In the Name of Allah, Most Gracious, Most Merciful.
Fasting in the second part of the month of Sha`ban.

All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.

Dear questioner, thanks for your questions and we implore Allah to grant us all blessing in our health and time to carry out the obligations ordained by Him in the best way.

Fasting in the second part of the month of Sha`ban is a controversial issue among Muslim jurists. According to the Hanbali School, it is makruh (disliked). For the Shafi`i School, it is haram (forbidden). The majority of Muslim jurists state that it is permissible. Hence, it is better for the person to avoid fasting in the second half of the month of Sha`ban unless the person himself is accustomed to fast regular days such as Mondays and Thursdays of every week, or when a person is obliged to make up for missed days of Ramadan before the new Ramadan begins.

Abu Hurayrah (may Allah be pleased with him) reported that the Messenger of Allah (peace and blessings be upon him) said: “When Sha`ban is half over, do not fast.” (Classed as authentic by Al-Albani)

This hadith indicates that it is not allowed to fast after halfway through Sha`ban, i.e., starting from the sixteenth day of the month.

However, there are reports which indicate that it is permissible to fast at this time. For example:

Abu Hurayrah (may Allah be pleased with him) said: The Messenger of Allah (peace and blessings be upon him) said: “Do not anticipate Ramadan by fasting one or two days before it begins, but if a man habitually fasts, then let him fast.” (Reported by Al-Bukhari and Muslim)

This indicates that fasting after halfway through Sha`ban is permissible for someone who has the habit of fasting, such as a person who regularly fasts on Mondays and Thursdays, or who fasts alternate days, and the like.

‘A’ishah (may Allah be pleased with her) said: The Messenger of Allah (peace and blessings be upon him) “used to fast all of Sha`ban and he used to fast Sha`ban except a few days.” (Reported by Muslim)

Imam An-Nawawi said: In the words, “He used to fast all of Sha`ban, and he used to fast Sha’ban except a few days” the second phrase explains the first, and indicates that the word “all” means “most of”.

The above hadith indicates that it is permissible to fast after halfway through Sha`ban, but only for those who are continuing after fasting in the first half of the month. The Shafi`i School followed all of these hadiths and said:

It is not permissible to fast after halfway through Sha`ban except for those who have a habitual pattern of fasting, or who are continuing after fasting before halfway through the month.

According to some scholars, the prohibition here means that it is haram. (See Al-Majmoo`, 6/399-400; Fath Al-Bari 4/129)

Some, such as Al-Ruyani, suggested that the prohibition here is to be understood as meaning that it is makruh but not haram.

In Riyadh As-Saliheen (p. 412): Imam An-Nawawi has a chapter entitled: “On the prohibition on anticipating Ramadan by fasting after halfway through Sha`ban, except for one who is continuing after fasting before halfway through the month or who has a regular pattern of fasting such as fasting on Mondays and Thursdays”.

Some scholars are of the view that the hadith which forbids fasting after halfway through Sha`ban is weak, and based on that they said that it is not makruh to fast after halfway through Sha`ban.

Al-Hafiz said: The majority of scholars said that it is permissible to observe voluntary fasts after halfway through Sha`ban and they regarded the hadith concerning that as weak. Also, among those who classed it as weak were Al-Bayhaqi and At-Tahawi.

Ibn Qudamah said in Al-Mughni that Imam Ahmad said concerning this hadith: “It is not sound. We asked `Abd Ar-Rahman Ibn Mahdi about it and he did not class it as authentic, and he did not narrate it to me. He used to avoid talking about this hadith.

Ibn Al-Qayyim said: “With regard to those who think that there is a contradiction between this hadith and the hadiths which speak of fasting in Sha`ban, there is no contradiction. Those hadiths speak of fasting half of it along with the previous half, and of habitual fasting during the second half of the month, whereas the hadith speaks of the prohibition of fasting deliberately only after the month is halfway over, not about fasts that a person observes regularly or that are a continuation after fasting during the first part of the month.

The late prominent Saudi scholar Sheikh Ibn Baz was asked about the hadith which says that fasting after halfway through Sha`ban is not allowed, and he said:

This is an authentic hadith as Sheikh Nasir Ad-Deen Al-Albani said. What is meant is that it is not allowed to start fasting after halfway through the month. But if a person fasts most or all of the month, then he is following the Sunnah. (Majmoo` Fatawa Ash-Shaykh Ibn Baz 15/385).

Moreover, the prominent Saudi scholar Sheikh Ibn ‘Uthaymeen said in his commentary on Riyadh As-Saliheen (3/394):

Even if the hadith is authentic, the prohibition in it does not mean that this is haram, rather it is simply makruh, as some of the scholars have understood it to mean so. But whoever has the habit of fasting regularly should fast, even if it is after halfway through Sha`ban.

The above two quotations are excerpted with slight modifications from www.islam-qa.com

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In the Name of Allah, Most Gracious, Most Merciful.

All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.

Sha’ban: Merits, Do’s, and Dont’s

By Mufti Taqi Usmani

Posted By: Shamsuddin Bolatito

Sha’ban is one of the meritorious months for which we find some particular instructions in the Sunnah of Prophet Muhammad, Sall-Allahu alayhi wa sallam. It is reported in the authentic ahadith that Prophet Muhammad, Sall-Allahu alayhi wa sallam, used to fast most of the month in Sha’ban. These fasts were not obligatory on him but Sha’ban is the month immediately preceding the month of Ramadan. Therefore, some preparatory measures are suggested by Prophet Muhammad, Sall-Allahu alayhi wa sallam. Some of these are given below:

1. The blessed companion Anas, Radi-Allahu anhu, reports that Prophet Muhammad, Sall-Allahu alayhi wa sallam, was asked, “Which fast is the most meritorious after the fasts of Ramadan?” He replied, “Fasts of Shaban in honor of Ramadan.”

2. The blessed companion Usama ibn Zaid, Radi-Allahu anhu, reports that he asked Prophet Muhammad, Sall-Allahu alayhi wa sallam: “Messenger of Allah, I have seen you fasting in the month of Sha’ban so frequently that I have never seen you fasting in any other month.” Prophet Muhammad, Sall-Allahu alayhi wa sallam, replied: “That (Sha’ban) is a month between Rajab and Ramadan which is neglected by many people. And it is a month in which an account of the deeds (of human beings) is presented before the Lord of the universe, so, I wish that my deeds be presented at a time when I am in a state of fasting.”

3. Ummul Mu’mineen ‘Aishah, Radi-Allahu anha, says, “Prophet Muhammad, Sall-Allahu alayhi wa sallam, used to fast the whole of Sha’ban. I said to him, ‘Messenger of Allah, is Sha’ban your most favorite month for fasting?’ He said, ‘In this month Allah prescribes the list of the persons dying this year. Therefore, I like that my death comes when I am in a state of fasting.”

4. In another Tradition she says, “Prophet Muhammad, Sall-Allahu alayhi wa sallam, would sometimes begin to fast continuously until we thought he would not stop fasting, and sometimes he used to stop fasting until we thought he would never fast. I never saw the Messenger of Allah, Sall-Allahu alayhi wa sallam, fasting a complete month, except the month of Ramadan, and I have never seen him fasting in a month more frequently than he did in Sha’ban.”

5. In another report she says, “I never saw the Messenger of Allah, Sall-Allahu alayhi wa sallam, fasting in a month so profusely as he did in the month of Sha’ban. He used to fast in that month leaving only a few days, rather, he used to fast almost the whole of the month.”

6. Ummul-Mu’mineen Umm Salamah, Radi-Allahu anha, says: “I have never seen the Messenger of Allah fasting for two months continuously except in the months of Sha’ban and Ramadan.”

These reports indicate that fasting in the month of Sha’ban, though not obligatory, is so meritorious that Prophet Muhammad, Sall-Allahu alayhi wa sallam, did not like to miss it.

But it should be kept in mind that the fasts of Sha’ban are for those persons only who are capable of keeping them without causing deficiency in the obligatory fasts of Ramadan. Therefore, if one fears that after fasting in Sha’ban, he will lose strength or freshness for the fasts of Ramadan and will not be able to fast in it with freshness, he should not fast in Sha’ban, because the fasts of Ramadan, being obligatory, are more important than the optional fasts of Sha’ban. That is why Prophet Muhammad, Sall-Allahu alayhi wa sallam, himself has forbidden the Muslims from fasting one or two days immediately before the commencement of Ramadan. The blessed Companion Abu Hurairah, Radi-Allahu anhu, reports Prophet Muhammad, Sall-Allahu alayhi wa sallam, to have said, “Do not fast after the first half of the month of Sha’ban is gone.”

According to another report Prophet Muhammad, Sall-Allahu alayhi wa sallam has said: “Do not precede the month of Ramadan with one or two fasts.”

The essence of the above-quoted ahadith is that Prophet Muhammad, Sall-Allahu alayhi wa sallam, himself used to fast most of the month of Sha’ban, because he had no fear of developing weakness or weariness before the commencement of Ramadan. As for others, he ordered them not to fast after the 15^th of Sha’ban for the fear that they would lose their strength and freshness before Ramadan starts, and would not be able to welcome the month of Ramadan with enthusiasm.

The Night of Bara’ah

Another significant feature of the month of Sha’ban is that it consists of a night which is termed in Shariah as “Laylatul-bara’ah” (The night of freedom from Fire). This is the night occurring between 14th and 15th day of Sha’ban. There are certain traditions of Prophet Muhammad, Sall-Allahu alayhi wa sallam, to prove that it is a meritorious night in which the people of the earth are attended by special Divine mercy. Some of these traditions are quoted as follows:

1. Ummul-Mu’mineen ‘Aishah, Radi-Allahu anha, is reported to have said, “Once Prophet Muhammad, Sall-Allahu alayhi wa sallam, performed the Salah of the night (Tahajjud) and made a very long Sajdah until I feared that he had passed away. When I saw this, I rose (from my bed) and moved his thumb (to ascertain whether he is alive). The thumb moved, and I returned (to my place). Then I heard him saying in Sajdah: ‘I seek refuge of Your forgiveness from Your punishment, and I seek refuge of Your pleasure from Your annoyance, and I seek Your refuge from Yourself. I cannot praise You as fully as You deserve. You are exactly as You have defined Yourself.’ Thereafter, when he raised his head from Sajdah and finished his salah, he said to me: ‘Aishah, did you think that the Prophet has betrayed you?’ I said, ‘No, O Prophet of Allah, but I was afraid that your soul has been taken away because your Sajdah was very long.’ He asked me, ‘Do you know which night is this?’ I said, ‘Allah and His Messenger know best.’ He said, ‘This is the night of the half of Sha’ban. Allah Almighty looks upon His slaves in this night and forgives those who seek forgiveness and bestows His mercy upon those who pray for mercy but keeps those who have malice (against a Muslim) as they were before, (and does not forgive them unless they relieve themselves from malice).’”

2. In another Tradition Sayyidah’ Aishah, Radi-Allahu anha, has reported that Prophet Muhammad, Sall-Allahu alayhi wa sallam, has said, “Allah Almighty descends (in a manner He best knows it) in the night occurring in the middle of Sha’ban and forgives a large number of people more than the number of the fibers on the sheep of the tribe, Kalb.”

Kalb was a big tribe the members of which had a very large number of sheep. Therefore, the last sentence of the hadith indicates the big number of the people who are forgiven in this night by Allah Almighty.

3. In yet another Tradition, she has reported Prophet Muhammad, Sall-Allahu alayhi wa sallam, to have said, “This is the middle Night of Sha’ban. Allah frees in it a large number of the people from Fire, more than the number of the hair growing on the sheep of the tribe, Kalb. But He does not even look at a person who associates partners with Allah, or at a person who nourishes malice in his heart (against someone), or at a person who cuts off the ties of kinship, or at a man who leaves his clothes extending beyond his ankles (as a sign of pride), or at a person who disobeys his parents, or at a person who has a habit of drinking wine.”

4. Sayyidna Mu’adh ibn Jabal, Radi-Allahu anhu, reports that Prophet Muhammad, Sall-Allahu alayhi wa sallam, has said: “Allah Almighty looks upon all those created by Him in the middle Night of Sha’ban and forgives all those created by Him, except the one who associates partners with Him or the one who has malice in his heart (against a Muslim)”.

Although the chain of narrators of some of these traditions suffers with some minor technical defects, yet when all these traditions are combined together, it becomes clear that this night has some well founded merits, and observing this night as a sacred night is not a baseless concoction as envisaged by some modern scholars who, on the basis of these minor defects, have totally rejected to give any special importance to this night. In fact, some of these traditions have been held by some scholars of hadith as authentic and the defects in the chain of some others have been treated by them as minor technical defects which, according to the science of hadith, are curable by the variety of their ways of narration. That is why the elders of the ummah have constantly been observing this night as a night of special merits and have been spending it in worship and prayers.

What Should be Done in this Night?

In order to observe the Night of Bara’ah, one should remain awakened in this night as much as he can. If someone has better opportunities, he should spend the whole night in worship and prayer. However, if one cannot do so for one reason or another, he can select a considerable portion of the night, preferably of the second half of it for this purpose, and should perform the following acts of worship:

(a) Salah. Salah is the most preferable act to be performed in this night. There is no particular number of Rak’at but preferably it should not be less than eight. It is also advisable that each part of the Salah like qiyam, rukoo’ and sajdah should be longer than normal. The longest surahs of the Holy Qur’an one remembers by heart should be recited in the Salah of this night. If someone does not remember the long surahs, he can also recite several short surahs in one rak’ah.

(b) Tilawa. The recitation of the Holy Qur’an is another form of worship, very beneficent in this night. After performing Salah, or at any other time, one should recite as much of the Holy Qur’an as he can.

(c) Dhikr. One should also perform dhikr (recitation of the name of Allah) in this night. Particularly the following dhikr is very useful:

One should recite Salah (durood) on Prophet Muhammad, Sall-Allahu alayhi wa sallam, as many times as he can. The dhikr can also be recited while walking, lying on bed and during other hours of work or leisure.

(d) Dua. The best benefit one can draw from the blessings of this night is prayers and supplications. It is hoped that all the prayers in this night will be accepted by our Lord, insha-Allah. Prayer itself is an ‘Ibadah, and Allah Almighty gives reward on each prayer along with the fulfillment of the supplicator’s need. Even if the purpose prayed for is not achieved, one cannot be deprived of the reward of the prayer which is sometimes more precious than the mundane benefits one strives for. The prayers and supplications also strengthen one’s relation with Allah Almighty, which is the main purpose of all kinds and forms of worship.

One can pray for whatever purpose he wishes. But the best supplications are the ones made by Prophet Muhammad, Sall-Allahu alayhi wa sallam. These are so comprehensive and all-encompassing prayers that all the human needs, of this world and the Hereafter, are fully covered in the eloquent expressions used in them. Actually, most of the prophetic prayers are so profound that human imagination can hardly match their greatness.

Several books in various languages are available which provide these prophetic prayers, and one should pray to Allah Almighty in accordance with them, whether by reciting their original Arabic text or by rendering their sense in one’s own language.

(e) There are some people who cannot perform any additional Salah or recitations for any reason, like illness or weakness or being engaged in some other necessary activities. Such people also should not deprive themselves completely of the blessings of this night. They should observe the following acts:

(i) To perform the Salah of Maghrib, ‘Isha’ and Fajr with Jama’ah in the mosque, or in their homes in case of their being sick.

(ii) They should keep reciting the dhikr, particularly the one mentioned in para (c) above, in whatever condition they are until they sleep.

(iii) They should pray to Allah for their forgiveness and for their other objectives. One can do so even when he is in his bed.

(f) The women during their periods cannot perform salah, nor can they recite the Qur’an, but they can recite any dhikr, tasbeeh, durood sharif and can pray to Allah for whatever purpose they like in whatever language they wish. They can also recite the Arabic prayers mentioned in the Qur’an or in the hadith with the intention of supplication (and not with the intention of recitation).

(g) According to a hadith, which is relatively less authentic, Prophet Muhammad, Sall-Allahu alayhi wa sallam, went in this night to the graveyard of Baqi’ where he prayed for the Muslims buried there. On this basis, some of the fuqaha hold it as mustahabb (advisable) in this night to go to the graveyard of the Muslims and recite Fatihah or any other part of the Qur’an, and pray for the dead. But this act is neither obligatory nor should it be performed as regularly as an obligatory act.

What Should Not be Done in This Night

1. As mentioned earlier, the Night of Bara’ah is a night in which special blessings are directed towards the Muslims. Therefore, this night should be spent in total submission to Allah Almighty, and one should refrain from all those activities, which may displease Allah. Although it is always incumbent upon every Muslim to abstain from sins, yet this abstinence becomes all the more necessary in such nights, because committing sins in this night will amount to responding to divine blessings with disobedience and felony. Such an arrogant attitude can invite nothing but the wrath of Allah. Therefore, one should strictly abstain from all the sins, particularly from those mentioned in the Hadith No. 3 quoted earlier in this article, because these sins make one devoid of the blessings of this night.

2. In this night some people indulge in some activities which they regard as necessary for the celebration of the Night of Bara’ah, like cooking some special type of meal, or illuminating houses or mosques, or improvised structures. All such activities are not only baseless and innovated in the later days by ignorant people, but in some cases they are pure imitation of some rituals performed by non-Muslim communities. Such imitation in itself is a sin; performing it in a blessed night like the Night of Bara’ah makes it worse. Muslims should strictly abstain from all such activities.

3. Some people spend this night in holding religious meetings and delivering long speeches. Such activities are also not advisable, because these acts can easily be performed in other nights. This night requires one to devote himself for the pure acts of worship only.

4. The acts of worship like Salah, recitation of the Qur’an and dhikr should be performed in this night individually, not collectively. The Nafl Salah should not be performed in Jama’ah, nor should the Muslims arrange gatherings in the mosques in order to celebrate the night in a collective manner.

On the contrary, this night is meant for worshipping Allah in solitude. It is the time to enjoy the direct contact with the Lord of the Universe, and to devote one’s attention to Him and Him alone. These are the precious hours of the night in which nobody should intervene between one and his Lord, and one should turn to Allah with total concentration, not disturbed or intermitted by any one else.

That is why Prophet Muhammad, Sall-Allahu alayhi wa sallam, observed the acts of worship in this night in total seclusion, not accompanied by anyone, not even by his favorite life companion Sayyidah ‘Aishah, Radi-Allahu anha, and that is why all forms of the optional worship (Nafl Ibadah), are advised by him to be done in individual, not in collective manner.

Fast of the 15th Sha’ban

On the day immediately following the Night of Bara’ah, i.e. the 15th of Sha’ban, it is mustahabb (advisable) to keep fast. Prophet Muhammad, Sall-Allahu alayhi wa sallam, is reported to have recommended this fast emphatically. Although the scholars of hadith have some doubts in the authenticity of this report, yet it is mentioned earlier that the fasts of the first half of Sha’ban have special merits and Prophet Muhammad, Sall-Allahu alayhi wa sallam, used to fast most of the days in Sha’ban. Moreover, a large number of the elders (salaf) of the Ummah have been observing the fast of the 15th of Sha’ban. This constant practice indicates that they have accepted the relevant hadith as authentic.

Therefore, it is advisable to fast the 15^th of Sha’ban as an optional (nafl) fast. One can also keep a fast of qada on this day and it is hoped that he can also benefit from the merits of this fast.

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There are some months as well as some places that have more worth in Almighty Allah’s sight than others. But the merit of a certain place or time in Isla

m is established only through authentic proofs. Hence, on quoting a certain hadith, one is to make sure of its authenticity so that no false hadiths are reported to have been said by the Prophet (peace and blessings be upon him).

Many of the hadiths reported about the worth and merit of Rajab are either weak or fabricated. However, we should remember that there are many important events in Islamic history that took place in the month of Rajab, such as the Night Journey and Ascension (Israa’ and Mi`raj), the Battle of Tabuk, and the liberation of Al-Aqsa Mosque from the crusaders at the hands of Salah Ad-Din Al-Ayyubi. Muslims should recall these great victories and derive lessons from them.

Sheikh `Atiyyah Saqr, former head of Al-Azhar Fatwa Committee, states:

Al-Hafidh Ibn `Ali ibn Muhammad ibn Hajar Al-`Asqalani, an eminent scholar, wrote a detailed study entitled “Tabyeen Al-`Ajab bima Warada fi Fadl Rajab.” Ibn Hajar included in this study almost all the hadiths reported about the merit of Rajab and the rewards entailed by observing fasting and optional Prayer during it, classifying these hadiths into either weak or fabricated ones.

He also mentioned that Rajab has eighteen names, the most famous of which are these: Al-Asamm (“the Deaf Month”). It was called so because no rattle of weapons was heard during it, it being one of the sacred months in which fighting is prohibited. It was called also Al-Asabb (“the Poured-in Month”), because [it was believed that] mercy is poured on people during it. It was called also “the Iron Remover.” In this regard it was reported that Abu Raja’ Al-`Utaridi said, “We used to worship stones [before Islam]. But when we found a better stone than the first one, we would throw the first one and take the latter. If we could not get a stone then we would collect some earth (soil), then bring a sheep and milk that sheep over it, and perform Tawaf around it. When the month of Rajab came, we used (to stop the military actions), calling this month the Iron Remover, for we used to remove and throw away the iron parts of every spear and arrow during it” (Al-Bukhari).

The merit of Rajab is like the merit of the rest of the other sacred months. Allah Almighty says: (Lo! the number of the months with Allah is twelve months by Allah’s ordinance in the day that He created the heavens and the earth. Four of them are sacred: that is the right religion. So wrong not yourselves in them) (At-Tawbah 9: 36).

The names of these sacred months are mentioned in an authentic hadith said by the Prophet (peace and blessings be upon him) in the Farewell Pilgrimage. According to this hadith, the sacred months are four, three in succession—that is, Dhul-Qi`dah, Dhul-Hijjah, and Muharram—and the fourth is Rajab, which comes between Jumada Thani and Sha`ban.

According to the above verse, Allah Almighty has ordered the Muslims not to wrong themselves (or others), especially in these sacred months. So no fighting between tribes was to be waged during these months, so that people would guarantee that the way to the Sacred House be safe. This is indicated by Almighty Allah’s saying in another verse: (Then, when the sacred months have passed, slay the idolaters wherever ye find them) (At-Tawbah 9: 5).

Another manifestation of not wronging oneself in the sacred months is to avoid committing sins or wronging others. Some scholars derived from Almighty Allah’s ordering Muslims not to wrong themselves especially in the sacred months that the blood money paid in the case of killing a person by mistake is to be increased by one third if this act is committed during the sacred months. But it is to be noted that the fatwas of those scholars are not based on direct evidence from the Qur’an or Sunnah.

Observing voluntary fasting in the sacred months, including Rajab, is recommended. In this regard, Abu Dawud reported on the authority of Mujibah Al-Bahilyyah that the Prophet (peace and blessings be upon him) said to her father or uncle, “Observe fasting for some days in the sacred months and leave fasting for other days.” He (peace and blessings be upon him) said this three times, folding three fingers of him and then unfolding them each time. The Prophet’s using three fingers here is meant to assert his recommendation of fasting during these months, and not to indicate the number of the days to observe fasting therein.

Hence, doing good deeds, including fasting, in Rajab is generally praiseworthy like doing so in the rest of the sacred months. According to Ibn Hajar, there is no hadith, whether authentic or good, reported to the effect that observing fasting in Rajab entails a special reward.

Among the weak hadiths circulated about the special rewards entailed by fasting in Rajab is this: “There is a river in Paradise called Rajab; its water is whiter than milk and sweeter than honey. He who observes fasting of a day from the month of Rajab is like him who observes fasting for a whole month; he who observes fasting of seven days from it will be given refuge against the seven gates of the Fire; he who observes fasting of eight days from it, the eight gates of Paradise will be opened for him; and he who observes fasting of ten days from it, his bad deeds will be turned into good ones.”

There is another long hadith reported in this regard, in the context of which it is reported “Rajab is Almighty Allah’s month, Sha`ban is my month, and Ramadan is my Ummah’s month.” This hadith was said to be fabricated. It was also mentioned in Al-Jami` Al-Kabir by As-Syuti that this hadith was reported by Abu Al-Fat-h ibn Abu Al-Fawaris in his book Amali as a mursal hadith (a hadith which a Successor has directly attributed to the Prophet without mentioning a Companion).

Of the fabricated hadiths reported about the praiseworthiness of offering special Prayers during Rajab is this: “He who performs the Maghrib Prayer in the first night of Rajab, and then offers twenty rak`ahs, two by two, reciting in each rak`ah surat Al-Fatihah and surat “Qul huwa Allahu Ahad,” Allah Almighty will guard him, his family, his wealth, his children; he will also be given refuge against the punishment of the grave and will pass over the bridge above Hell like lightening without being brought to account or exposed to punishment (in the Hereafter).”

Ibn Hajar dedicated in the study referred to above, a whole chapter for the hadiths reported about prohibiting fasting the whole month of Rajab. He then said, “This prohibition applies to the person who observes fasting during it out of following the pre-Islamic tradition of sanctifying this month. But if he observes fasting in this month for Allah’s sake without obligating himself to fast certain days from it, or to offer night vigil Prayer in certain nights of it, there is nothing wrong in this. The prohibition meant here is analogous to the prohibition referred to in the Prophet’s hadith ‘Do not single out the night (preceding) Friday among the nights for Prayer and do not single out Friday among days for fasting.’ ”

As for him who observes fasting in Rajab, believing that fasting during it is more praiseworthy than fasting in the other months, this is controversial among scholars, but Ibn Hajar was of the opinion that this is not permissible.

Ibn Hajar also quoted Abu Bakr At-Tartushi as saying in Al-Bida` wa Al-Hawadith, “It is not recommended to observe fasting in Rajab if this is done out of one of three intentions, one of which is to do so out of believing that its fasting is obligatory like the fasting of Ramadan, or it is a regular act of Sunnah, or that its fasting is more rewarded and praiseworthy than fasting in the other months. If anything of the kind had been true, the Prophet (peace and blessings be upon him) would have clarified it. According to Ibn Dihyah, fasting in general is a good act, but it should not be observed in Rajab out of believing that it entails special rewards then. `Umar (may Allah be pleased with him) would not recommend fasting in Rajab out of this belief.”

Concerning visiting graves in Rajab, many people, especially women, are used to visiting graves on the first Friday of Rajab. There is nothing in Shari`ah that recommends such an act, and doing so does not entail a reward better than that entailed by visiting graves on any other ordinary day.

Muslims should, rather, remember the important events that took place in the history of Islam during this month, such as the Night Journey and Ascension, the Battle of Tabuk, and the liberation of Al-Aqsa Mosque from the crusaders at the hands of Salah Ad-Din Al-Ayubi (AH 538). Muslims should derive lessons from this glorious history, so that they may reunite and seek to liberate Al-Aqsa Mosque anew from its recent brutal occupiers.

One of the most important lessons of the journey of Al-Israa’ and Al-Mi`raj (Night Journey and Ascension) is that it highlights the high status that Al-Aqsa Mosque has in the Muslim Ummah. It was to Al-Aqsa Mosque that the Night Journey of the Prophet (peace and blessings be upon him) was made and from it that the Prophet’s ascension to the Heavens took place.

The journey of Al-Israa’ was a sign that the leadership of the world would move to the Muslim Ummah. Such leadership was based on mercy and justice, not on oppression and aggression.

Another significant lesson of Al-Israa’ and Al-Mi`raj is knowing the importance of prayer; it is through prayer that one can directly communicate with his Almighty Lord.

The eminent Muslim scholar Sheikh Yusuf Al-Qaradawi sheds light on this issue:

Al-Israa’ was a land-to-land journey that Allah Almighty caused His Prophet (peace and blessings be upon him) to make from Makkah to Jerusalem, that is, from Almighty Allah’s Sacred House to Al-Aqsa Mosque.

(Glorified be He Who carried His servant by night from the Inviolable Place of Worship to the Far Distant Place of Worship the neighborhood whereof We have blessed) (Al-Israa’ 17: 1) [The Inviolable Place of Worship mentioned in this verse refers to Allah's Sacred House and the Far Distant Place of Worship refers to Al-Aqsa Mosque.]

Mind that Allah Almighty had blessed Al-Aqsa Mosque and its neighborhood and referred to it even before even the Prophet’s Mosque was built, as the Prophet’s Mosque was established after his immigration to Madinah.

Mind also that when Prayer was ordained on the Muslims, Al-Aqsa Mosque was the qiblah to which they were to turn during Prayer. They would turn their faces in Prayer towards it for three years in Makkah, and for 16 months in Madinah before the qiblah was changed to Allah’s Sacred House.

Besides, Al-Aqsa Mosque is one of the three mosques to which Muslims are required to dedicate time for visiting; the other two mosques are the Sacred Mosque and the Prophet’s Mosque. This shows that Jerusalem is the third sacred place after Makkah and Madinah in Islam.

Allah Almighty wanted to establish and emphasize the significance and sacredness of Al-Aqsa Mosque in Muslims’ hearts so that they do not cede it for anything. They are to hold it as sacred as both Allah’s Sacred House and His Prophet’s Mosque.

That was why the Muslims [when they were strong] were zealous to keep Al-Aqsa Mosque under their rule and protection.

Hence, Muslims must realize the importance of Jerusalem in their history and the significance of Al-Aqsa Mosque in their religion and life.

Allah Almighty wills that we remember the importance of Al-Aqsa Mosque when we celebrate the anniversary of Al-Israa’ and Al-Mi`raj.

This is to remind us of the gravity of the circumstances in which Al-Aqsa Mosque is in this age. We must not give up our responsibility in defending Al-Aqsa Mosque and Jerusalem. This is a sacred issue to fight for. Brothers and sisters, we should not, under any circumstances, give up our role in that regard.

The Jews dreamed of establishing a state (in the land of Palestine) and managed to achieve that dream. That being so, we at least must not give up hope that one day we will again have Al-Aqsa Mosque and Jerusalem under our control. We should not lose hope of that at all, even if we see surrender embodied everywhere in our status quo.

We must believe that Allah Almighty is with us and that He Almighty will grant us victory and make Islam prevail, as He, Most High, always supports the true believers.

Imams Ahmad and At-Tabarani reported on the authority of Abu Imama Al-Bahilai (may Allah be pleased with him) that the Prophet (peace and blessings be upon him) said, “A group of my nation will keep being in the side of right and victorious over its enemy; no party of their enemy can cause them harm; the only harm that may afflict them is (physical) exhaustion. They would be like so until the Day of Judgment.” The Prophet’s Companions (may Allah be pleased with them) asked, “Where would they be, Allah’s Messenger?” He (peace and blessings be upon him) said, “In Jerusalem and the surrounding vicinity.”

The second most important lesson that we are to learn from Al-Israa’ and Al-Mi`raj is concerning Prayer (salah). It is known that Prayer was ordained on that great night.

It is because of the great importance of Prayer that Allah Almighty ordained it in heaven. He Almighty sent His Messenger to mankind (peace and blessings be upon him) and caused him to go on a night journey and ascend to heaven and the Lote Tree to inform him (peace and blessings be upon him) of the ordinance of Prayer.

Mind that all other ordinances were decreed on the earth. This indicates how important Prayer is in Islam. It symbolizes ascension to heaven; it is the Muslim’s spiritual ascension to heaven.

Thus, Prayer is the gift that the Prophet (peace and blessings be upon him) brought with him from that journey to all Muslims so that they can worship Allah Almighty through it.

Prayer had to do with Al-Aqsa Mosque. Al-Aqsa Mosque was the first qiblah in Islam. If it is true that Al-Israa’ took place in the tenth year of the Prophet’s mission, this would mean that the Muslims’ qiblah in Prayer was towards Al-Aqsa Mosque for three years before the Hijrah to Madinah and 16 months after it.

Then Almighty Allah decreed that the qiblah be changed towards the Sacred Mosque. Allah Almighty says: (So turn thy face toward the Inviolable Place of Worship, and ye (O Muslims), wheresoever ye may be, turn your faces when ye pray) toward it.) (Al-Baqarah 2: 143)

When the qiblah was changed, the Jews raised doubts about that. Allah Almighty says: (The foolish of the people will say: What hath turned them from the qiblah which they formerly observed?) (Al-Baqarah 2: 142)

The Jews spread rumors that the Muslims’ Prayer [to the first qiblah] was invalid and so would not be rewarded. Allah Almighty refuted their claims as He, most High, says: (And We appointed the qiblah which ye formerly observed only that We might know him who followeth the Messenger from him who turneth on his heels. In truth it was a hard (test) save for those whom Allah guided. But it was not Allah’s purpose that your faith should be in vain, for Allah is full of pity, Merciful toward mankind.) (Al-Baqarah 2: 143) According to this verse, “your faith” refers to Prayer, as Prayer is a symbol of one’s faith.

To sum up, Prayer is the spiritual means through which Muslims can ascend to their Lord. If the Prophet (peace and blessings be upon him) ascended to heaven (once), we, brothers and sisters, could spiritually ascend to there as much as we can through Prayer.

Allah Almighty says in a qudsi (divine) hadith: “I have divided the Prayer into two halves between Me and My servant, and My servant will receive what he asks. When the servant says, ‘Praise be to Allah, the Lord of the universe,’ Allah the Most High says, ‘My servant has praised Me.’ And when he (the servant) says, ‘The Most Compassionate, the Merciful,’ Allah the Most High says, ‘My servant has lauded Me.’ And when he (the servant) says, ‘Master of the Day of judgment,’ He Almighty remarks, ‘My servant has glorified Me.’ And when he (the worshiper) says, ‘Thee do we worship and of Thee do we ask help,’ He Almighty says, ‘This is between Me and My servant, and My servant will receive what he asks for.’ Then, when he (the worshiper) says, ‘Guide us to the straight path, the path of those to whom Thou hast been Gracious not of those who have incurred Thy displeasure, nor of those who have gone astray,’ He (Allah Almighty) says, ‘This is for My servant, and My servant will receive what he asks for.’”

The sacred months are Dhul-Qi`dah, Dhual-Hijjah, Muharram, and Rajab. The name of Dhul-Qi`dah indicates in Arabic giving up fighting and traveling in preparation for the Hajj season. Dhul-Hijjah is called so because it is the month when Hajj takes place. Muharram is an emphatic form of tahrim, which indicates prohibiting vices and wrongdoings. Rajab is derived from the Arabic word tarjib, meaning glorification and esteem. Almighty Allah says about the sacred months: [Lo! The number of the months with Allah is twelve months by Allah's ordinance in the day that He created the heavens and the earth. Four of them are sacred: that is the right religion. So wrong not yourselves in them] (At-Tawbah 9:36).

The Prophet (peace and blessings be upon him) also said about them, “The division of time has turned to its original form which was current when Allah created the Heavens and the Earth. The year is of twelve months, out of which four months are sacred. Three are in succession: Dhul-Qi`dah, Dhul-Hijjah and Muharram, and (the fourth is) Rajab of (the tribe of) Mudar which comes between Jumada Thani and Sha`ban” (Al-Bukhari). The Prophet (peace and blessings be upon him) described Rajab as “(of the tribe of ) Mudar” because this tribe would locate this month correctly between Jumada Thani and Sha`ban, unlike the tribe of Rabi`ah, which would refer to this sacred month as coming between Sha`ban and Shawwal, which, incorrectly, means it is Ramadan.

There was a long-established custom of observing those four months as those in which fighting is forbidden. The Pagan Arabs, however, might change those months about, transposing Muharram, for instance, to the month of Safar so that they might take at the former an unfair advantage over the enemy who might (out of observing the sacred month) hesitate to fight. This is called an-nassi’ (postponement [of a sacred month]). Almighty Allah says in this respect: [Postponement (of a sacred month) is only an excess of disbelief whereby those who disbelieve are misled, they allow it one year and forbid it (another) year] (At-Tawbah 9:37).

These months have special advantages peculiar to them. For example, fighting is to be given up altogether during these months unless it is for self-defense. Rewards of good deeds are doubled and punishment for wrongdoings is multiplied. Moreover, Imam Ash-Shafi`i and many other scholars believe that blood money paid to the family of a victim killed or injured during these months should exceed the amount given in in other months.

In explaining Allah’s words [So wrong not yourselves in them] (At-Tawbah 9:36), the eminent scholar Qatadah said, “Wronging oneself or others is more sinful and wicked during the sacred months than in other ones, as Almighty Allah grants solemnity to whomever and whatever He Most High likes.”

Qatadah also said, “Almighty Allah chose of (the different kinds of) His creation [some] things and persons as having special places and importance than others (in His sight). He Most High chose from the angels messengers [to convey His divine messages, mercy, punishment, etc., to the worlds]; chose from discourse that which reminds of Him; chose from the places on the earth His mosques; chose from the months Ramadan and the sacred ones; chose from days Friday, and from nights the Night of Decree. So hold in high esteem that which Almighty Allah holds in high esteem.”