Specifying the day of the 15th of Sha’baan by fasting or reciting the Qur.aan or performing naafilah prayers
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Question: We see some people specifying the 15th of Sha’baan with particular supplications and reciting the Qur.aan and performing naafilah prayers. So what is the correct position concerning this, and may Allaah reward you with good?
Response: That which is correct is that fasting the 15th of Sha’baan or specifying it with reciting (the Qur.aan) or making (particular) supplications has no basis. So the day of the 15th of Sha’baan is like any other 15th day of other months. So from that which is known is that it has been legislated for a person to fast the 13th, 14th and 15th of every month, however, Sha’baan is characterised unlike the other months in that (except for Ramadhaan) the Prophet (sal-Allaahu `alayhe wa sallam) used to fast more in Sha’baan than any other month . So he used to either fast all of Sha’baan or just a little. Therefore, as long as it does not cause difficulty for a person, it is befitting to increase in fasting during Sha’baan in adherence to the example of the Prophet (sal-Allaahu `alayhe wa sallam).
Shaykh Ibn ‘Uthaymeen
al-Bid’u wal-Muhdathaat wa maa laa Asla lahu – Page 612
Fataawa Shaykh Muhammad Ibn Saalih al-‘Uthaymeen – Volume 1, Page 190
Standing the night of the 15th of Sha’baan in prayer and fasting during it’s day
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Question: Is standing the night of the 15th of Sha’baan in prayer and fasting during it’s day legislated?
Response: Nothing firm and reliable has been established on the authority of the Prophet (sal-Allaahu `alayhe wa sallam) that he stood in prayer in the night and fasted during the day of the 15th of Sha’baan. So the night of the 15th of Sha’baan is like any other night, and if someone is a regular worshipper during other nights, then he may stand the night in prayer on this night without assuming anything special (because of it being the night of the 15th of Sha’baan). This is because specifying a time for any act of worship requires a authentic proof, so if there is no authentic proof then the act is regarded as an innovation and all innovations are misguidance. Likewsie, regarding specifically fasting during the 15th day of Sha’baan, then no (authentic) proof has been established on the authority of the Prophet (sal-Allaahu `alayhe wa sallam) to indicate the legislation of fasting on that particular day.
As for that which is mentioned from the ahaadeeth regarding this subject, then all of it is weak as the people of knowledge have indicated. However, whoever has the habit of fasting the 13th, 14th and 15th (of every month), then he can continue and fast during Sha’baan as he fasts during the other months, without assuming anything special about the 15th of Sha’baan. Also, the Prophet (sal-Allaahu `alayhe wa sallam) used to increase in fasting during this month (Sha’baan), however, he did not particularise the 15th day, rather proceeded as per norm.
Shaykh Ibn Fowzaan
al-Bid’u wal-Muhdathaat wa maa laa asla lahu – Page 614
Noorun alad-Darb Fataawa Shaykh Saalih Ibn Fowzaan – Volume 1, Page 87
Giving sadaqah specifically on the night of 15th of Sha’baan
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Question: When my father was alive, he entrusted me to give sadaqah (charity) according to my means on the 15th of Sha’baan every year, and likewise I have been doing this ever since. However, some people have admonished me for doing so saying it is not permissible. So is giving sadaqah on the night of the 15th of Sha’baan permissible according to the willment of my father or not? Kindly advise us and may Allaah reward you with good.
Response: To specify the giving of sadaqah on the night of the 15th of Sha’baan every year is an innovation, and despite your father having entrusted you with that, it is not permissible. It is befitting you give this sadaqah without specifying the night of the 15th of Sha’baan, rather do so every year and in whichever month, but without particularising any one month (on a consistent basis). However, it is permissible to do so in the month of Ramadhaan (for the evidence which indicates so).
And with Allaah lies all success and may Allaah send prayers and salutations upon our Prophet (sal-Allaahu `alayhe wa sallam) and his family and his companions.
The Permanent Committee for Islaamic Research and Fataawa
al-Bid’u wal-Muhdathaat wa maa laa Asla lahu – Page 611
Fataawa al-Lajnah ad-Daa.imah lil-Buhooth al-‘Ilmiyyah wal-Iftaa. – Fatwa No. 9760
Conditions for the Acceptance of Actions
Imaam Muhammad Ibn Saalih al-‘Uthaymeen (d.1421H) – rahimahullaah – said, “Sincerity (ikhlaas) towards Allaah means that the person desires by his worship closeness to Allaah the Exalted and reaching His Abode of Nobility (i.e. Paradise), such that the servant must be sincere towards Allaah the Exalted in his intended purpose. He must be sincere towards Allaah the Exalted in his love. He must be sincere towards Allaah in his exaltation. He must be sincere to Allaah the Exalted outwardly and inwardly. He does not seek anything with his worship, except for the Face of Allaah the Exalted and reaching His Abode of Nobility.” 
Stated al-’Allaamah Muhammad Ibn Saalih al-’Uthaymeen (d.1421H) – rahimahullaah, “And in order that it will be known – O brothers – that al-mutaaba’ah cannot be actualized, except when the action is in agreement with the Sharee’ah in six affairs:
The First: as-Sabab (reason, motive); So when the person worships Allaah with act of worship that is accompanied by a motive that is not legislated by the Sharee’ah, then it is an innovation that is rejected back to its doer. An example of that is when some of the people commemorate the twenty-seventh night of Rajab under the pretence that it was the night in which the Messenger of Allaah (sallallaahu ’alayhi wa sallam) ascended. So tahajjud (the night Prayer) is worship. However, when it is accompanied with this motive, it becomes an innovation. This is because this action of worship is built upon a motive that has not been confirmed in the Sharee’ah. And this description – the conformity of the worship to the Sharee’ah in motive – is an important affair that clarifies many innovations from amongst those that are thought to be from the Sunnah, yet they are not from the Sunnah.
The Second: al-Jins (type); so it is inevitable that the act of worship be in conformity to the Sharee’ah in its jins (type). So if the person worships with an act of worship whose type is not legislated, then it is not accepted. An example of that is if a man were to slaughter a horse, then this sacrifice would not be correct, because it has opposed the Sharee’ah in the type. So the blood sacrifices cannot be done, except with cattle, grazing livestock, camels, cows and sheep.
The Third: al-Qadr (quantity); so if the person increases in the Prayer that is obligatory, then we say that this is an innovation that is not accepted, because it opposes the Sharee’ah in quantity. With all the more reason, if the person prays the noon Prayer for example as five units, then his Prayer is not correct by agreement.
The Fourth: al-Kayfiyyah (manner, mode); so if a man performs ablution, and he begins with washing the feet, then he wipes his head, then he washes his hands, then his face, then we say that his ablution is null and void, because it opposes the Sharee’ah in manner.
The Fifth: az-Zamaan (time); so if the person slaughters in the first days of Dhul-Hijjah, then his blood sacrifice will not be accepted due it opposing the Sharee’ah in time. And I have heard that some of the people slaughter sheep during the month of Ramadaan in order to draw closer to Allaah with blood sacrifice. So this action in this manner is an innovation, because there is nothing with regards to drawing closer to Allaah with slaughtering, except for blood sacrifice, gifts and the ’aqeeqah. As for slaughtering in Ramadaan along with the belief that one will attain the reward of slaughtering, such as the blood sacrifice in ’Eedul-Adhaa, or slaughtering for the sake of meat, then this is permissible.
The Sixth: al-Makaan (place); so if a man performs i’tikaaf in other than a mosque, then his i’tikaaf is not correct. And that is because the i’tikaaf cannot occur, except in the mosques. And if a woman says, ‘I wish to perform i’tikaaf in the musallaa (place of Prayer) in the house,’ then her i’tikaaf is not correct due to opposition of the Sharee’ah in place. And from the examples of that is if a man desires to perform tawaaf. So he finds that the area of tawaaf has become too confined and he finds that whatever is around it has become too confined. So he starts to perform tawaaf from behind the mosque, then his tawaaf will not be correct, because the place of the tawaaf is the house.
So the act of worship cannot be considered a righteous action, except if two conditions are fulfilled with regards to it, the first is al-ikhlaas (sincerity) and the second is al-mutaaba’ah (following the Prophet). And al-mutaaba’ah cannot be fulfilled, except with the six affairs that have been previously mentioned.” 
: Refer to Majmoo’ul-Fataawaa (7/112) of Ibnul-’Uthaymeen.
: Refer to Majmoo’ul-Fataawaa (5/253-254) of Ibnul-’Uthaymeen.
Six Conditions of Ibaadah
By Shaykh Muhammad bin Saalih al-`Uthaymeen
Who are Ahlus Sunnah Wal-Jama’ah
|Reference: Fataawa Arkaanul Islaam. P.21|
Who are Ahlus Sunnah Wal-Jama’ah ?
Ahlus Sunnah Wal-Jama’ah’ are those who adherently cling and unite upon the ‘Sunnah’, not turning to other than it, neither in the affairs of the belief nor in the affairs of the actions. So for this reason they are called ‘Ahlus Sunnah’ (the people of the ‘Sunnah’) because they strictly adhere to it.
And they are called ‘Al-Jama’ah’ because they gather together and unite upon it.
However, if you were to consider the state of ‘Ahlul Bid’ah’, (the people of innovation), you would find them differing in what they are upon and in what they adhere to as is relates to both their methodology of belief, and likewise their methodology with regards to the practical implementation of the religion. This proves that they are far from the ‘Sunnah’, and that their distance from the ‘Sunnah’ is in relation to the amount that they have innovated.
|Translator: Ismaa’eel bin Yusuf, Abul-Qayyim|
|Date Published: Thursday, 10 February 2005|
|This article has been read 1,282 times|
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من هم أهل السنة والجماعة ؟
المرجع: فتاوى أركان الإسلام – ص21
من هم أهل السنة والجماعة ؟
أهل السنة والجماعة هم الذين تمسكوا بالسنة ، واجتمعوا عليها ، ولم يلتفتوا إلى سواها ، لا في الأمور العلمية العقدية ، ولا في الأمور العملية الحكمية، ولهذا سموا أهل السنة , لأنهم متمسكون بها ، وسموا أهل الجماعة ، لأنهم مجتمعون عليها . وإذا تأملت أحوال أهل البدعة وجدتهم مختلفين فيما هم عليه من المنهاج العقدي أو العملي , مما يدل على انهم بعيدون عن السنة بقدر ما أحدثوا من البدعة
المترجم: أبو القيم إسماعيل بن يوسف
An atheist professor of philosophy speaks to his class on the problem science has with God, The Almighty.
He asks one of his new Muslim students to stand and…..
Professor: You are a Muslim, aren’t you, son?
Student: Yes, sir.
Professor: So you believe in God?
Student: Absolutely, sir.
Professor: Is God good?
Professor: Is God all-powerful?
Professor: My brother died of cancer even though he prayed to God to heal him. Most of us would attempt to help others who are ill. But God didn’t. How is this God good then? Hmm?
(Student is silent.)
Professor: You can’t answer, can you? Let’s start again, young fella. Is God good?
Professor: Is Satan good?
Professor: Where does Satan come from?
Student: From…God.. .
Professor: That’s right. Tell me son, is there evil in this world?
Professor: Evil is everywhere, isn’t it? And God did make everything. Correct?
Professor: So who created evil?
(Student does not answer.)
Professor: Is there sickness? Immorality? Hatred? Ugliness? All these terrible things exist in the world, don’t they?
Student: Yes, sir.
Professor: So, who created them?
(Student has no answer.)
Professor: Science says you have 5 senses you use to identify and observe the world around you. Tell me, son…Have you ever seen God?
Student: No, sir.
Professor: Tell us if you have ever heard your God?
Student: No , sir.
Professor: Have you ever felt your God, tasted your God, smelt your God? Have you ever had any sensory perception of God for that matter?
Student: No, sir. I’m afraid I haven’t.
Professor: Yet you still believe in Him?
Professor: According to empirical, testable, demonstrable protocol, science says your GOD doesn’t exist. What do you say to that, son?
Student: Nothing. I only have my faith.
Professor: Yes. Faith. And that is the problem science has.
Student: Professor, is there such a thing as heat?
Student: And is there such a thing as cold?
Student: No sir. There isn’t.
(The lecture theatre becomes very quiet with this turn of events.)
Student: Sir, you can have lots of heat, even more heat, superheat, mega heat, white heat, a little heat or no heat. But we don’t have anything called cold. We can hit 458 degrees below zero which is no heat, but we can’t go any further after that. There is no such thing as cold. Cold is only a word we use to describe the absence of heat. We cannot measure cold. Heat is energy. Cold is not the opposite of heat, sir, just the absence of it.
(There is pin-drop silence in the lecture theatre.)
Student: What about darkness, Professor? Is there such a thing as darkness?
Professor: Yes. What is night if there isn’t darkness?
Student: You’re wrong again, sir. Darkness is the absence of something. You can have low light, normal light, bright light, flashing light….But if you have no light constantly, you have nothing and it’s called darkness, isn’t it? In reality, darkness isn’t. If it were you would be able to make darkness darker, wouldn’t you?
Professor: So what is the point you are making, young man?
Student: Sir, my point is your philosophical premise is flawed.
Professor: Flawed? Can you explain how?
Student: Sir, you are working on the premise of duality. You argue there is life and then there is death, a good God and a bad God. You are viewing the concept of God as something finite,
something we can measure. Sir, science can’t even explain a thought. It uses electricity and magnetism, but has never seen, much less fully understood either one. To view death as
the opposite of life is to be ignorant of the fact that death cannot exist as a substantive thing. Death is not the opposite of life: just the absence of it. Now tell me, Professor. Do you teach your students that they evolved from a monkey?
Professor: If you are referring to the natural evolutionary process, yes, of course, I do.
Student: Have you ever observed evolution with your own eyes, sir?
(The Professor shakes his head with a smile, beginning to realize where the argument is going.)
Student: Since no one has ever observed the process of evolution at work and cannot even prove that this process is an on-going endeavour, are you not teaching your opinion, sir? Are you not a scientist but a preacher?
(The class is in uproar.)
Student: Is there anyone in the class who has ever seen the Professor’s brain?
(The class breaks out into laughter.)
Student: Is there anyone here who has ever heard the Professor’s brain, felt it, touched or smelt it?…..No one appears to have done so. So, according to the established rules of empirical, stable, demonstrable protocol, science says that you have no brain, sir. With all due respect, sir, how do we then trust your lectures, sir?
(The room is silent. The professor stares at the student, his face unfathomable. )
Professor: I guess you’ll have to take them on faith, son.
Student: That is it sir.. The link between man & god is FAITH. That is all that keeps things moving & alive.
Taken from: forpeopleofunderstanding.blogspot.com
The Fruits of Putting one’s Trust in Allaah
Shaikh Saalih Al-Fawzaan
Haqeeqat-ut- Tawakkul (pg. 35-42)
As for the fruits of putting one’s trust in Allaah (i.e. tawakkul), then they are many. The greatest of them is that Allaah will suffice him in whatever he seeks after. “And whoever puts his trust in Allaah, He will suffice him.” [Surah At-Talaaq: 3]
So whoever relegates his affairs to Allaah, relies on Him alone, and believes that no one can give him good or repel harm from him except Allaah, “He will suffice him.”
This means that Allaah will protect him from all harms since the recompense is based on the action a person does. So when someone puts his trust in Allaah in the correct manner, He rewards him by sufficing him and taking charge of his affairs. Allaah Himself takes charge of this individual’s affairs and does not relegate it to anyone else. This is the greatest fruit of tawakkul (reliance upon Allaah).
Allaah says: “O Prophet, Allaah is sufficient for you.” [Surah Al-Anfaal: 64]
And He says: “And if they intend to deceive you, then verily Allaah is sufficient for you. It is He who supported you with His help and with the believers.” [Surah Al-Anfaal: 62]
So in summary: The greatest fruit of putting one’s trust in Allaah is that Allaah will suffice and take care of whoever relies in Him. This is why Allaah informs us of His Prophet Nooh when he told his people: “If my staying with you and my reminding you of the verses of Allaah are hard on you, then I put my trust in Allaah. So devise your plot – you and your partners – and let not your plot be in doubt for you. Then pass your sentence on me and give me no respite.” [Surah Yoonus: 71]
And He quotes His Prophet Hood as saying: “I am free from that which you ascribe as partners in worship apart from Him. So plot against me – all of you – and give me no respite. I put my trust in Allaah, my Lord and your Lord. There is not a creature that moves (i.e. lives) except that He has a grasp of its forelock. Verily, my Lord is on a Straight Path.” [Surah Hood: 54-56]
He quotes His Prophet Shu’aib as saying: “And my guidance is only due to Allaah. In Him I trust and to Him I repent.” [Surah Hood: 88]
And He said to His Prophet Muhammad: “Call your associates and then plot against me and give me no respite. Verily, my Protector is Allaah who has revealed the Book. He is the One who protects the righteous. And those whom you call upon besides Him cannot help you nor can they help themselves.” [Surah Al-A’raaf: 195-197]
Allaah informs us through the statements of these noble messengers that they challenged their people and their false deities to bring harm to them in some way. They did this because they had complete reliance on Allaah. And whoever puts his trust in Allaah, He will be sufficient for him.
Another fruit of relying upon Allaah is that it brings about loves from Allaah, as He says: “Verily, Allaah loves those who put their trust in Him.” [Surah Aali ‘Imraan: 159]
So if someone truthfully puts his trust in Allaah, Allaah will love him. And if Allaah loves this person, he will find success and happiness in this life and the next since he will be from among Allaah’s friends and allies.
Also from the fruits of putting one’s trust in Allaah is that a person will proceed in doing beneficial things and not fear or dread anyone except Allaah. So for example, those who are engaged in Jihaad by way of fighting battles against disbelievers – they only do so because they put their trust in Allaah. So in turn, this reliance on Allaah instills courage and strength into them and as a result, all of the hardships and difficulties that face them become lessened. And they take delight in dying in the Way of Allaah and attaining martyrdom in His Cause. All of this is due to their reliance and trust in Allaah.
Another fruit of putting one’s trust in Allaah is that it encourages one to go out and seek sustenance or to acquire knowledge or to do any of the other beneficial things. The one who puts his trust in Allaah perseveres and puts his heart into seeking after the useful and necessary means of life because he knows that Allaah is with those who rely on Him and that He will aid them. So he perseveres in seeking after all of the beneficial things of this life and the Hereafter and he is not from those who are lazy and weak.
It is for this reason that the Companions were the bravest of people. They genuinely put their trust and reliance in Allaah to the point that they were able to conquer lands in the east and the west. They conquered lands through victory in battle and conquered hearts through calling them to Allaah. All of this was because they put their trust in Allaah and because they relied on Him. Allaah says: “O you who believe, whoever amongst you apostates from his religion, Allaah will bring a people whom He will love and they will love Him, humble towards the believers and stern towards the disbelievers, fighting in the Cause of Allaah and never fearing the blame of the blamers. That is the Grace of Allaah which He bestows upon whom He wills. And Allaah is All-Sufficient for His creatures’ needs, All-Knowing.” [Surah Al-Maa’idah: 54]
So they didn’t fear for the sake of Allaah the blame of the blamers since they relied on Him to the utmost degree and entrusted their affairs in Him absolutely. They did not turn to anyone else regardless if the people were content or discontent with it, so long as they continued to do what was pleasing to Allaah. It is stated in the hadeeth: “Whoever seeks to please Allaah by (doing something that is) displeasing (to) the people, Allaah becomes pleased with him and makes the people pleased with him. And whoever seeks to please the people by (doing something that is) displeasing (to) Allaah, Allaah becomes displeased with him and makes the people displeased with him.” 
So relying upon Allaah, putting one’s trust in Him, and entrusting one’s affairs to Him is the foundation of Tawheed. It is the foundation of actions. And it is the foundation of goodness. This is why Allaah made it a condition of Faith, where He says: “So in Allaah put your trust if you are truly believers.” [Surah Al-Maa’idah: 23]
There still remains one issue related to this topic, which we would like to discuss, and it is the issue of tawkeel, or delegating authority to someone else. If you entrust someone to obtain something for you, such as buying a product for you or renting something for you or litigating on your behalf, does this mean that you have put your trust in someone other than Allaah? No, this does not mean that. Choosing someone to represent you and act on your behalf is not tawakkul.
Tawakkul means complete reliance and relegation of one’s affairs, which cannot be done except on Allaah.
As for tawkeel, it is when you appoint someone else to obtain something permissible that you are looking for, which he has the ability to obtain. This is one of the allowable means. So hire a representative from the perspective of implementing the means and put your trust in Allaah when obtaining your objective from the perspective of worship. But do not put your trust (tawakkul) in this representative. Instead put your trust in Allaah.
So therefore, commissioning someone else to handle some of your affairs does not violate your creed nor does it mean that you are putting your trust in someone other than Allaah. It is merely working hand in hand with someone towards achieving an objective. Allaah says: “Assist one another in (matters of) piety and righteousness and do not assist one another in sin and transgression.” [Surah Al-Maa’idah: 2]
So a wakeel (representative) is only there to assist an individual by taking his place and serving as a means to get what he wants. In the same way that him doing something on his own constitutes a means, then likewise, his commissioning a representative to handle his affairs is also a means. And it does not fall under the realm of putting one’s trust in other than Allaah.
In conclusion, I ask Allaah to make us and you from those who put their trust in Allaah in truth – those who implement the required means and rely upon their Lord, those who do not rely on anyone else nor entrust their affairs to anyone else. May Allaah send the peace and praises on our Prophet, Muhammad, his family and all of his Companions.
 Reported by Ibn Hibbaan in his Saheeh (1/435) and At-Tirmidhee in his Sunan (7/133) in a similar narration, both on the authority of ‘Aa’ishah; Others reported it as well.
Published on: August 5, 2007