MUQODDIMAH

The month of Sha’ban is one of the noble months and great seasons. It is a month full of blessings and goodness. Repentance during this month is a great fortune. Increasing one’s obedience to Allah at that time is like trading and earning a rich profit.

Allah has made the month of Sha’ban part of the blessings contained in time, and Allah will promise those who repent in that month with peace and tranquility. Whoever makes it a habit to be diligent in worship during this month will be rewarded in Ramadlan with good habits.

The month is said to be Sha’ban because it is “a month that gives birth to a variety of goodness. Some say: “The meaning of Sha’ban is derived from the word meaning sticking out and clear”. Some say that the name Sha’ban comes from casll which means the steep path on the mountain slope. It is a path that leads to goodness. Some say that Sha’ban comes from a lafadz which means closing (hole), in that month Allah SWT glues the hearts of his servants who are cracking, in that month the hearts that are confused, worried and disturbed will get a shower of calm and happiness.

In this small book, the author explores the issue of seputa, the month of Sha’ban, what happens in that month? Why do Muslims celebrate the month of Sha’ban and try to return to Allah by increasing repentance, worship and various pious deeds? Why do Muslims in that month revive their hearts with dhikr to Allah, pilgrimage to the Prophet and enliven the Temple of Allah by praying, towaf and umrah?.

Before the author enters the subject matter, the author will offer a prambul as an opening of the problems that will be discussed in this discussion.

While invoking the help of Allah SWT, the author says: It is a rule that applies and is determined by scientific experts that:

A period becomes noble because of some events that occur at that time. That event is the basis for the acquisition of a dignity that counts for certain periods. The degree of greatness of an event that occurs will be a measure of the greatness obtained by a period. And to what extent the glory of an event that occurred at that time, to that extent the glory obtained by that time.

As long as people’s attachment to an event is strong, and the impact of the event is great, then their connection and influence on that period is also great and strong.

From this it will become clear that the main purpose of raising this issue is to connect people with history and rely on their understanding of religious sensibilities with historical events that have religious nuances.

It is true that the ways in which one preaches to bring understanding to the truth are very diverse. They are very diverse in leading to a correct understanding and it is impossible to use a single method, but the main goal is one, there can be no difference between them.

Indeed, when we invite the ummah to relate to history by making the best use of the golden opportunity at a certain momentum that has been carved by history, we are basically (what happens) is only inviting the ultimate truth, the correct belief, the straight path and the true fithroh. Because it is a history in our honor.

From the above rules, we always race to invite to every goodness and truth that is actually by Allah’s permission is acceptable because it stands on the unifersal ushuliyah rules. While we seize these golden opportunities at every moment with a burning spirit to remember history and a brilliant past to be remembered in our hearts as a very valuable lesson.

It is a scientific learning that no university and its lecturers will be able to deliver courses, or no school with its various methods and systems will be able to make people seem to live, experience and feel an event that has long passed both in the touch of the heart and the mind.

In fact, when we celebrate the commemoration of maulid, the commemoration of hijrah, the commemoration of isro’ and mi’roj or the momentum of the month of Sha’ban, we only want to invite people to a connection and continuity of their souls, hearts and imaginations with the essence of historical events that fill and adorn all times. This does not mean that we cultivate time, or preserve it. Rather, it is done as a form of exaltation to Allah, the One who created a time and a vehicle. A servant’s exaltation to Allah, the Lord of Creation. Besides that.

It is also a form of admiration for someone who is the cause of an event, and has a role and share in an event, a form of respect for someone who loves what he loves, respect for someone who has what is a greatness because he has been chosen and made by God to carve out a great historical event.

We are sometimes surprised by some very narrow-minded people who like to forget the main character of a historical event. That history happened because of him, for him, with him and in relation to him. It is a thinking that only looks at an event in terms of an occurrence (ignoring the main character of an event). This is undoubtedly the essence of heresy, and is fundamental ignorance and shallowness of thought.

In fact, we do not glorify an era because it is only an era, or glorify a place because it is only a place. And if that were the case, then we would say that it would be a category of shirk.

Rather, we look further and greater and higher than that. We do not glorify and honor a person just because of his physical and physical nature, but rather we look to his station, rank, glory, love, and so on. Is such an act sinful?

WHAT HAPPENS IN THE MONTH OF SHA’BAN?

In the month of Sha’ban there are several events and happenings that should be given special attention by organizing various activities. Such as: ceremonial events, commemorations, seminars and other religious gatherings.

We will mention some of the events that took place in the month of Sha’ban. Among them are:

Displacement of Qibla

In the month of Sha’ban there was a transfer of qibla from Baitul Maqdis to the Kaaba. Actually, the Prophet himself had waited and yearned for this. Every day he always woke up and looked up expecting revelation from Allah SWT. Until finally Allah has given what makes him calm and happy, Allah revealed a verse:

“Indeed, we often see your face looking up to the sky, so indeed we will turn you to the Qiblah you like. Turn your faces toward the Sacred Mosque. And wherever you are, turn your faces towards it.” (Q.S. al-Baqarah: 144)

This is in accordance with the words of Allah SWT:

“And your Lord will surely bestow His bounty upon you, and then you will be satisfied.” (Q.S. ad-Dluhaa: 5)

So what was commented by sayyidah “Aisha has become a reality, namely:

“I have not seen your Lord except that He always grants what you want immediately.” (HR. al-Bukhori)

Nevertheless, the Prophet SAW always kept trying to do something that made Allah willing to him.

Shaykh Abu Hatim al-Busty said: “Muslims pray facing Bait al-Maqdis for 17 months and 3 days. This is because the Messenger of Allah (SAW) arrived in Medina on Monday, the 12th of Robi’ul Awal. Then Allah commanded him to face the Ka’bah on Tuesday in the middle of Sha’ban .

Reporting of Charity

Among the privileges of the month of Sha’ban is the month of the reporting of human deeds. This reporting is more extensive than other reporting. This is based on a hadith narrated by Usamah bin Zaid:

“I said: O Messenger of Allah, I have never seen you fasting in a month of the existing months like you fasted in Sha’ban, then he said : That month is forgotten by many people. It is a month between Rajab and Ramadhan, during which the deeds of people are reported to Allah, the Lord of the Worlds. And I want that when my deeds are reported, I am fasting.” Imam Mundziri said: H.R. Imam Nasa’i.

The author comments that the above hadith was also narrated by Imam Ahmad in his Musnad.

The reporting of people’s deeds does not only occur in Sha’ban, but according to some hadeeths, there are several times of reporting deeds at different times. This does not negate each other, because each report has its own meaning and ruling associated with it.

Reporting Charity During the Day and at Night

It has been mentioned in the book of Sahih Muslim a hadith narrated by Abu Musa RA, he said:

“(Once) the Messenger of Allah (SAW) stood up (while delivering) five sentences. He said: Verily, Allah does not sleep, nor should He sleep. Allah has the right to reduce one’s share and increase another’s share. The deeds of the day are reported before the deeds of the night. And the deeds of the night are reported before the deeds of the day. His veil is light, and if the veil were removed, the brightness of His Essence would burn all His creatures until the end of His vision.”

Imam Mundziri said: The meaning of the reporting of people’s deeds contained in the above hadeeth is: the reporting of the deeds of the daytime at the beginning of the night that comes after it. And the deeds of the night are reported at the beginning of the day that comes after it. This is because the angels whose duty it is to keep watch will ascend at the beginning of the day with the report of the deeds of the night when it ends, and they will also ascend at the beginning of the night with the report of the deeds of the day.

Thus Imam Mundziri relied on a hadith that is contained in the book of Shahihain from the narration of Abu Hurairah RA.

“The Messenger of Allah (SAW) said: the angels (recorders of deeds) have alternated at night with the angels who record deeds during the day. They will gather at the time of the dawn prayer and the afternoon prayer, then the angels who spent the night with you will rise. Then Allah (their Lord) asked, and He is the All-Knowing, “What is the condition of My servant when you are leaving him and when you are coming to him? The angels replied: When I leave them, they are praying, and when I come, they are praying.”

Imam Mundziri in the book at-Targhib said: The hadeeth mentioned above was also narrated by Imam Ibn Huzaymah in his Sahih. The wording in some of the reports is:

“The angels (who are in charge of writing the deeds of man) at night and the angels who are in charge of writing the deeds of man during the day gather at the time of the Fajr prayer and the ‘Asr prayer, then the angels who are in charge during the day rise, while the angels who are in charge at night carry out their duties. Then Allah SWT their Lord asked: What was the state of my servants when you left? Then they answered: When I came to them they were in a state of prayer and when I left them they were also in a state of prayer. I ask You to forgive them on the Day of Judgment.”

O my fellow believers, let it be known to you that you are always accompanied by angels, both at night and during the day, who continuously monitor your deeds, then report them to Allah, the Exalted.

Direct Reporting of Charity

Imam Tirmidhi and Imam Ahmad narrated from Abdullah bin Saib RA, that the Messenger of Allah (SAW) always prayed four Rak’ahs after the sun slipped, so that was before the obligatory Dhuhr prayer. Then he said:

“At that time (like that) the doors of the sky are opened, so I am happy if at that time any of my deeds rise.”

Inferred from the above hadith is the virtue of praying the voluntary qobliyah Dhuhr prayer.

“Narrated Abu Ayub al-Anshori from the Prophet (SAW), who said: praying qobliyah Dhuhr for four Rak’ahs without greeting makes the doors of heaven open”.

Imam Thobroni also narrated from Abu Ayub, he said:

“When the Messenger of Allah (SAW) stayed (in my house), when he migrated to Medina, I saw him always praying four Rak’ahs after praying Dhuhr, and he said: when the sun slips, the doors of the sky are opened and they are not closed again unless Dhuhr prayer is performed. I am happy if at that time I do a good deed which is then reported.”

Abdullah said: A Muslim should always be keen on praying the voluntary Dhuhr qobliyah at the time of zawal and increasing his prayers. This is because this is the time when prayers are answered, because at that time the doors of the heavens are opened.

A Muslim should not be preoccupied at this time with worldly affairs that are not eternal and waste the various kinds of goodness, answered prayers, gusts of mercy and blessings that are beneficial to him,

Weekly Reporting and Recitation of Deeds to Allah SWT

Imam Muslim and Imam Tirmidhi narrated a hadith from Abu Hurairah RA, he said that the Messenger of Allah SAW said:

“Every Thursday and Monday the records of deeds are presented to Allah and Allah forgives every person who does not associate Allah with anything, except those who are hostile to their brothers, then Allah says: leave them until they are reconciled.”

In another narration:

“On Mondays and Thursdays the gates of Paradise are opened. (On that day) Allah is pleased to forgive all His servants who do not associate Him with anything except someone who is hostile to his brother.”

“Narrated Abu Hurairah RA from the Messenger of Allah SAW, he said: every Monday and Thursday a record of deeds is presented (to Allah). So I am happy if my deeds are presented while I am fasting”. (H.R. Tirmidhi. He said: the hadeeth is hasan and ghorib).

“Narrated Usamah bin Zai, he said: I said to the Messenger of Allah: O Messenger of Allah, sometimes you fast the Sunnah to the extent that you almost never break the fast (always fasting), and sometimes you do not fast to the extent that it is almost as if you never fasted. Except for two days (if they happened to be on days when the Prophet used to fast on those days, otherwise he always specialized in fasting). He then asked: What are these days? I replied: Monday and Thursday. He said: on these days the record of deeds is presented to Allah, the Lord of the Worlds, I am happy if at the time when my deeds are presented I am fasting.”

“Narrated from Jabir RA. That the Messenger of Allah (SAW) said: on Monday and Thursday the record of deeds is reported, whoever asks for forgiveness (on that day) will be forgiven. Whoever repents, his repentance will be accepted. (On that day) those who have grudges and enmities will be ignored until they repent.”

From the explanation of some of the hadiths above, a Muslim knows the virtues of Monday and Thursday, so he should abstain from grudges and hostility so as not to be hindered when reporting good deeds. On these days, the Muslim should do more good deeds and speak well because each day has its own characteristics and privileges.

The day is a medium for the various events that occur in it. So a reasonable person will not fill this medium except with something that makes close to Allah, because one day it will be opened and accounted for its contents after it is closed and ends with a death. At that time everything contained in it will be clearly visible, whether in the form of speech, deeds or movements of a person.

If what is contained in the media is good things, it will exhale a fragrant aroma that spreads everywhere, of course the owner will be happy, happy and feel safe. However, if the media contains bad things, it will emit a foul odor, its owner will be hit by darkness and he will be humiliated in front of the public, of course he will feel sad and incomparable confusion. Allah says:

“The Day of Resurrection is a day on which all men are gathered, and it is a day witnessed by all creatures” (Hud: 103).

Age Determination

In the month of Sha’ban there is a determination of age, meaning that in that month the determination is revealed to angels. Because whatever Allah does is not limited and is not bound by time and place.

“There is none like Him (Allah), and He is the All-Hearing, the All-Seeing” (Q.S ash-Shura 11).

A hadith has been narrated from Sayyidah Aisha RA who said:

“The Messenger of Allah (SAW) used to fast the whole month of Sha’ban. Aisha said: Then I asked: O Messenger of Allah, is the month in which you prefer to fast more than Sha’ban? He replied: Verily Allah has written (predestined) every soul that will die in that year. So I hope that when my death comes, I will be fasting.” (H.R. Abu Ya’la, the Hadith is categorized as a Ghorib Hadith but the Sanad is Hasan)

Therefore, the Prophet used to fast a lot in the month of Sha’ban. Anas bin Malik RA said:

“That the Messenger of Allah SAW always fasted as if he never broke (did not fast), so we say: The Messenger of Allah (SAW) did not break (not fast) for a year. Then the Messenger of Allah broke his fast and did not fast, so we say: The Messenger of Allah did not fast during the year. The most favored voluntary fast of the Messenger of Allah is the fast of Sha’ban”. (H.R. Ahmad and Thabrani)

The Virtue of Fasting in the Month of Sha’ban

Rasulullah SAW was once asked:

“What fast is better than fasting Ramadlan? He answered: Fasting in the month of Sha’ban. Then he was asked again: What is the best charity? He replied: giving charity in Ramadlan.” (H.R. Tirmidhi, he said this is a Gharib hadith)

Even Sayyidah Aisha said:

“The Messenger of Allah used to fast so much that we said, almost the Messenger of Allah never broke (no day without fasting) and at other times, he always broke (not fasting) to the point that we said almost the Messenger of Allah never satisfied, I never saw the Messenger of Allah complete a full month of fasting except in Ramadlan and I never saw the Messenger of Allah increase fasting in a month like he increased fasting in Sha’ban”. (H.R. Bukhori, Muslim and Abu Dawud)

It was narrated by Imam Nasa’i, Turmudzi and others, that Sayyidah Aisha said:

“I never saw the Messenger of Allah fast in any month more than Sha’ban. He fasted in that month except for a few days and sometimes he fasted the whole month”.

In a narration that belongs to Abu Dawud. Sayyidah Aisha said:

“The month that the Messenger of Allah liked to fast the most was Sha’ban, then followed by Ramadan”.

It is mentioned in another narration owned by Imam Nasa’i that Sayyidah Aisha RA said:

“The Messenger of Allah never increased fasting in a Round that exceeded the month of Sha’ban. He fasted (the whole of it) or at least most of its days”.

Imam Bukhori and Imam Muslim narrated that Sayyidah Aisha said:

“The Messenger of Allah never fasted more in any month than he did in Sha’ban. In fact, he fasted the month of Sha’ban (for the whole month). He said: Do as much as you can, for Allah will not be slow to reward you for your good deeds until you are slow to do them. The prayer work that is most loved by the Messenger of Allah is prayer work that is done continuously, even if it is only a little, and if he does prayer, he will be diligent.”

Sharpening the Statement on Fasting Sha’ban

Narrated from Sayyidah “Aisha RA, she said:

“The Messenger of Allah (SAW) never fasted in a month that exceeded fasting in the month of Sha’ban”. (H.R. al-Bukhorni)

Imam Muslim also narrated from Sayyidah “Aisha RA, she said:

“The Messenger of Allah (SAW) used to fast, so that we said the Messenger of Allah always fasted, and sometimes he broke (did not fast) to the point that we said he always broke. I never saw him fast in any month more than he fasted in Sha’ban. He used to fast the whole of Sha’baan, and he used to fast all of Sha’baan except for a few days, and it can even be said that he fasted all the days of Sha’baan.”

Shaykh Mulla ‘Ali Qori explained that the words of Sayyidah ‘Aisha:

This means that the days on which the Messenger of Allah did not fast in Sha’ban were very few, so it is said that he fasted all the days of Sha’ban. This is because the phrase (. ) in the hadith means “increasing and continuing”. So Sayyidah Aisha’s words (. ) do not contradict her words ( ) nor do they contradict another hadith:

“That the Messenger of Allah never fasted a whole month since he arrived in Madinah except for Ramadlan”.

It is also possible that the words ( ) in the hadeeth above mean the whole thing, so the meaning is that the Prophet fasted the whole month of Sha’ban when he was not yet in Madinah.

Thus, the words (. ) indicate the meaning (change of explanation) of Sayyidah Aisha’s words, namely that it should not be understood that the small number of days is one-third of the month. Then he explained with the words ( ) that the days on which he did not fast were very few, to the extent that it could be said as if he fasted the whole month of Sha’ban.

Another narration from Imam al-Bukhori and Muslim is from Sayyidah Aisha RA, who said:

“I did not see him complete his fast in any month except Ramadlan. And I never saw him fast more in any month than he did in Sha’ban.”

It is also mentioned in another narration from Sayyidah Aisha RA, who said:

“He never fasted more in any month other than Ramadhan than he did in Sha’ban, indeed he fasted the whole month.”

Another narration that Imam Abu Dawud has:

“The month that the Messenger of Allah liked to fast the most was Sha’ban, and then he followed it up with Ramadlan”.

Another narration that belongs to Imam Nasa’i :

“He fasted the month of Sha’ban (in its entirety) or fasted most of the days of Sha’ban.”

Another narration also:

“He fasted the month of Sha’ban in its entirety”,

These hadiths suggest that fasting in Sha’ban is better than fasting in Rajab or other noble months, but they seem to contradict a hadith narrated by Abu Hurayrah (narrated by Marfu’):

“The best fast after Ramadlan is the fast of Muharrom”,

The scholars replied to the assumption of contradiction above, that it is possible that the virtue of fasting in the month of Muharrom (. ) was only known to the Prophet at the end of his life so that he did not have time to fast in that month, or because of an excuse in the form of traveling or illness so that he did not have time to increase fasting in that month. This is what Imam Nawawi said.

But Imam Mairok commented: Both of the above reasons are not separated from an understanding that is far from being digestible, and are also corroborated by a hadith narrated by Imam Thabrani from Sayyidah Aisha RA.

“The Messenger of Allah (SAW) used to fast three days in every month, but sometimes he delayed the fast. So that it meets with fasting sunnah (other), then he fasted the month of Sha’ban “.

In addition, he set aside the month of Sha’ban for fasting, for the sake of glorifying the month of Ramadlan. So the status of fasting in Sha’ban is like the rowatib qobliyah voluntary prayer before performing the fard prayer. It is also corroborated by a Ghorib hadith narrated by Imam Tirmidhi, although in the chain of transmission there is a rowi named Shodaqoh, who is considered by Hadith experts to be less strong, that the Prophet was asked:

“What fast is better than Ramadlan?” He replied: Fasting Sha’ban, for the sake of glorifying Ramadlan”.

Fasting Sha’ban is like an exercise to train oneself for the fast of Ramadlan. Hence, the prohibition on fasting the last half of Sha’baan is specific to the one who fasts only the second half of the month, and does not fast the previous days. Or he does not make a habit of fasting throughout the year, nor does he fast qodho’ or vowed fasts, so there is a fear that his fasting will make him weak when he is fasting in Ramadlan.

The virtue of fasting Sha’ban is also corroborated by a hadith narrated by Imam Nasa’i and Imam Abu Dawud, which was authenticated by Imam Ibn Khuzaimah, who came from

Usamah bin Zaid, he said

“O Messenger of Allah, I do not see you fasting in any month like you fast in Sha’ban? He replied: That month is forgotten by many people, which is the month between Rajab and Ramadlan. In that month, the deeds of mankind are reported to Allah, the Lord of the universe, so I feel happy if when my deeds are being reported I am fasting”.

A similar hadith was also narrated by Abu Ya’la from Sayyidah Aisha RA, except that in this hadith the Prophet said:

“Verily in that year Allah writes the death of every soul, so I am glad that when my end comes, I am in a state of fasting”.

The hadith above gives an understanding that in the past people liked to fast in the month of Rajab, because ja is one of the noble months. So we are warned not to forget fasting in the month of Sha’ban because there is one advantage, namely: In that month the reporting of deeds and the determination of human death.

The above hadith is also supported by a hadith narrated from Sayyidah Aisha that she said:

“O Messenger of Allah, why do I see you fasting more in the month of Sha’ban?” Then he replied: Verily in this month it is written to the angel of death who will be deprived (of life), so I hope that my death will not be among those written unless I am fasting”.

Perhaps because of this wisdom, the month of Sha’ban received priority from the Messenger of Allah (SAW) in a hadith, he said:

“Rajab is the month of Allah, Sha’ban is my month, while Ramadan is the month of my people”. (H.R. Dailami and others from Anas)

The author comments: The above hadith has been mentioned by Imam Suyuthi as mursal and he said: It was narrated by Abu al-Fath ibn Abi al-Fawaris in his book al-Amali from al-Hasan in a mursal report. Ja is a dhoif hadith.

Imam al-Manawi said: Imam al-Hafidz Zain al-Irogy commented in Sharh Tirmidhi: The above hadeeth is a very dhoif hadeeth, it is one of the murals of al-Hasan that we narrated in the book Targhib wa Tarhib belonging to Imam Asbihani, while the murals of hasan are not considered by the scholars of Hadith, besides that there is not a single hadeeth that explains the virtues of the month of Rajab.

The mushonif’s statement above is like an explanation that he did not find a musnad report. If he had, he would not have narrated it in a mursal manner. This statement is quite strange, because Imam Dailami also narrated it in Musnad al-Firdaus through three sanads. Likewise, Ibn Nashr and others also narrated it from Anas with the same wording.

Imam al-‘Ijluni in the book Kasyful Khofa?” commented on the saying of the Prophet Muhammad:

“Sha ban is my month, while Ramadlan is the month of Allah, the month of Sha ‘han is purifying, while the month of Ramadlan is melting (sins)”.

The above hadeeth was narrated by Imam Dailami from Sayidah Aisha RA and was narrated by marfu’. Ibn Ghors said: Our teacher al-Hijazi said that the above hadeeth is dhoif. The Prophet’s words.  (Sha’ban is my month) means that I teach the acts of worship in it.

The author said: It could be that the attribution is because in the month of Sha’ban the verse that commands the invocation of peace upon the Prophet was revealed.

MONTH OF INVOCATION TO THE PROPHET

Among the special features of the month of Sha’ban is that it is the month in which the verse of peace and blessings upon the Messenger of Allah (SAW) is revealed, which reads:

“Verily, Allah and His angels send blessings on the Prophet. O you who believe, bless the Prophet and greet him with peace.”

Imam Ibn Shaif al-Yamani said that the month of Sha’ban is the month of sending blessings on the Prophet Muhammad, because the verse above was revealed in the month of Sha’ban. And Imam Shihabuddin al-Qustholany mentioned a statement from some scholars, that the month of Sha’ban is the month of salutation to the Prophet (SAW), because the verse of salutation in the form of :

It was revealed in the month of Sha’ban. And Imam al-Hafidz Ibn Hajar mentioned a statement from Abi Dzar al-Hurawi, that the commandment of salawat to the Prophet SAW, with the verse :

is in the second year of Hijriyah, and some say coincides with the night of Isra” Mi’roj Prophet.

THE ESSENCE OF SALAWAT TO THE PROPHET

Allah says:

Allah has commanded all Muslims to send blessings on the Prophet with khitob shafahi, so that is after he has called them (the mu’min) and provided a basis for reinforcement in the form of information that Allah and His angels also send blessings on the Prophet. This means that Allah commands you to offer peace and blessings not because He needs you to do so, but because He wants to honor you for believing in Him, with a command that you will find Allah, the Master of the universe, and the special, good and honorable servants of Allah doing, which is to offer peace and blessings on a person whom Allah has guided you through, and Allah has guided you to everything that brings you close to Allah through the mouth of His prophet.

Shaykh ‘Izzudin ibn ‘Abdissalam said: “Reciting the blessings of the Messenger of Allah does not mean that we can give syafa’at to him, because actually people like us will not be able to give syafa’at to someone like the Prophet Muhammad, but Allah commands us to always return the favor to those who have given pleasure and done good to us, if we are unable to repay him, then we will always pray that Allah will be pleased to repay his kindness to us. So, when we are unable to repay the kindness of the Prophet SAW the leader of the people of the past and the people of the end, then Allah the Lord of the universe commands that we love him and read sholawat for him, with the hope that our sholawat is in return for his kindness and virtues. There is no kindness that exceeds the kindness of the Prophet SAW to us his people.

Rasulullah SAW said:

“Whoever recites the blessings of Allah upon me, Allah will bless him 10 times” (H.R. Imam Muslim).

Imam Qodli “Iyadi said: The meaning of the above hadith is: Allah rewards him with mercy and multiplies the reward. As Allah Almighty says:

“Whoever does a good deed will be rewarded tenfold”.

Imam Qadili ‘IyadI also said that the meaning of sholawat sometimes means what it is in accordance with the dhohirnya lafadz as a form of honor among the angels. As mentioned in a hadith:

“If anyone mentions me in a gathering, I will mention him in a gathering that is better than his gathering.” Wallahu A’lam.

It was narrated from Ubai bin Ka’ab, that he said:

“O Messenger of Allah, I actually recite salawat to you, so how much should I say to you? The Prophet replied: As much as you like, I said: A quarter. The Prophet replied: As much as you like, if you increase it, it is better. I said: Half. The Prophet replied: All you want, if you add, that is better. I said: I make all my salutations for you. The Prophet replied: Then all your concerns will be met, and your sins will be forgiven”. (H.R. Imam Tirmidhi, he said: this hadith is hasan and shoheh).

Imam Nawawi said that the meaning of the word :

Is: I increase my prayers, so how much do I make my prayers in the form of reciting blessings upon you?

Imam Abu Laits as-Samarqandi said that if salawat has no reward other than hoping for intercession, then a reasonable person should not forget about it. He also said that if you want to know that the blessing of the Prophet Muhammad (peace and blessings be upon him) is more important than other acts of worship, then reflect on the words of Allah.

So, for worship other than salawat, Allah only commands His servants. But for the blessing of the Prophet, Allah first blesses the Prophet, then commands the believers to bless him. So it becomes a necessity that salawat to the Prophet SAW, is the most important worship.

Imam Nawawi said that when someone sends blessings on the Prophet (SAW), then he should put together the salutation and greeting, and not summarize one of them.

Imam Ghazali says in his book Ihya, “If I write a hadith in my book, I always say salutations to the Prophet, without mentioning the salam. Then I saw the Prophet in a dream and he said, “Why don’t you complete the salutation to me in your book?”. After that incident I always wrote the salawat and salam.

Imam Nawawi said that it is mustahabb for those who recite hadiths or anything else, when mentioning the Prophet’s name, to raise their voices while invoking salutations and reciting greetings to him. And do not raise your voice beyond the limits of propriety. Imam Nawawi said that among those who gave an explanation of raising the voice when invoking Allah’s peace is Imamul A’dhom alHafidh Abu Bakar al-Khathib al-Baghdadi and others.

It is narrated from Abi Bayan al-Ashfihani, who said that he saw the Messenger of Allah (SAW) in a dream, then he said to him: “Did you give a benefit to your uncle’s son as-Shafi’i, or did you give him a specialty?” The Prophet replied: “Yes, I ask Allah not to judge him”. I said: “For what reason?”. He replied: “Because he has performed the salutation and recited the salam to me, with another salutation than the others” I said: “What was that salutation?” He replied: “He recited the salawat:

Imam Ibn Abdil Hakam said, I saw Imam Shafi’i in a dream, then I said to him: “What has Allah done to you?” He replied: “Allah granted me favors, forgave my sins, and I was paraded in Paradise, and sprinkled with flowers like a bride.” Then I asked: “By what did you achieve this degree?” He replied: “Because of what I said in the book of treatises.

THE VIRTUE OF SALAWAT TO THE PROPHET MUHAMMAD (PEACE BE UPON HIM)

Verily, the virtues of salawat to the Prophet Muhammad (peace be upon him) are numerous. The pen would not be able to mention them, and if they were written down, they would take up volumes of books. But here in brief will be mentioned some of the virtues of salawat to the Prophet SAW:

1. Verily, whoever salutes the prophet Muhammad (PBUH), Allah will salute him ten times. Imam Muslim and Ashabus Sunan narrated a hadith from Abu Hurairah RA. He said that the Prophet said:

Whoever salutes me once, Allah will salute him ten times.”

Imam Ahmad narrated a hadith from Abdurrahman bin Auf a. that he said:

“Once the Messenger of Allah went out, and I followed him, until he entered a date plantation. Then he prostrated and prolonged his prostration to the extent that I was afraid and worried that Allah had called him. Then I went to him to see how he was, and he raised his head and said: “What is the matter, Abdurrahman? I also told everything to the Messenger of Allah SAw Then the Messenger of Allah said: “Indeed Jibri “Alaihis Salam said to me: “Would you like me to give you good news, verily Allah Almighty has said: “Whoever salutes you, I will also salute him. And whoever sends peace upon you, I will send peace upon him.” And in a narration it says: “Then I prostrated to Allah out of gratitude.”

2. Whoever sends blessings on the Prophet Muhammad (peace be upon him), the Prophet Muhammad (peace be upon him) will also send blessings on him. Narrated from the companion of Anas bin Malik RA. He said that the Messenger of Allah SAW said:

“Whoever sends blessings on me, the blessings will reach me, and I will ask for mercy for him and Allah will record for him ten good things in addition to this” (H.R. Thabrani in the book al-Ausath with a tolerable sanad. This is also stated in At Targhib Mundziri).

3, Indeed, whoever sends peace upon the Prophet Muhammad, the angels will ask for his forgiveness:

It is narrated from the Companion Anas bin Malik RA, that he said, that the Messenger of Allah SAW said:

“Increase your recitation of salawat to me on Friday, because Jibril has just come to me with a message from Allah his Lord and He said: There is no Muslim on earth who recites salawat for you once, except that I and my angels will salute him ten times.”

Imam al-Hafidz al-Mundziri said this hadith was narrated by Imam Thabrani.

It was narrated from Abdullah bin Amr RA. that the Prophet Muhammad said:

“Whoever blesses me with one blessing, Allah and His angels will bless him with seventy blessings.”

Imam al-Hafidz al-Mundziri said this hadith was narrated by Imam Ahmad with a hasan sanad.

Amir bin Rabi’ah narrated a hadith from his father, that his father said that I heard the Messenger of Allah (SAW) preach and say:

“Whoever invokes Allah’s blessings upon me, the angels will never cease to ask forgiveness for him as long as he invokes Allah’s blessings upon me”.

This hadith was narrated by Imam Ahmad, Ibn Abi Shaibah and Ibn Majah with a hasan sanad. And in another narration it is stated:

“No servant will invoke Allah’s peace and blessings upon me but the angels will ask forgiveness for him while he invokes Allah’s peace and blessings upon me. So it is up to the servant to make the recitation of salawat less or more.”

4. Whoever sends blessings on the Prophet Muhammad (PBUH), his status will be raised and his goodness will be added and his evil will be melted. Imam Nasai and Thabrani narrated a hadith and Abi Buraidah bin Niyar, he said that the Messenger of Allah SAW said:

“Whoever of my Ummah sends blessings on me with sincerity from his heart, Allah will bless him with ten blessings, raise his degree to ten degrees, and write for him ten good things, and erase from him ten bad things.”

Narrated Abi Talhah al-Anshari RA. He said, that one morning the Messenger of Allah (SAW) looked happy, and his face looked radiant. The companions said:

“O Messenger of Allah. this morning you look so happy and your face looks radiant.” Rasulullah SAW replied, “Yes, there is a messenger of Allah who came to me and said: “Whoever from your Ummah recites salawat to you, Allah will write for him ten good deeds, remove from him ten bad deeds, and raise him ten degrees, and for him is the same as the salawat he recites.” (Imam Mundziri said in the book At Targhib: HR Imam Ahmad and Nasa’i)

And in the narration of Imam Ahmad it is mentioned, that the Messenger of Allah SAW one day came with a happy face, then the companions said: “Ya Rasulallah, indeed we see a happy look on your face.” Then the Messenger of Allah replied: “O Muhammad, would you be pleased if your Lord said, “Verily, no one will salute you except that I will be merciful to him ten times?”, the Prophet replied, “Yes (I would be pleased)”.

There is a narration in the possession of Imam Ahmad, that one day the Messenger of Allah came and his face was radiant with joy, so the companions said:

“O Messenger of Allah, we see joy on your face, then the Messenger of Allah said: “Indeed I have been visited by an angel and he said : O Muhammad, would you be pleased if Allah your Lord said: Verily, no one of your Ummah recites the blessing of Allah upon you except that I will bless him ten times. And no one from your Ummah recites the greeting of peace to you unless I greet him ten times. Then the Messenger of Allah replied: Yes (I am, happy).” (Imam Mundziri said: Ibn Hibban narrated the same from his shohih)

Imam Qadli ‘IyadI Ra. mentioned, that the meaning of salawat given by Allah to the one who recites salawat to the Prophet Muhammad SAW, is the granting of mercy to him and the multiplication of rewards. As in the words of Allah:

“Whoever does a good deed will be rewarded tenfold.”

However, it could be that what is intended is sholawat as it should be, which is praise and exaltation in the form of words that are heard by angels as a form of exaltation and glorification of the person who recites shalawat. As mentioned in a hadith:

The above hadiths provide information that Allah SWT salutes the one who salutes the Prophet SAW with ten salutations. And that the mention of Allah to a servant is greater than the multiplication of goodness. This is so because in fact, when Allah does not make a reply to the one who mentions Him, but Allah also mentions him, as in the hadith where Allah said:

“If my servant mentions Me by himself, then I will mention him to Myself, and if he mentions Me in a gathering, then I will mention him in a better gathering.”

Likewise, Allah rewards those who mention His Prophet and His beloved. So whoever recites the blessings of Allah’s beloved, Allah will bless him. So, the form of mentioning Allah is the granting of mercy and praise to him, as well as honoring and giving him kindness.

Imam al-Alamah Shaykh Burhanudin bin Abi Sharif RA. said: “Whoever devotes his mind and is willing to use it, the messengers of happiness will come to him one after another bringing goodness and happiness from Allah. How great is a happiness that keeps coming and going. Can the salawat of a servant compare to the salawat of Malikul Mulk? How can it be, when a servant only salutes the Prophet Muhammad once, while Allah salutes him ten times. So how Allah has given a great reward.”

And it was narrated from the Companion Anas RA. that the Prophet Muhammad SAW said:

“No servant remembers me, then recites salawat to me, except that Allah will write for him ten good deeds, and dissolve ten bad deeds, and raise him ten degrees.”

The magnitude of the multiplication of the reward of salawat and salam for those who salute the Prophet Muhammad SAW, shows how Allah SWT honors His beloved, and tells the superiority of the Prophet SAW compared to other prophets. Therefore, when the angel Gabriel gave the Prophet the good news, he immediately bowed down in gratitude to Allah SWT for the special gift and the great gift.

Imam Ahmad and Imam Hakim narrated a hadith from Abdurrahman bin Auf, and considered its sanad saheeh, he said that one day the Messenger of Allah SAW went out, then I followed him, until finally he entered the date garden. Then he prostrated, and prolonged his prostration, so that I was worried and afraid that Allah had called him. Then I went and saw him. Then the Prophet raised his head and said: “What is the matter, Abdurrahman?” Then I explained everything to him. And the Prophet said: “Indeed Jibril (peace be upon him) said to me: “Shall I give you good news? Allah, the Exalted, says: “Whoever salutes you, I salute him, and whoever greets you, I greet him.” A narration adds: “So I prostrated to Allah in gratitude.”

Imam Ahmad and Imam Hakim, and he declared the validity of their reports, narrated from Abdurrahman bin ‘Auf RA. he said:

“When the Messenger of Allah left the house, I followed him until he entered a date plantation. Then he prostrated and lingered in prostration, so I feared that Allah had taken away his soul. Abdurrahman said: Then I came to see him, then the Messenger of Allah got up raised his head and said: “What is the matter with you, Abdurrahman? Abdurrahman said: I told him my worries earlier, Abdurrahman said: then the Messenger of Allah said: “Indeed the angel Gabriel told me: I come with good news, Allah says: “Whoever says peace upon you, Allah will say peace upon him, and whoever says peace upon you, Allah will say peace upon him”. (In a narration it says) “Then I prostrated myself to Allah as a sign of gratitude”.

Imam al-Hafidz al-Mundziri narrated a hadith narrated by Ibn Abi Dun’ya and Abi Ya’la, the wording of which is: “There were five or four companions of the Messenger of Allah (SAW) who did not part with the Messenger of Allah, who always replaced him in meeting needs both day and night.

Abdurrahman bin Auf said: “I came to the Messenger of Allah, while he was just coming out. Then I followed him. Then he entered a garden from among the gardens of Ashrof, prayed, then prostrated himself and prolonged his prostration. I wept and said: “Allah has taken his soul.” Then the Messenger of Allah raised his head and called me, and he asked: “What is wrong with you?” I replied: “Yes Rasulallah, you prolonged the prostration, and I said Allah has taken the spirit of the Messenger of Allah, may it not happen forever.” Then he said: “I prostrate, out of gratitude to my Lord for the trial given to me for the sake of my Ummah. Whoever of my Ummah sends blessings on me, Allah will write for him ten good things, and dissolve from him, ten bad things.”

5. Whoever invokes the blessings of the Prophet (peace be upon him and his progeny) will have a reward equal to ten slaves that he frees for the sake of Allah.

It is narrated from Bara” bin “Azib Ra. that the Prophet said:

“Whoever salutes me once, Allah will write for him ten good deeds, and dissolve from him ten bad deeds, and Allah raises him ten degrees, and the salutation for him is worth ten slaves.”

6. Indeed, salawat is a cause of forgiveness of sins, and it all depends on the faith, love, and sincerity of a believer in sending salawat to the Prophet Muhammad.

Imam Ibn Abi “Ashim and Imam Thabrani narrated a hadith from Abi Kahil RA, he said: “The Messenger of Allah SAW. said to me:

“O Aba Kahil, whoever invokes Allah’s mercy on me every day three times, and every night three times, out of love and longing for me, then he is entitled to Allah’s forgiveness on that night and day.”

The above hadith was narrated by Imam Mundzir using the lafadl (. ) and he mentioned it in the book Jala’ul Afham with its sanad.

7. Salawat to the Prophet Muhammad (peace and blessings of Allaah be upon him) will bring forgiveness to the reader, and will calm him in the grave. Narrated from sayyidah “Aisha RA, she said: The Messenger of Allah SAW, said:

“There is no servant who sends blessings upon me, unless an angel comes out with the blessings to Allah, the Rahman.” And Allah Almighty said: “Go with the salawat to the grave of My servant, to ask forgiveness for the owner, and calm him”.

8. Among the specificities of salawat to the Prophet SAW, is that the Prophet SAW will intercede for the reader.

Ibn Abi Dawud narrated a hadith sourced from the Companion Abu Bakr as-Sidiq RA. he said: I heard the Messenger of Allah say during the farewell pilgrimage:

“Verily, Allah, the Almighty, has forgiven you your sins when you make istighfar. Whoever makes Istighfar with a sincere intention will be forgiven, and whoever says Laa Ilaaha Illallah will have his scales removed, and whoever sends blessings on me, I will give him peace on the Day of Resurrection.”

9. Among the virtues of salawat to the Prophet SAW, is that it can eliminate poverty and can bestow goodness and blessings. This is based on several narrations from different sanads that reinforce each other.

Abu Na’im narrated from Samurah bin Jundub RA. he said that someone came to the Messenger of Allah SAW, and said:

“O Messenger of Allah, what charity can get closer to Allah?” The Prophet replied: “Truthful speech das delivering the trust.” Then I said: “Please add more”, the Prophet replied: “Night prayer and fasting on hot days.” Then I said: “Please add more”, the Prophet replied: “Increase in dhikr and invocation of Allah’s blessings upon me, it will remove poverty.” Then I repeated: “Please add more”, the Prophet replied: “Whoever leads the prayer, make it light, because some of them are old, sick, weak and have needs.”

Imam al-Hafidz Abu Musa al-Madini narrated a hadith from Sahal bin Sa’ad RA. that he said that ‘someone had come to the Prophet SAW, then he complained about his poor condition and the condition that was lacking in meeting the cost of living. Then the Prophet said:

If you enter your house, then say greetings, whether there are people or not, then say greetings to me, and recite. once.”

Then the person did so, then Allah also bestowed blessings on him so that it could overflow to his neighbors and close relatives.

10. Among the virtues of shalawat to the Prophet SAW, is that whoever recites more shalawat, then the Prophet SAW is the most entitled person for him.

Imam Tirmidzi narrated from Anas RA. that the Prophet SAW said:

“The most entitled person to be with me on the Day of Resurrection is among those who recite the most salutations to me.”

Ibn Hibban said that this hadeeth indicates that the people who are most entitled to be with the Messenger of Allah on the Day of Resurrection (closest to the Messenger of Allah) are the hadithers, because there is no one from this ummah who prays more to the Prophet Muhammad than the hadithers.

Imam al-Allamah al-Haitami and others said: The above hadith gives a message of great joy for the hadith experts, because they always send blessings on the Prophet (SAW), both by word and deed, during the day and night, when reading and writing. They are the ones who recite the most salawat, therefore, they are the ones who can attain this degree and they are the most privileged from the other groups of scholars.

11. Among the virtues of salawat to the Prophet SAW, is that the blessings and goodness of salawat can be felt on oneself, children and even grandchildren. As narrated from Hudzaifah RA. he actually said:

“The blessing of salawat to the Prophet can meet the person who says it, his son and even his grandchildren.”

Fragrance the Association with Salawat to the Prophet SAW

Imam Hakim narrated from Abu Hurairah, who said that the Prophet SAW said:

“There is not a people who hold a gathering and then separate without saying the remembrance of Allah, but it is like they separate from the carcass of a himar, and they will regret it on the Day of Resurrection.”

This hadith was also mentioned by Imam Mundziri in the book at Targhib wa at-Tarhib, he said: H.R. Abu Dawud and Hakim. he said: Sahih hadith on the condition of Imam Muslim. The author says that Imam Nawawi has validated its chain in al-Adzkar and athRiyadil.

Ibn Jauzi in the book of Bustan mentioned, when there is a majlis that is not recited shalawat to the Prophet SAW, then it is like they separated from a place that is more rotten than himar carcasses. So it is not surprising for people who recite shalawat in their majlis, they will separate from a place whose aroma is more fragrant than a warehouse of perfume.

That is because the Prophet Muhammad SAW, is a figure more fragrant than fragrant people, and more holy than holy people. And when the Prophet spoke, he filled the room with the aroma of myrrh. Likewise, the majlis in which the name of the Prophet Muhammad SAW is mentioned, then there will come out of it a fragrant aroma that penetrates the seventh heaven so that it reaches the ‘arsh. And every creature of Allah, other than humans and jinn, can find that fragrance on the surface of the earth. Because if humans and jinn could smell that fragrance, then surely they would be preoccupied with the delicacy of its fragrance and leave their work. The angels and all of Allah’s creatures do not find this fragrance except to beg forgiveness for the people of the majlis, and Allah writes for them as much good as the number of Allah’s creatures who smell the fragrance, and raises their ranks as much as the number of Allah’s creatures. Even if there is only one person in the majlis or even one hundred thousand people, each of them will be able to get the same reward as that number, and the reward that is with Allah is more.

It is mentioned in a shi’ir:

“Times are fragrant as long as in a gathering the news of the Prophet is mentioned. Glory be to the One who created him as a light and made him in the most beautiful form.”

It is narrated from Imam Kawaz al-Busthami who said: “I asked Allah Ta’ala to bring me to Abu Saleh in a dream, who was a muezzin. Then I saw him one night in a very good condition and I said to him: “O Abu Saleh, tell me about something that happened to you,” to which he replied: “I would have been among those who would have been destroyed, if I had not increased the salawat to the Prophet Muhammad (peace be upon him).”

Imam Shibli narrated that a neighbor of his had died. Then I saw him in a dream, so I asked him about his condition. Then he said to me: “O Shibli, I have experienced a gripping situation, where at the time of my questioning, my mouth would stutter. When two angels approached me, and one of them wanted to torture me immediately, then suddenly there came a man with “a beautiful face that I had never seen before, so he became the mediator between me and the two angels. After he had taught me the proof, I said to him: “Who are you?” Ja replied: “I am an angel whom Allah created from the reward of saluting the Prophet Muhammad. And you are the one who sent many salutations to the Prophet Muhammad in this world. So Allah created me for you in return for your salutation to the Prophet Muhammad SAW, so that I can save you with the permission of Allah from all distress and from the torment of hell so that I enter you into heaven by the grace of Allah”,

O my brother, do not be bored to always send blessings to the Prophet Muhammad SAW.

SHA’BAN IS THE MONTH OF THE QUR’AN

There are some atsar of the Companions, naming the month of Sha’ban with the month of the Qur’an and it is known that reading the Qur’an is recommended at all times and places. In fact, the recommendation will be even stronger at blessed times and in noble places, such as reading the Qur’an in the months of Ramadlan and Sha’ban, reading the Qur’an in the city of Makkah alMukarromah, Roudloh al-Musyarrofah, and other glorified places. This statement was also made by some of the salaf scholars.

Shaykh Ibn Rajab al-Hambali said: “I narrated – with a dloif sanad – from Anas, who said: When the Muslims entered the month of Sha’baan, they occupied themselves with the Mushaf (Qur’an) and recited it, and they gave zakaah on their wealth to strengthen the weak and the poor in observing the fast of Ramadlan.” Salamah ibn Kuhail said: “The month of Sha’ban is called Shahrul Qurra’ (Month of the Masters of the Qur’an).” Hubaib bin Abi Tsabit when entering the month of Sha’ban said: “This month is the month of the Qur’anists”, Amar bin Oois al-Mula’iy when entering the month of Sha’ban closed his shop and used his time to read the Qur’an. Hasan bin Sahl said: The month of Sha’ban said: “O my Lord, you made me between two great months, then what is my virtue? Then Allah said: I made you a time to recite the Qur’an.”

Al-‘Allamah Shaykh Ahmad bin Hijazy said: “The Salafus Sholeh used to fill the month of Sha’ban with reciting the Qur’an and it reconciled their hearts. None of you memorizes Qur’anic verses such as al-Fatihah, Ayat Kursi, Surah al-Ikhlas, al-Mu’awwidzatain, etc., except that he will occupy himself in this month with what he has memorized.”

The virtues of the Qur’an

The Qur’an al-Karim has many privileges and advantages of which we will describe some of the most important, namely:

1. The value of worship in reading it

One of the features of the Qur’an is that Allah gives the value of worship to a servant who recites it and gives rewards and degrees of closeness over just repeating the words, even without understanding the meaning. If a servant is able to recite it and understand its meaning, then he will get an additional reward.

Allah says in the Qur’an:

“Verily, those who recite the Book of Allah, and establish prayer, and spend of that which We bestow upon them secretly and openly, are engaged in a trade in which they shall not lose, that Allah may perfect to them their reward, and increase to them of His bounty; surely Allah is Oft-Forgiving, Most Grateful.”

The Prophet Muhammad (SAW) said:

“Whoever recites one letter of the Qur’an will receive one good deed. And that one good will be multiplied tenfold. I did not say one letter, but (alif) one letter, (lam) one letter, and (mim) one letter” (HR. Tirmidhi).

He said: The hadith is Hasan and Sahih. Imam Hakim also narrated a similar hadith marfu’, and he said: its sanad is sahih.

There is another hadith narrated from Anas RA. that the Prophet said:

“The best of my Ummah’s acts of worship is reciting the Qur’an.”

The sanad is weak, but has been corroborated by other hadiths.

This specialty is what makes the Qur’an different from the others. As for other than the Qur’an, there is no reward for just reading it, but it must be accompanied by thinking and understanding what it means. Including prayer, which is called the pillar of religion, a person who prays will not get the reward for his prayer except to the extent that he contemplates and understands its meaning.

2. Intercession of the Qur’an for the People of the Qur’an

Ibn Majah narrated with sahih sanad, from the Messenger of Allah SAW. he said:

“The Qur’an will come incarnate as a young man on the Day of Resurrection and he will say: Do you know me, I am the one who keeps you up at night and makes you thirsty during the day?”

Ibn Mubarok narrated in his book Ragaiy in marfu’:

“Fasting and the Qur’an, both are able to intercede for a servant. Fasting says: I prevented him from eating and lusting during the day, so intercede with me for him. The Qur’an says: I prevent him from sleeping at night, so intercede with me for him. So both were interceded for.”

Abu Umamah narrated the hadith marfu’:

“Recite the Qur’an, verily it will come on the Day of Resurrection interceding for those who recite it.” (HR Imam Muslim)

It was narrated from Jabir in marfu’:

“The Qur’an intercedes and its intercession is accepted, and it is also a justified defense. Whoever puts it in front, the Qur’an will lead him to Paradise. And whoever leaves it behind will be plunged into hell.”

3. He who loves the Qur’an, Allah will love him.

It was narrated from Ibn Mas’ud in marfu’:

“Whoever loves to be loved by Allah and His Messenger, then look. If he loves the Qur’an, Allah and His Messenger will love him.” (H.R. at-Thobroni) all the narrators are tsiqoh.

4. The Qur’an Is an Eternal Mu’jizat

One of the features of the Qur’an is its existence as an eternal mu’jizat, which is read in every place, and guaranteed by Allah’s guardianship (from extinction and change). Unlike the mu’jizat of the Prophets, they will pass away with the passage of time, while the Qur’an will always remain as it is, from the time it was first revealed until today, even though it has passed through fourteen deserts. Its proofs are strong and its arguments can break opponents even though there are many reliable scientists and writers in every village and city, who often challenge and risk their knowledge at any time. However, the Qur’an will remain as it is as long as the world and its contents exist.

5. Qur’an Readers and Listeners Will Never Get Bored

Among the features of the Qur’an is that the person who reads it never gets bored and the listener will not reject it, even repeating it can increase love for the Qur’an. As it is said in sha’ir:

“The Qur’an is the best of conversation partners who never bore the story, Repeating it will add beauty to it.”

As for other conversations, even if they are of high literary merit, they may become tedious if heard over and over again and cause displeasure. But that is for a person with a healthy heart and soul, not for someone with a corrupt character.

6. Reading the Qur’an Can Brighten a Rusty Heart

It was narrated from Ibn Umar RA. that the Messenger of Allah SAW said:

“Verily this heart can rust like iron. The Companions asked: Then what can brighten it? Then the Prophet SAW answered: Reading the Qur’an.”

7. The Glory of the Memorizer of the Qur’an, Glorifying him, and Preferring him

The origin of the existence of the Qur’an is as the shi’ar of Allah. Allah Almighty says:

“And whoever glorifies the shi’ars of Allah, then indeed it arises from piety of heart.”

The scholars took the basis of this verse for the obligation to honor the Qur’an scholars.

It was narrated from the Prophet Muhammad:

“Part of glorifying the majesty of Allah is honoring three people: A just Imam, Muslim parents, and memorizers of the Qur’an.” (Reported by Ibn Abdil Barr in Bayanul Ilmi),

He said: The memorizer of the Qur’an (Hamilul Quran) is one who knows its rulings, halal and haram, and practices it.

It was narrated from Ibn Mas’ud RA. by marfu’:

“Those who are entitled to be Imams over people are those who recite the Qur’an correctly.” Sahih hadith.

Imam Bukhori and others narrated:

“Verily, the Prophet Muhammad (SAW) buried two male martyrs of the battle of Uhud in one pit. Then the Prophet asked: “Which of the two is more narrated in the Qur’an?” If one of them was pointed out, then the Prophet SAW put him in the grave first.”

8. Taking Blessings from the Qur’an

Including the privilege of the Qur’an is the Qur’an can be taken blessings. Allah SWT says:

“And this (the Qur’an) is the book We have sent down blessed, confirming the books (sent down) before it”.

Imam ad-Darimi narrated with a sound sanad that Ikrimah bin Abu Jahal placed the Qur’an in front of his face and said: “This is the Book of my Lord… this is the Book of my Lord…”

Including the blessing of the Qur’an, is reading one surah of the Qur’an and a few verses can drive the shaitan from the reader, even from his house as well. And actually gathering to read al-Our ‘an can pour out the grace of Allah SWT, achieve His pleasure, and get the descent of calm. also Allah will mention the people who gather for the Qur’an.

Using the Qur’an as a means of healing from physical ailments and taking tabarruk with it, does not mean denying the use of the Qur’an as a means of healing the ailments of the heart, rejecting ignorance, doubts, and implementing the Shari’ah rulings contained.

Whoever thinks that the use of the Qur’an for one of its functions can cancel out other functions, or negate them, is denying something that was done by the Prophet Muhammad (peace and blessings of Allaah be upon him), the Companions and the Taabi’in.

LAA ILAAHA ILLALLAH

Muslims should seize the blessed times and the prime moments, especially the month of Sha’ban and the night of nisfu Sha’ban by multiplying and occupying themselves with reciting the words of the Shahada by absorbing its meaning, practicing, believing, making the basis, making it an act of worship, as dhikr, and repeating it.

Laa ilaaha illallah is the doorway to Islam, the ladder to reach faith, and the mi’roj of the heart and spirit towards the Lord of the universe who is the most Merciful and Rahman. Laa ilaaha illallah is also one of the most important branches of faith; it is the greatest good that can rejuvenate faith and dissolve evil; in the end, it will lead the hand of the reader to heaven. Laa ilaaha illallah is the key to heaven and earth, even the key to heaven, which can prevent a slave from earning the wrath of Allah SWT and save him from His punishment.

There are many hadiths that explain the virtues of Laa ilaaha illallah, including:

It was narrated from Abu Hurairah RA that the Prophet SAW said:

“Renew your faith. It was said: O Messenger of Allah, how do we renew faith? The Prophet said: Recite Laa Ilaaha illallah” (HR. Ahmad and at-Thobroni). It was narrated from Abu Dzar RA that he said:

“I said to the Messenger of Allah: O Messenger of Allah, give me a will. Then the Messenger of Allah said: “If you make a mistake, then hasten to do good, surely it will melt it. “I said: O Messenger of Allah, is Laa ilaaha illallah one of the good things? The Prophet said: “It is the chief of the good.” (HR. Ahmad)

It was narrated from Anas RA that the Prophet said:

“No servant recites Laa ilaaha illaillah at one moment of the night or day unless some of his faults are erased from his book of deeds, and finally it is replaced by a similar good. (HR. Abu Ya’la)

Narrated Abu Bakr RA from the Prophet Muhammad SAW, he said:

“Increase the recitation of Laa ilaaha illallah and istighfar, indeed Iblis said: I corrupt people with sins. but they corrupt me by reading Laa ilaaha Illallah and istighfar. When I saw it, I corrupted them with lust, while they thought themselves to be the guided ones” (narrated by Abu Ya’la).

Imam Muslim and Tirmidhi narrated from Ibn Umar RA, that the Prophet said:

“There is no one on earth who recites ” ” , unless some of his faults will be expiated, even if it is the amount of ocean foam.”

It was narrated from the Messenger of Allah (SAW) that he said:

“Whoever recites “every day a hundred times, his faults will be expiated, even if they are the foam of the sea”.

It was narrated from Ibn Umar RA that the Prophet said:

“People who are fond of reciting Laa ilaaha illallah have no anxiety in the grave and in the mahshar. It is as if I see them dusting their heads and saying: Praise be to Allah, who has taken away our grief.”

In one narration it is stated: “The people of Laa ilaaha illaillah have no anxiety when they die and in the grave” (HR. Thobroni and Baihaqi)

There is a long Hadith of Samurah bin Jundub – the Prophet said:

“I saw a man from my Ummah who had reached Paradise and the door was closed upon him. Then came the Shahadah Laa ilaaha illallah took him by the hand and entered him into Paradise”.

The above hadith is also mentioned in Jami’us Shoghir, attributed to al-Hakim at-Tirmidhi and at-Thobroni.

At-Thobroni narrated a hadith sourced from Ma’gil bin Yasar RA, that the Prophet said:

“Everything has a key, and the key to the sky is Laa Ilaaha illallah.”

Laa ilaaha illallah is the key to the sky to deliver prayers and recitation of the words of wisdom, as narrated by Imam Nasa’i from Ya’qub bin Ashim RA: from two men of the Prophet’s companions, both of whom had heard the Prophet SAW say:

“There is no servant who reads:

“There is no servant who recites: ‘I am sincere with my spirit, I am sincere with my heart, and I am sincere with my tongue’, except that Allah, the Almighty, will split the heavens to look directly at the reader on earth, and it is the right of the servant whom Allah sees to be given what he has asked for.”

Imam Tirmidhi narrated from Abu Hurirah RA, that the Prophet said:

“No servant recites Laa ilaaha illallah sincerely, except that the doors of the sky will be opened for him up to the Throne, as long as he always stays away from major sins.”

Hence, there are many prophetic supplications that begin with laa ilaaha illallah, or end with it, including prayers in the morning and evening.

Imam Nasai and Ibn Hibban narrated in their Sahih books from Abi Said RA, from the Prophet Muhammad SAW, the Prophet SAW said:

“The Prophet Musa AS said: O my Lord, teach me something by which I can mention You and pray to You. Allah said: say Laa ilaaha illallah. Prophet Moses said: O my Lord every one of Your servants has said it. Allah said: say Laa ilaaha illallah. Then Prophet Moses said: I wish for a prayer that You have given me specifically. Allah said: O Moses, if the seven heavens and the seven earths were placed on one disk and laa Ilaaha illallah was placed on the other disk, the disk would surely tilt towards Laa ilaaha illallah.”

It was narrated from Mu’adz bin Jabal RA that the Prophet (SAW) said:

“Whoever ends his speech with laa ilaaha illallah will enter Paradise.” (HR. Abu Dawud and Imam Ahmad).

It was narrated from Jabir RA, that the Prophet SAW said:

“The best dhikr is laa ilaaha illallah, and the best supplication is Alhamdulillah.” (HR. Ibn Majah, Nasai, Ibn Hibban, and Hakim).

It was narrated from Abdullah bin Umar RA that the Messenger of Allah (SAW) said:

“The main dhikr is laa ilaaha illallah and the main supplication is istighfar, then the Prophet recited:

“So know that there is no god but Allah and ask forgiveness for your sins and the sins of the believers, men and women” (HR. Thobroni, Mardaweh, and ad-Dailami).

Narrated by at-Thobroni from Ibn Abbas RA from the Messenger of Allah (SAW), he said:

“Whoever recites:

then he will be saved from distress and concern.”

Narrated at-Thobroni from Abi Darda’ RA from the Messenger of Allah (SAW), who said:

“No servant recites laa ilaaha illallah a hundred times, except that Allah will raise him up on the Day of Resurrection, while his face shines like the moon on a full night. and no other servant’s deed is reported (to Allah) more excellent than his deed, except the one who said it like him or more than him.”

ISTIGHFAR

Istighfar is one of the greatest and most important things for Muslims, who should busy themselves with reciting istighfar at key times. Among them, namely, in the month of Sha’ban and and the night half of it Reading istighfar is also one of the reasons for facilitating sustenance. Many texts of the Qur’an or Hadith describe its virtues. Among the virtues of istighfar are: Reducing sins, relieving distress, sadness, and sadness, all of which occur due to the many sins committed. So it is appropriate to read istighfar, repent sincerely and ask for forgiveness as a cure for all of that. The Prophet said:

“Whoever always reads Istighfar, Allah will remove distress, provide a way out of problems and provide unexpected provision” (H.R. Abu Dawud, Imam Nasa’i, Imam Ibn Majah, and Ima Hakim).

It was also narrated from Anas, that he said:

“I heard the Messenger of Allah (SAW) say: Allah says, O son of Adam, indeed as long as you still pray and hope in Me, then I will forgive all the sins that are in you and I don’t care about that sin, O son of Adam if your sins reach the sky and then you ask Me for forgiveness, then I will forgive you and I don’t care about your sins, O son of Adam, indeed if you come to me with a mistake as full as the earth and you never associate with Me, then I will give forgiveness as full as the earth too” (H. R. Imam Tirmidhi who said: This Hadith is a Hasan Ghorib Hadith).

Narrated from Sa’id al-Hudry, from the Messenger of Allah (SAW), he said:

“Iblis said: By Your majesty I will always mislead Your servants as long as they are alive. Then Allah SWT said: by My noble and great nature, I will always forgive them as long as they ask Me for forgiveness. (H.R. Imam Ahmad and Imam Hakim, he said Isnad ad this is saheeh)

It was narrated from Abdullah bin Busr, he said: I heard the Messenger of Allah (SAW) say:

He will send you rain in abundance, and multiply your wealth and children, and create for you gardens, and create for you riverbeds.”

Some of the benefits of istighfar, as explained in the book “Syarah Tarojim al-Bukhori” by Imam Muhammad bin Ahmad Fadlol, are: erasing sins, covering the aih of abundance, being saved from the evil of creatures, being guarded by his property, his goals are achieved, his property is blessed, his existence is close to Allah, the One who has the right to retribution on the Day of Judgment, like a dirty shirt, he needs soap more than smoke, this is so that the traces of dirt can disappear, and the opening of the heart, all praise be to Allah.

A man once asked Hasan Basri to end the drought that was afflicting him, so he said: “Recite istighfar”, then another man came to report his fagir, and he said: “Recite istighfar”, then someone came again to report that he had not been blessed with a child, so he said: “Recite istighfar”, then he recited the verse of istighfar to them.

It is narrated that the Companion of Umar once asked for rain (istisqo”) by increasing his recitation of istighfar, so the Companions said: why did you increase the recitation of istighfar? Then he replied: I asked for rain with the openers of the gates of heaven, then he recited a verse from the Qur’an:

“And ask forgiveness of your Lord and repent to Him. (If you do so) surely He will give you good pleasure (continuously) until the appointed time”.

Allah SWT said telling the Prophet Ya’qub AS :

“Ya’qub said, I will ask forgiveness for you to my Lord. Verily, He is the Most Forgiving, the Most Merciful.”

It has been said that the Prophet Ya’qub delayed his istighfar until the time of sahoor, because prayers at such times will not be hindered, directly reaching Allah SWT. Some say that his prayers were delayed until the time of dawn on Friday night, which coincides with the night of ‘Ashoora’. There are those who en takan, delayed so that he knows the seriousness of repentance and sincerity. Some say, Prophet Ya’qub wanted to prolong his istighfar for them.

It has been narrated that Prophet Ya’qub made istighfar for them every Friday night for over 20 years.

THE COMPLETE PROPHETIC ISTIGHFAR

Narrated Muhammad bin Abdullah bin Muhammad bm Jabir bin Abdullah RA. from his father from his grandfather, he said:

“A man came to the Messenger of Allah (SAW) and lamented his sins: Ooh… my sins, ooh… My sins!!! he said it two or three times. Then the Prophet said to him: say it:

Then this person said it, the Prophet said: repeat it again. then he repeated it again. The Prophet said again: Repeat it again!, then he repeated it again. Then the Prophet said: Arise Allah has forgiven you”. (H.R. Hakim)

ISTIGHFAR SEVENTY TIMES

Narrated from Anas bin Malik RA. he said: Once when the apostle of Allah was on a journey, he said: Ask Allah for forgiveness for all of you. Then we asked for forgiveness. The Messenger of Allah said: Make it up to seventy, then we made it up to seventy, then the Prophet said:

“No servant, male or female, asks Allah for forgiveness seventy times in a day, unless Allah forgives seven hundred of his sins. And woe to the servant who commits more than seven hundred sins in a day and night” (H.R. Ibny Abi Dun’ya, al-Baihaqi and al-Asbihani).

ISTIGHFAR A HUNDRED TIMES

Narrated by Imam Thabrani from Ibn Umar RA, said, that the Messenger of Allah SAW said:

“I do not enter the morning hours unless I make istighfar to Allah a hundred times.”

Imam Muslim and Imam Ahmad also narrated from al Muzani al-Aqhor. Imam Nasa’i also narrated from Abu Hurairah, both of whom said: that the Messenger of Allah (SAW) once gathered people and said:

“O people, repent all of you to Allah, indeed I repent to Him every day a hundred times”.

It is narrated from Salamah that the Prophet said:

“Verily I make Istighfar and repent to Allah one hundred times every day.”

In another narration:

“Verily, I repent to Allah one hundred times every day and night.”

SAYYIDUL ISTIGHFAR

Sayyidul Istighfar as found in the books of Sahihain:

In a narration, the Prophet said to a man who complained about debt and lack of wealth. “Do you not know the sayyidul istighfar? Recite it between the break of dawn and the dawn prayer: one hundred times.

THE GREAT ISTIGHFAR OF SAYIDINA ALI RA.

A Bedouin came to Sayyidina Ali, complaining about the hardships that had befallen him, his little wealth and his many family members. Then Sayyidina Ali said to him: Be diligent in seeking forgiveness, for Allah says in the Qur’an:

“Ask forgiveness of your Lord, for He is indeed the Most Forgiving”.

Then he said again to Sayyidina Ali RA. O amirul mukminin, I have recited many istighfar, but I have not felt any change in what has happened to me, Sayyidina Ali replied: Perhaps your recitation of istighfar is not good? He said again: Teach me how to recite istighfar properly. Sayyidina Ali replied: Make your intention sincere and obey your Lord and then recite it:

The Baduwi said: When I always ask for forgiveness with this prayer, Allah always removes my anxiety and distress, my sustenance is expanded, and all forms of trials are eliminated.

NIGHT OF NISFU SHA’BAN

In the month of Sha’ban there is one night that is great, full of blessings and glory. That night is the middle night of the month of Sha’ban. Where on that night Allah SWT shows His grace to His creatures through His forgiveness and mercy. On that night Allah forgives those who ask for forgiveness, gives mercy to those who are compassionate, grants the prayers of those who ask, removes the distress of those who are difficult. On that night Allah frees a group of people from hell and on that night Allah also writes down the measure of sustenance and deeds of his servants.

There are many hadiths that explain the virtues of the night of the nisfu Sha’ban, which of course cannot be separated from the category of Dhoif or Inqito’. However, some of these hadeeths are less weak than others. Nevertheless, al-Hafiz Ibn Hibban considered some of them saheeh. Here we will mention the most famous hadeeth in this discussion. Imam at-Thobroni and Ibn Hibban narrated from Mu’adz bin Jabal RA that the Prophet said:

“Allah shows His mercy to all His creatures on the night of the nisfu Sha ban and forgives all His creatures, except the polytheists and the hostile people”. (H.R. atThobroni and Ibn Hibban in their Sahih books).

What is meant in the hadeeth is the hypocrite whose bad behavior always spreads and ignites hostility between two people who love each other. Ibn Atsir said in an-Nihayah: 74) “” means people who are hostile to each other. As for – the meaning is enmity.

Imam al-Baihaqi narrated from a hadith sourced from Sayyidah Aisha RA, that the Messenger of Allah SAW said:

“The angel Gabriel came to me and said: This night is the night of the nisfu Sha’ban, Allah will free people from hell as many as the number of hairs of the goats belonging to Banu Kalb, and Allah will not look at polytheists, hostile people, people who break the bonds of brotherhood, arrogant people, people who disobey their parents and alcoholics………” he mentioned the hadith in its entirety.

Imam Ahmad narrated from Abdullah bin Amr RA that the Prophet said:

“On the night of the nisfu Sha’ban Allah shows His mercy to all His creatures, then forgives His servants except two people, namely the hostile and the murderer” The sanad of this hadith is weak as mentioned by al-Hafidz al-Mundziri.

Imam al-Tirmidhi and Ibn Majah narrated from Sayyidah Aisha RA, who said:

“(One night) I lost the Prophet (SAW), so I went out looking for him, found him in the grave of Baqi’ in a state of raising his head looking at the sky, then he said: Are you afraid that Allah and His messenger will do you harm? I said: I think that you have gone to one of your wives. The Messenger of Allah (SAW) said: Verily, on the night of the nisfu Sha’ban, Allah sends down His mercy upon the heavens of the world, and forgives His servants more than the number of goats’ hairs of the Banu Kalb”. Imam at-Tirmidhi said: I do not know the hadeeth of Sayyidah A’isyah except from this sanad and I heard Muhammad (i.e. Imam al-Bukhori) discredit this hadeeth, because the sanad is broken in two places.

Imam Ibn Majah narrated from Abu Musa al-Ash’ari that the Prophet said:

“Verily, Allah shows His mercy on the night of the nisfu Sha’ban, then forgives all His servants except the polytheists and those who are enemies”. This hadeeth is one narrated by Ibn Lahi’ah. This hadeeth is narrated by Aiman al-Kalabi. Imam Ad Dzahabi said: I don’t know who he is?

Imam at-Thobroni and al-Baihaqi narrated from Mak’hul from Abu Tsa’labah al-Khosyani RA that the Prophet said:

“Allah shows His mercy to His servants on the night of the nisfu Sha’ban, then forgives the believers and suspends the disbelievers, and leaves the vengeful with his grudge until he wants to leave his grudge”.

Imam Baihaqi said: This hadith is a good mursal between Mak’hul and Abu Tsa’labah.

Imam Bazzar and Baihaqi narrated from Abu Bakr as-Siddiq RA from the Prophet SAW, he said:

“Allah descends to the heavens of the world on the night of the nisfu Sha’ban, then forgives everything except the polytheist and the one in whose heart there is enmity”.

The sanad of this hadith is sound as stated by al-Hafidz al-Mundziri.

Imam al-Baihaqi narrated with a dhoif sanad from Uthman bin Abi Ash from the Prophet (SAW), he said:

“When the night of nifsu Sha’ban arrives, the herald will proclaim: is there anyone who asks for forgiveness? then I will forgive him, is there anyone who asks? then I will give him. No one asks but I will give him, except an adulterer or a polytheist”. This hadeeth is narrated by Imam Baihaqi, and in another narration it is mentioned in full without any restriction on the night of Nisfu Sha’ban.

In Al Musnad it is narrated from Hasan al-Bashri who said:

“Ustman ibn Abil Ash walked to meet Kilab ibn Umayyah sitting in his place as a tax collector in the city of Bashrah. Then Ustman asked: What has caused you to sit here? Kilab replied: Ziyad assigned me here. Then Ustman said to Kilab: Would you like me to tell you a hadith that I heard from the Messenger of Allah (SAW)? Kilab said: Yes, then Ustman said: I heard the Messenger of Allah say: Prophet Dawud AS had a special time, where . he woke up his family and said: O family of Dawud, Get up and pray all of you, because at this time Allah grants prayers, except for witches and tax collectors, then Kilab boarded a boat to Ziyad’s place and submitted his resignation, and Ziyad granted it “.

The above hadith was also narrated by at-Thobroni in alKabir and al-Ausath with the wording:

“From the Prophet SAW, he said: the door of heaven is opened every midnight, then a caller appears: Is there anyone who prays, surely he will be granted? Is there anyone who asks, surely he will be given? Is there anyone who is in difficulty, surely he will be given relief? So there is no exception: a Muslim who prays with any supplication, unless Allah, may He be glorified and exalted, grants his supplication, except for adulterers who sell their farjas and tax collectors.” There is no denial of any of these narrations, assuming that the night of the nisfu of Sha’ban is contained in the narrations of Imam Ahmad and at-Thobroni in general.

Imam Baihaqi narrated from Mak’hul from Katsir bin Murroh – he was a tabi’ id from the Prophet (SAW) who said:

“On the night of the nisfu Sha’ban Allah forgives all the inhabitants of the earth except the polytheists and those who hate each other.” al-Baihaqi said: This hadith is a jayyid mursal.

Imam al-Baihaqi also narrated from “Ala’ bin Haris that Sayyidah Aisha RA said:

“One night the Messenger of Allah (SAW) prayed, in that prayer he prolonged his prostration, until I thought he had died. When I saw that, I stood up so that I moved the thumb of the Messenger of Allah SAW, when it moved I returned to my original place. When he raised his head from prostration and finished the prayer, he said: O ‘Ā’ishah – or O Humairo’ – do you think that the Prophet (peace be upon him) will injure you? I replied: No, O Messenger of Allah, but I think that you are gone, because of the length of prostration. The Prophet asked: Do you know what night it is? I replied: Allah and His messenger know better. The Prophet said: this is the night of the nisfu Sha’ban, verily Allah SWT forgives those who ask for forgiveness, is merciful to those who ask for mercy and ends the vindictive with his situation.” al-Baihaqi said: This hadith is a jayyid Mursal and it is possible that ‘Ala’ narrated it from Mak ‘hul.

Some scholars mentioned that the night of the nisfu of Sha’ban has several names (usually the number of names indicates the glory of the one who has the name). Imam Abul Khoir at-Tholiqoni said that: the name of the night of the fifteenth of Sha’ban is twenty-two names, including:

Lailatul Mubarokah

It means the night that is full of blessings in its Essence, or because of other meanings contained in it, also because on that night the angels were close to the son of Adam.

Lailatul Qismah (Night of Division)

Among the names of Nisfu Sha’ban is the night of distribution of provisions and the night where Allah SWT on that night divides everything that has been ascertained to humans.

This name is taken from the narration of Atho’ bin Yasar who said:

“When the night of Nisfu Sha’ban comes, the angel of death will write the names of everyone who will die from Sha’ban to Sha’ban again. Indeed, a person who does wrong, commits prostitution, marries women and plants trees, while his name has been replaced from the ranks of the living to be written in the ranks of the dead and there is no night more glorious after Lailatul odar than the night of Nisfi Sha’ban.

In another narration:

“When the night of Nisfu Sha’ ban comes, the angel of death is given a sheet. Then it is said to him: Take the lives of the people listed on this sheet. Indeed, a servant plants crops, marries his wives and builds buildings when his name has been written in the row of people who will die, then the angel of death will not wait for anything unless he is ordered then he takes his life “.

In another narration:

“The death of the servant is determined from Sha’baan to the next Sha’baan, so that a man marries and a child is born to him, even though his name has come out of the ranks of those who will die”.

In another narration:

“Verily, on the night of the nisfu of Sha’ban Allah decides all His decisions and delivers them to each of His officers on Lailatul Qodr”,

Another narration states that the handing over took place on the twenty-seventh night of Ramadlan. From this it can be concluded that the twenty-seventh night of Ramadlan when the incident occurred coincided with Lailatul Oodr.

Lailatul Takfir (Night of Expiation of Sins)

Among the names of Nisfu Sha’ban is the night of expiation, because on this night all sins for a year are expiated, just as Friday expiates sins for a week and the night of Lailatul Qodar expiates sins for a lifetime. This information was given by Imam as-Subki in his book of tafsir.

Lailatul Ijabah (Night of Answering Prayers)

Among the names of Nisfu Sha’ban is the night of granting requests based on the hadith narrated from the Companion Abdullah bin Umar ra he said:

“Five nights in which prayers will not be rejected, namely the night of Friday, the beginning of the night of Rajab, the night of Nisfu Sha’ban, the night of Lailatul Qodar and the night of the two holidays”.

Lailatul Hayat and Lailatul Idil Malaikat (Night of Life and Night of the Angels)

Among the names of Nisfu Sha’ban is the night of life and the night of the feast of angels. This information was given by Imam Abu Abdullah Thohir bin Muhammad bin Ahmad al-Haddadi in his book “Uyunul Majalis. “Indeed, the angels in the heavens have two nights of feasts just like the Muslims have. The angels’ two feast days are Lailatut Baro’ah (the night of liberation), which is the night of Nisfu Sha’ban and the night of Lailatul Qodar. The feast days of humans are Eid al-Fitr and Adha. The angels’ feast day is at night, because they never sleep, so for them there is no difference between day and night. And the humans celebrate during the day because night time for them is a time of sleep so that at night they can sleep well and rest.”

Lailatus Shafa’at (Night of Shafa’at)

Among the names of Nisfu Sha’ban is the Night of Shafa’at, according to Imam Abu Mansyur Muhammad bin Abdullah al-Hakim an-Naisaburi and several other scholars.

Lailatul Baro’ah and Lailatus Shok (Night of Liberation and Night of Certification)

Among the names of Nisfu Sha’ban is the Night of Liberation and the Night of Certification, so named because on that night every believer is assigned a freedom from hell and given a certificate of forgiveness.

Some scholars were asked: Why is this night called the Night of Liberation? They replied: When an employee collects taxes and alms and has fulfilled all the rights that belong to the baitul mal, then he will be given a writing and declared free. Because he will be free from all the responsibilities that are his burden. Likewise with the night of liberation, everyone will be given a release and it will be said to him. You have fulfilled all the rights and you have performed all the conditions of worship, so now take your freedom from hell. Then it will be said to one, you have made light of my rights and you did not observe the conditions of worship, so take your freedom from the Mighty One.

Lailatul Jaizah, Lailatur Rujhan, Lailatul Ta’dhim and Lailatul Qodar

Among the names of Nisfu Sha’ban are Lailatul Jaizah (night of coronation), Lailatul Rujhan (night of excellence), Lailatul Ta’dhim (night of exaltation) and Lailatul Qodar. Naming the night of Nisfu Sha’ban with these names is based on the information of Imam as-Subki in his book of tafsir.

Lailatul Gufron (Night of Forgiveness)

Among the names of Nisfu Sha’ban is the Night of Forgiveness and Freedom from Hell.

How to Live the Night of the Nisfu Sha’ban

The scholars of the Levant differed in their opinions on how to observe the Night of the Nisfu Sha’ban:

1. It is recommended to spend this night in a group in the mosque. In the past, Kholid ibn Ma’dan, Luqman ibn Amir and other prominent scholars used to dress in their best clothes, wear bukhur and kohl, and perform acts of worship in the mosque on that night. This was approved by Ishag bin Rohuyah. He commented on this practice: Observing the night of Nisfu Sha’ban in groups is not an innovation. This information was mentioned by Imam Harb al-Karmani in his book Masail from Ishag bin Rohuyah.

2 – It is makrooh to gather together in the mosque on the night of the fifteenth of Sha’baan to pray, talk and pray, and it is not makrooh to pray alone on that night. This statement was given by Imam al-Auza’i, a leader, jurist and scholar of the Levant. This statement is closer to the truth. Insha Allah.

PRACTICING DHO’IF HADEETHS IN MATTERS OF FADLOIL A’MAL

An important summary of the hadeeths about the night of the fifteenth of Sha’baan Al-Hafidz ibn Rajab al-Hambaly said in al-Lathoif: Most of the scholars of hadith regard as da’eef the hadeeths about the night of the fifteenth of Sha’baan. Ibn Hibban regarded some of them as saheeh and narrated them in his Sahih. Ibn Hajar al-Haitami said in ad-Dur al-Mandlud: The scholars of hadeeth and fiqh and others are unanimously agreed, as mentioned by Imaam an-Nawawi and others, that it is permissible to use dloif hadeeths in matters of fadloil a’mal and targhib wat tarhib (encouragement and prohibition), but not in matters relating to rulings and the like, so long as the hadeeth is not extremely dloif.

Al-‘Izz ibn ‘Abdis Salam and imam Dagig al-‘Id require that it should be contained in the general original evidence. So Abu Bakr al-‘Arobi’s statement that the dloif hadeeth cannot be used absolutely is contrary to the scholars’ consensus. There are those who say that a dloif hadeeth can be used absolutely, if in a chapter of discussion nothing is found except dloif hadeeths and does not conflict with other hadeeths. This explanation was obtained from Imam Ahmad RA. Imam Abu Dawud (may Allah be pleased with him) said: A dloif sanad may be narrated if nothing else is found in the subject matter.

As for the hadeeths that explain the virtue of the night of the fifteenth of Sha’ban and the virtue of living the night of the fifteenth of Sha’ban, they are hadeeths that are permissible to be used even if they are dloif, because they meet the conditions.

Al-Walid al-Imam al-Habib Alawi ibn Abbas al-Maliki al-Hasani said in his fatawa, that the scholars of Hadith and others have agreed that dloif hadith can be used in matters of fadloil a’ mal. Among the scholars who said this were Imam Ahmad ibn Hambal, Ibn al-Mubarok, the two Sufyans (Sufyan ats-Tsauri and Sufyan ibn ‘Uyainah), al-Anbari and others. It was narrated from them that:

“When we narrate matters relating to halal and haram, we make them strict, and when we narrate matters relating to fadloil, we make them easy.”

Al-Allamah ar-Romli said in his fatawa, the text of which is: Imam an-Nawawi narrated in some of his works about the consensus of the scholars concerning the permissibility of using a da’eef hadeeth in matters of fadloil a’mal and the like.

Ibn Abdil Bar said: The hadeeths on fadloil are not necessary for those who can be used as proof. Imam al-Hakim said: I heard Abu Zakariya al-Anbari say: If a hadeeth is not about making forbidden things permissible or forbidding permissible things, and it does not stipulate a ruling, and it is a targhib wat tarhib hadeeth, then disguise it and make it easy to narrate. Ibn Mahdi’s words as mentioned in al-Madkhol are: when we narrate from the Prophet (peace and blessings of Allaah be upon him) about the lawful and unlawful and in matters of law, then we tighten (make it difficult) in the sanads and scrutinize the rows, whereas when we narrate in matters of fadloil, matters of reward and punishment, then we make it easy in the sanads and rows.

Imam Ahmad RA’s wording in the narration of Imam al-Maimuni from Imam Ahmad is: There is nothing wrong with narrating hadeeths that describe matters that make the heart thin, so if we find a hadeeth that relates to rulings, then we will be strict.

Imam Ahmad also said in his narration: Ayyasy ad-Dauri from Ibn Ishag, who was a scholar who narrated most of the hadeeths about battles and the like, said: When there is a hadeeth about lawful and unlawful matters, we want the narrator to be of this type (Ayyasy ad-Dauri gave his thumbs up).

Imam ar-Romli said that very dloif hadeeths, when combined with one another, can be used as evidence.

As for the Madhhab of an-Nasai RA, it is permissible to narrate from those reporters who are not agreed to be left out. What is meant by those whose words are to be left out are those from whom no hadeeth has been narrated except from him alone and which contradicts the obvious qoidahs, or he is known to have lied in his speech, even if he has never shown that he lied in a hadeeth. This information is found in the book of an-Nuqoyah.

According to Abu Dawud’s madhhab, it is permissible to narrate a dloif hadeeth if no other hadeeth can be found in a particular chapter. He preferred the dloif hadeeth to ijtihad.

Ibn Sholah narrated from al-Hafidz ibn al-Arobi al-Maliki that it is not permissible to use dloif hadeeth absolutely. Ibn al-Arobi argued that the fadloil a’ mal comes from sharee’ah, so determining it with a dloif hadeeth is making a new thing in worship in the religion that is not allowed by Allah swt.

The author says: I find Ibn Arobi’s statement astonishing. This is because an action that is based on a da’eef hadeeth is basically an attempt to find virtue with weak signs that do not lead to any harm. Alternatively, Ibn Arobi’s words may refer to a dloif hadeeth that is truly dloif and so badly dloif that it falls short of the level of a hadeeth that can be used as evidence according to the scholars.

From this it becomes clear that using a dloif hadeeth for fadloil a’mal is something that is agreed upon by scholars, with no contradiction at all. That is after the possibility of referring to what Ibn Arobi said in this regard. Wallahu a’lam.

THE EARNESTNESS OF THE SALAF ON THE NIGHT OF THE NISFU SHA’BAN

Ibn Rajab al-Hambali said: On the night of the fifteenth of Sha’baan the tabi’een from the Levant, such as: Kholid ibn Ma’dan, Mak’hul, Luqman ibn ‘Amir, and others, all of them revered and were serious about worship on the night of the fifteenth of Sha’baan. And it is from them that people have taken the basis of the virtue and majesty of the night of the fifteenth of Sha’baan. It has been said that they received isroiliyya reports about it, and when the rumor spread throughout the country, there was a difference of opinion among the Muslims. Some of them accepted it and agreed that the night of the fifteenth of Sha’baan was glorious, and these were the worshipers of Bashrah and others.

However, most of the scholars of the Hijaz denied it, including Atho’ and Ibn Abi Mulaikah. ‘Abdur-Rahmaan ibn Zayd ibn Aslam narrated from the fuqaha’ of Madinah that this is the view of the Maalikis and others, who said that honoring and glorifying the night of the fifteenth of Sha’baan is an innovation.

We do not disagree with those who say that gathering to perform rituals on the night of the fifteenth of Sha’baan is an innovation. This is his opinion based on his ijtihaad and research, and it is his right to think and decide as he wishes, so long as he is on the right track and strives to achieve good. But what makes this a great calamity is that most of those who deny it try to conceal the truth from the people and only tell them what they think and what they base it on, or only tell them what they think. So the common people and those with only general knowledge will assume that there is nothing but their opinion in this matter, and that anything else is null and void. This is a clear deception and lie.

The author says to them: You can do whatever you want, you can strengthen what you want, you can say whatever you want, but you should do that after explaining that there is a khilaf (difference of opinion) and committing to explaining whatever comes to you as it is, even if there is a khilaf (difference of opinion) and it contradicts your opinion, then after that you can strengthen what you like or reject what you do not like.

Look, my brothers, at Ibn Rajab and his trustworthiness in conveying reality, and he began his remarks by mentioning the khilaf, when he said: The scholars of Sham differed concerning the matter of observing the night of the first of Sha’baan in two opinions, namely:

1. It is mustahabb to spend the night of the fifteenth of Sha’baan collectively in the mosques.

2. It is disliked to spend the night of the fifteenth of Sha’baan in mosques, but it is not disliked for a person to pray in the mosque on his own.

Ibn Rajab commented on this and regarded it as sound, saying: This is the one that is closer to the truth.

Allahu Akbar! What a great message this is, and I hope that the da’ees and those who preach good deeds will pay attention to this great method, which is acceptable to the intellect, and which is clean in its utterances, rather than being fond of fighting against knowledge, scholars, worshipers and those who do good deeds with these virtues.

The meaning of bid’ah in this discussion

Bid’ah, according to sharee’ah, is that which is contrary to the Sunnah. If this is the case, then it is a bad and blameworthy thing. In general, bid’ah is referred to in this sense.

However, sometimes bid’ah can also mean something new that occurred after the Prophethood and is still under the auspices of general evidence and is considered good according to sharee’ah, then it is a good and praiseworthy bid’ah.

Al-Imam al-Ghozali said in the chapter adabul akli of the book Ihya’ Ulumiddin: that not all things that were made after the Prophet Muhammad are forbidden, but what is forbidden is bid’ah that contradicts the established as-Sunnah or removes a matter from the Shara’ah in which the illat is still valid. In fact, making new things is sometimes obligatory in some circumstances, when there are changes in situations and conditions.

Al-Hafidz Ibn Hajar said in al-Fath that bid’ah, when it comes under the heading of what is good according to sharee’ah, is good, and when it comes under the heading of what is bad according to sharee’ah, it is also bad, and if it does not come under either heading, then it comes under the heading of what is permissible. Therefore, sometimes bid’ah is divided into five rulings:

Among the scholars who were of the view that innovation comes under five rulings was Imam al-Qorofi because he followed his teacher: Imam al-Izz ibn ‘Abdis Salam, as narrated by Imam Ash-Shathibi in al-I’tishom.

If a person follows the first view, then he means that keeping the night of the nisfu of Sha’baan alive is not a blameworthy innovation, rather it is a praiseworthy innovation. Perhaps this is because it is a good practice according to sharee’ah, such as dhikr and prayer, which are prescribed for people, whether they are alone or together, in mosques or otherwise, and at all times and in all circumstances.

But if a person follows the second view, then he means that observing the night of Nistu Sha’an is an innovation that is reprehensible according to sharee’ah, because it makes it makrooh to observe a prescribed act of worship at a prescribed time that is not recommended by sharee’ah.

Imam al-Qorofi said: Specializing in acts of worship on the main days or other than them is an innovation that is disliked.

Imam ash-Syathibi said: Fasting on the half day of Sha’ban (the 15th of Sha’ban) and praying on that night is a reprehensible innovation.

In al-I’tishom there is an extensive and comprehensive discussion of innovations and their definitions. This is one of the most important discussions that relate to rulings. So study al-I’tishom!

Al-Allamah Shihabuddin Ahmad ibn Hijazi mentioned in his book (Tuhfatul Ikhwan) that it is Sunnah to spend the night of the fifteenth of Sha’baan with some acts of worship done alone and some acts of worship done together, following the lead of Hujjat al-Islam al-Ghozali, who allowed the rituals to be done alone, and following al-Hafiz Ibn Rajab with regard to doing the rituals of the night of the fifteenth of Sha’baan alone, and following the Imams of the tabi’een and scholars who were of the same opinion as them, who were of the view that it is mustahabb to spend the night of the fifteenth of Sha’baan both alone and together. Al-Allamah Shihab al-Din Ahmad ibn Hijazi said: The conclusion is that it is mustahabb to spend the night of the fifth of Sha’baan, because of the hadeeth that states that. This can be done by praying without specifying a specific number, by reciting the Qur’an alone, dhikr of Allah, reciting prayers, tasbeeh and peace upon the Prophet Muhammad (peace and blessings of Allah be upon him) both together and alone, reciting hadeeths and listening to them, holding recitations and ta’lim assemblies to explain the hadeeths of the Prophet, discussing the virtues of the night of the fifth of Sha’ban, attending ta’lim assemblies and listening to them, and other acts of worship.

The Virtue of Dhikr Alone and in Congregation

Dhikr of Allah SWT under any circumstances and at any time is among the most important deeds.

Any time is among the most important deeds to the presence of Allah SWT.

Mentioned in the hadith, Rasulullah SAW said:

“The son of Adam does not do a deed that is more likely to save him from the punishment of Allah than Dhikr.”

As for gathering in dhikr is something that is prescribed and recommended by religion, as in the hadith qudsi:

“I am as My servant thinks I am, I am always with him if he mentions Me, if he mentions Me in himself (alone) then I will mention him in Myself, if he mentions Me in a gathering then I mention him in a better gathering”.

It is mentioned in a hadith narrated by Imam Muslim:

“No people will sit in remembrance of Allah except that the angels will surround them and Allah’s mercy will be with them and tranquility will be revealed to them and Allah will mention them in the presence of the creatures around Him.”

The two hadeeths above indicate the virtue of gathering to learn knowledge, to study the Qur’an, to read tafseer, hadith and fiqh, and to listen to exhortations to obey Allah and prohibitions against disobedience, because these are all part of the remembrance of Allah, and they have great virtues.

Comment of the Salaf scholars

Narrated Umar Bin Abdul Aziz: “He sent a letter to his servants in the city of Bashrah, saying: “Worship on four nights, for Allah bestows His mercy abundantly on these nights. Namely: the first night of Rajab, the night of the nishfu Sha’ban, the night of Eid al-Fitr and the night of Eid al-Adha. (The truth of this story is still in dispute).

Imam Shafi’i said: “I have heard that prayers are answered on five nights: The night of Friday, the night of the two feasts, the night of the beginning of Rajab, and the night of the nisfu of Sha’ban.”

Narrated Ka’b:

“Allah, the Almighty, commanded the angel Gabriel on the night of the nisfu Sha’ban to go to heaven. Then he ordered the heavens to adorn themselves, he said: “Verily, Allah SWT gives release to His servants with the release of as many stars in the sky, as many as the count of the days and nights of the world, the count of the leaves of the trees, the weight of the mountains, and the number of sand.”

In another hadith narrated by Sai’d Bin Manshur, the Companion “Atho’ bin Yasar said:

“There is no most glorious night after the night of Jailaty godar than the night of nishfu Sha’ban. Allah, the Almighty, is pleased to descend to the heavens of the world and forgive all His servants except polytheists, hostile people and those who break ties of brotherhood.”

Ibn Taymiyyah’s position on the Night of the Nishfu of Sha’ban

Ibn Taymiyyah said: There are many hadiths of the Prophet and the reports of the Companions that speak of the virtue of the night of the fifteenth of Sha’baan. It has been narrated from a group of scholars that praying individually on the night of the fifteenth of Sha’baan is a practice that was practiced by the early scholars and has an undeniable legal tendency. As for praying in congregation on that night, it is based on the general principle of gathering to do acts of worship. In this case there are two categories:

1. Sunnah rotibah: Sometimes it is obligatory and sometimes sunnah, such as the five daily prayers, Friday prayers, prayers for the two holidays, eclipse prayers, istisgo’ prayers and Tarawih prayers. All of these are among the sunnah rotibah that should be guarded and performed with istigomah.

2. Other than sunnah rotibah: Such as gathering to pray the night prayers, reciting the Qur’an, dhikr or praying. These practices are okay to do as long as they are not made a routine habit. The Prophet himself did not continuously perform voluntary prayers in congregation, but only the rowatib voluntary prayers mentioned earlier. Likewise, the Companions when gathered, they told one of them to read the Qur’an while the others listened.

Umar bin Khottob said to Abi Musa:

‘Remind us of our Lord, then he recited (the Qur’an) and the others listened.”

It is narrated in a hadith:

“One day the Prophet went out to meet the Shufahs, and one of them was reading the Qur’an, so the Prophet sat with them.”

And it is also narrated that there are Angels who are in charge of looking for the majlis of dhikr as mentioned in a well-known hadith.

If a group gathers to pray a voluntary prayer without making it an ongoing habit that resembles the Sunnah of rowatib, then that is not disliked. But if they make it a habit that they do all the time, then that is disliked, because it comes under the heading of changing sharee’ah and equating something that is not prescribed with something that is prescribed. If that were permissible, then it would be permissible to offer prayers other than the Dhuha prayer at the time of Dhuha, to pray between Dhuhr and ‘Asr, to offer tarowih prayers in Sha’ban, to call to prayer on the two Eids, and to make the pilgrimage to Shokhroh in Bait al-Maqdis, but all of that is changing and replacing the teachings of the religion, and this applies to the commemoration of the Night of the Maulid and so on,

With regard to makrooh bid’ah, this is bid’ah that involves doing something that is not prescribed in sharee’ah, i.e. doing something that is not prescribed or permitted by Allaah. So whoever makes something into a religious practice and a medium to get closer to Allah SWT without any teachings from Allah, then he is classified as a misguided innovator. this is what the Prophet intended in his words:

“Every bid’ah is heretical”

Bid’ah is the opposite of sharia, while sharia itself is everything that is ordered by Allah and His Messenger in the form of both obligatory and sunnah matters even though the Prophet never did it during his lifetime, such as gathering to perform tarawih prayers with one imam, collecting the Qur’an in the mushaf, fighting apostates and khowarij, and so on.

So we can conclude that anything that is not prescribed by Allah or His Messenger is bid’ah and is regarded as heretical, such as specifying a particular place or time for gathering and performing acts of worship, just as the Shari’ah has specified certain times and places for prayers, Hajj and Eid, specified the city of Makkah as a noble city, specified three mosques and other mosques for prayers and other acts of worship.

With this understanding, it becomes clear when we compromise the textual evidence and the consensus of the scholars, which leads to the conclusion that what is meant by “Bid’ah dliddu shari’ah” is anything that is not prescribed by the religion. So as long as it adheres to the textual evidence and the consensus of the scholars and is approved by Allah and His Messenger, it is not bid’ah. And I have explained this clearly in the book “Qoidah Kabir minal Qowa’idil Kibar”, which is what Ibn Taymiyyah explained.

SOME ATSAR ABOUT THE NIGHT OF THE NISFU SHA’BAN

Among them is an atsar narrated from Nauf aI-Bakali: “Sayyidina ‘Ali RA used to come out on the night of the nisfu of Sha’ban, pointing his gaze towards the sky and saying: “Verily on this night there is no prayer that is not answered, no one who asks for forgiveness except will be forgiven as long as he does not belong to the tax collectors, sorcerers, sha’ir’ experts, fortune tellers, policemen, tax collectors, drummers and tanborins. O Lord of the Prophet Dawud forgive the one who calls you and seeks forgiveness from you this night.”

It was narrated from Sa’id Bin Mansur in the book “Sunan”, that “Atho’ bin Yasar said:

“There is no night more glorious after the night of the lailatul godar than the night of the nisfu Sha’ban. (On that night) Allah descends to the heavens of the world forgiving all His servants except the polytheists, those who are at enmity with each other and those who break the bonds of brotherhood”.

The hadith and Atsar above indicate that it is recommended to be serious in worship on the night of the nisfu Sha’ban either by reading the Qur’an, dhikr or praying to get the mercy of Allah SWT, as mentioned in the hadith narrated by at-Thobroni and others:

“In every time Allah has a gust of grace that will be distributed to you, so welcome that grace. May some of you receive it so that he will not be harmed forever.”

How beautiful are the words of some of the noble ones:

“Get up on the night of the nisfu of Sha’ban and pray more, for the glory of the month of Sha’ban is found in its half night”.

“How many young people feel secure on the night of the nisfu of Sha’ban, even though their deaths have been written in the appendix”.

“So, strive to do good before it runs out. Be careful not to let death strike in that month, which can make it difficult to do good”.

“Fast for the sake of Allah during the day and hope for His reward so that you get His mercy when you are hit by difficulties”.

Prophet’s Motivation for the Night of Nisfu Sha’ban

The Prophet SAW ordered to be serious in achieving blessings and doing righteous deeds on the night of the nisfu Sha’ban, narrated from sayidina Ali RA, the Prophet SAW said:

“When the night of the nisfu Sha’ban comes, then worship at night and fast during the day, because verily Allah (on that night) descended to the sky of the world from the setting of the sun and said: “is there anyone who asks for forgiveness, surely I will forgive him. Is there anyone who asks for sustenance, I will surely provide. Is there anyone who is being tested, I will surely ease him; is there anyone who asks for this, is there anyone who asks for that. Until the dawn breaks.” (Ibn Majah, whose chain of transmission is Abu Bakr bin Abdulloh bin Abi Sabroh. He said in the book “Tagrib”: The scholars categorized this hadith as a maudlu’ hadith, while in “Khulasoh”, he said: other scholars said this hadith was dloif).

This hadith can still be used as a tendency in the case of Fadloilul A’mal, as commented by tahqiq scholars in several Fadlo’il books such as Imam Mundziri in at-Tarqhib Wa Tarhib, Sharof ad-Dimyati in al-Majjar arRobih and Ibn Rajab in Lathoiful Ma’arif.

The conclusion: This matter has a basis that makes it worthy of being practiced solely for the sake of Allah’s reward and mercy.  

PRAYERS FOR THE MONTH OF SHA’BAN

The days of Sha’ban as a whole and especially the night of Nisfu Sha’ban (the middle night of the month of Sha’ban) is a good time and a good opportunity to hasten to do various kinds of good deeds, and compete to find ways to do these deeds. Because the month of Sha’ban is a time full of virtues and blessings, which is appropriate for every believer to multiply good deeds in it.

Prayer is a great door to achieve happiness, prayer is also the key to the granting of desires, soothing for people who are in trouble, the right way out for people who are very wrapped up in various problems, and things that can eliminate the distress of people who are crushed by difficulties.

Allah SWT has commanded us to always pray. Allah SWT says:

“Pray to your Lord with humility and a soft voice.”

In another verse Allah SWT says:

‘And your Lord said: “Pray to Me, and I will make it possible for you.”‘

The Prophet himself has given some good news for people who have been given guidance by Allah SWT to be able to pray to Him.

– These people are classified as people who get the mercy of Allah SWT. Prophet Muhammad SAW said:

“Whoever among you Allah SWT opens the door of prayer, surely the door of mercy will also be opened for him. And Allah SWT is not asked for anything (that He likes more) than when Allah SWT is asked for health.” (H.R. Tirmidhi and Hakim)

– Will receive protection from Allah SWT and special care which is like a weapon that he can use to fight enemies and prevent himself from danger. Rasulullah SAW said:

“Prayer is a weapon for a believer, a pillar of religion and a light that illuminates the heavens and the earth.” (H.R. Hakim, he said: Sanadnya shahih)

Ibn Hibban in his Sahih narrated a hadith which was also corroborated by Imam al-Hakim, that the Prophet said:

“Do not ever underestimate prayer, for surely those who are united in prayer will not have distress. ” (H.R Ibn Hibban in his Sahih book and Hakim)

Rasulullah SAW also said:

“Have I not shown you the thing that can save you from your enemies and increase your sustenance? Pray to Allah SWT during the day and night because indeed prayer is a weapon for a believer.”

– His prayer will surely be answered by Allah SWT and his seriousness will be accepted by Him. The Messenger of Allah (SAW) said:

“Verily Allah SWT is a Shy and Generous Essence, He is ashamed if any of His servants raises his hands (while asking Him) and Allah SWT returns his hands empty and full of regret.” (H.R. Abu Dawud and Tirmidhi. He said: the hadith is hasan. Also narrated by Ibn Majah, Ibn Hiban in his saheeh book and narrated by Hakim, he said: the hadeeth above is saheeh according to the conditions of Bukhori and Muslim)

“Verily, Allah is the Most Merciful and Gracious. He is ashamed of His servant who raises his hands while He does not place any good upon them.” (H.R. Hakim, he said: the sanad is saheeh)

Then the Prophet SAW explained about Allah’s procedure in granting the prayers of His servants, that all the procedures carried out by Allah contained goodness for the person who prayed. But sometimes the goodness can be felt immediately or later in the future, whether realized or not.

Rasulullah SAW said:

“There is no Muslim who prays with a prayer in which there is no sinful matter and breaks the ties of friendship, except that Allah SWT will provide for him one of three things: either Allah SWT will immediately grant his prayer. Or Allah SWT will make his prayers a deposit for him in the hereafter. And there are times when Allah will prevent him from bad things. Then the Companions said: “Then we will multiply it (pray). Rasulullah SAW also replied: “Allah has more (than what you ask for)” (H.R. Ahmad, Bazar, Abu Ya’la with some jayyid sanads, also Imam Hakim, he said: The sanad is saheeh)

The Messenger of Allah also told us that prayer will prevent disasters from coming and will alleviate the temptation of Allah SWT with another temptation. In this case the Prophet said:

“Prudence cannot remove the temptation, while prayer can change (the evils) that have descended or have not yet descended. Indeed, the bala” will certainly descend, then will meet with prayer so that they will both try to weaken each other until the Day of Resurrection. t (H.R. Bazar, Thobroni and Hakim, and he said: Sanadnya shahih)

In a hadith the Messenger of Allah (SAW) said:

“There is nothing that can reject the decision of Allah SWT except prayer. And there is nothing that lengthens life but good deeds.” (H.R. Tirmidhi and he said: Hadith hasan ghorib)

The method that must be used by people who pray so that their prayers are answered by Allah SWT is to always ask Him every time. As has been taught by the Prophet Muhammad to believers. He said:

“Whoever wants his prayers to always be answered by Allah SWT when experiencing distress, then he should always multiply prayers to Him when happy. ” (H.R. Tirmidzi and Hakim, each of them said: the sanad is saheeh)

In another hadith, the Prophet said:

“There is nothing more honorable in the sight of Allah than the prayer of His servant in his good time.”

Some of the hadiths narrated above show that prayer is the most powerful cause that can reject unwanted things. Prayer is like an enemy to the affliction that is capable of repelling it, paralyzing its power, preventing its descent and lifting it back up, or if the affliction has already descended then prayer will alleviate it, as the hadeeth above explains that there are three ranks between affliction and prayer. First: There are times when the prayer is stronger than the affliction, so that it is able to ward it off. Second: The supplication is weaker than the affliction, so the affliction will still hit the servant, but the supplication will still be able to make the affliction lighter. Third: Both are equally strong, and each can prevent the other, but the mark caused by the prayer appears later than the mark caused by the affliction”. The delay between the mark caused by prayer and the mark caused by bala’ may be due to a number of factors, including:

– Because the strength of the prayer is weak from the beginning, because Allah SWT is not pleased with the prayer, because there are things that are contrary to the ethics of prayer.

– Or due to the weakness of the heart of the person praying, he is not serious when facing Allah SWT when praying. Like a bow with a weak string, so that the arrow slides very weakly and has no strength at all.

– Due to the things that prevent the acceptance of the prayer, such as: eating haraam things, the existence of sins that pollute the heart, controlled by the nature of forgetting Allah SWT, defeated by his lust or not being serious in praying.

All of the above is contained in the book “Mustadrok” by Imam al-Hakim. Narrated from Abu Hurairah, the Prophet Muhammad SAW said:

“Pray all of you to Allah SWT while believing that the prayer will be answered. Know that Allah is not pleased with the prayers of those whose hearts have forgotten.”

Prayer is also an effective remedy for ailments. However, negligence of the heart and haram food can weaken the power of prayer. As stated in a hadith in the book “Shahih Muslim”, narrated from Abu Hurairah, the Messenger of Allah SAW said:

“O people, Verily Allah is a pure Being and accepts nothing but pure things. And Allah has commanded the believers to do the things that He has commanded His messengers. Allah said:

“O messengers, eat of the good food, and do righteous deeds. Verily, I know best what you do.”

“O you who believe, eat of the good sustenance We have given you” ……….., then the Prophet SAW told of a man who traveled far with disheveled and dusty hair, then the man raised both hands towards the sky and shouted: “O my Lord… O my Lord….” ….. “. But his food, drink and clothing are haraam things, so how can his prayer be answered?”

Abdullah ibn al-Imam Ahmad relates a story in the book “az-Zuhud” by his father: “There was a time when the people of Syria were afflicted by Allah. Then they came out of their houses and headed to a place. Then Allah sent a revelation to their Prophet, telling them: “All of you go out to a high place carrying unclean bodies. You went up to the place of gathering while shedding your tears, while you filled your houses with haram things. now I have been very angry with you, so that everything you do is only increasing the distance between you and Me”,

In an Atsar Abu Dhar said:

“It is considered that a prayer accompanied by good deeds is sufficient as food that is delicious with only salt.”

Prayers for the Night of Nisfu Sha’ban

There is no definite provision from the Prophet SAW regarding special prayers and prayers that are done on the night of the nisfu Sha’ban. The Prophet SAW only encouraged his people to enliven the night of the nisfu Sha’ban by praying and doing various other worship services absolutely without any specificity. So that anyone who reads the Qur’an, prays, offers prayers, gives alms, or does any good deeds that he is able to do on the night of the nisfu Sha’ban, then he is already classified as people who enliven the night of the nisfu Sha’ban and get rewards from Allah SWT.

There is a prayer contained in the hadith narrated by sayyidah “Aisha, which is summarized in a long story, she said:

One night the Messenger of Allah SAW stopped by my room and took off his clothes, but soon he stood up again and put his clothes back on. Suddenly I felt very suspicious because I was overcome by burning jealousy. I thought Beliua would go to see his other wife, then I went out and followed him, until I found him in the cemetery of Baqi’ul Ghorgod. He was asking forgiveness for the believers and the martyrs. I said (to myself), “You are always thinking about your Lord, while I am always thinking about the world.” Then I returned to my room. Then I returned to my room with anger. The Messenger of Allah (SAW) met me and said: “What is the meaning of this anger, O ‘Aisha”. I replied: “Indeed you have come to me and undressed, but shortly after you stood up again, you put your clothes back on and left me. I was suspicious and jealous, thinking that you had gone to meet your other wives, until I found you in the cemetery of Baqi’ doing what you wanted to do”. He then said: “O ‘Ā’ishah, are you worried that Allah and His Messenger will mistreat you? Indeed, the angel Gabriel came to me earlier and said: Tonight is the night of the middle of the month of Sha’ban. On this night Allah (swt) has the right to give deliverance from the fire of hell as much as the number of goat hairs of the tribe of Kalb. On this night Allah (SWT) is pleased to see the polytheist, the vindictive, the arrogant, the child who disobeys his parents and the one who habitually drinks khomer”, “Aisha said:

“Then the Messenger of Allah (SAW) took off his shirt again and said to me: “O ‘Ā’ishah, will you allow me to worship this night?” I replied: “Yes. indeed, O Messenger of Allah”. Then the Messenger of Allah performed the prayer with a very long prostration, until I thought he had died. I stood up to wipe the soles of his feet, apparently his feet were still moving. How happy I was, when I heard him praying in prostration:

The next day I recited the prayer in the presence of the Messenger of Allah. He said to me: “O ‘Ā’ishah, have you learned the prayer?” I replied:” Yes.” Then he said: “Study the du’aa and then teach it. For indeed the angel Gabriel taught it to me and commanded me to repeat it while prostrating.”

In another hadith Sayyidah “Aisha also narrated:

“The night of the nisfu Sha’ban coincided with my turn, and the Messenger of Allah was with me. Suddenly at midnight he disappeared. As befits a wife. I felt jealous and suspicious. Then I put on my fur shirt to cover my body and I was looking for him to the rooms of his other wives, but I did not find him, until finally I decided to return to my room. Suddenly I found him like a fallen shirt, he still continued his prostration and prayed in his prostration:

Then the Prophet raised his head briefly and returned to prostration while praying:

After completing the second prostration, he then raised his head and prayed:

After finishing everything, he immediately came with me into the blanket, while I was still showing my anger at him, so he asked me: “What is the meaning of this anger, O Humairo?” I told him everything, and he moved closer to me and rubbed my knees, saying: “Really pity these two knees, he will not be able to meet me tonight, because tonight is the night of the nisfu Sha ban, on this night Allah SWT is pleased to descend to the langi, the world to forgive His servants except polytheists and vengeful”.

In another hadith narrated by Imam Baihaqi:

“On the night of Nisfu Sha’ban the Messenger of Allah (SAW) prayed and lengthened his prostration, until I thought that he had died. Then I went to move his big toe, until I found out that he was still moving. I returned to my bed. I heard him praying in prostration:

After he finished his prayer, he raised his head and said: “O “Aisha – in another narration: O Humairo “do you think that the Prophet will betray you?” I replied: “By Allah, no O Messenger of Allah. I thought that you would die (in your prostration) because of the length of your prostration”. Then he asked: “Do you know what night it is?” I replied: “Allah and His Messenger know better”. He said: “It is the night of the nisfu Sha’ban. Indeed on this night Allah SWT is pleased to look at His servants and forgive those who repent, love those who ask Him for mercy and end the vengeful, as long as they are still vengeful”. (H.R. al-Baihaqi on the authority of ‘Ala’ bin Harith. Imam al-Baihaqi commented: this hadeeth is a jayyid mursal hadeeth, i.e. ‘Ala’ did not hear this hadeeth directly from ‘Aisha).

The meaning of the words in the hadeeth above is: betraying and not fulfilling his rights. And the intended meaning of the phrase in the hadeeth above is: Did I betray you by going to another on the night of your turn?

Prayers that are commonly offered and those that have been proven to be answered

It is customary in the community on every night of the nisfu

Sha’ban to read Surah Yasin and special prayers, including:

The author comments: the editorial in the prayer that is correct after research and review is:  (. ) Whereas the addition of the word (. ) in the popular books is not correct, perhaps an error was made by the authors. This is because the things that have been written cannot be erased or added to, as Allah SWT says: and I have revealed this elobally to my teachers and the imams of hadith and fiqh, and they confirmed me.

There are many other similar prayers narrated by Ibn Mas’ud, as reported by Ibn Abi Shaibah in al-Mushonnaf and by Ibn Abi Dunya in ad-Du’a. Ibn Mas’ud reported that he said: No slave recites this du’aa’ unless Allah expedites his ma’isyah.

Selected prayers of the Salaf scholars

There are a number of well-established du’aa’s from the salaf that are certainly not specific to the night of the nisfu of Sha’ban, but some of the arif billah scholars consider it good to pray on that night, even if it is good to pray on every night according to ability and readiness. Among these prayers is the prayer of lailatul Qodar:

This prayer is usually prayed on the night of Lailatul Qodar, and it is good to pray it on the night of Nisfu Sha’ban because it is the noblest night after Lailatul Qodar.

Prayers of the Prophet Adam

Among the prayers of the scholars’ offered on the night of the nisfu Sha’ban is a prayer narrated by a group of scholars with a sanad that is not considered problematic from Abi Barzah, he said, that the Messenger of Allah SAW said: when the Prophet Adam descended to earth, he did towaf in the House of Allah, after that he prayed two rokaat behind the magom Ibrohim, then he prayed:

Then Allah gave revelation to the prophet Adam, “O Adam, you have prayed with a prayer, so I Fish granted it. There is not one of your descendants who prays with this prayer, except I will answer his prayer forgive his sins, relieve his distress, and I will bless his every trade with traders, other traders, and I will also give him the world even though he does not want it.

Shaykh Adbul Qodir Al-Jailani’s prayer

This prayer is attributed to Shaykh Abdul Qodir al-Jailani and is best recited on the night of the nisfu Sha’ban:

Imam Al-Haddad’s prayer

Al-Imam al-Habib Hasan bin Shaykhul Islam al-Habib Abdullah bin Alawi al-Haddad has collected (codified) the following blessed prayers:

This is a short prayer, but the long and perfect prayer is:

SOME INVALID HADITHS THAT MUST BE REJECTED

It should be noted that there are some invalid hadeeths that explain the virtues of the night of the fifteenth of Sha’baan and explain the procedure for praying on the night of the fifteenth of Sha’baan. These hadeeths are invalid and must be rejected, and they should not be acted upon, nor should they be disseminated among the “Awam”, unless they are intended to be used by the “Awam”.

“Awam” unless they are intended to draw attention to them or to reject them.

There are some saheeh, Hasan and Magbul hadeeths that are still quite relevant as a tendency of doing the virtues of the hadeeth.

and narrating biographies for those who wish to do good.

Al-“Allamah al-Muhaddith Shaykh Sayyid Abdulloh bin Muhammad bin Shidiq al-Ghimari said: Among the mardud hadeeths is the hadeeth purportedly narrated from the Companion Ali karramallah wajhah, who said:

“I saw the Messenger of Allah. On the night of half of Sha’ban stood up and prayed fourteen rak’ahs. Then when he finished, he sat down and recited ummul kitab fourteen times, surah al-Ikhlas fourteen times, surah al-Falag fourteen times, surah an-Naas fourteen times, the verse of Kursi once, and the last two verses of surah at-Taubah When he had finished his prayer, I asked him about what I had seen him do. The Messenger of Allah (SAW) replied: “Whoever does as you have seen, then for him the reward of twenty accepted Hajj and twenty accepted years of fasting and if in the morning he fasts then for him (the reward) is like fasting two years, a year that has passed and a year that is to come”.

This hadeeth is Maudhu’, as Imam al-Baihaqi and others who are the bearers of this hadeeth have stated.

The same is true of the hadeeth narrated from the Companion Ali (may Allah be pleased with him):

“Whoever prays one hundred rak’ahs on the night of half of Sha’ban, reciting Surah Al Fatihah and Surah Al Ikhlas eleven times in each rak’ah, Allah will fulfill all the desires that he asks for on that night.” The Prophet (may Allah’s peace and blessings be upon him) was asked about this. He was asked: “When Allah has made him a wretched man, will He make him a happy man?” Behau replied: “By the One who has sent me with hag. O Ali, verily it was written in the Lauh Mahtudz “so-and-so ibn so-and-so was created as a wretched person” then Allah erased it and made him a happy person.”

Shaykh ‘Abdullāh also narrated a maudhu’ah hadeeth, which has been described as maudhu’ah by ibn Jausi and others, about the virtue of the night of half of Sha’bān. This is also the hadeeth narrated by Imam al-Ghazali in his Ihya’from Hasal al-Bashri. He said:

“30 of the Prophet’s companions have told me that “Whoever prays like this on this night, Allah will be pleased to pay attention to him 70 times, each time he is noticed he is granted 70 desires, the lowest of which is forgiveness”.

This hadith is also invalid, as al-Hafidz al-‘Iraqi has explained.

Reciting Yasin in order to fulfill desires

Reciting Yasin with the intention of doing good, whether worldly or ukhrowi, or even by reciting the Qur’an in its entirety for that purpose is neither sinful nor prohibited, but some people have actually claimed that it is haram or forbidden or bid’ah sayyi’ah and a series of labels that we often hear said just like that without any Qoyyid, Conditions or exceptions in response to new things that did not exist before. Here is their comment:

What most people have done is to recite Surah YaaSiin three times. First, with the intention of a long life and the guidance to do acts of obedience. Secondly, with the intention of being protected from danger and hardship, and with the intention of having ample provision. The same applies to the prayers that they offer in between prayers and prayers with the specific intention of having certain desires granted, all of which are invalid, unreasonable and invalid prayers unless the intention is purely for the sake of Allah, and for no other purpose. Allah says:

“And they are not commanded except to worship Allah and to render pure obedience to Him in the observance of a straight religion”. (QS. al-Bayyinah: 5)

This is what the disbelievers say.

The author said: “Indeed, this charge is basically a false charge, because it is based on an incorrect opinion, and it is also based on judgment and limiting the grace of Allah and His mercy. The truth is that there is absolutely no prohibition on using the Qur’an, dhikr and du’a for worldly purposes, personal requests, needs and other purposes after sincerely intending to do so for the sake of Allah, because what is required is sincerity of intention in doing good deeds for the sake of Allah. And this is commanded in every act of worship, such as prayer, zakat, hajj, jihad, praying and reading the Qur’an. Therefore, the validity of charity cannot be separated from the sincerity of the intention solely for the sake of Allah. Sincerity is an undisputed necessity, even if the charity is not purely for the sake of Allah, then the charity will be rejected. Allah says:

“But they are not commanded except to worship Allah with pure obedience to Him in (practicing) the straight religion” (al-Bayyinah: 5).

However, there is no prohibition for a person to add to the deeds that he does some requests and some desires that are offered, whether worldly or ukhrawi, tangible or intangible, external or internal, after sincerely dedicating the intention to Allah. If a person recites Surah Yaasiin or any other Qur’anic verse for the sake of Allah, may He be glorified and exalted, hoping for blessings in life, wealth and health, there is no sin on him, and he has taken the path of goodness (provided that he does not believe that it is specifically prescribed), then he may recite Surah Yaasiin three times, thirty times or three hundred times, or he may even recite the entire Qur’an for the sake of Allah, accompanied by a request that his desires be fulfilled, his requests be granted, his distress and grief be removed, his illness be cured, and his debts be paid. So what makes it a sin to do that? Whereas Allah Himself is pleased with His servant who always asks Him for everything, even in matters of food salt and repairing the strap of his sandal. So, the status of the introduction of Surah Yaasiin or salawat to the Prophet SAW. is nothing like tawassul with good deeds and recitation of the Qur’an al-Karim. And it has been agreed that it is permissible. The author has explained this issue in detail in the book Mafahim, the text of which is:

“There is no dispute among the Muslims as to whether it is permissible to offer tawassul to Allah by means of righteous deeds. Therefore, whoever fasts, prays, recites the Qur’an or gives charity, he can offer tawassul with the fasting, prayers, recitations and charity that he has done; in fact, it is more hopeful of the granting of life and more hopeful of achieving the request. The evidence for this is the hadith about three men who were trapped in a cave. Then one of them supplicated to Allah with his devotion to his parents, while the second supplicated by refraining from adultery after having the opportunity to do so, and the third supplicated with the trust he held and the guardianship of lin’s property and returned it to its owner in full. In the end, Allah took away from the three of them what was troubling them.

This form of tawassul has been explained by Shaykh Ibn Taymiyyah in detail, along with the evidence for it, in his book “Qoidah Jalilah fit Tawassul wal Wasilah”,

Praying for the sake of Allah alone

Prayer is an act of worship. While the core in worship is that it should only be for the sake of Allah SWT. As Allah says:

“But they were not told except that they should worship Allah for the sake of purifying obedience to Him in (practicing) the straight religion, and that they should establish prayer and pay the zakat. And such is the straight religion. (Qs. al-Bayyinah: 5)

It was narrated from adh-Dhahhag bin Qais, he said: that the Messenger of Allah SAW. said:

“Verily Allah Tabaraka wa Ta’ala says: “I am the best of partners, so whoever associates with Me a partner, then he belongs to My partner”. O people, purify your deeds, because Allah Tabaraka wa Ta’ala only accepts pure deeds for His sake, so do not say: “this deed is for the sake of Allah and for the sake of relatives”, because in fact it is for relatives and there is nothing for Allah from it at all, and do not say: “this is for the sake of Allah and for your own sake”, for it is only yours and Allah does not share any of it. (H.R. al-Bazzar with unproblematic sanad also narrated by Imam Baihaqi).

It was narrated from Rubaih bin Abdurrahman bin Abi Sa’id al-Khudri from his father from his grandfather, that his grandfather said:

“The Messenger of Allah (SAW) once came out to meet us who were talking about the Messiah Dajjal, then he said: “Shall I not tell you about what I fear more for you than the Dajjal?

We said: “well (tell us) O Messenger of Allah”. He said: “Vague shirk, which is when a man stands up and prays and completes it, knowing that he is being watched by others”. (H.R. Ibn Majah and al-Baihaqi).

The word Rubaih is pronounced ra’ with didlammah, ba’ with one dotted letter, fathah, and after it the letter ya’. The final letter is ha’, which is not dotted, and will be discussed in the future, in sha Allah.

It was narrated from Mahmud ibn Labid who said:

“The Messenger of Allah once came out and said: “O people, guard yourselves against polytheism of the heart”. The Companions asked: “What is shirk of the heart?”. He replied: “a person stands up and performs the prayer and completes it earnestly because he knows the gaze of the people that is fixed on him”. (H.R. Ibn Huzaimah in his Sahih).

Additional Intentions

Additional intentions cannot invalidate the intention of the person who is praying, namely when he has the intention of being sincere for the sake of Allah, then there is another intention that enters into the original intention and is added to it. This has been proven in the hadeeths, which indicate that it is permissible, and even encourage and urge people to do it.

The most saheeh hadeeth in this regard is the hadeeth about istikhaarah prayer. There are also hajat prayers and many other prayers with various intentions for personal purposes, desires, benefits and worldly interests. And we will mention some of the shahids (corroborating evidence) for this.

Praying for the sake of Allah and then for Istikharah

It was narrated from the Companion of Jabir RA, that he said:

“The Messenger of Allah (SAW) has taught us to make Istikharah in all matters, just as he taught us the surahs of the Qur’an. He said: “When one of you desires a matter, let him pray two raka’ats in addition to the obligatory prayer, then he prays :

(or he says).   (or he says) (then he mentions his desire).

This is what is mentioned in Saheeh Bukhari.

Some scholars have chosen to recite Surah Yaasiin in this prayer (half in the first raka’at and the other half in the second raka’at), others have chosen to recite Surah al-Kafirun in the first raka’at and Surah al-Ikhlash in the second raka’at, others have chosen to recite the verse of Kursi in the first raka’at and the last few verses of Surah al-Baqarah in the second raka’at, and some have chosen to recite the verse in the first raka’at:

and in the second raka’at recite the verse:

The Messenger of Allah (SAW) said: Then let him pray – after the prayer – (while he is sitting during the prayer, facing the qiblah presenting his desire to Allah) with a prayer:

(He may state his desire or it is sufficient to state his intention, for Allah is all-knowing of the desires of His servants).

(or he may say: )

It is permissible to repeat this supplication while sitting, because the Messenger of Allah (SAW) favored repeating the supplication up to three times. So that his heart becomes calm, then he should continue (either doing it or leaving it) by mentioning the name of Allah and hoping for His blessings.

Praying to Allah with the intention of relieving hardship and having one’s desires granted.

There is no doubt that prayer is one of the greatest doors to happiness. Allah says:

“O you who believe, make patience and prayer your helpers, surely Allah is with those who are patient.”

Allah says:

“And command your families to establish prayer and be patient in its performance. We do not ask you for sustenance, it is We who provide for you. And the (good) result is for those who fear.”

It is mentioned in several Hadiths that if the Prophet was facing an important problem, then he took refuge in prayer. Prayer can also bring sustenance, maintain health, repel various painful things, repel disease, strengthen the heart, brighten the face, make the soul cheerful, eliminate laziness, awaken the limbs, give strength, expand the chest, like staple food for the soul, illuminate the heart, keep favors, reject calamities, bring blessings, keep away from shaytan, and make close to Allah the Most Merciful.

Globally, prayer has a very significant impact in maintaining health, giving strength and can reject negative elements from the soul and body.

If there are two people, one of whom is diligent in praying, then he is healthier and less exposed to various diseases and disasters than the other.

Prayer also has a tremendous impact in terms of rejecting evil in the world. More so if the prayer is performed as perfectly as possible both physically and mentally. There is nothing that you can make a shield from badness in this world or in the hereafter. There is also nothing that can bring good in this world and the hereafter that exceeds the power of prayer. The secret of all this is that prayer is the medium that connects a servant to his ‘rabb. So on the level of that connection, the doors of goodness will be opened and the streams of badness will be cut off ‘an extent to which the level of quality of prayer is, to that extent Allah fish bestows for him taufiq, physical and spiritual health, luck, wealth, tranquility, pleasure, happiness, etc. All of that will immediately come to him. All of that will soon come to him.

Praying for the sake of Allah while asking for forgiveness

It is narrated from Ikrimah and Ibn Abbas RA that Rasululloh SAW said to Abbas bin Abdul Muttalib:

“O Abbas, my uncle. Do I give you, do I grant you, do I do to you ten things, if you do them Allah will forgive your sins both the first and the last. Both old and new, both intentional and unintentional, both small and great, both subtle and overt. The ten things are that you should pray four Rak’ahs, each Rak’ah reciting Surah al-Fatihah and another Surah. When you have finished reciting a Surah (other than al-Fatihah) in each Rak’ah, then recite it while you are still standing upright in each Rak’ah:.  15 times

then you do ruku’. In that state of ruku’ you read it 10 times then you raise your head from ruku’ you also read it 10 times, after that you go down to prostrate, in that prostration you read it 10 times then get up from prostration you read 10 times then you prostrate again the second time also read it 10 times then you get up from prostration also read it 10 times so the total number is 75 times in each raka’at. You do it like that 4 rak’ahs. If you are able, then do it every day, if not, then do it once every Friday, if not, then do it once every month. If not then do it once a year. If not, then do it once in your lifetime.” (HR. Abu Dawud. Ibn Majah, and Ibn Huzaymah in his Saheeh: If this hadeeth is true, then there is something in its chain of transmission that bothered him, so he mentioned it, then he also said: This hadeeth was also narrated by Ibrahim ibn Hakam ibn ‘Abbas from his father from Ikrimah in a mursal manner without mentioning Ibn ‘Abbas).

Imam al-Hafidz Ibn Hajar said: The above hadeeth was also narrated by Imam Thabrani and he narrated it at the end of the hadeeth, the Prophet said:

“If your sins were as much as the foam of the sea or as much as the sand of the Baba Alij, Allah would forgive you.”

The above hadith has been narrated through several sanads and was narrated from a number of Sahabah. Among them is Ikrimah, as well as the above hadeeth has been authenticated by a number of Hadith experts, including : al-Hafiz Abu Bakr al-Ajuri, Shaykhuna Abu Muhammad Abdurrohim al-Misri and Shaykhuna . al-Hafiz Abul Hasan al-Muqoddami. May Allah have mercy on them, Abu Bakr ibn Dawud said: I heard my father say: There is no saheeh hadeeth that mentions praying tasbeeh other than this hadeeth (mentioned in Targhib wa tarhib).

Praying for the sake of Allah while repenting

Narrated Abu Bakr RA, he said: I heard the Messenger of Allah (SAW) say:

“No servant commits a sin and then stands up to purify himself and then prays and asks Allah for forgiveness unless Allah forgives him and then the Messenger of Allah recites the Verse :

(H.R. Turmudzi. He said: Hadith hasan. Also narrated by Abu Dawud, Nasai, Ibn Majah, Ibn Hiban in his book Shohih and Imam Baihaqi, except that both of them said (in their narrations): then he prayed 2 rak’ahs. The above hadith is also mentioned by Ibn Huzaymah in his Sahih without a sanad and he mentioned in his narration: 2 rak’ahs).

It was narrated from Hasan Basri RA that the Messenger of Allah (SAW) said: 

“No servant commits a sin, then performs ablution properly, then goes out to a field and prays two Rak’ahs and asks forgiveness for the sin committed, unless Allah forgives him.” (Reported by Baihaqi as mursal)

In the hadith there is the word ( ) in which the letter ba’is read in kasroh, then after it is the letter Ro’ then an alif and then the letter za’, which means a field.

It was narrated from Abdullah bin Buraidah RA from his father who said:

“One day, early in the morning the Messenger of Allah called Bilal, then he said: O Bilal with what you can precede me to Heaven. Indeed, I entered Paradise last night and then I heard the sound of your movements in front of Me. Bilal replied: O Messenger of Allah, I do not commit a sin unless I pray two rak’ahs, and I do not break my wudoo’ unless I make ablution and pray two rak’ahs.” (Ibn Huzaymah, in his Sahih, in another narration using the word ……, as mentioned in the book at-Targhib wa at-Tarhib).

Praying for the sake of Allah and asking for the fulfillment of one’s desires

la is the hajat prayer, which is: A prayer that a person prays as a mediation to Allah for the things he is concerned about, so that Allah may grant him his desires by His grace, and He may provide him with the usual means by which he can obtain his desires by His grace.

It has been narrated by Imam Turmudzi with a line of sanad from Uthman bin Hanif that a blind man came to the Prophet SAW, he said:

“I am afflicted (calamity) in my eyes, please pray to Allah SWT for my recovery, then the Prophet SAW said: “Do ablution, then pray two rak’ahs after that recite:

Uthman bin Hanif said: not long after that the man came back as if he had not suffered any calamity. The Messenger of Allah (SAW) said: “If you have a desire then do what I taught you earlier”,

Some narrations of the hadith differ slightly in their wording, and this is not important.

It is mentioned in other narrations using the words:

Another Prayer for the Granting of a Desire

It was narrated from Abdullah bin Aufa RA, who said that the Messenger of Allah (SAW) said:

“Whoever has a desire for Allah SWT or for one of the Children of Adam, then perform proper ablution, then pray two rak’ahs. After that, praise Allah and send blessings on the Messenger of Allah (SAW), then recite the supplication.

(narrated by Turmudzi and others),

SOME TEXTS AND SHAHIDS

There are several hadiths that recommend reciting a number of verses or surahs of the Qur’an for the achievement of certain goals and requests and the attainment of a dream whether worldly or personal for the reader.

Below we will present some of the shahids for the above: Recitation of the End of Surat Al-Baqarah for Protection

Narrated Abi Mas’ud RA, he said: the Messenger of Allah (SAW) said:

“Whoever recites the last two verses of Surah al-Bagoroh at night, they will suffice him.” (H.R. al-Bukhori)

It was narrated from Abu Hurairah RA by marfu’:

“If you lie down on your bed, then recite the verse of the chair, surely you will always be guarded by Allah SWT and the devil will not come near you until the morning.” (HR. al-Bukhori)

Narrated from Sahl bin Sa’ad RA, he said: that the Messenger of Allah SAW said:

“Verily, everything has a peak, and the peak of the Qur’an is Surah Al-Baqoroh. Whoever recites it in his house at night, the devil will not enter his house for three days. And whoever recites it during the day, the devil will not enter his house for three days.” (Ibn Hibban in his shohih).

Reciting Some Verses for Protection from the Fitnah of the Dajjal

It was narrated from Abu Darda” RA that the Prophet SAW said:

“Whoever memorizes 10 verses of Surah al-Kahf will be protected from the Fitnah of Dajjal.” (H.R. Bukhori, Abu Daud, and Nasa’i)

The narration by Abu Daud and Nasa’i reads:

There is another narration found in Imam Muslim and Abu Daud in the form of: ……       … (the last of Surah Al Kahfi).

The Blessing of Surah Yasin on the dead and also for the fulfillment of desires

Narrated from Ma’qil bin Yasar RA, that the Prophet said:

“The day of the Qur’an is Surah Yasin, no one recites it in the hope of (reward) from Allah and (getting retribution) in the hereafter unless Allah will forgive his sins. Recite Surah Yasin for those who leave you.” (H.R. Ahmad, Abu Daud, Nasa’l, the wording of the hadith is his own, also narrated by Ibn Hajar, and Hakim, the above hadith was authenticated by Hakim)

Narrated from Anas RA said, that the Messenger of Allah SAW

said:    There is:

“Everything has a heart, and the heart of the Qur’an is Surah Yasin. Whoever recites it, Allah will write his recitation as if he recited the Qur’an ten times.” (HR Turmudzi, he said: Hadith Ghorib)

Surah Tabarok for Salvation from the Torment of the Grave

It was narrated from Ibn Abbas RA, who said:

“There was a companion of the Prophet who set up camp on a grave. He did not think that the area was a cemetery. ja realized that he was on the grave of someone who was reading Surah al-Mulk until he finished it. then ja came to the Prophet and said: “O Messenger of Allah SAW, I set up camp on a grave, I did not think that the place was a cemetery, I just found out that the area was the grave of someone who was reading the urat al-Mulk until he finished it”. Then the Messenger of Allah (SAW) said: “He is the one who will repel from the torment of the grave, he is the one who will save from the torment of the grave.” (H.R. Turmudzi, and he said hadith ghorib)

Surah al-Waqiah To Guard Against Infidelity

Narrated from Sayyidah Fatimah RA, that Uthman bin Abbas RA visited Ibn Mas’ud while he was sick. then Usman asked: “What pain are you feeling?” he replied: “My sins”. Usman asked again: “What are you crying about?”, he replied: “The mercy of Allah”, then Usman offered: “Would you like me to call a doctor?” he replied: “Instead the doctor will make me sick”, Usman asked again: “Would you like it if I ordered to give you a gift?”, he replied: “What you have not given me before, I do not need 21”, Usman said: “What if I give it to your family and children?”, he replied: “Verily, I have taught them something that if they recite it, they will not be in need. I heard the Messenger of Allah (SAW) say:

“Whoever recites Surah Al Waqiah every night, he will not fall short.” (H.R. Baihaqi)

Narrated from Ibn Mas’ud RA, he said: Rasulullah SAw said: “I heard the Messenger of Allah say:

“Whoever recites Surah Al-Waqiah every night, he will not experience fagir.” (H.R. Baihaqi with a dho’if sanad, but can be practiced in terms of virtue)

In another narration from Ibn Mas’ud:

“Whoever recites Surah al-Wagi’ah every night, he will not be afflicted with forgetfulness forever.” (All narrated by Baihaqi in Sha’abul Iman)

Healing and Treatment with the Qur’an

The basis for this is the words of Allah SWT:

“And We have sent down from the Qur’an a remedy and a mercy for those who believe.”

The healing of the heart with the Qur’an is the healing of the heart from various diseases that lead to destruction and lead to bad consequences, namely the worst abode (hell).

With the Qur’an, faith will become stronger, and give the believer more peace of mind. Faith will continue to grow stronger and stronger according to the level of nesting in the heart. And it can be realized with the Qur’an, with the strength of holding fast to the Qur’an, by practicing the laws of the Qur’an, by returning to the teachings of the Qur’an and by behaving with the ethics of the Qur’an.

This definition will not be doubted by every Muslim, nor will it be disputed. However, it does not rule out the possibility that the Qur’an in addition to being a medium for healing the heart, can also be used to cure various physical diseases contained in human organs, so that thanks to the Qur’an and thanks to the strong faith with the Qur’an by Allah’s permission what is desired will be granted.

The Companions used to also do it with the knowledge, support and participation of the Prophet Muhammad, even he appreciated what they did for a correct guidance that had been done before the Prophet Muhammad told him.

There is a clear story relating to the above narrated by Abu Sa’id al-Khudri, the story is found in shohihain and others.

Narrated Abu Sa’id al-Khudri RA:

“Indeed a group of companions of the Prophet Muhammad came to one of the Arab villages, but the locals did not want to entertain them. At that time their tribal chief was stung (venomous animal) then they asked a group of companions of the Prophet Muhammad SAW: do you bring medicine? Or is there anyone who can make quqyah? Then the companions of the Prophet replied: you do not want to entertain us, so we will not do anything unless you want to promise us a reward, so they promised a reward in the form of a herd of goats. Then the head of the group of companions (namely Abu Sa’id al-Khudri) rushed to recite the Ummul Qur’an (al-Fatihah) and collected his saliva, then blew on the tribal chief who (was sick). The chief recovered instantly from his illness. Then the people brought a herd of goats (as a promised reward). But the companions said: do not take the reward until we ask the Messenger of Allah SAW. Then they asked the Messenger of Allah. (when asked) the Prophet smiled and said: “How can you know that Fatihah is a rugyah?, take the reward and give some of it to me”. (H.R. Bukhori-Muslim)

The author has mentioned the ruling on this in his book “Haula Khosoisil Qur’an”, among other things:

Among the features of the Qur’an is that it is a cure for many physical ailments. This is done by using it as rugyah and ta’widz. Based on the words of the Messenger of Allah SAW:

“The Qur’an is medicine.” (H.R. al-Qodlo’i in Musnad as Shihab. Imam Munawi said: the sanad is hasan)

The Messenger of Allah (SAW) also said:

“The best medicine is the Qur’an.” (H.R. Ibn Majah. Sanad is hasan)

In another hadith. Rasulullah SAW said:

“Always use two cures, namely honey and the Qur’an.” (H.R. Ibn Majah and Hakim, he said that the above hadeeth is saheeh, and approved by Dzahabi. Ibn Kathir said: The Sanad is Jayid)

It was narrated in a hadith:

“Whoever does not use the Qur’an as a means of healing will not find healing.” (H.R. Tsa’labi, Sanad is dloif)

If you consider the above hadiths, then you will find that the Qur’an is a healer and a medicine, and this is also explained in the Qur’an, in the words of Allah:

And We have sent down from the Qur’an a cure and a mercy for those who believe.”

So the Qur’an is a medicine, if it is used for healing. And there is no need to pay attention to the opinion of those who interpret the two sentences in the Qur’an (ad-Dawa’ and as-Syifa”) with a ta’wil that negates the specialty of the Qur’an as a healing medium. Qur’an as a healing medium. Because so it is found in the hadith in shahih and clear, that the Prophet SAW once treated using the Qur’an, as well as the companions, which was then appreciated by the Prophet SAW. This fact will silence the interpreters who apply the sentences asSyifa’ and ad-Dawa’ only to the diseases of the senses and the heart.

Imam Bukhori and the Imams of the Sunan narrated from sayidah “Aisha RA, that the Messenger of Allah SAW whenever he wanted to lie in bed, he gathered his palms together and blew on them, so that after he recited: Then he rubbed his palms over his entire body that could be reached, he did it by starting from rubbing the head, face and then the entire front of the body. He wiped three times.

It is mentioned in the book of Shahihain and others from sayyidah “Aisha :

“Verily, the Messenger of Allah (SAW) when he felt sick, he would recite Surah Mu’awidzat and blow on himself, when his pain became more severe, then I recited it, then (I blew on his hands) and I rubbed his hands (on his body) in the hope of getting blessings from Surah Mu’awidzat.”

The phrase al-Mu’awidzat: pronounced with kasroh on the waw and ditasydid, is Surah al-Ikhlas, al-Falaq and an-Nas.

It is narrated in the Musnad of Imam Ahmad and others from Khorijah ibn Sholt at-Tamimi from his uncle, who said:

“When we returned from the presence of the Messenger of Allah, we came to an Arab village. The inhabitants of the village said: we have information that you have just come from a man who brings good. Are you bringing medicine, or rugyah? Because in our place there are people who are tied up because of illness. We replied: yes we have. Khorijah said: then they came with the sick man tied up, Khorijah recounted: I recited Fatihah for three days in the morning and evening. Then I collected my saliva (in my mouth) and then I blew it (on the sick man). Immediately he was healed like an animal released from the ropes that bound it. Khorijah said: they gave me a reward, so I said: not until I ask the Messenger of Allah. Then I asked the Messenger of Allah (SAW) about it, he replied: eat (from the reward you get) for the sake of the One who holds my life, it is not rugyah batil, but you eat from ruqyah haq.” (The above hadith has a different sanad and lafadz which are found in the books of sunan and others)

Abdullah ibn Imam Ahmad narrated a hadeeth in Zawaid al-Musnad from Ubai ibn Ka’ab, who said:

“(Once) I was sitting with the Messenger of Allah (peace and blessings be upon him), when A’robi came to him and said: O Messenger of Allah, I have a brother who is sick. So the Messenger of Allah asked: what is his illness? He replied: he is affected by the jinn (trance). The Messenger of Allah said: bring him here to me. Ubai said: then A’robi put his brother in front of the Messenger of Allah, then the Messenger of Allah gave protection by reading Surah al-Fatihah, four verses from the beginning of Surah al-Baqarah, two verses starting from (. ), one verse from Surah Ali ‘Imron (.     ), one verse from Surah al-A’rof (. ), the end of the verse from Surah al-Mukminin (. ), one verse from Surah jin ) (, half a verse from the beginning of Surah as-Shof, three verses from the beginning of Surah al-Hasyr, (. ), Surah al-FalaQ and Surah an-Nas. After reciting these verses, the sick person stands upright as if he had not experienced any sickness before.” (Reported by Abu Ya’la, the narration resembles the above text, except that the Prophet said: : ten verses from Surah as-Sof and he did not say from the beginning).

Ruqyah With Verses of Shifa’

It is narrated from Imam Shaykh Abi al-Qosim al-Qusyairi (may Allah have mercy on him) that his son was seriously ill. He said: until I gave up hope, while his condition was getting worse. Then I dreamt of meeting the Messenger of Allah (SAW). In the dream I complained to him about my son’s condition, so he said: “Where are you with the verse of Shifa?” then I woke up and thought about the existence of the verse of Shifa. It turns out that the verse of Shifa” is in six places in the Qur’an, namely the words of Allah SWT:

Shaykh Abi al-Qosim said: Then I wrote the verse of Shifa on a piece of paper, then I diluted it with water and drank it to my son, then he recovered instantly like an animal that was released from the rope that bound it.

These are some of the texts and atsar that clearly indicate that the original purpose of reciting the Qur’an is:

1. For the sake of Allah
2. To hope for guidance, guidance and healing of the heart and soul.

However, in addition to the above purposes, it is recommended to use it for healing from various physical ailments that are medically visible. This was also done by the Messenger of Allah (SAW), the Companions, the Tabi’in and the righteous salafus. This will not damage the original purpose, nor does it contradict it. In fact, it is precisely the privilege of the Qur’an and its great characteristics. So it actually adds value to the virtues and majesty of the Qur’an.

SINS THAT PREVENT FORGIVENESS

It is obligatory for every Muslim to avoid sins that can hinder Allah’s forgiveness and the answering of prayers offered on the night of the nisfu Sha’ban. It has been narrated that these sins are: shirk, murder and adultery, as mentioned in a hadith narrated by Ibn Mas’ud which has been agreed upon for its authenticity, that he asked the Messenger of Allah (SAW):

“What is the greatest sin? Rasulullah SAW answered: If you make partners with Allah, even though He made you. Ibn Mas’ud asked again: Then what else? The Prophet replied: If you kill your child because you are afraid that ja will eat with you. Ibn Mas’ud asked again: Then what else? The Messenger of Allah answered: If you commit adultery with your neighbor’s lawful woman”. Then Allah revealed the verse as a confirmation of the Prophet’s words:

(H.R. Muslim)

The word of the Apostle, the lafadz uses Ha’ without a dot, meaning the wife of your neighbor. called because it becomes lawful for her husband or because she resides with her husband, As for the meaning of is you fornicate with her on a consensual basis. Because this is a crime committed by the wife against the husband, and an attraction to the man who adulterated her. Such an act is a great evil, especially if it is committed against one’s own neighbor, which is even worse, because a neighbor always expects from his neighbor to protect and defend himself and his wife. And he hopes for a safe and peaceful atmosphere and away from evil. The Messenger of Allah (SAW) has commanded us to be kind and respectful to our neighbors. But if all that has been rewarded with adultery with his wife, while the wife also participated in a crime in the form of his willingness to comply with the will of the adulterer, then it is really a very barbaric act.

As for the words of Allah.    “Do not kill a soul whose origin is honorable and guarded, unless it has lost its original status”.

Among the sins that prevent forgiveness is enmity. This is when a person bears a grudge against his brother out of hatred that is based on lust. It is also an obstacle to Allah’s forgiveness at times when Allah is pleased to grant forgiveness and mercy, as stated in the Sahih Muslim:

“It was narrated from Abu Hurayrah (may Allah be pleased with him): On Mondays and Thursdays the gates of Paradise are opened, and on that day Allah will forgive all His servants who have not associated anything with Him, except for one who has enmity between him and his brother, so Allah says: Look at these two people, until they are reconciled”.

In fact, these sins should be avoided at all times, whether in Sha’ban or any other month, as mentioned in several saheeh hadiths. However, the effort to avoid them should be stronger and more careful in certain blessed and prime times, such as in the month of Ramadlan, Asyhurul Hurum, (the four noble months) and on the night of the nisfu of Sha’ban.

Therefore, every Muslim should absorb the majesty and honor of the night of the nisfu Sha’ban, and should look at that majesty with full respect, noble character and gratitude to Allah SWT. The implementation is consistency to good deeds and benefits and stay away from mungkar and haram things at all times so that his relationship with Allah SWT is always maintained, and is not among those who have no shame in every dealings with Allah.

Also should always ask Allah SWT for guidance and help to the straight path, so that is the habit of the noble people. As for the despicable people, then the forgiveness and mercy of Allah actually make them even more disobedient to Allah’s commands, turn away from goodness, forget Allah and underestimate His Shar’a. The noble people when responding to the mercy of Allah, then he increases shame, humbles and regrets his actions. It is said by Sha’ir:

 “If you honor a noble person, then he makes you sympathize with him even more. However, if you honor a despicable person, then he becomes more and more insubordinate.”

IS THERE A DETERMINATION OF DEATH ON THE NIGHT OF THE NISFU SHA’BAN?

Allah says in the beginning of Surah Ad Dukhon:

Verily, We sent it down on a blessed night, and We are the warners. On that night all matters of wisdom were explained.”

Ikrimah and other commentators are of the opinion that the night mentioned in the above verse is the night of the nisfu of Sha’ban. This is in line with several dho’if hadith reports, some of which are very dho’if. Among them are:

1. The hadith narrated by al-Khotib in the book atTarikh through the sanad of “Amir bin Yasaf al-Yamami from Yahya bin Abi Katsir from Abi Salamah from Sayyidah “Aisha RA. he said :

“The Messenger of Allah used to fast the month of Sha’ban in its entirety, until he connected it with the fast of Ramadlan, he never fasted a whole month except fasting in Sha’ban, that he fasted (in Sha’ban) in its entirety, I said (to him) : ” O Messenger of Allah, (is) the month of Sha’ban the month that you like to fast the most ? He replied: “Yes, O ‘Ā’ishah, verily no man dies in any year unless his doom is written in the month of Sha’ban, and I am glad that when my doom is written, I am in the state of worshiping my Lord and doing righteous deeds”. (H.R. Abu Ya’la with his own words)

2. Hadith narrated by Imam Baihaqi in ad-Da’awat al-Kabir from Sayyidah Aisha RA.

“Verily the Prophet (SAW) prayed on the night of the nisfu Sha’ban, then he said : On this night is written every child of Adam who will be born and every one who will die, on this night is also reported their deeds and their Rizki is revealed”. (H.R. Baihaqi, in whose sanad there are some rowi whose identity is unknown).

3. The hadith narrated by Ibn Abi Shaibah from ‘Atho ibn Yasar who said:

“It was not found that the Messenger of Allah (peace and blessings of Allaah be upon him) fasted more in one month than in Sha’ban”.

This is because in the month of Sha’ban, the death of a person is determined, in which year he is written as having died.

The hadith above is also mursal and at the end there is magtu’. The hadeeths mentioned above are the tendency of those who say that, on the night of the nisfu’ of Sha’ban, death, provision and so on are determined, as mentioned and Ikrimah. The same thing was narrated from Atho’ ibn Yasar. Ibn Abi Dun’ya has narrated from him that:

 “When the night of the nisfu’ of Sha’ban comes, the annex (record) is handed over to the angel of death, and it is said to him: “Take away the lives of those whose names are contained in this annex. Indeed, a person may plant crops, marry a wife and build a building, but his name is written among those who will die”.

However, as the author says, these hadeeths are dlo’if. Some scholars said: These explanations contradict the text of the Qur’an, which says:

“We sent it down on a blessed night, and We are the warners. On that night were explained all matters of wisdom.”

Also the words of Allah:

“Indeed we have sent it down (the Qur’an) on the night of glory”.

The above verse indicates that the night in Surah ad-Dukhon is Lailatul Qodar, not the night of the nisfu of Sha’ban, as al-Hafidz Ibn Rajab said: This is the understanding followed by most of the scholars, and they ignore the hadeeths mentioned above because they are da’eef and contradict the Quran.

This is one of the methods of narrating them. But you can also respond to it through the method of compromise with a hadeeth narrated by Abu Dluha from Ibn ‘Abbas RA. he said:

“Verily, Allah determined some decisions on the night of the nisfu of Sha’ban, then He handed them over to His officers on Lailatul Qodar”.

As a result, Allah has decided in Lauhul Mahfudl whatever He wants on the night of the nisfu’ of Sha’ban. If Lailatul Qodar is compassionate, it hands over the annexes of its records and determinations to the angels. So it hands over the annexes of the records of the dead fish to the angel of death, and it hands over the annexes of the records of the provisions to the angel of the distribution of provisions, and so on, each angel receives, then carries out what is his duty.

In Allah’s word ( ) there is an indication of the above meaning -wallahu a’lam- where Allah says (. ) does not say, (decide) or (write) while the meaning is to sort out between two things. Thus, the verse above indicates that Allah’s decisions are sorted out on the Day of Judgment by dividing them among the angels on duty. As for the writing and determination, it takes place on the night of the nisfu Sha’ban, as mentioned in some of the previous hadiths.

In this way, we can compromise some of the opinions on this issue that contradict each other. Praise be to Allah, the Lord of the Worlds.

This is a beautiful statement by a poet in his marvelous verses, may he be blessed and favored by Allah.

“The month of Rajab, which brings grace, has passed from you, O one who has awakened (from sleep). Who will bear witness to his rights that you did not fulfill”

“And this month of Sha’ban half of it has also passed away, while you still persist in what I cannot bear to characterize”

“So, hasten to do good before it runs out. Be careful not to let death strike in that month, which could make it difficult to do good.”

“How many young people feel safe when they spend the night of the nisfu of Sha’ban, even though their death has been written in the appendix of the record”