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Hadith

English Translation of Hadith

Hazrat Abu Hurairah (May Allah be pleased with him) narrated: Messenger of Allah [S.A.W.W](PBUH) said, "Allah does not look at your figures, nor at your attire but He looks at your hearts and accomplishments".

[Muslim].

Lesson : as mentioned above in Surah Al-An'am [The Cattle] Ayat 101."He is the All-Knower of everything". Since the true condition of heart is known to Allah alone, the true position of one's actions will be known on the Day of Resurrection when one will be requited for them by Allah. In this world, one will be treated according to his apparent condition while his insight will be left to Allah.This Hadith highlights the importance of sincerity and good intention. It is, therefore, essential that every noble action should be based on these two virtues; and heart should be free from all such things that destroy noble deeds. Hypocrisy, ostentation, greed for wealth, riches and other worldly things fall in the category of such evils.

SMEs To Invest Rs. 1,500 Cr In City

2nd Jun, 2010: Small and Medium Enterprise Consortium chairman Mahender Musuku on Wednesday said that Hyderabad will soon get investments of over Rs. 1,500 crore in the IT and ITES sector.

The decision to invest in the city by SME businesses owned by NRIs came after Information Technology and Communication Minister Komatireddy Venkat Reddy had earlier in the day appealed to them to consolidate their overseas operations in Hyderabad and make the city their destination for IT and ITES needs.

Venkat Reddy’s plea came in at a breakfast meeting in the USA.

The SME bosses sought assurance on the playing field, incentives in taxation, and infrastructure support; to which Venkat Reddy assured support from the state government and sought the immediate start of the SME operations.

The SMEs then sought office space, to which plea Venkat Reddy offered to lease the currently available built-up space in the Madhapur area that is owned by the department. He said the space would be made available at a reasonable price pending approval from the government.

The SMEs have proposed to set up an incubation centre in the heart of Hyderabad for administrative and front offices, with an estimated employment for over 2,000 people in the next 2 years.

This would be followed by a campus in which there would be direct employment for around 10,000 people and indirect employment to around 40,000 people, with an investment of over Rs. 1,500 crores.

The campus would be built in 3 phases, with the 1st phase to be completed within 2 years of the approvals, if any.

Courtesy: INN

Prophet Muhammad (pbuh) - Fine social habits

Many of the Prophet’s (peace be upon him) companions belonged to the poorest and weakest strata in society. In Makkah, some of them were slaves or individuals attaching themselves to tribes to which they did not belong. As such, they had no privileges. In Madinah, his companions included people of all social ranks, but the Muslim community was in the process of establishing its foundation in the midst of a very hostile environment. Armies were raised to crush it, and economic siege was imposed on it. Yet the Muslim community was a close-knit community, with a bond of brotherhood in faith uniting all its members. The Prophet was keen to nurture this bond and help it to replace old tribal and family loyalties.

The Prophet was fully aware that ideas should be translated into practical action, and ties based on faith should have practical manifestations. Hence, it is not enough for people to speak of the new bond of Islamic brotherhood without the practical manifestations that cement this bond so as it would be felt as a reality. Therefore, the new Muslim society must be exemplary in its manners and social values and traditions. None other than the Prophet could establish these. God states that the Prophet provided guidance in all matters. In matters of religion, his example must be followed. In the areas that pertain to ordinary human life, the Prophet’s practice is always good to follow.

The Prophet was exemplary in his politeness and social habits. At the time, people mostly sat on the ground. When he sat with his companions, or with others, in the mosque or anywhere else, he never put his legs forward. He turned with his full face towards anyone who spoke to him, so as to make the speaker feel that the Prophet was fully attentive to what he said. He was the first to greet anyone who met him on the road. If he passed by a group of boys playing in the street, he would greet them and may stop to speak to them.

We see in our world that despite all the refinements that human society has developed, when a leader or a ruler is with his people, his manner is that of the one who is always in command, always holding the initiative. If he is attending a function, he decides when he leaves, paying little attention to what might have been prepared or might have remained. If he is visiting others, he rises to signal the end of the visit. The Prophet never did this. He would not rise until he has taken leave of his host.

He took meticulous care of his cleanliness and hygiene, so as not to cause any offence. He never blew air over any food or drink. If it was too hot, he would wait a little until it has cooled down. If he needed to sneeze, he would cover his mouth. He always used perfume, and stated that the two things of the human world that he loved were perfume and women. This was in a society that had long abused women. By saying this, he stressed that women must be well treated by Muslims. He frequently used a toothbrush to keep his teeth clean and to ensure that his mouth smell was always pleasant. He recommended his companions to use a toothbrush after meals and on waking up. If he woke up during the night, the first thing he did was brush his teeth. Urging his companions to maintain cleanliness, he told them to have a bath at least once a week, preferably on Fridays before going to the mosque for their prayers. He said: “Take a bath on Friday, even if you have to buy the water at a dinar for a cup.”

- by Adil Salahi

Virtue of the 15th Night of Sha‘ban (Laylat al-Nisf min Sha‘ban)

Many scholars have stated that the best night in the year after Laylatul Qadr is the night of the middle of Sha‘ban because it is a night singled out for special Divine Forgiveness8. Hence it is recommended to spend at least part of the night in worship. It is the night of the Full Moon (al-Badr) before Ramadan and hence an ideal opportunity to prepare for the sacred month that is to come after a fortnight.

Very early Hadith books such as the Musannaf of Abdurrazzaq Ibn Humam (126-211 AH)9and the Musnad of Ahmad b. Hanbal (164-241 AH)10 contain Ahadith relating to the virtues of 15^th Sha‘ban. Even within the famous Six Books of Hadith (al-Kutub al-Sittah), Tirmidhi11 and Ibn Majah12 have devoted a special chapter on “The Night of the Middle of Sha‘ban” in their Hadith collections. In fact there are over a dozen Ahadith available which establish the significance of the night of 15th Sha‘ban13. While some of theAhadith pertaining to the night of 15th Sha‘ban are fabricated (mawdu‘),especially when they mention specific prayers14 or the decree being written on that night15, the vast

majority of these are weak (da‘if)16. This led some scholars such as Ibn Al-‘Arabi17, Ibn Duhya18, Jamaluddin Al-Qasimi19, Yusuf Binnori20 and Abdulaziz Bin Baz21 to mistakenly believe that nothing authentic has been related about the significance of the night of 15thSha‘ban. However, it is to be noted that not all of the ‘weak’ Ahadith suffer from major weaknesses and in fact the minor weaknesses in some Ahadith are curable and strengthened by other narrations22. When all the numerous weak Ahadith are combined together, they reach a level of acceptability among Hadith

scholars equivalent to being ‘Hasan’ (good)23.

There are at least two or three authentic Ahadith, classified as ‘Sahih’ or ‘Hasan’ by the

Traditionists, which establish the virtue of the night of 15th Sha‘ban24. The Companion Muadh b.Jabal relates that the Prophet Sallallaho Alaihey Wasallam said: “Allah Ta‘ala looks at His creation during the night of the 15th of Sha‘ban and He forgives all His creation except a polytheist (mushrik) or one intent on hatred (mushahin)”25. Ibn Hibban considered this Hadith to be ‘Sahih’26 and Ibn Hajar Al-Haythami said: “This Hadith is related by Al-Tabarani in Al-Mu‘jam Al-Kabir and Al-Awsat and the narrators of both are trustworthy” (thiqat)27. Shuayb Al-Arna‘ut and Nasiruddin Al-Albani, two prominent contemporary Hadith scholars, have also considered this Hadith as ‘Sahih’28. There is another identical Hadith related from the Companion Abdullah b. ‘Amr which says that the Prophet (Sallallaho Alaihey Wasallam ) said: “Allah looks at His creation during the night of the 15th of Sha‘ban and He forgives His servants except two- one intent on hatred (mushahin) and a murderer (qatilu nafs)29.

In his edition of Musnad Ahmad, Ahmad Shakir has classified this Hadith as ‘Sahih’ and Nasiruddin Al-Albani classified it as ‘Hasan’30. A well known Hadith related from the Prophet’s Companion Abu Hurairah says that Allah Ta‘ala descends to the lowest heaven in the last part of every night and He calls out to His servants to seek His assistance and forgiveness as He is ready to accept their supplications31. But the night of 15th

Sha‘ban is different from other ordinary nights because “from the very beginning of the night, Allah turns with special mercy and attention towards the creation and forgives those who repent and seek forgiveness”32. While special Divine Forgiveness is available in the last part of every night, such forgiveness is available throughout the night of 15th Sha‘ban(i.e. from sunset to dawn). Concerning the merits of the 15th night of Sha‘ban, Ibn Taymiyyah says: “Some say that there is no difference between this night and other nights of the year. However, it is the view of many of the people of knowledge and the majority of our companions and others that it is a night of great merit as it is indicated from the words of Imam Ahmad, from many Ahadith which are transmitted concerning it and from the words and practices of the early generations of Muslims.”33. Ahmad

Abdurrahman Al-Banna says: “Know that the night of the middle of Sha‘ban is a virtuous night. There are many Ahadith on it which can be accepted without any problems”34. Abdur Rahman Mubarakpuri says: “The sheer number of Ahadith regarding this night serves as a proof against those people who refute the excellence of this night”35.

Refrences:

9 See Musannaf Abdur Razzaq 4/317

10 See Musnad Ahmad 2/176 & 6/238

11 Jami‘ Al-Tirmidhi: Kitab Al-Sawm, Bab “Ma ja’a fi Laylatin Nisfi min Sha‘ban” #739

12 Sunan Ibn Majah: Kitab Al-Iqamah, Bab “Laylatun Nisfi min Sha‘ban” #1388

13 Taqi Usmani: Contemporary Fatawa (1999) p.68

14 There is a special prayer invented for this night consisting of 100 rak‘at and it is attributed to the Tabi‘ Hasan Al-Basri that he

said: “Thirty from the Companions of the Prophet said that whoever says this prayer of 100 rak‘at, Allah will look at him seventy

times and with every look He will send mercy and blessings and remove seventy difficulties from him”. Many scholars such as Ibn

Al-Jawzi [Al-Mawdu‘at 2/127-30], Suyuti [Al-Laali al Masnu‘ah fil Ahadithil Mawdu‘ah 2/57-60] and Al-Shawkani [Al-Fawaid

Al-Majmu‘ah fil Ahadithil Mawdu‘ah pp.50-51] have regarded this and other such Ahadith as fabricated (mawdu‘). According to

Al-Tartushi, this prayer was introduced in Masjid Al-Aqsa in Jerusalem on 15th Sha‘ban 448 AH /1056 CE by a man from Nablus

and from that time onwards, people began to consider it as a Sunnah [Al-Hawadith wal Bida‘ p.121]

15 There is a Hadith attributed to Aishah which says that Allah decrees the birth, death and provisions of people on the night of

15th Sha‘ban [Abu Ya‘la & Bayhaqi in Al-Da‘wat Al-Kabir]. Apart from the Hadith not being authentic, it contradicts the Qur’an

as Allah Ta‘ala says: “We have sent it down on the Blessed Night- Surely We are ever warning. In it is made distinct every act

of wisdom, as a command from Us” (44:3-4). This Blessed Night is the same as Laylatul Qadr (97:1) which occurs during

Ramadan (2:186).

16 Ibn Rajab Al-Hanbali: Lataif Al-Ma‘arif p.143

17 Abu Bakr Ibn Al-‘Arabi says: “There is no authentic Hadith establishing the basis for the night of 15th Sha‘ban to be a virtuous

night, or that the decrees are written in it” [Ahkamul Qur’an 4/1678].

18 Abdurrauf Al-Manawi: Faydul Qadir Sharh Jami‘ Al-Saghir 2/317

19 Jamaluddin Al-Qasimi: Islah Al-Masajid p.107. Al-Albani says: “As for that which Shaykh Al-Qasimi, may Allah be pleased

with him, mentions in his book Islah Al-Masajid that there is not a single Sahih Hadith on the virtue and merit of the night of 15th

of Sha’ban, it should not be relied upon. Many have made similar statements to this because of their hastiness and lack of

exerting effort in scrutinizing the different ways (that the Hadith has been narrated) based on the method that is between your

hands” [Silsilah Al-Ahadith Al-Sahihah 3/138-9].

20 Yusuf Binnori says: “I have not come across any Sahih, Marfu‘ and Musnad Hadith regarding the excellence of this night”

[Ma‘arifus Sunan 5/419]. However, his teacher and mentor Anwar Shah Kashmiri has agreed that the significance of the night of

15th Sha‘ban is authentically proven [Al-‘Arf Al-Shadiy Sharh Al-Tirmidhi p.156].

21 Concerning the 15th night of Sha‘ban, Abdulaziz Bin Baz says that “there are many Ahadith presented to show the virtue of this

night, but they are weak and it is not permissible to rely on them”. He goes on to say that “celebrating the night of 15th Sha‘ban

by specifying its night for worship and the day for fasting is the most contemptible type of innovation that has been introduced

after the era of the Companions”! He ends by saying that there is no evidence from the Prophet (SALLALLAHO ALAIHEY WASALLAM ) establishing the virtue of

this night [See Fatawa Shaykh Bin Baz 6/134-5, 15/404-5 & 15/430-1].

22 Al-Albani: Silsilah Al-Ahadith Al-Sahihah 3/135

23 Taqi Usmani: Islamic Months: Merits & Precepts p.73 & Fazlur Rahman Azami: Shab-e-Barat (1992) p.13

24 See Al-Albani: Silsilah Al-Ahadith Al-Sahihah 3/135-139

25 Al-Tabarani: Al-Mu‘jam Al-Kabir 20/108-9, Ibn Hibban: Sahih Ibn Hibban 7/470, Al-Bayhaqi: Shu‘bal Iman 2/288,

Abulhasan Al-Qazwini: Al-Amali 4/2, Ibn ‘Asakir: Al-Tarikh 15/302 & Ibn Abi ‘Asim: Al-Sunnah p.512

26 Ibn Rajab: Lataif Al-Ma‘arif p.143

27 Ibn Hajar Al-Haythami: Majma‘ Al-Zawaid 8/65

28 Shuayb Al-Arna‘ut: Al-Ihsan fi Taqrib Sahih Ibn Hibban 12/481 #5665 & Nasiruddin Al-Albani: Silsilah Al-Ahadith Al-

Sahihah 3/135 #1144

29 Musnad Ahmad 2/176 #6642. Al-Bazzar also related this Hadith and he classified it as ‘hasan’.

30 Al-Albani: Silsilah Al-Ahadith Al-Sahihah 3/136

31 Bukhari & Muslim

32 Fazlur Rahman Azami: Shab-e-Barat p.14

33 Ibn Taymiyyah: Iqtida Al-Sirat Al-Mustaqim p.302

34 Ahmad Abdurrahman Al-Banna: Bulughul Amani min Asrar Fathur Rabbani 9/203

35 Abdur Rahman Mubarakpuri: Tuhfatul Ahwadhi Sharh Al-Tirmidhi 2/53

Staying Awake in Worship on the Night of 15th Sha‘ban

We have established that the night of 15th Sha‘ban is a special night of forgiveness. Ibn Rajab says: “It is befitting for a believer to devote some time in the night of 15th Sha‘ban to make remembrance of Allah Ta‘ala and to ask forgiveness from Him. He should also refrain from sins which will prevent forgiveness and acceptance of the supplication”36. Since there are no specific acts of worship that are prescribed for this night, one may engage in voluntary acts of worship of one’s choice during this night.

The practice of staying awake for the purpose of worship on the 15th night of Sha‘ban can be dated back at least from the second half of the first century after Hijrah. Many well-knownTabi‘un from Syria such as Makhul, Khalid b. Ma‘dan and Luqman b. Amir and some ascetics from Basra used to worship publicly on that night in the mosques37. Such practice was approved by the jurist Ishaq b.Rawaih who said that worship during that night in public was not an innovation (bid‘ah). But the scholars of Hijaz such as Ata b. Abi Rabah and Ibn Abi Mulaykah, the Fuqaha of Madinah and the companions of Malik rejected this practice as an innovation38. The great Syrian scholar Al-Awza‘I took a middle stance when he stated that it is Makruh (disliked) to gather collectively in the mosques during that night, but it is preferable for a person to worship on his own. After narrating this view, Ibn Rajab Al-Hanbali says: “and this is the closest view to the truth, if Allah wishes”39. Abu ‘Amr b. Salah said: “As for the night of 15th Sha‘ban, it has great virtue and it is Mustahab (preferable) to stay awake for worship, but it should be done individually and not collectively”40.

Refrences:

36 Ibn Rajab Al-Hanbali: Lataif Al-Ma‘arif- quoted

37 Ibn Rajab: Lataif Al-Ma‘arif p.144 & Ali Mahfuz:

38 The practice of staying awake in worship on the 15th

Syria and Basra only in the early history of Muslims.

describing the practices of the people of Makkah in

Makkah on the Night of 15th Sha‘ban and their Striving

min Sha‘bana wa Ijtihadihim fiha li Fadliha).

39 Ibn Rajab Al-Hanbali: Lataif Al-Ma‘arif- quoted

40 Abu Shama: Al-Ba‘ith ‘ala Inkaril Bida‘ wal Hawadith

great virtue and it is Mustahab to spend part of it

Fatawa on celebrating the night of 15th Sha‘ban, has

night as Mustahab. This is also attributed to Al-Shafi‘

41 Ibn Al-Hajj: Al-Madkhal 1/302-3

42 Abdulhaqq Dehlawi: Ma Thabata bis Sunnah p.215

43 Anwar Shah Kashmiri: Al-‘Arf Al-Shadiy p.156

44 Ashraf Ali Thanvi: Imdadul Fatawa 4/27-8

45 Mahmud Gangohi: Fatawa Mahmudiyyah 6/134-5

46 T.P. Hughes: Outlines of Islam (1875) p.110

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Allahumma Salley ala Mohammed Wa Aal-e-Mohammed

(Sallallaho Alaihey Wasallam)

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The consequences of different acts of show-off

Jundub (Radi Allah Anhu) said:
The Prophet (Sallallahu Alaihi Wasallam) said,

"He who lets the people hear of his good deeds

intentionally, to win their praise,

Allah will let the people know

his real intention (on the Day of Resurrection),

and he who does good things in public

to show off and win the praise of the people,

Allah will disclose his real intention

(and humiliate him)."

(Sahih Bukhari ~ Book #76, Hadith #506)

Prophet Muhammad (pbuh) - Kindness personified

Prophet Muhammad's nobility of character was of an immeasurably higher level. It was part of his nature, issuing forth instinctively.

One of the companions of the Prophet (peace be upon him), Khubayb ibn Adiyy, fell a prisoner in the hands of some unbelievers as a result of a wicked trick. They took him to Makkah where they sold him to some of its chiefs who were still nursing their grief after having suffered a heavy defeat in the Battle of Badr, the first major military encounter between them and the Muslims. They wanted to kill Khubayb in revenge of the killing of some of their elders in that battle. When Khubayb was brought forward to be killed, Abu Sufyan, the leader of the Quraysh, asked him: "Do you wish that Muhammad were here in your place and we would kill him while you were safe among your people?" Khubayb answered: "I would not wish to be safe among my people and Muhammad (peace be upon him) having a thorn in his side." Abu Sufyan remarked: "I have never seen anything like the love Muhammad's companions feel for him."

Abu Sufyan was absolutely right: That love was unparalleled, unknown in human history. Moreover, millions and millions of people across the 14 centuries of the history of Islam have felt that Prophet Muhammad was always dearer to them than their own parents and children. They even loved him more than they loved themselves. This is the mark of true faith. There is, however, a great difference between love that is generated by faith and strengthened by a study of the character of God's messenger, and love born by personal experience of his character, and living through the great events that marked the history of the early years of Islam and witnessing the Prophet's reactions to these events.

When we study what the Prophet's companions experienced of his character we realize that they saw a unique sort of nobility of character. Some people may be noble, and they treat others with kindness and compassion. Still, they will have their own turf, which they would not allow others to encroach. Moreover, they will have their own circle of relatives and friends whom they treat differently from other people.

Prophet Muhammad's nobility of character was of an immeasurably higher level. It was part of his nature, issuing forth instinctively. When faced with a situation, he did not reflect on what would be the kinder, nobler or more compassionate behavior; it came to him naturally. In all his relations with people, particularly the weaker and more vulnerable elements in society, he was the epitome of kindness. He keenly felt for them, tried to console them when they encountered an adversity, and did his best to comfort them. He never intentionally hurt anyone. He inquired after all his companions, young and old. When he talked to anyone, regardless of that person's position in society, his interlocutor felt a warm relation with the Prophet. When the Prophet's companions talked to him, even the most humble of them used to feel that the Prophet placed him above all others. He let everyone talk to him as they wished, never interrupting them even if they took a long time.

When he learned that a companion of his was ill, the Prophet went to visit him at home and prayed for his recovery. He might pay social visits to his companions. He would join them, sitting in the last vacant place. If anyone came to see him at home or in the mosque, he would sit with his visitor until he left, never giving a sign or an expression of his being busy or having some important business. When anyone shook hands with him or held his hand, he would not let go until that person did so. In fact, it is reported that any maid could come to him and take him by the hand. He would go with her anywhere in the market place until he had done for her whatever she wanted. He would let her hold his hand until she was the one to let go.

He would answer an invitation, even by the poorest of his companions. Whatever food was served, even the most modest, he would eat and express thanks to God and to his host. Thus, no one felt distant from him at any time. He was the epitome of warm friendship with all his companions.

- by Adil Salahi