature of our kind to understand the Quran. But we have the blessed Ulama's and Scholars who make us understand the Quran.

Here we have tried to collect as much information as possible to give one the basic information of Quran.



What is the meaning of Quran?

The word "Quran," a verbal noun, is equivalent in meaning to "qira'ah," as both come from the verb "qara'a" which means "to read."

That is, Quran literally means "a reading or reciting." However, the term "Quran" has been historically used specifically to refer to the book which was revealed to Prophet Muhammad (peace be upon him). The term "Quran" is mentioned in a number of places throughout the book in reference to itself. For example:
"Verily, this Quran guides (humanity) to that which is most just."[Noble Quran 17:9]

The name Quran is used to refer to both the Quran as a whole, as in the previously quoted verse; as well as to each verse or group of verses, as in the following verse:

"And if the Quran is recited, you should listen to it and be silent, that you may receive mercy."[Noble Quran 7:204]

The Book has also been referred to by other names; for example, the Furqan (The Distinction):
"Blessed is He who revealed the Furqan to His slave in order that he may be a warner to all the worlds."[Noble Quran 25:1]

and the Dhikr, (The Reminder):
"Verily, I revealed the Dhikr and verily I will preserve it."[Noble Quran 15:9]

The Prophet's divinely inspired statements which were recorded by his followers are generally referred to as hadiths. For example, the Prophet's companion (sahabi), 'Umar ibn al-Khattab, reported that he once said, "Verily, deeds are (judged) by their intentions."

However, in some of his statements, the Prophet (peace be upon him) attributed what he said to Allah; for example, another sahabi, Abu Hurayrah, reported that the Prophet (peace be upon him) said, "Allah, Most High, says, 'I am as My slave thinks of Me and I am with him when he remembers me. So if he remembers Me to himself, I will remember him to Myself and if he remembers Me in a group, I will remember him in a better group.' "

Difference between Quran and Hadith

In order to distinguish this type of hadith from the previous type, it is referred to as hadith qudsi (sacred hadith) and the former referred to as hadith nabawi (prophetic hadith).

The Quran, however, is not the same as hadith qudsi for a number of reasons. First, the Quran is from Allah both in its wording and in its meaning, while in the case of hadith qudsi, its meaning is from Allah but its wording was the Prophet's (peace be upon him). Second, Allah challenged the Arabs and mankind in general to produce even a chapter equivalent to one of the Quran's chapters, and their inability to do so proves its miraculous nature. This is not so in the case of hadith qudsi. Third, the recitation of the Quran is used in salah and is itself considered a form of worship. The Prophet (Peace be upon him) said, "Whoever reads a letter from the book of Allah, the Most High, will get a good deed (recorded for him), and each good deed is worth ten times its value. I am not only saying that Alif Laam Meem is a letter, but I am also saying that Alif is a letter, Laam is a letter, and Meem is a letter."

However, the recitation of hadith qudsi carries none of these properties.

Recitation of the Holy Quran and its Excellence

I. Hadrat ‘Uthman reported that the Messenger of Allah has said, “The best among you is he who learns and teaches the Qur’an.” [Sahih Bukhari, Vol 2, Page752]

II. Hadrat Mu’adh al-Juhani reported that the Messenger of Allah has said, “Whoever recited the Qur’an and acts according to its contents, on the Day of Resurrection his parents will be given to wear a crown whose light is better than the light of the sun in the dwellings of this world if it were among you. So what do you think of him who acts according to this?!” [Musnad aHmad, Vol 4, Page 446]

III. Hadrat ibn Mas’ud reported that the Messenger of Allah has said, “Whoever recites a letter of the Book of Allah (the Qur’an) he will be credited with a good deed, and a good deed gets a tenfold reward. I do not say that Alif-Laam-Meem are one letter; but Alif is a letter, Laam is a letter and Meem is a letter.” [Sunan Tirmidhi, Vol 2, Page 119 - Sunan Daarimi, Vol 2, Page 320]

There are 361, 267 letters in total in the Holy Qur’an. Thus, upon the recitation of the whole Qur’an one shall receive 3,212,670 rewards (good deeds).

IV. Hadrat Bara’ reported that when a man was reciting Surah al-Kahf, with a horse tied up with two ropes at his side, a cloud overshadowed him, and as it began to come nearer and nearer his horse began to jump. He went and mentioned that to the Holy Prophet in the morning who said, “That was the sakinah which came down because of the recitation of the Holy Qur’an.” [Sahih Bukhari, Vol 2, Page 749 - Sahih Muslim, Vol 1, Page 268]

V. Hadrat Abu Sa’id al-Khudri reported that Hadrat Usaid ibn Huzair said that one night, when he was reciting Surah al-Baqarah with his horse tied beside him, it started jumping. But when he stopped reciting it also kept quiet. When he again resumed recitation it again started jumping. So he again stopped reciting and it also kept quiet. Then he again recited and the horse again started jumping. So he finished reciting, for his son Yahya was near it and he was afraid it might injure him. When he had moved him back, he raised his head to the sky and saw something like a canopy with what seemed to be lamps in it; and when he told the Holy Prophet of it in the morning he said, “you should have kept on reciting, O Ibn-e-Huzair, you should have kept on reciting.” He said, “I was afraid, O Messenger of Allah that it might trample on Yahya who was near it, so I went to him, and when I raised my head to the sky and saw something like a canopy with what seemed to be lamps in it, I went out but could not see them.” He asked, “Do you know what it was?” He said, “I do not.” He said, “Those were the angels who had drawn near to listen to your voice. If you had continued reciting, the people would have looked at them in the morning and the angles would not have concealed themselves from the people.” [Sahih Bukhari, Vol 2, Page 750 - Sahih Muslim, Vol 1, Page 269]

VI. Hadrat Abu Hurairah reported that the Messenger of Allah asked Hadrat Ubayy ibn Ka’b, “What do you recite (from the Qur’an) in the prayer?” He recited Ummul Qur’an (Surah al-Fatiha). The Messenger of Allah said, “by Him in Whose power my soul is, nothing like it has been sent down in the Torah, the Injil (Bible), the Zabur, or the Qur’an. It is the Seven oft-repeated verses and the Mighty Qur’an which I have been given.” [Sunan Tirmidhi, Vol 2, Page 115]

VII. Hadrat Anas reported that the Messenger of Allah has said, “Everything has a heart, and the heart of the Qur’an is Yasin. Allah records anyone who recites Yasin as having recited the Qur’an ten times.” [Sunan Tirmidhi, Vol 2, Page 116 - Sunan Daarimi, Vol 2, Page 336]

VIII. Hadrat ‘Ata Ibn Rabah reported, “I heard that the Messenger of Allah said, ‘Whoever recites Yasin at the beginning of the day, his desires will be fulfilled.’” [Sunan Daarimi, Vol 2, Page 336]

IX. Hadrat Ma’qal ibn Yasar al-Muzani reported that the Holy Prophet has said, “Whoever recites Yasin seeking the pleasure of Allah, his past sins are forgiven. So, recite it over those of you who are dying.” [Mishkat Sharif, Page 189]

X. Hadrat ‘Ali Hadrat reported: I heard the Messenger of Allah say, “everything has an adornment, and the adornment of the Qur’an is (Surah) al-Rehman” [Sahih Bukhari, Vol 2, Page 750 - Sahih Muslim, Vol 1, Page 271]


XI. Hadrat Abu al-Darda’ reported that the Messenger of Allah asked, “Are any of you incapable of reciting a third of the Qur’an in a night?” They said, “How could we recite a third of the Qur’an?” He said, ARABIC TEXT “Say, He is Allah, One” is equivalent to a third of Qur’an.” [Sahih Bukhari, Vol 2, Page 753 - Sahih Muslim, Vol 1, Page 268]

XII. Hadrat Abu Musa al-Ash’ari reported that the Messenger of Allah has said, “keep revising (the learning by heart of) the Qur’an, because I swear by Him in Whose control my soul is, it is more slipping away than a camel which is tied with a rope.” [Sunan Daarimi, Vol 2, Page 325]

XIII. Hadrat Sai’d ibn ‘Ubadah reported that the Messenger of Allah has said, “Anyone who recites (i.e. learns off by heart) the Qur’an and then forgets it will meet Allah on the Day of Resurrection in a maimed condition.” [Sunan Abi Dawood, Vol 2, Page 207]

Do's and Dont's when reading Quran

1. The Holy Qur’an (whether in salaah or outside) should be recited clearly, according to the rules of Tajweed. It should not be sung, as this is not allowed.

2. It is better to recite the Holy Qur’an by looking at it than off by heart. [Fatawa-e-‘Alamgiri]

3. It is Mustahab (act of great reward) to face the Qiblah, to wear nice clothes, to apply fragrance prior to the recitation of the Holy Qur’an.

4. When starting the recitation from the beginning of a Surah (outside of prayer) to recite, ‘Ta’wwuz’ (Au’dhu Billahi Minash Shaytanir Rajim – I seek the refuge of Allah from Satan, the cursed) is Mustahab.

5. When starting the recitation of the Holy Qur’an from the beginning of a Surah (outside of prayer) to recite ‘Tasmiyah’ (Bismillahir Rehmanir Raheem – Allah in the Name of, the Most Affectionate the Most Merciful) is Sunnah.

6. If one has started the recitation not from the beginning of a surah but from the middle of a surah, then upon commencing the recitation to recite both ‘ta’awwuz’ and ‘tasmiyah’ is Mustahab. [Bahar-e-Shari’at – Vol. 1]

7. If one has commenced reciting from Surah al-Tawbah (al-Bara’ah) then one should recite both ‘Ta’awwuz’ and ‘Tasmiyah’. If however, surah al-Tawbah comes in the duration of one’s recitation then one should continue and not recite the Tasmiyah. The commonly misunderstood ruling that if one starts the recitation from Surah al-Tawbah (al-Bara’ah) there is still no need to pray ‘Ta’awwuz’ or ‘Tasmiyah’ is wrong. The other misunderstood ruling is that Surah al-Bara’ah (al-Tawbah) comes in the middle of one’s recitation, then one should pray ‘Ta’awwuz’ but not ‘Tasmiyah’ is also wrong. [Bahar-e-Shari’at – Vol. 1, Chapter 3, Page 309]

8. In some places, (outside of prayer) some start the recitation with: “Laqad Ja’akum Rasoolum Min Anfusikum ...” But they do not recite Tasmiyah. This is wrong, as to recite Ta’awwuz and ‘Tasmiyah’ before this ayah (if this ayah is the first to be recited) is Mustahab.

9. Likewise, some in the khatm start the recitation with either of these five verses:

“Wa Ilahukum Ilahuw Wahid...” or
“Inna RehmatAllahi Qareebum minal Muhsineen…” or
“Ma kana Muhammadun Aba Ahadim mir Rijalikum…”

…but do not recite ‘Ta’wwuz’ nor the ‘Tasmiyah’. This is wrong.

10. If all the people in a gathering recite the Holy Qur’an loudly then this is Haram. Often in an Urs or Fatiha (khatm gathering), all the people recite the Holy Qur’an aloud. This is Haram. If there are a few people in a gathering then all should recite quietly. [al-Durr al-Mukhtar, Bahar-e-Shari’at]

11. When the Holy Qur’an is recited loudly in a gathering then it is obligatory on all the people present to listen, if the reason for the gathering was to recite the Holy Qur’an. Otherwise, if only one person listened to the recitation, then it is sufficient regardless if the others are busy in their work or not. [al-Ghunniyah, Fatawa-e-Razawiyyah, Bahar-e-Shari’at]

12. It is Fard-e-Kifaya to memorise the whole of the Qur’an. To learn off-by-heart Surah al-Fatiha and another small surah or three short verses (ayat) equivalent in length to one short surah or one long verse equivalent to three short verses is Wajib-e-‘Ain (necessary for each person individually, to learn).

13. One should differentiate in pronunctiation the following letters, when reciting the Holy Qur’an: ARABIC LETTERS Tha, Sin, Shin, Swad, Ta’, Twa, Dha, Za, Dwa, Ża, Alif, A’ (hamza), ‘Ain, Ha (from the throat), ha (lighter), Qa’, Ka’, Da’ and Dwa’, Jim, and Za’. Otherwise, if one did not pronounce each and every letter correctly with its unique characteristic, then the prayer will not count because of the changes that shall be made in the meanings due to incorrect pronunciation. [Bahar-e-Shari’at]

14. Those who are not able to pronounce letters correctly such as Ha’ (from the middle part of the throat), Twa, ‘Ain, Swad and so on, should try their utmost best, in fact it is obligatory that they make an attempt to rectify their recitation so that the pronunciation of the letters is correct. Otherwise, namaz will be rendered void. [Fatawa-e-Radwiyyah Vol. 3 Page 95 and in Radd al-Muhtar Vol. 1 Page 409]

15. We see many teachers in madressahs who have not learnt how to pronounce each and every letter of the Arabic alphabet correctly, according to its unique characteristic. Moreover, they have not acquired the knowledge pertaining to the correct way of the recitation of the Holy Qur’an, by neglecting the rules of Tajweed. [Some teachers recite the letters Arabic text dha’, za’, zwa’ asjeem; qaf as kaf; sheen as seen; ghayn as gaaf. This is an act of great sin.] Therefore, what they teach children is incorrect and they shall be held accountable on the Day of Resurrection for teaching others the incorrect manner of reciting the Holy Qur’an. In fact, some even touch the Holy Qur’an without being in the state of purification. This is indeed strictly forbidden and Haraam, as Allah Subhanahu wa Ta’ala has clearly stated in the Holy Qur’an:

لا يمسه إِلا المطهرون
“which none do touch, but the purified ones.” [Surah:56 – al-Waqi’ah, Verse:79]

16. Many who have memorised the Holy Qur’an off-by-heart (have become hafiz) recite the Holy Qur’an in such a hastily manner that one cannot differentiate between the letters, let alone the words! Such that one can only hear the ya’lamun and the ta’lamun and the rest of the words are not recited correctly. On top of this, the common folk feel pride in these huffaz saying that “such and such a person can recite the Surah in 1 minute!” to recite the Qur’an in such a hastily manner is strictly unlawful and Haram. [Bahar-e-Shari’at – Vol. 3 Page 306]

17. It is permissible, without any disapproval, to recite the Holy Qur’an in those times in which to perform salaah is Makruh-e-Tehrimi. These times are:

• Approximately twenty-minutes after sunrise.
• At zawaal time (mid-day) till the beginning time for Zohar.
• Approximately twenty-minutes before sunset.

However, it is better that one does not recite the Holy Qur’an in these times. One should recite durud sharif (invoke blessings and salutations upon the Messenger of Allah) instead. [Bahar-e-Shari’at Vol. 3 Page 230, al-Bahr al-Ra’iq Vol. 1 Page 251, Radd al-Mohtar Vol. 1 Page 262]

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Qasida Burdah Shareef with Lyrics and Translation

Qasida Burdah Shareef with Lyrics and Translation

Qasida Burdah Shareef with Lyrics and Translation

Qasida Burdah Shareef is written by Imam Sharafuddin Muhammad Al Busiri Ash Shadhili Rahmatullahi Alaih in the praise of Prophet Muhammad sallallahu alayhi wasallam.

It is entirely in praise of Muhammad, who is said to have cured the poet of paralysis by appearing to him in a dream and wrapping him in a mantle or cloak

Imam Al-Busiri narrated the circumstances of his inspiration to write the Burdah:

I had composed a number of praise poems for the Prophet, Allah bless Him and salute Him with peace, including one that was suggested to me by my friend Zayn al-Dīn Yʿaqūb b. al-Zubayr. Some time after that, I was stricken by fālij (stroke), an illness that paralyzed half of my body. I thought that I would compose this poem, and so I made supplications to the Prophet Muhammad, Allah bless Him and salute Him with peace, to intercede for me and (and ask God to) cure me. I repeatedly sang the poem, wept, prayed, and asked for intercession. Then I slept and in my dream, I saw the Prophet, Allah bless Him and salute Him with peace. He wiped my face with His blessed hands and covered me in His Mantle (Burdah). Then I woke up and found I was able to walk; so I got up and left my house. I had told no one about what had happened.

I encountered a Sufi (faqīr) on my way and he said to me: “I want you to give me the poem in which you praise the Prophet, Allah bless Him and salute Him with peace.”

I said: “Which one?”

So he said: ”The one that you composed during your sickness.”

Then he recited the first verse and said: “I swear by God that I heard it in a dream last night being sung in the presence of the Prophet Muhammad, Allah bless Him and salute Him with peace. I saw the Prophet, Allah bless Him and salute Him with peace, was pleased with it and covered the person who sang it with His Mantle.”

So I recited the poem to him and he memorized it and related his vision to other
Qasida Burdah Shareef with Lyrics and Translation

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

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

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

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

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

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

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

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

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

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

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

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

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

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Woman Rights in Islam : Status of Woman In Islam

The Holy Qur’an and the Traditions of the Prophet (Hadith or Sunnah) are the sources from which every Muslim woman derives her rights and duties.

Today people think that women are liberated in the West and that the women’s liberation movement began in the 20th century. Actually, the women’s liberation movement was not begun by women, but was revealed by Almighty God in the 7th century to Prophet Muhammad (pbuh).

Islam, fourteen centuries ago, made women equally accountable to God in glorifying and worshiping Him - setting no limits on her moral progress. Also, Islam established a woman’s equality in her humanity with men. Since men and women both came from the same essence, they are equal in their humanity. Neither gender can be superior because it would be a contradiction of equality.

The Muslim woman was given a role, duties and rights 1400 years ago that most women do not enjoy today, even in the West. These are from God and are designed to keep balance in society. What may seem unjust or missing in one place is compensated for or explained in another place. Islam is a complete way of life.

Prophet Muhammad (peace and blessings be upon him) said:

"The most perfect in faith amongst believers is he who is best in manners and kindest to his wife." [Abu Dawud]

With regard to education, both women and men have the same rights and obligations.
This implies men and women. This is clear in Prophet Muhammad's saying:

"Seeking knowledge is mandatory for every believer." [Ibn Majah]

Abu Hurairah (may Allah be pleased with him) reported, “The Messenger of Allah (peace be upon him) said, “A believer must not hate (his wife) believing woman; if he dislikes one of her characteristics he will be pleased with another.” (Muslim)

Few Hadiths on Woman as Mother in Islam

1) A man came to the Prophet and said, ‘O Messenger of God! Who among the people is the most worthy of my good companionship? The Prophet said: Your mother. The man said, ‘Then who?' The Prophet said: Then your mother. The man further asked, ‘Then who?' The Prophet said: Then your mother. The man asked again, ‘Then who?' The Prophet said: Then your father. (Bukhari, Muslim).

2) Abu Usaid Saidi said: We were once sitting with Rasulullah when a man from the tribe of Salmah came and said to him: O Messenger of Allah! do my parents have rights over me even after they have died? And Rasulullah said: Yes. You must pray to Allah to bless them with His Forgiveness and Mercy, fulfill the promises they made to anyone, and respect their relations and their friends (Abu Dawud and Ibn Majah).

3) It is narrated by Asma bint Abu Bakr that during the treaty of Hudaibiyah, her mother, who was then pagan, came to see her from Makkah. Asma informed the Messenger of Allah of her arrival and also that she needed help. He said: Be good to your mother (Bukhari, Muslim).

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Some of the miracles of Gause Aazam , Hazrat Abdul Qadir Jilani (Allah's mercy be on him)

By the grace of Allah, Hazrat Abdul Qadir Jilani (Allah's mercy be on him) was able to perform many miracles (Karamat). This was the result of Allah’s love and faith in Allah, his prayers and selfless service to Allah’s creatures. His comtemporary scholars, jurists and saints accepted that Hazrat Abdul Qadir Jilani (Allah's mercy be on him) was endowed by Allah to perform miracles for the benefit of Islam : Shaikh Al bin Al Haiti, Shaikh Abu Masood Ahewan bin Abu Bakr Khazeemi, Shaikh Abu Umar Usman Sarmaqi, Shaikh Shahabuddin Suharwardy, Imam Abdullah Yafai, etc.

Some of the miracles:

1) When Shaikh Shahabudin Suharwardy was young, he was interested only in philosophy and inclined towards kalam. His uncle brought him to Hazrat Abdul Qadir Jilani (Allah's mercy be on him) who put his hand on the boy’s chest and prayed to Allah. By the grace of Allah Shaikh Shahabuddin Suharwardy forgot all about it and lost interest in those subjects. His heart was filled with the love of Allah and Marifat-e- Ilahi. Hazrat Abdul Qadir Jilani (Allah's mercy be on him) predicted that Shaikh Shahabuddin Suharwardy would, after him, become very famous and respected. Later Shaikh Shahabuddin Suharwardy became a great saint of Suharwardy order.

2) Once there was a great flood in the river Tigris causing great havoc of life and property. Fearing that many may drown, some people of Baghdad approached Hazrat Abdul Qadir Jilani (Allah's mercy be on him). After hearing their sad tale he accompanied them to the bank of the river Tigris. He put his stick in the water, prayed to Allah and said, "O Tigris, stop by Allah’s Command and go back on your way." The flood subsided and the water level slowly returned to normal.

3) Many other saints were jealous as Hazrat Abdul Qadir Jilani (Allah's mercy be on him) was respected and popular. Some of them decided to disturb him by asking him tough questions when Hazrat Abdul Qadir Jilani (Allah's mercy be on him) would deliver his sermons. One day they attended Hazrat Abdul Qadir Jilani's (Allah's mercy be on him) sermon and waited for the proper time to overcome him with questions. But Hazrat Abdul Qadir Jilani (Allah's mercy be on him) answered the questions in his sermons before they could be put to him looking deeply at the scholar who had intended to put those questions to him. Those who has come to embarrass him were dumbfounded and ashamed at their wrong intention. At the end of the sermon they apologized to Hazrat Abdul Qadir Jilani (Allah's mercy be on him) who forgave them.

4) Once Hazrat Abdul Qadir Jilani (Allah's mercy be on him) went to visit his ailing devotee Shaikh Ali bin Al Haiti, who was staying in an orchard belonging to Shaikh Abdul Muzzaffar Ismail. Later Hazrat Abdul Qadir Jilani (Allah's mercy be on him) saw two withering date trees and he called for water and performed ablution under one tree and prayed under the other. After Hazrat Abdul Qadir Jilani (Allah's mercy be on him) departed the date trees slowly regained strength and flourished.

Some more miracles of Hazrat Abdul Qadir Jilani (Allah's mercy be on him)

1) Once a trader invited Hazrat Abdul Qadir Jilani (Allah's mercy be on him) to dine at his house. Although he did not disclose his intention to Hazrat Abdul Qadir Jilani (Allah's mercy be on him) his main purpose was to gain blessings for his paralytic blind son. Hazrat Abdul Qadir Jilani (Allah's mercy be on him) accepted his invitation with some hesitation. When he reached the house of his host, many honoured guests were already present. Hazrat Abdul Qadir Jilani (Allah's mercy be on him) also joined them and when the host began to serve food he asked the host to bring his ailing son before him. The surprised host brought forth his son in front of Hazrat Abdul Qadir Jilani (Allah's mercy be on him) who placed his hand on his chest and said, ‘Get up by the Command of Allah". By the grace of Allah and the blessings of Hazrat Abdul Qadir Jilani (Allah's mercy be on him) the boy was cured of his disease. Hazrat Abdul Qadir Jilani (Allah's mercy be on him) then left without eating as the real mission was achieved. Shaikh Khizar Hussain of Mosul had said that Hazrat Abdul Qadir Jilani (Allah's mercy be on him) was a great blessing to the sick and the needy.

2) Once a pious lady devotee of Hazrat Abdul Qadir Jilani (Allah's mercy be on him) was harassed by a drunkard. He tried to molest her and she was not able to free herself. At that moment, with tears in ther eyes, she invoked the help of Hazrat Abdul Qadir Jilani (Allah's mercy be on him). At that particular moment Hazrat Abdul Qadir Jilani (Allah's mercy be on him) was performing ablution. He got annoyed and ordered his sandals to protect the chaste lady and award a suitable punishment to the miscreant. The sandals flew in the air and arrived at the spot of the incident. They banged on the head of the drunkard and made him unconscious. The relieved lady returned to Hazrat Abdul Qadir Jilani (Allah's mercy be on him) with his sandals and thanked him and Allah.

3) Hazrat Abdul Qadir Jilani (Allah's mercy be on him) was once giving a sermon in his school. Suddenly it began to rain. Hazrat Abdul Qadir Jilani (Allah's mercy be on him) looked at the sky and said, “I collect people for your sake and you are bent on scattering them. “These words were so effective that the rain stopped falling on the school but it continued to rain at a distance.

4) Once in his youth, Shaikh Abul Muzzaffar Mansoor, son of Al Mubarak visited Hazrat Abdul Qadir Jilani (Allah's mercy be on him) with a phisophical book in his hand. Hazrat Abdul Qadir Jilani (Allah's mercy be on him) asked him to part away with the book but he hesitated. Then Hazrat Abdul Qadir Jilani (Allah's mercy be on him) gave him a penetrating look and ordered him to give the book. Shaikh Abul Muzaffar opened the book only to find blank pages. He handed the book to Hazrat Abdul Qadir Jilani (Allah's mercy be on him) who turned the pages and said that this book relates to the dignity of Qur’aan and is written by Muhammed, son of ‘Kharees’. When he opened the book again he saw that is was in a beautiful script and contained the matter as aforesaid by Hazrat Abdul Qadir Jilani (Allah's mercy be on him).

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THE AGONY OF DEATH

The time of death is a very difficult time. We know that when a person is in intense pain or in severe fever, it is difficult of him to think or make a decision.

Imagine the difficulty during death. If one atom of the pain at the time of death has to be dropped onto the people of the earth and skies, then every one of them will die.

Now imagine how difficult it is to remain steadfast in Imaan, if the shayateen take the form of our parents and mislead us at the time of death?

It is narrated in Kimya-e-Sa’aadat, that Hazrat Abu Darda has stated, “By Allah! No person can be comfortable with not knowing whether his end will be with Imaan or not.”

 Hujattul Islam Imam Ghazzali (rahmatullah alaih) states that the pain during the time of Sakraat-e-Maut is so intense that powerful and brave rulers and intelligent persons lose their minds.

In such a delicate time, shaitan comes with his groups of shayateen, each one portraying family members, friends and elders and try to mislead the dying person, by saying that they have already tasted death and have come to give sympathetic advice.

They ask the person to leave Islam and accept Christianity and Judaism, and they even tell him that Christianity is the greatest religion, since it had made Judaism, the religion of Moosa (alaihis salaam) null and void.

It has been stated that at this time, only those who are firm in Imaan are saved and those who are weak in Imaan fall prey to the deception of Shaitaan and accept his words of deceit.

Always tremble in the fear of Allah. We do not know which one of our actions can unleash the wrath of Allah causing us to lose our Imaan at the time of our death.

We should also control our tongues, since too much unnecessary talk could cause us to say words of infidelity, thus removing us from Islam, which we may not even be aware of.  Strive in trying to protect your Imaan.

Imam-e-Ahle Sunnat Aala Hazrat Ash Shah Imam Ahmed Raza Khan states, “That person who does not fear the loss of Imaan in his lifetime, then there is a definite fear of him losing his Imaan at the time of death.”

Never be lazy in asking for Dua for the protections of Imaan at the time of death.

May Almighty Allah have Mercy on our conditions?

We do not know what our position will be at the time of death. We have sinned so much, that we have not even taken the name of good.

We sincerely Pray, O Allah! Let not the shaitaans come to us at the time of our deaths, But the Holy Prophet should be there to bless us. 

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THE VIRTUES OF TAUBA (REPENTANCE)

To repent from ones sins, is compulsory for every Muslim male and female.

O You Who Believe! Repent intensely by Allah. 

To transgress the commands of Allah and His Rasool is a very grave sin. We should be aware of our sins and repent with sincerity in the Court of Almighty Allah. We should beg Almighty Allah to forgive all our major and minor sins.

Hazrat Imam Ghazzali states that once a person asked an Aalim the following question: When a person repents from his sins, does know whether his repentance has been accepted or not? The learned Aalim replied by saying, There is no definite knowing whether ones repentance has been accepted or not, but there are certain signs that show the acceptance of one’s repentance:

1. He will keep himself protected from sinful acts.
2. Happiness (of the world) will disappear from his heart.
3. He will know that Almighty Allah is present at all times.
4. He will gain closeness to the pious and stay away from the corrupt.
 5. He will engross himself in fulfilling his obligations in the Court of Allah.
6. He will remain silent at all times.
7. He will always think of his past sins and be troubled and saddened by them.

My Dear Muslim Brothers and Sisters! Have you repented from your sins today?

Repent before it is too late. Repent before death comes.

Lets cleanse ourselves with Tauba!

May Almighty Allah bless us all with the taufeeq of Tauba before death!

Aameen

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When was Islam's first mosque built

On reaching Quba, Rasoolullah Sallallahu 'Alayhi Wasallam had a Mosque constructed. The Mosque was named ‘Musjid-e-Quba’. This Mosque was renovated on numerous occasions over numerous periods of time.

They reached Quba on the 8th of Rabi-ul-Awwal 13 Nabawi and remained there for fourteen days.

• Between 87 Hijri and 93 Hijri, Hazrat Umar bin Abdul Aziz renovated it whilst doing renovations of Musjid-e-Nabawi
• In 435 Hijri Abu Ya’la constructed the Mehraab (Pulpit) in the Mosque.
• In 555 Hijri, Jamaalud’deen Isfahaani did renovation to the Mosque
• In 681 Hijri there were further renovations done
• In 733 Hijri it was worked on again
• In 881 Hijri Qaatiba, the Egyptian King renovated it and rebuilt the Mehraab and Mimbar.
• In 1245 Hijri Sultan Mahmood Thaani Uthmani extended the Mosque giving it a face-lift.
• In 1351 Abdul Aziz did some renovations to the Mosque (Monthly Istiqaamat Magazine Kanpur – 1985)

A further renovation was also done by the Turks in 1389 Hijri and then further extensions continued.

Rasoolullah Sallallahu 'Alayhi Wasallam arrived in Madinah Munawwarah on a Monday, the22nd of Rabi-ul-Awwal from Quba. Rasoolullah Sallallahu 'Alayhi Wasallam made his Hijrat (migration) whilst riding on a camel called Qiswa. In the same year, from the 16 July 622 C.E. the beginning of the Hijri Calendar commenced, but it was only officially introduced during the era of Hazrat Umar-e-Farouk radhiallahu anhu on a Thursday, the 3rd of Jamadis Thaani 17 Hijri.

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What is Bidat in Islam and What are the types of Bidat

The literary meaning of "Bid'at" (in the dictionary) is "innovation; novelty." In the following lines we see where in the Holy Quran this word has been used, and the meaning with which it is associated:

Says the Holy Quran:
Qul ma kuntu midu'a minar Rusuli

"Say I am no Bringer of New Fangled Doctrine among the Apostles." (XLVI: 9)
and it says:

Bari'us samawaati wal ard

"The Originator of the Heavens and the Earth." (II: 117)

and it says:

Warahbaaniyatan ibtadaooha ma katabnaha alaikum

"But monasticism (which) they invented - We ordained  it not for them." (LVII: 27)

In these Ayahs from the Holy Quran the word Bid'at has been used in it's literary meaning. It's definition in the technical language of the Shari'at is different. In the Holy Quran it has been used to mean "to invent" and "to create a new thing", whereas it's technical meaning is as written in the book Mirqat (under Babul I'tisaam bil Kitaab was-Sunnah) - "that belief or action which was not in practice during the blessed age of Rasulullah (sallal laahu alaihi wasallam) but was introduced after him."

From this we see that Bid'at is of two kinds:-

Bid'at I'tiqaadi (innovation in belief)

Bid'at Amali (innovation in action)

THE TWO TYPES OF BID'AT

Now let us see the difference between Bid'at I'tiqaadi and Bid'at Amali.

1 BID'AT I'TIQAADI (INNOVATION IN BELIEF)

Is that new belief (which is in contradiction with the Holy Quran and Sunnah) which found its way into Islam after the blessed age of the Prophet (sallal laahu alaihi wasallam). Christianity, Judaism, Zoroasterism and Polytheism are not Bid'at I'tiqaadi as these beliefs were in practice before and during the blessed time and also because they do not claim themselves to be Muslims whereas the Jabriyya, Qadriyya, Batiniyya, Bahaaism, Qadyanism, etc. are Bid'at I'tiqaadi (innovations in belief) because they come into being after the blessed age and also came themselves to be Muslims.

2 BID'AT AMALI (INNOVATION IN ACTION)

Is that action which came into practice after the blessed period of Rasulullah (sallal laahu alaihi wasallam) be it secular or religious, in the eye of the Sahaaba-Kiraam or after it. Mirqat Babul-I'tisaam says, "In the Shari'at, Bid'at is that innovation which was not there in the blessed age of Rasulullah (sallal laahu alaihi wasallam)." The book, Ashi'atul Lam'at under the same chapter says, "Bid'at is that which came into being after the blessed period of Rasulullah (sallal laahu alaihi wasallam)."

So from the above definitions of Bid'at we see that a Bid'at Amali (innovated action) can be religious or secular but it has to be after the blessed period of the Holy Prophet (sallal laahu alaihi wasallam) and i.e. even that action which was introduced into Islam in the age of the respected Sahaba will be considered a Bid'at.

NOTE: If the innovation was brought into practice in the age of the Sahaba then we should not call it Bid'at but Sunnat of the Sahaba as it is respectful to call it so, though it is Bid'at-e-Hasana. Because the word Bid'at is mostly understood to mean Bid'at-e-Sai'yya (vile innovation).

Hazrat Umar (radi Allahu anhu) in the time of his Caliphate, called the people to perform Tarawih prayers in congregation (Jamaat), whereas it used to be prayed individually in the time of the Holy Prophet (sallal laahu alaihi wasallam) and commented on seeing the Jamaat, "This is a very nice Bid'at."  Bid'at Amali (innovated action) is classified in two:-

Bid'at-e-Hasana (praiseworthy innovation)

Bid'at-e-Sai'yya (offensive innovation)

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The Permissibility of Proclaiming Azaan at the Grave Side (Qabar)

Izaanul Khabar Fi Izaanul Qabar by Alahazrat Imam Ahmed Raza Khan

Is it permissible to recite the Azaan at the graveside of any individual? If it is, please supply ample proof from authentic sources so that the doubt the Muslims face at this moment could be eradicated. May Allah reward you for your effort. Aameen.

Source: nooremadinah.net

ANSWER

All Praise is due to Allah, Peace and Salutations upon His beloved Prophet (sallal laahu alaihi wasallam), upon his blessed family and beloved Companions, upon the great Scholars and Saints, till the Day of Judgement. Aameen.

Some Scholars have stated that the recitation of the Azaan at the graveside is an act of Sunnat. Scholars who have done so include ibn Hajar Makki, the teacher of the author of "Durre Muhtaar", etc. We should clearly bear in mind that in the great volumes of Islamic Jurisprudence, the prohibition of this action is definitely not stated, which in itself is a clear indication of it's permissibility. However, this servant of Islam (Imam Ahmed Raza), has been called upon to state proofs certifying its permission, and through the Grace of the Great Creator, I will proceed to do so. There in fact numerous authentic material that can be put forward by this servant of Islam proving the benefits and advantages of this blessed act. Let us, therefore, proceed by the Grace of Almighty Allah.

PROOF NO. 1

It is reported that when a person is placed in the grave and about to face the two Angels, Munkar and Nakeer, at that crucial moment Shaitaan also appears with the intention of misleading and robbing that person of great spiritual bliss. The great Scholar, Imam Tirmidhi (rahmatullahi alaih), in his famous book, "Nawaa dirul Usool", reports the words of Hazrat Sufyaan Sourie (rahmatullahi alaih), who states: ARABIC"When the person is being questioned, the first question being, 'Who is your Lord?' At this specific moment, the Shaitaan appears and indicating to himself, he says to the person, 'I am your Lord!'"

It is due solely to this state of affairs that it has been recommended that one should make Du'a for the deceased so that he may, through the Grace of Allah, remain steadfast when answering these crucial questions.

After reporting these words of the great Scholar, Imam Tirmidhi (rahmatullahi alaih) further narrates a Prophetic statement to substantiate his argument. It is reported in the Ahadith of the Prophet (sallal laahu alaihi wasallam) that at the time of burial, the great Prophet prayed for the deceased in the following manner: ARABIC"O Allah, protect him from the Satan."

We can clearly see that the dreaded Shaitaan does appear at this crucial moment, for it is for this reason that the Prophet (sallal laahu alaihi wasallam) has pleaded for the protection of the deceased from Shaitaan. If, as some misled individuals say, the Shaitaan does not appear, then it would have been against the Prophetic logic to pray for the person's protection.

The only logical conclusion, dear Brethren, we arrive at is that we know that the Shaitaan appears so we should adopt ways and means of eradicating his presence and also ways and means of protecting ourselves against him!

Let us, therefore, see what are some of the means of eradicating the very presence of the dreaded Shaitaan.

In the authentic books of Sahih Bukhari and Sahih Muslim, the words of Prophet Muhammad (sallal laahu alaihi wasallam) are quite clear. Let us see what the great Prophet (sallal laahu alaihi wasallam) states: ARABIC"When the Mu'ezzin recites the Azaan, the Shaitaan turns his back and departs as quick as he can."

In the Sahih Muslim, the words of Hazrat Jaabir (radi Allahu anhu) are reported. It is stated, "When the Azaan is recited, the Shaitaan runs away as far as thirty miles."

In some narrations it is reported that if one hears the "whispers of the Shaitaan", then he should recite the Azaan, for by doing so, he will eradicate the very presence of the Rejected One.

After we have seen that the recitation of the Azaan is a powerful deterrent to the very presence of Shaitaan, and after also realising that he appears to the deceased in the grave, we ask you in all fairness - What is better remedy for spiritual and eternal hardship that the very recital of the Azaan through whose recital we are saved from the Shaitaan and his deceit.

PROOF NO. 2

Let us narrate another Prophetic action. The following narration of Hazrat Abdullah bin Jaabir (radi Allahu anhu) is found in the great books of Ahmed, Tabraani and Baihaqi. He says: ARABIC"When Saad bin Ma'az (radi Allahu anhu) was buried and the grave was made presentable, the Prophet (sallal laahu alaihi wasallam) repeated at his grave the 'Subhan-Allah' after which the Companions did the same. The Prophet (sallal laahu alaihi wasallam) then repeated the 'Allahu Akbar' after which the Companions did the same. The Companions then asked, 'O Prophet of Allah, why did you first recite the Tasbih and then the Takbeer?' The Prophet (sallal laahu alaihi wasallam) replied, 'The earth was beginning to constrain this pious person. Almighty Allah (with the Barakah of these recitals) eradicated this pain and made his grave spacious'."

The great Scholar, Allama Tabibi (rahmatullahi alaih), in his commentary of the Mishkaat, states: ARABIC"The meaning of this Prophetic action is that by the continuous recital of the Takbeer and Tasbih, Almighty Allah freed a person of the pain experienced within the grave."

We see from this action of the Prophet (sallal laahu alaihi wasallam) that he recited the Takbeer (Allahu Akbar) at the grave of his beloved Companion so that he could be spared from the dangers of the grave.

When we inspect the Azaan, we also find these very words in it. If we, therefore, repeat it at the graveside, we are doing nothing but following the Prophetic action. It should also be remembered that although there are a few words added in the Azaan, yet it does not alter the intention that one has, which is the pleading for Allah's mercy. It is, in fact, this very intention that the great Companions like Hazrat Umar, Hazrat ibn Umar, Hazrat Abdullah ibn Mas'ud, Imam Hassan (radi Allahu anhum) always bore in mind.

In the great book of Jurisprudence, "Hidaya", it is stated: ARABIC"One should not lessen any words, for they are certainly the words narrated by the Holy Prophet (sallal laahu alaihi wasallam). If, on the other hand, words are added, then it is permissable, for the intention that one possesses is but to praise Almighty Allah and to make one's servitude apparent. It is, therefore, not forbidden to add any words to it."

PROOF NO. 3

In numerous books of Jurisprudence, it is clearly stated that when a person is about to leave this world, those around him should recite the Kalima. The simple reason being that the person will automatically realise the religion he belongs to and have no difficulty in repeating it thereby achieving eternal bliss. There is, in fact, a Prophetic statement commanding us to perform this deed. The Prophet (sallal laahu alaihi wasallam) has stated, ARABIC"Teach those of your people about to leave this world the Kalima, i.e. La ilaha illal laahu." (Ahmed, Muslim, Abu Dawud, Tirmidhi, Nisaai, Ibn Majah)

We know that a person who is about to die is, metaphorically speaking, speaking to a dead person. Nevertheless, we are commanded to recite the Kalima in front of him so that he may save himself from the clutches of Shaitaan. The person who has just entered the grave is also in need of this help. Therefore, if we recite the Azaan at his graveside, he will not only be able to save himself from the clutches of Shaitaan, but he will also be able to answer the questions put to him by the Munkar and Nakeer.

Let us see how he can be assisted by the mere recitation of the Azaan. We know that the three questions to be asked of him will be:

"Who is your Lord?"ARABIC

"What is your Religion?"ARABIC

"What do you have to say about this man?" ARABIC
How will the recitation of the Azaan help him? When he hears the words of the Azaan,ARABIC"I bear witness that there is no diety, but Allah",

he will immediately realise who his Lord is!

When he hears the words of the Azaan, ARABIC"Come to Salaah. Come to Salaah",

he will immediately realise that his religion was that religion in which Salaah was prescribed five times a day, which can only be Islam. He will thereafter gain the answer to the second question.

When he hears the words of the Azaan ARABIC"I bear witness that indeed Muhammad (sallal laahu alaihi wasallam) is the Messenger of Allah",

he will gain the answer to the third question!

Inspect for yourself, O you who believe, how advantages certainly is the recitation of the Azaan at the graveside, but there are still those who wish to rob the poor Muslims of this great benefit.

PROOF NO. 4

We know that without doubt circumstances within the grave are absolutely and extremely trying. It would, in fact, be likened with the hardship experienced when there is a fire. Let us, therefore, inspect the words of the Holy Prophet (sallal laahu alaihi wasallam) and see for ourselves what could be a possible remedy for extinguishing this fire.

Hazrat Abu Hurairah (radi Allahu anhu), narrates that the Holy Prophet (sallal laahu alaihi wasallam) has stated, ARABIC"Extinguish the fire with the Takbeer."

Let us now quote another Prophetic statement, the great Companion, Hazrat Abdullah bin Abbas (radi Allahu anhu) has narrated that the Holy Prophet (sallal laahu alaihi wasallam) has stated, ARABIC"When you see a fire, then indeed recite the Takbeer for it will extinguish the fire."

We see that by the recitation of the Takbeer, the fire of both the worlds are lessened. It is also this same Takbeer that is found in the Azaan. We leave it to you to imagine the benefits achieved when this very Takbeer is recited at the graveside.

PROOF NO. 5

The two great Scholars, ibn Majah and Baihaqi, narrate the words of Saeed ibn Musayib (radi Allahu anhum) in which the manner of burial is very clearly explained. This great personality said, "I was indeed once present with the great Companion, Abdullah ibn Omar (radi Allahu anhuma), when he placed the person inside the grave and he said, 'In the Name of Allah, in the Path of Allah.' When the people began to fill the grave with sand, he pleaded, 'O Allah! Protect the person from the Shaitaan and torment of the grave.' After doing so he clarified that this was the manner which he heard from the great Prophet (sallal laahu alaihi wasallam) himself."

The great Imam Tirmidhi (rahmatullahi alaih) in his masterpiece narrates the words of Hazrat Omara bin Marra (radi Allahu anhu), who describing the manner of the illustrious Companions stated: ARABIC"It was certainly considered Mustahab (desirable) by the great Companions and those who came after them that at the time of placing the person in the grave, they used to supplicate as follows: 'O Allah! Protect him from Shaitaan, the Rejected'."

Hazrat ibn Abi Shayba (radi Allahu anhu), the illustrious teacher of the two most famous Scholars of Prophetic Tradition, namely, Imam Bukhari and Imam Muslim, states:ARABIC"It is considered Mustahab (desirable) that when the person is being buried, one should recite, 'In the Name of Allah, in the Path of Allah, in the religion of the Holy Prophet (sallal laahu alaihi wasallam), O Allah! Save him from the torment of the grave, from the punishment of the Fire and from the mischief of the Shaitaan, the Rejected'."

Let us now for a moment recount what we have read. We will see that it is an act of Sunnat to adopt means of eradicating the presence of the dreaded Shaitaan. We have seen in previous passages that the Takbeer, the Tasbih and supplications have all to be utilised to achieve this result. Certainly, we come to realise that all means that are instrumental in achieving this result are permissable. If this be the case, and without doubt it is, then how can we say that it is not permissable to recite the Azaan at one's graveside when we have explained the great effect it has in eradicating the very presence of Shaitaan. We can clearly state that not only will it destroy his presence, but it will also assist the person in answering the three crucial questions.

PROOF NO. 6

In the great books of Abu Dawud, Baihaqi and Haakim are narrated the words of the third Caliph of Islam, Hazrat Uthman bin Affan (radi Allahu anhu). He narrates:ARABIC"When the Prophet (sallal laahu alaihi wasallam) (and those around him) had completed the burial of the deceased, he would stay a while at the grave side (and addressing us) he would say, 'Seek forgiveness for your brother and plead for him so that he may remain firm when questioned, and indeed he will be questioned'."

Let us now inspect another Prophetic action to see whether the concept of pleading for the forgiveness of the deceased holds any basis or not.

Saeed ibn Mansoor (rahmatullahi alaih) in his Sunan narrates the words of the great Companion, Hazrat Abdullah bin Masood (radi Allahu anhu), who states,ARABIC"When the person was buried, and the grave made presentable, the Holy Prophet (sallal laahu alaihi wasallam) used to stand for a while at the graveside and supplicate in the following manner, 'O Allah! Our friend in certainly Your guest. He has turned his back to the world. O Allah! Let his tongue be true at the time of questioning and let him not be faced with those difficulties within the grave which he has no power to defend against'."

We have already, through this proof and the one preceding it, clearly proven that it is certainly an act of Sunnat to stand at the graveside of a Muslim and plead for his forgiveness. Let us nevertheless continue with our argument.

It has been stated on the legal authority of the great books of Jurisprudence like "Fathul Qadeer", "Bahrur Raa'iq", "Fatawa Alamgiri", etc. that the act of standing while at the graveside and supplicating for the deceased is an act of Sunnat. In other words, the act of Du'a has been classified as Sunnat and we know that the Azaan is also a Du'a.

The great Scholar of Jurisprudence, Mulla Ali Qari (rahmatullahi alaih), in his commentary of Mishkaat says: ARABIC"Every Du'a is the Zikr (of the Almighty Allah) and every Zikr is a Du'a."

To substantiate this, let us quote a Hadith of the Holy Prophet (sallal laahu alaihi wasallam). It is stated that once the beloved Companions where reciting the Takbeer (Allahu Akbar) extremely aloud. (Fearing for their external health), the Holy Prophet (sallal laahu alaihi wasallam) advised them,ARABIC"Have mercy upon yourselves, indeed you are not making Du'a in front of One Who is deaf and blind, rather you are making Du'a in front of One Who is All-Hearing and All-Knowing."

We see from this Hadith that the Prophet (sallal laahu alaihi wasallam) has clearly termed the recitation of the Allahu Akbar as a Du'a, and it is this very word which is found in the Azaan. The Azaan, therefore, now becomes a Du'a, and when it is, as it definitely is, then how can any person say that it is not permissable to recite the Azaan at a person's graveside when we have already proven to you through authentic sources that to recite the Du'a at a Muslims grave is an act of Sunnat!

PROOF NO. 7

Now that we have clarified that it is absolutely an act of Sunnat to make a Du'a for the deceased, let us inspect what the great Scholars have to say. The great Scholars of Islam have stated that among the ethics of the Du'a is that before each Du'a is performed, one should perform some good deed. The great Imam Shamsudeen al-Jazari (rahmatullahi alaih) said, ARABIC"Among the ethics of the Du'a is that before it is performed, one should perform some good deed."

This very tradition is also reported in the books of Abu Dawud, Nisaai, ibn Majah and ibn Habban. Do we have to remind the Muslims how great and good in fact is the very recital of the Azaan? When each and every Muslim is totally aware of it's excellence, benefit and the reward achieved by reciting it, why should it not be recited at the graveside, after which the Muslims may proceed with the Du'a for the deceased!

PROOF NO. 8

The Holy Prophet (sallal laahu alaihi wasallam), explaining the times when the Du'a of a person is mostly accepted, said: ARABIC"There are two Du'as which are not refused. One is at the moment of Azaan and the other is at the beginning of Jihad." This tradition is reported in the book of Abu Dawud.

In another Prophetic statement, the Holy Prophet (sallal laahu alaihi wasallam) has stated:ARABIC"When the reciter recites the Azaan, (at the moment) the Doors of Jannah are opened and the Du'a is accepted."

Need there be any more to explain this? We clearly see that at the moment of Azaan, not only is the reciter rewarded, but the Du'a after this is also accepted. Imagine the status of the Du'a made after the recital of the Azaan at the graveside! But, as we have stated earlier, there are some misled individuals whose sole aim is nothing but to rob the Muslims of this great blessing. May Allah guide them to the right path!

PROOF NO. 9

Let us now inspect the words of the Holy Prophet (sallal laahu alaihi wasallam) to see another aspect of the benefit that can be achieved by the recitation of the Azaan. The Holy Prophet (sallal laahu alaihi wasallam) has stated:ARABIC"As far as the sound of the Azaan reaches, the reciter of the Azaan is forgiven to that proportion. Upon every dry and wet object that the sound reaches, they ask for the forgiveness of the reciter of the Azaan." (Abu Dawud; Ahmed; ibn Majah; Nisaai)

We see that by this very statement of the Holy Prophet (sallal laahu alaihi wasallam), the person reciting the Azaan is one who when he has finished the Azaan is like one who is pure of all sin. Do we have to remind the Muslim how beloved in fact is the Du'a of such an individual? When we are aware of it, why should we not ask this very person to recite the Azaan at the graveside, thereafter requesting him to perform the Du'a.

In fact, this policy of calling Azaan by a person is assured of forgiveness to recite a Du'a is nothing else but following the Prophetic command. Let us see what the Holy Prophet (sallal laahu alaihi wasallam) has said: ARABIC"When you meet a returning Haaji, you should greet and meet him before he enters his house. You should request him to perform a Du'a for you, for he is indeed one who has been forgiven."

We now ask you, O Muslims, if at the graveside of any Muslim we request that a Muslim should recite the Azaan knowing fully well that he will be forgiven as the indication has been given to us from the very Prophet (sallal laahu alaihi wasallam) himself, thereafter we ask him to supplicate and make Du'a for the deceased Muslim, how, we ask you, can this act be non-permissable? May Allah guide those to the straight path whose sole object it is to mislead the Muslims and to rob them of great spiritual blessings.

PROOF NO. 10

Indeed we have already proved to you that Azaan is among the remembrance (Zikrullah) of the Almighty Allah. We shall now state the Prophetic statement clearly describing how immensely beneficial is the Zikr of Allah. The Holy Prophet (sallal laahu alaihi wasallam) has stated: ARABIC"Nothing is more supreme than saving one from the Wrath of Almighty Allah than His Zikr (remembrance)." (Ahmed)

It has already been stated that wherever the Azaan is recited, that place is safe from the Punishment of Allah for the duration of the entire day. From this injunction, we clearly see that if we recite the Azaan at a Muslim's grave we are doing nothing but ensuring that the place is free from the Wrath of Allah for the entire day. We will also be instrumental in assisting a fellow Muslim. Need we say the great benefit to be achieved by doing so?

The great Jurist, Mulla Ali Qaari (rahmatullahi alaih), in his commentary of Sahih Bukhari, after comprehensively describing the many benefits and advantages to be achieved by reciting the Quran and other Zikrs of Allah at the grave of a Muslim, clarifies further by saying, ARABIC"All types of Zikrullah certainly assist the deceased Muslim within the grave."

Imam Badrudeen Ani (rahmatullahi alaih) in his commentary of Sahih Bukhari further clarifies this point. He states: ARABIC"Among the considerations for the deceased person are (among others) that the Muslims should gather at his graveside, they should recite the Holy Quran and also busy themselves in the Zikr (remembrance) of the Almighty Allah. These actions are in fact a great gain to the deceased Muslim."

After stating these excerpts and clearly proving that the Azaan is also among the Zikrs of Almighty Allah, what is there, we ask you, restricting us from reciting the Azaan at a Muslim's graveside?

PROOF NO. 11

We know also that when reciting the Azaan we are also in the process of remembering the Holy Prophet (sallal laahu alaihi wasallam). We are also aware the tremendous blessings to be achieved by remembering Allah's beloved Prophet (sallal laahu alaihi wasallam). For indeed we know that to remember the Prophet (sallal laahu alaihi wasallam) is but to remember his Creator. The great Scholars ibn Ata and Imam Qaazi Ayaaz (radi Allahu anhuma) explains the Quranic verse:ARABIC "And raised high the esteem in which you (O Muhammad) are held." (Sura Inshirah: Verse 4)

They explain this verse as follows: ARABIC"I (Allah) have made you (O Muhammad) a remembrance among my remembrance. Indeed, he who remembers you (O Muhammad) remembers Me."

Let us now see the condition of those who remember the Almighty Allah. The Holy Prophet (sallal laahu alaihi wasallam) said, ARABIC"The Angels of Allah surround them. The Mercy of Allah engulfs them and peace and serenity descends upon them."

We should also remember that when remembering any pious slave of the Almighty Allah, it becomes a means of receiving Allah's Mercy. The great Saint, Hazrat Sufyaan bin Ainiya (rahmatullahi alaih) clarifies this point. He states:ARABIC"With the remembrance of the pious, the Mercy of Allah descends."

Let us logically inspect the great status of the Holy Prophet (sallal laahu alaihi wasallam) and we will immediately realize the immense advantages achieved in the recitation of the Azaan at the graveside. Abu Jaffar bin Hamdaan, quoting Abu Omaro bin Majia (radi Allahu anhuma) states: ARABIC"Indeed, the Prophet (sallal laahu alaihi wasallam) is the head of the Pious."

Now that we have seen that he is certainly the head of the Pious and with the remembrance of the pious the Mercy of Almighty Allah descends, we can imagine the Mercy that will descend when he is mentioned in the Azaan, for his name is quite clearly uttered. Yet, unfortunately, we see that there are some misled individuals who hope to rob the Muslims of this great benefit!

PROOF NO. 12

In is indeed stated in many Traditions of the Holy Prophet (sallal laahu alaihi wasallam) that the person in the grave, as in a new house, feels imprisoned, experiences extreme fear and anxiety. Need we ask for more when we know of the great comfort that is to be achieved by the remembrance of the Almighty Allah by reciting the Azaan which is is indeed a form of His remembrance.

Almighty Allah quite clearly certifies this fact in the Holy Quran. He states: ARABIC"Indeed in the Remembrance of Almighty Allah do hearts find peace." (Sura Ra'ad: Verse 28)

The following Tradition will clearly explain the peace that is to be found in the recitation of the Azaan. The Holy Prophet (sallal laahu alaihi wasallam) explains: ARABIC"When Hazrat Adam (alaihis salaam) descended upon Hind (India), he experienced extreme anxiety. At this stage, Hazrat Jibrael (alaihis salaam) arrived (and to dispel the anxiety) he recited the Azaan."

We ask you, O Muslims, if we recite the Azaan at the graveside of a brother Muslim knowing full well that he will experience peace and hope, will we not be instrumental in helping a fellow Muslim? Need we explain the great benefit that is to be achieved by helping a brother Muslim? The Prophet (sallal laahu alaihi wasallam) has said: ARABIC"The Almighty Allah assists the slave as long as he (the slave) assists his fellow brother (Muslim)." (Abu Dawud; Muslim; Tirmidhi)

The Prophet (sallal laahu alaihi wasallam) further clarifies the excellence of helping a brother Muslim. He states: ARABIC"He, who (is in the process) of helping his fellow Muslim brother, Almighty Allah will certainly help him in his need.He who lessens a fellow Muslim brother's problem, in it's place Almighty Allah will on the Day of Judgement lessen one problem he possesses." (Bukhari; Muslim)

PROOF NO. 13

Let us see now see what other benefits the recitation of the Azaan blesses us with.

In the book, "Masnadul Firdous", Hazrat Ali (radi Allahu anhu) narrates:ARABIC"The Holy Prophet (sallal laahu alaihi wasallam) saw me in a state of sadness and anxiety, he remarked, 'O Ali ibn abi Taalib! I find you in a state of sadness, therefore, command a member of your household to recite in your ear the Azaan, for verily, the Azaan eradicates sorrow'."

We should also remember that the great scholars have stated about this Prophetic statement. They have clarified: ARABIC"We have certainly experimented with this and found it to be as exact as this." (Mirqaat)

We ask you, should we not bring joy to the person within the grave when we know that the recitation of the Azaan brings joy to a Muslim? Need we also remind Muslims how beloved is this action of bringing joy to a Muslim and how lofty this act is considered with the Almighty Allah? Let us quote a Prophetic statement to substantiate this action which is so loved by the Almighty Allah: ARABIC"Hazrat Abdullah bin Abbas (radi Allahu anhu) narrates that the Prophet (sallal laahu alaihi wasallam) has stated that, 'Indeed, the most beloved action with Almighty Allah after the Fard (compulsory) deeds, is to make a Muslim happy and joyous." (Tabraani)

PROOF NO. 14

Almighty Allah explains the importance of praising him. In the Holy Quran, He says:ARABIC"O you who believe! Celebrate the Praises of Allah and do this often." (Sura Ahzab: Verse 41)

Again clarifying this great position to be allocated to the praising of the Almighty Allah, the Holy Prophet (sallal laahu alaihi wasallam) has said, ARABIC"Celebrate the Praises of Almighty Allah so much so that the people begin to think you are insane." (Ahmed)

We see clearly that it is absolutely compulsory and extremely beneficial to continuously recite the Praises of the Almighty Allah. We also know that, without doubt, the Azaan is among the Praises of the Almighty Allah. Need we recount the great benefit to be achieved by being involved in the Praise of the Almighty Allah! If this be the status of the action, ponder upon the Sawaab and blessing that will be achieved by reciting the Azaan at a Muslim's graveside!

PROOF NO. 15

Let us now see what are some of the benefits to be achieved by being involved in Islamic activities at the graveside of a fellow Muslim.

Imam Abu Bakr Zakaria Nuwi (rahmatullahi alaih), in his commentary of the great book, Sahih Muslim, states:ARABIC"It is certainly considered Mustahab (desirable) that when the deceased has been buried, one should sit awhile at his graveside, as much as that time within which a camel could be slain and it's meat divided. The people sitting around should busy themselves with the recital of the Holy Quran and they should also supplicate (make Du'a) for the deceased Muslim. They should busy themselves also with giving one another good advice and also narrate stories of the Pious slaves of the Almighty Allah."

These are, with the Help of Almighty Allah, some of the proofs that this servant of Islam (Imam Ahmed Raza) has put forward to substantiate the action of reciting the Azaan at the graveside of a fellow Muslim. May Almighty Allah reward those great Scholars who spent so much and sacrificed so much to combine and analyse these proofs.

SUMMARY

To summarise, let us mention in point form, the benefits to be achieved by reciting the Azaan at the graveside, it's benefit to the reciter and to those who are listening, especially to the deceased Muslim:

The person is protected from the evil or dread of the grave,

He is protected from the Fire of Hell,

The reciter helps the person in answering the questions of Munkar and Nakeer.

The person is protected from the punishment of the grave,

Since the Azaan mentions the name of the Prophet (sallal laahu alaihi wasallam) it becomes a reason for the descending of the Mercy of Almighty Allah for the deceased,

The recital eradicates fear and sorrow,

The recital is a means of bringing joy to a fellow Muslim,

It is also a means of fulfilling the beloved Sunnat of the Holy Prophet (sallal laahu alaihi wasallam),

It is a means of Praising the Almighty Allah,

It is a means of making the Du'a which the Ahadith of the Prophet (sallal laahu alaihi wasallam) has mentioned as Ibaadah (worship).
All Praise is due to Almighty Allah. Indeed it is surprising that those who prohibit this wonderful deed of reciting the Azaan are doing nothing but robbing the Muslims of all the above mentioned benefits. As a matter of fact if we do recite the Azaan at the graveside of a brother Muslim we are doing nothing but practising the blessed words of the Holy Prophet (sallal laahu alaihi wasallam) wherein he has clearly stated: ARABIC"You should as much as you can be of benefit to your brother Muslim."

Those individuals who say that the Azaan should only be recited at the time of Salaah are absolutely wrong. On numerous ocassions within the Shari'ah it has been seen that it is considered Mustahab (desirable) to recite the Azaan when a child is born, when one is sad, anxious, etc. At no place has it been mentioned that the Azaan should not be recited at the graveside of a fellow Muslim.

May the Almighty Allah give us the strength to follow rightfully His beloved Prophet (sallal laahu alaihi wasallam), the rightfully guided Companions, the Blessed Family and the Pious of this Ummah. Aameen.

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SALAAT (NAMAZ) IS THE PILLAR OF ISLAM AND HAS GOT TEN VIRTUES

Hadharat Abu Hurairah (Radhiyallaho anho) narrates that he heard the Prophet (SAW) saying: There is no place in ISLAM for a person who does not offer his SALAAT and there is no SALAAT without WUDHU.

The position of SALAAT in ISLAM is a position of head in a body.

The position of salaat in jamaat is twenty-seven times more and in some hadith it is mentioned twenty-five times more, why is the difference?

* This variation is due to variation of ikhlaas (sincerity) in different individuals
* In Sirri (quiet ) salaat i.e. zohr and asr it is twenty-five times, while in Jahri(loud) salaat i.e fazr,magrib and Ishaaa it is twenty-seven times.
* In fazr and ishaa, when it is somewhat inconvenient to go out in cold and darkness, it is twenty –seven times.
* In the beginning it was twenty-five times but subsequently ALLAH favour on the followers has it been raised to twenty-seven times.

Muhammad bin Samaak (Rahmatullah alaiho) is a famous theologian and sheikh. He died at 103. He used to perform two hundred rakaats of nafil salaat daily. He writes : For forty years he never missed the first takbeer of salaat with jammat ,except once when my mother died .Once I missed the salaat with jammat .As I knew that the salaat was twenty-seven times superior, I repeated this salaat individually for twenty-seven times to make up the loss.

The Prophet (SAW) said:

SALAAT IS THE PILLAR OF ISLAM AND HAS GOT TEN VIRTUES:

1. It is the charm on the face
2. A light in the heart
3. health and refreshment for the body
4. a company in the grave
5. a key in the heaven
6. a means of willingly ALLAH pleasure
7. it establishes deen and the one who neglets demolishes it
8. a price of paradise
9. descent of ALLAH's mercy
10. A weight of scale of good deeds.

The angels address a person who misses

FAJIR NAMAAZ AS O U WRONG DOER
ZUHR NAMAAZ AS O U LOSER
ASR NAMAAZ AS O U TRANSGRESSOR
MAGRIB NAMAAZ AS O U KAAFIR
ISHAA NAMAAZ AS O U VOILATOR OF ALLAHS COMMANDMENTS.

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Islamic Belief : Shaitaan is our sworn enemy, and had promised to mislead us

Allah's Name (we) begin with, The Compassionate Most Merciful

As Salaatu Was Salaamu Alaika Ya Rasool'Allah صلٰى الله عليه و سلم

Shaitaan is our sworn enemy, and had promised to mislead us, but the true and sincere believers are those who seek refuge in Allah from shaitaan the cursed. Even shaitaan recognises them as being different from the rest of the people and even he knows that he cannot harm them in any way, even when he tries. We should also be wary of the shaitaans amongst mankind, who also try to mislead those who go towards the Beloved and Chosen Servants of Allah.

Hazrat Sayyiduna Husain bin Muhammad Sar'raaj Alaihir Rahma states, I once heard Hazrat Sayyiduna Junaid e Baghdadi Radi Allahu anhu saying,

Once, I dreamt shaitaan the cursed, and he was completely naked, so I said to that shameless one, Do you have no shame before the people. He said, these people who are near you, are not really humans. If they were truly humans (insaan), then I would not have played with them, like children play with a ball. This is not how humans are meant to be. So I (Junaid e Baghdadi) asked, So who then do you regard as humans (Insaan)? Shaitaan said, Those who are in the Masjid e Shuneezi. They have plunged my heart into grief, and have severely weakened my body. Whenever I intend to mislead them, they seek Allah's Divine Help, and I start to burn (combust).

Hazrat Junaid e Baghdadi Radi Allahu anhu says, When I woke from this dream, a greater portion of night still remained. I immediately changed my clothing and went to the Masjid e Shuneezi. There, I found three people wearing sheets over their heads, sitting in the courtyard of the Masjid. When they sensed that I had entered the Masjid, one of them removed the sheet from over his head and said, O Abul Qaasim! Are you the same person who always accepts the (righteous) word which is said to him?

Hazrat Ibn Jahdam states, Hazrat Abu Abdullah alaihir Rahma mentioned to me that the three people in Masjid e Shuneezi were, Hazrat Abu Hamzah, Hazrat Abul Husain Thawri and Hazrat Abu Bakr Daq'qaaq alaihimur rahma.

Always seek refuge in Allah from shaitaan the cursed. We beg to Almighty Allah through the wasila of Nabi Kareem Sall Allahu alaihi wa Sallam, and through the blessings of those beloveds who are in the Protection of Allah, that Almighty Allah should save us from the deceit and the evil of shaitaan the cursed. Aameen

Sag e Mufti e Azam

Muhammad Afthab Cassim Qaadiri Razvi Noori

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A brief sensible story - Islamic Information

A brief sensible story to share with u all....

Once, a group of people were traveling on rocks at night. Someone said whosoever picks up the rocks will regret and whosoever doesn't pick up the rocks will regret. Now, the people were confused.

How can this be? Whether you pick up the rocks or not, you will regret!

Anyway, some people picked up the rocks and some didn't. In the morning when they reached their homes, they saw that the rocks turned into diamonds.

Now, those people who didn't pick up the rocks started regretting saying "If only we had picked up some rocks."

Those people who did pick some rocks also started regretting saying "Why didn't we pick up more rocks?"

Both sides eventually ended up regretting.

Dear Muslims, this same incident will take place with us on the Day of Judgment. Those people who spent their time in useless things will start regretting by looking at those who achieved a great position in Paradise by spending their time in the way of Allah. Now, those who did achieve a position in Paradise will start regretting by looking at those who did more than them and are higher in status.

"Alas! If we had only done more to please Allah."
In a hadith the Prophet sal Allaahu alayhi wa sallam said to a man while he was advising him:
Take advantage of five matters before five other matters:
your youth, before you become old; and
your health, before you fall sick; and
your richness, before you become poor; and
your free time before you become busy; and
your life, before your death.
Narrated by ibn abbas

The Prophet of Allah (sallallaahu 'alaihi salam) said;
"Whoever guides or directs to good, then he gets the same amount of blessing (reward) as the one who does it"
[Saheeh Muslim]

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What Does Sha’ban Mean? Merits of Sha'ban

Merits of Sha'ban al Mu'azzam in the Light of Hadiths

What Does Sha’ban Mean?

The word Sha’ban is derived from the Arabic word ‘Sha’bun’ which means ‘Congregation’. This month is known as Sha’ban because like the month of Ramazan, it too comprises of abundant blessings and merits.

The commentator of ‘Sahih Bukhari’, Imam Badruddin Mahmud Ayni Hanafi (d.855 A.H) states: “The word Sha’ban is derived from the word ‘Sha’bun’ which means ‘Congregation’. It is known as Sha’ban because just like the month of Ramazan, it too comprises of abundant blessings and merits.”
{Umdat al Qari Sharh Sahih al Bukhari; 8:184}

General Authentic Hadiths on the Merits of Sha’ban;

1.SayyidahAyesha RadiAllahuanha said: “Rasul-Allah Sallallahu Alaihi Wasallam used to fast continuously to the point that we would say that he would never break it, and used to stop fasting to the point that we would say that he would never fast. I never saw Rasul-Allah Sallallahu Alaihi Wasallam fast for an entire month except for Ramazan and I did not see him fast in any month more than Sha'ban.”
{Sahih Bukhari, Kitab al Sawm, Bab Sawm Shaban; H# 1969}

2. Sayyiduna Abu Salma RadiAllahuanhu narrates from Sayyidah Ayesha RadiAllahuanha that she said: “Rasul-Allah Sallallahu Alaihi Wasallam did not fast in any month more than Sha'ban and used to say, “You must only do what is within your capacity. By Allah, Allah does not grow weary  but you grow weary.” The  prayer the Prophet Sallallahu Alaihi Wasallam loved the most was the one in which there was constancy, even though if it was only a little. When he used to offer a particular  prayer, he used to maintain consistency in it.”
{Sahih Bukhari, Kitab al Sawm, Bab Sawm Shaban; H# 1970}

3. Imam Muslim also records this statement of Sayyidah Ayesha RadiAllahuanha that: “Rasul-Allah Sallallahu Alaihi Wasallam used to fast during Sha’ban more than any other month in a year.”
{Sahih Muslim, Kitab al Sawm, Bab Siyam al Nabi fi Ghayri Ramazan; H# 2723 & Sunan Nisai; H# 2352, 2353, 2356, 2357, 2358}

4. Sayyiduna Usama bin Zayd RadiAllahuanhuonce asked the Beloved Rasul-Allah Sallallahu Alaihi Wasallam : “O Rasul-Allah! Why is it that you fast more during Sha’ban than any other month?” The Beloved Rasul-Allah Sallallahu Alaihi Wasallam replied: “Sha’ban is such a month between Rajab and Ramazan that people are careless as regards to worshipping during this month. In this month, Deeds are presented before the Lord of the Worlds and I prefer that my Deeds be presented in a state of fasting.” {Sunan Nisai, Kitab al Sawm; H#2359}

Imam Ibn Hajr Asqlani Shafai’ states about the above Hadith that: “This Hadith has been narrated by Imam Nisai and Imam Abu Dawud, and Imam Ibn Khuzaymah has authenticated the narration through Sayyiduna Usama bin Zayd t.” {Fath al Bari Sharh Sahih al Bukhari; 4:253}

5. Sayyiduna Anas bin Malik RadiAllahuanhu narrates that Rasul-Allah Sallallahu Alaihi Wasallam was asked: “Which is the most meritorious  fast?” The Beloved Rasul-Allah Sallallahu Alaihi Wasallam replied: “The fasts of Shaban in respect of Ramazan!” {Musannaf Ibn Abi Shaybah, Kitab al Siyam, Bab: 115; H# 2 & Jami’ Tirmizi, H# 663}

6. Sayyiduna Ata’ bin Yasar RadiAllahuanhu narrates: “Rasul-Allah Sallallahu Alaihi Wasallam used to fast more during Sha’ban than any other month because the names of all those who will die next year are written down .” {Musannaf Ibn Abi Shaybah, Kitab al Siyam, Bab: 115; H#3}

Conclusion:
The Beloved Rasul-Allah Sallallahu Alaihi Wasallam used to Fast more during Sha’ban than any other month & next only to Ramazan.

1.  The month of Shaban was most beloved to Rasul-Allah Sallallahu Alaihi Wasallam for Voluntary {‘Nafil’} fasts.

2.  The Deeds of Muslims are specially presented before Allah Almighty in the month of Sha’ban.

3.  Allah Almighty orders Angels to write the names of all those who shall meet death in the following year in the month of Sha’ban.

4.  Sha’ban lies between the months of Rajab and Ramazan. People usually wait for the month of Ramazan after Rajab and are usually careless regarding worship and fasting in this month. The Beloved Rasul-Allah Sallallahu Alaihi Wasallam commanded and practiced fasting in this month in order to set an example, to get prepared for the coming Ramazan and to respect the coming of Ramazan.

The Following Sahaba have narrated Hadiths on the general Merits of the month of Shaban:
1.  Sayyiduna Anas bin Malik
2.  Sayyiduna Abu Hurayrah
3.  Umm ul Mu’minin Sayyidah Ayesha Siddiqa
4.  Umm ul Mu’minin Sayyidah Umm Salma
5.  Sayyiduna Usama bin Zayd RadiAllahuanhum Ajmaeen.

The following Hadith compilations contain Hadiths on the general merits of Sha’ban:
1.  Sahih Bukhari.
2.  Sahih Muslim.
3.  Sunan Abu Dawud.
4.  Jami’ Tirmizi.
5.  Sunan Nisai.
6.  Sunan Ibn Majah.
7.  Musnad Imam Ahmad bin Hanbal.
8.  Sunan al Kubra Bayhaqi.
9.  Sunan Darimi.
10.         Musnad Abu Dawud Tayalsi.
11.         Mu’jam Kabeer Tibrani.
12.         Mu’jam Awsat Tibrani.
13.         Sh’ub al Iman Bayhaqi.
14.         Musannaf Ibn Abi Shaybah.
15.         Musnad Abu Ya’la.
16.         Majmu az Zawaid Haythami.
17.         At Targhib wat Tarhib Munziri.

Source: http://www.razamovement.org/en/

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