₦airaland Forum

In conclusion:

It is not allowed to fast during the second half of Sha’baan, and that is either makrooh or haraam, except for the one who has the habit of fasting regularly or who is continuing after fasting during the first half of Sha’baan. And Allaah knows best.

The reason for this prohibition is that continually fasting may make a person too weak to fast in Ramadaan.

If it is said that if he fasts from the beginning of the month he will become even weaker, the response is that whoever fasts from the beginning of Sha’baan will have gotten used to fasting so it will be less difficult for him to fast.

Al-Qaari said: The prohibition here means that it is disliked, as a mercy to this ummah lest they become too weak to fulfil their duty of fasting during Ramadaan in an energetic fashion. But those who fast all of Sha’baan will become used to fasting so it will not be difficult for them.

And Allaah knows best.

https://beta.islamqa.info/en/answers/13726/the-prohibition-on-fasting-in-the-second-half-of-shabaan

Praise be to Allaah.

Abu Dawood (3237), al-Tirmidhi (738) and Ibn Naajah (1651) narrated from Abu Hurayrah (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “When Sha’baan is half over, do not fast.” Classed as saheeh by al-Albaani in Saheeh al-Tirmidhi, 590.

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

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

Al-Bukhaari (1914) and Muslim (1082) narrated that Abu Hurayrah (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Do not anticipate Ramadaan by fasting one or two days before it begins, but if a man habitually fasts, then let him fast.”

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

Al-Bukhaari (1970) and Muslim (1156) narrated that ‘Aa’ishah (may Allaah be pleased with her) said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) used to fast all of Sha’baan, he used to fast Sha’baan except a few days.” This version was narrated by Muslim.

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

This hadeeth indicates that it is permissible to fast after halfway through Sha’baan, but only for those who are continuing after fasting before halfway through the month. The Shaafa’is followed all of these ahaadeeth and said:

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

According to most of the scholars, the prohibition here means that it is haraam.

See al-Majmoo’, 6/399-400; Fath al-Baari, 4/129

Some, such as al-Ruyaani, suggested that the prohibition here is to be understood as meaning that it is makrooh, not haraam.

Al-Nawawi (may Allaah have mercy on him) said in Riyaadh al-Saaliheen (p. 412):

“Chapter on the prohibition on anticipating Ramadaan by fasting after halfway through Sha’baan, 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”.

The majority of scholars are of the view that the hadeeth which forbids fasting after halfway through Sha’baan is da’eef (weak), and based on that they said that it is not makrooh to fast after halfway through Sha’baan.

Al-Haafiz said: The majority of scholars said that it is permissible to observe voluntary fasts after halfway through Sha’baan and they regarded the hadeeth concerning that as da’eef. Ahmad and Ibn Ma’een said that it is munkar. (From Fath al-Baari). Among those who classed it as da’eef were al-Bayhaqi and al-Tahhaawi.

Ibn Qudaamah said in al-Mughni that Imam Ahmad said concerning this hadeeth:

It is not sound. We asked ‘Abd al-Rahmaan ibn Mahdi about it and he did not class it as saheeh, and he did not narrate it to me. He used to avoid talking about this hadeeth. Ahmad said: al-‘Ala’ is thiqah and none of his ahaadeeth are regarded as munkar apart from this one.

The al-‘Ala’ referred to here is al-‘Ala’ ibn ‘Abd al-Rahmaan who narrated this hadeeth from his father from Abu Hurayrah (may Allaah be pleased with him).

Ibn al-Qayyim (may Allaah have mercy on him) responded in Tahdheeb al-Sunan to those who classed this hadeeth as da’eef and said that this hadeeth is saheeh according to the conditions of Muslim. Even though al-‘Ala’ is the only one who narrated this hadeeth, that is not regarded as detrimental to the hadeeth, because al-‘Ala’ is thiqah; in his Saheeh, Muslim narrated a number of ahaadeeth from him, from his father from Abu Hurayrah (may Allaah be pleased with him). Many Sunnahs are narrated from the Prophet (peace and blessings of Allaah be upon him) only through one person who is thiqah, but they have been accepted and followed by the ummah.

Then he said:

With regard to those who think that there is a contradiction between this hadeeth and the ahaadeeth which speak of fasting in Sha’baan, there is no contradiction. Those ahaadeeth speak of fasting half of it along with the previous half, and of habitual fasting during the second half of the month, whereas the hadeeth of al-‘Ala’ speaks of the prohibition on 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.

Shaykh Ibn Baaz (may Allaah have mercy on him) was asked about the hadeeth which says that fasting after halfway through Sha’baan is not allowed. He said:

This is a saheeh hadeeth as Shaykh Naasir al-Deen al-Albaani 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’ Fataawa al-Shaykh Ibn Baaz, 15/385).

Shaykh Ibn ‘Uthaymeen said in his commentary on Riyaadh al-Saaliheen (3/394):

Even if the hadeeth is saheeh, the prohibition in it does not mean that this is haraam, rather it is simply makrooh, as some of the scholars have understood it to mean. But whoever has the habit of fasting regularly should fast, even if it is after halfway through Sha’baan.

Iku to ni waasi

Iku to ni waasi

Iku toni waasi

Praise be to Allaah.

Shaykh Muhammad ibn Ibraaheem Aal al-Shaykh (may Allaah have mercy on him) answered this particular question as follows:

In order to answer this question, we need to discuss three matters:

1. Who is the person who is to receive the blood transfusion?

2. Who is the person from whom the blood is to be taken?

3. Who is the person whom we can trust to decide whether a blood transfusion is needed?

With regard to the first question, the person who is to receive the blood transfusion is a person whose life is in danger due to sickness or injury, and whose life depends on his receiving a blood transfusion.

The principle in this matter is based on the following aayaat of the Qur’aan (interpretation of the meanings):

“He has forbidden you only the maytatah (dead animals), and blood, and the flesh of swine, and that which is slaughtered as a sacrifice for others than Allaah. But if one is forced by necessity without willful disobedience nor transgressing the limits, then there is no sin on him…” [al-Baqarah 2:173]

“… But as for him who is forced by severe hunger, with no inclination to sin (such can eat these above-mentioned meats), then surely, Allaah is Oft-Forgiving, Most Merciful.” [al-Maa’idah 5:3]

“… He has explained to you in detail what is forbidden to you, except under compulsion of necessity…” [al-An’aam 6:119]

The evidence derived from these aayaat tells us that if the recovery of the sick or injured person depends on a blood transfusion which he needs to save his life, and that there is no other medicine or food that can do the same thing, then it is permissible for him to receive a blood transfusion. In fact, this comes under the heading of nourishment, not medicine (using forbidden foodstuffs in cases of necessity is permissible, as in the case of a starving man eating dead meat).

With regard to the second point, the one from whom blood is taken, this should not result in any serious harm, because the Prophet (peace and blessings of Allaah be upon him) said: “There should be no causing harm or reciprocating harm.”

As regards the third point, which is the matter of whose opinion should be relied upon to decide whether a blood transfusion is needed, this should be a Muslim doctor. If that is not possible, we see nothing wrong with taking the word of a non-Muslim doctor, whether he is Jewish or Christian (or any other religion), so long as he is experienced in medicine and is trustworthy. The principle here is the saheeh hadeeth which describes how the Prophet (peace and blessings of Allaah be upon him) hired a man of Bani Deel as a skilled and experienced guide, although he was a follower of the pagan religion of Quraysh. (Reported by al-Bukhaari, 2104.) (Fataawa al-Shaykh Muhammad ibn Ibraaheem).

Concerning this matter, the Hay’at Kibaar al-‘Ulamaa’ (Council of Senior Scholars) stated the following:

1. It is permissible to donate blood, so long as this does not cause him any harm, when there is a need for it to help other Muslims.

2. It is permissible to establish Islamic blood banks to receive and store donated blood, to be kept for any Muslim who may be in need of it, so long as no money is charged to the sick person or the people in charge of his affairs in return for this service. A blood bank should not be set up as a commercial enterprise or a means of making money, because it is in the public interest of the Muslims.

(Reference: Al-Idtirar ila’l-at’imah wa’l-adwiyah al-muharramah by al-Turayqi, p. 169) )

As published on 1999-08-12

In brief, this is how the Muslim can intend his entire life and all his deeds to be for the sake of Allah, and we can sum that up in the following two points:

He should adhere to Islamic teachings in his deeds, so he should not fail to do any obligatory duty and he should not commit any infractions.
He should note in his heart how he can connect this action – even if it is basically a worldly matter – to reward and seeking to draw closer to Allah, may He be exalted.
You can apply this to your specific question about losing weight. Whoever wants to make efforts to lose weight in order to maintain good health so that he can perform obligatory deeds and do his duty towards Allah in a better manner, or wants to make himself look good for his wife, so as to achieve happiness and love between them, or wants to look better for people so that he will be better accepted among them, and have a better relationship with them, these are all good aims and one will be rewarded for that, in sha Allah.

But if this permissible action is done with the intention of imitating some of the disbelievers, or is done to make one attractive to girls, and other devilish aims, then this is sinful and deserving of punishment.

The same applies to all permissible matters; the one who does them will not be rewarded unless he seeks reward thereby and is aiming to achieve a good purpose.

Ibn al-Haajj (may Allah have mercy on him) said: Depending on intention, a permissible deed may become recommended (mandoob). End quote.

Al-Madkhil (1/21).

Ibn al-Qayyim stated that the elite among those who are close to Allah are those for whom permissible acts have become acts of worships and means of drawing closer to Allah because of the intention behind them. In their case, permissible deeds bring them closer to Allah. End quote.

Madaarij as-Saalikeen (1/107)

It is soundly narrated from the Messenger (blessings and peace of Allah be upon him) that he said to Sa‘d ibn Abi Waqqaas (may Allah be pleased with him): “You will never spend on maintenance, seeking thereby the Countenance of Allah, but you will be rewarded for it, even a morsel that you put in your wife’s mouth.” Narrated by al-Bukhaari (56) and Muslim (1628).

Imam an-Nawawi (may Allah have mercy on him) said, commenting on this hadith:

This indicates that if a permissible thing is done with the intention of seeking the pleasure of Allah, may He be exalted, it becomes an act of obedience and worship, and he will be rewarded for it. The Prophet (blessings and peace of Allah be upon him) highlighted this when he said, “even a morsel that you put in your wife’s mouth,” because man finds pleasure with his wife and enjoys permissible intimacy with her, and when he puts a morsel of food in her mouth, that is usually a kind of playful and kind treatment, and enjoying that which is permissible, which is something that is far removed from acts of worship and matters of the hereafter, yet despite that, the Prophet (blessings and peace of Allah be upon him) said that if he seeks the pleasure of Allah, may He be exalted, by doing that, he will be rewarded for it. So other matters are more likely to be deserving of reward, if he seeks to please Allah, may He be exalted, by doing them.

That also applies if a person does something that is basically permissible, and seeks to please Allah, may He be exalted by doing it; he will be rewarded for that. This is like eating with the intention of strengthening oneself to do acts of obedience to Allah, may He be exalted, and sleeping in order to rest so that he can get up and do acts of worship with energy, and enjoying intimacy with his wife so that he can restrain himself and his gaze and so on from unlawful things, and so that he can fulfil his wife’s rights, and produce a righteous child. This is the meaning of the words of the Prophet (blessings and peace of Allah be upon him), “And in the intimacy of one of you [with his wife] there is sadaqah [charity].” And Allah knows best. End quote.

Sharh Muslim (11/77).

As-Suyooti (may Allah have mercy on him) said:

One of the best proofs that a person will attain reward by having a sound intention when doing permissible things and customary practices is the words of the Prophet (blessings and peace of Allah be upon him): “And each person will have what he intended.” The one who does this will be rewarded, if he seeks thereby to draw closer to Allah, but if he does not seek or intend that, then he will have no reward. End quote.

Sharh as-Suyooti ‘ala an-Nasaa’i (1/19).

And there are many similar comments from the scholars concerning this matter.

But you should understand that what we have mentioned to you about the intention of growing closer to Allah, may He be exalted, by means of what you do of permissible things is not by way of obligation and compulsion, because if it were obligatory and compulsory, it would not be permissible; rather it would be obligatory, and a person would be sinning by not doing it.

As for the one who does not intend anything except to fulfil his personal wishes, or desire, or need, or to enjoy something that is permissible, there is no blame on him for what he does, so long as he knows that this matter is something that sharee‘ah has allowed and permitted. But he will not be rewarded merely for doing that deed, just as there is no sin on him for simply doing it.

And Allah knows best.

Extracted from https://islamqa.info/en/115574

Praise be to Allah.

The Muslim is the one who submits to Allah, may He be glorified and exalted, and complies with His laws and His commands and prohibitions, who worships Allah, may He be exalted, because He is his Lord and Creator, Who is deserving of worship; he believes in the existence and greatness of Allah and that He is Self-Sustaining and the Sustainer of the universe. Thus belief in Allah will fill his heart and control his thoughts; love of Allah will become his goal in this life and the next, and he will hope that Allah will accept him among His righteous slaves.

Allah, may He be exalted, says (interpretation of the meaning):

“Say, ‘Indeed, my Lord has guided me to a straight path - a correct religion - the way of Abraham, inclining toward truth. And he was not among those who associated others with Allah.’

Say, "Indeed, my prayer, my rites of sacrifice, my living and my dying are for Allah , Lord of the worlds.

No partner has He. And this I have been commanded, and I am the first [among you] of the Muslims”

[al-An‘aam 6:161-163].

The one who understands these meanings will strive to keep in mind the intention of drawing closer to Allah, may He be glorified and exalted, in all aspects of his life. So when he sleeps, he seeks reward for his sleep with Allah, may He be glorified and exalted, because by sleeping and resting he will have the energy to worship Allah when he wakes up. When he eats or drinks, he intends thereby to have nourishment that will help him to fulfil his duty towards Allah. When he gets married, he aims to keep himself chaste and to be content with what is lawful so that he has no need of what is unlawful. When he seeks to have children, he seeks to have righteous offspring who will increase the number of those who adhere to the path of Allah. When he speaks, he speaks for a good reason, and when he remains silent, he does so to avoid saying anything bad. He seeks reward by spending on himself and his family. When he learns, reads and studies, he seeks reward for that too. Such are his intentions and aims in all his deeds.

Ibn Taymiyah (may Allah have mercy on him) said: He should not do permissible deeds except that which will help him to obey and worship Allah, and his intention in doing these permissible deeds should be to gain energy to obey and worship Allah. End quote.

Majmoo‘ al-Fataawa (10/460-461).

Nice one bro

Thanks

teesugar:
shame you mean?

in some develop countries, no yekinni will stop your salary 25th. it is a shame on my country

When will u arrest Saraki and the likes

You will all fail if your agenda is to embezzle our treasury and have no plan for us

Ara orun

Thanks Baba elewe

There was confusion and fear yesterday, as earth tremor hit the Oke-Ogun and Ibarapa areas of Oyo State. The confusion which many had initially suspected to be a plane crash was later discovered to be earth tremor.

According a resident of Okeho, identified as Mr. Joachim Olayiwola, who spoke with Greennews, “it started around 11am with very bright lightning. What followed it was serious vibration, and everyone was running helter skelter. It was like houses were going to collapse. We had thought it was a plane crash. It was later that we discovered that it was earth tremor”

Another resident, Mrs Olayinka Raheem said, “My children fell on each other. I was shocked too.”
Areas where the lightning, accompanied with vibration were experienced included, Iseyin, Ado-awaye, Lanlate, Okeho towns, and some parts of Ibadan. All are in Oyo State. Ado-awaye was said to be the worst hit.

The incident caused pandemonium, as some students who were writing their Senior Secondary Certificate examination, hurriedly left the examination halls to go home.


A resident of Ibadan, Abubakar Olabisi said, “I also heard it in Ibadan here.”

At the moment, the magnitude of the damage likely to have been caused by the tremor in the affected areas cannot be ascertained.
https://greennewsng.com/fear-earth-tremor-hits-oyo-state/

Cc:
Lalasticlala

Thanks bro. Albaqir.... can u see those proofs now

Rashduct4luv:
May Allah grant us understanding!

Smoking is harmful to health! It is gradual suicide. It kills eventually!

Things containing any considerably harmful ingredients, because the basic principle with regard to harmful substances is that they are prohibited, and they are not included in the rule that in principle everything is permissible.

Allah, may He be exalted, says (interpretation of the meaning):

“and do not throw yourselves into destruction”

[al-Baqarah 2:195]

“And do not kill yourselves (nor kill one another). Surely, Allah is Most Merciful to you”

[an-Nisa’ 4:29].

It was narrated from Abu Sa‘eed al-Khudri (may Allah have mercy on him) that the Prophet (blessings and peace of Allah be upon him) said: “There should be neither harming nor reciprocating harm.” Narrated by al-Haakim (2/57-58). He said: Its isnaad is saheeh according to the conditions of Muslim. It was also classed as saheeh by al-Albaani in Silsilat al-Ahaadeeth as-Saheehah (1/498)

Smoking is harmful and Haram!

millions of trees would have been planted in Nigeria if we are to do the same

Jazakumlaah khaeran

Jazakumlah khaer sheikh

AbuUbayy1:
*Today is Yawm Al-Jumu'ah (Friday) 3rd of Sha'aban 1439Hijriyyah*
03-08-1439AH
20-04-2018CE
.
#TeamSultan

AsSalaamalaykum warahmatuLlaah wabarakatuh

AlBaqir, what is your stand? because our evidences were so cleared.

AlBaqir:
# First, as you can read islamqa.info submissions, there is absolutely no direct ayah (verse of the Qur'an) or exclusive saying of Nabi that ruled cigarette smoking haram. The website only present her own ijtihaad. Therefore, it is very wrong to rule it as HARAM.

Interestingly, there are other Muslim scholars that ruled it Makrooh (what should be avoided but if done, its not haram). This is more correct.


# Second, Qur'an is very clear in its ruling on "khamr - intoxicant" to be HARAM. Therefore, anything that affects intellect whereby one loses his senses, its consumption becomes HARAM. This is never a case for cigarette smoking.


# Third, islamqa.info trying to rule on the fact that cigarette smoking could be dangerous to one's health is not a genuine justifications at all. For a fact, there are lots of things like fat, sugar etc that could also be dangerous to one health yet they are never haram.

* Smoking, sugar, fat etc could be specifically ruled "haram" for some individuals (whose health cannot or no longer support it) but never in general.

* Truly some people's health get deteriorated as a result of smoking while some have no problem with it health wise. I have an uncle of 80+ years, a retired soldier; and he started smoking in his early 20s. He's still very active today.


# Again, cigarette smoking is not and cannot be ruled Haraam. Ruling it Makrooh is more to the truth. Interestingly, Arab-Muslim world is among most rated in cigarette smoking. Lebanon take the lead in Arab world. Follow by Kuwait and Saudi Arabia, then Iraq. Really, cigarette smoking is one habit that should be discourage in our society.

What is your business Paito. Mind your family. Nothing concerns you even if he marries 70 wives. May you tell her the address of your mountain to come. All thses stupid pastors need to be arrested. They may even arrange hire killer in the name of truth prophecy accomplishments. I have known for long Nigeria is not a good country. How will you prophecies death on someone

All thses stupid pastors need to be arrested. They may even arrange hire killer in the name of truth prophecy accomplishments. I have known for long Nigeria is not a good country. How will you prophecies death on someone

Sujud Sahwi (Prostration of Forgetfulness): QABLI AND BA'DI

• There are differences between a pillar and an obligatory part of salat.

• Pillar, if omitted intentionally or mistakenly, it cannot be waived it must be done while obligatory, if omitted mistakenly, it can be corrected by sujud sahwi. Al-Sharh al-Mumti’, 3/315, Al-Sharh al Mumti’, 3/323, al-Mughni, 1/658, Majmu’ Fataawa Ibn Baaz, 11/277, Sharh al-Mumti’, 3/374.

• The pillars of Salat are: standing during obligatory prayers if one is able to do so; the opening takbir (saying “Allahu akbar”); reciting al-Fatihah; ruku’ (bowing); rising from bowing; standing up straight after ruku’; sujud (prostration), rising from prostration; sitting between the two prostrations; the final tashahhud; sitting to recite the final tashahhud and the two salams; the two salaams; being at ease in each of these physical pillars; and, doing the pillars in the order. Q2:238, Q22:77, Bukhari 378, 756, 828, 831, 1115, 1117, Muslim 41, 394, 411, 498, Abu Daud 61, 821, 939, Tirmidhi 3, 369,371, Mugni 2/571, Nisai 3/223, Ibn Maja 1231, Fatih bari 2/585, Majmu’ fatawah 23/235, Irwah 301, 319, Tahdhibu Sunan 1/49, Mudawinah 1/66, Al Ummu, Al Awsat 3/101, Maratibl Ijma’ 26. A pillar cannot be waived, whether one omits it deliberately or by mistake, rather it must be done. Ibn ‘Abideen 1/297, 318, Ad Dasukiy 1/239, 279, Kishaful Qina’ 1/385,402

• The obligatory parts of Salat are: takbirs other than the opening takbir; saying after the opening takbir du’aa’ al-istiftaah (opening du’aa’); seeking refuge with Allah; saying Bismillaah; saying Ameen; saying “Sami’a Allaahu liman hamidah (Allah hears those who praise Him) and saying “Rabbana wa laka’l-hamd (Our Lord, to You be praise)” for the imam, for the one who is praying and the congregation; saying “Subhaana rabbiy al-‘azeem (Glory be to my Lord Almighty)” once when bowing; saying “Subhaana rabbiy al-a’laa (Glory be to my Lord most High)” once when prostrating; the first tashahhud; and, sitting for the first tashahhud. Bukhari 289,689,631,722, 795, Muslim 392, 404, 409, Sharh Mumta’ 3/432, Ibn ‘Abideen 1/334, Ad Dasukiy 1/243, Kishaful Qina’ 1/348, Mugni 1/165, Mawaibul Jaleel 1/525, Al Insaf 2/115, al Mahali 3/260. An obligatory part is waived if one forgets, and it can be compensated for by doing the prostration of forgetfulness (sujud al-sahw). And remember, Jurists differed on the number of obligatory parts as explained in the previous part.

• Deliberate adding or omitting part of Salat invalidate salat.

• The prostration of forgetfulness in prayer is generally prescribed for three reasons: doing something extra; omitting something; and, being uncertain of number of rak’ahs he has prayed.

• Qabli is the two sujuds we make before Tesleem, it is caused by reduction of obligatory part by mistake. Example: He omitted first tashahud while praying Salatul Magrib, instead to sit down for the tashahud in the second rakah he mistakenly stand up. No problem he will proceed, after last tashahud he will make two sujuds (Prostrations) before Tesleem – that is Qabli.

• Ba’di is the two sujuds we make after Tesleem, it is caused by addition of obligatory part by mistake. Example: In Salatu ‘Isha, he mistakenly sat down in the third rakah (thinking it is the last raka), after the tashahud he remember it is third rakah not the last rakah. He need to stand up for the last rakah and he will say tesleem and make two sujuds (Prostrations) after tesleem (ba’di) because he has added to the number of sittings and tashahud in one Salat. al-Bukhari, 482; Muslim, 573, al-Bukhari, 4040; Muslim, 572.

• In the case of uncertainty, when one doubts the number of rak’ahs he has prayed, but he thinks one of the two is more likely, he should act upon what he is more certain of, and complete the prayer on that basis, then say the salaam and do the prostration of forgetfulness (ba’di). When he doubts the number of rak’ahs, and neither number seems more likely to him, he should act upon the lower number, because that is more certain and the higher number is doubtful, and he should complete the prayer based on the lower number, then do two prostrations for forgetfulness before the salaam (Qabli). Fataawa al-Shaykh Muhammad al-‘Uthaymeen, 1/425, Majmu’ Fataawa al-Shaykh, 14/14-16

• He omits the first tashahud and remember after rising up to the third rak’ah, he needs to continue (returning to the point of tashahud is not the sunnah) and qabli is applied.

• He omits one of the pillars and remember before reaching the same point in the following rak’ah he has to go back and do it, and continue from there… then ba’di is applied. Example: He recites Al fatiah in the second rak’ah and remember that he has not make rukuu’ in the previous rak’ah. Then he has to go back to make that rukuu’ and continue from that rukuu’ of the first rak’ah and ba’di is applied.

• If a pillar omitted is remembered after reaching the same point in the following rak’ah, then no need of going back, that rak’ah has to be cancelled and continue from there and ba’di is applied. Example: He has recited Suratul fatiah in the second rak’ah and remember that he has not recite Suratul fatiah in the first rak’ah, then no need of going back, he has to cancel the first rak’ah and take that second rak’ah as first rak’ah and ba’di is applied.

• If Imam mistakenly pray five rak’ahs instead of four rak’ahs, the latecomer should count an extra rak’ah done with the imam as part of his rak’ah. Majmu’ Fataawa Ibn ‘Uthaymeen, 14/20.

• No evidence for tashahud after qabli and ba’di, just say tasleem. (al-Mughni, 2/431, 432), (Sharh Muslim, 5/71).

• Prostration of forgetfulness (Qabli and Ba’di) are to be made up later even one has spoken or left the mosque according to most evidenced opinion. And if the time that has passed is long, some jurists concluded that it has to be made up while other disagreed, but to be on the safe side – it is better to do it. al-Insaaf (2/154) Al-Ikhtiyaaraat al-Fiqhiyyah, p. 94, Al-Rawd al-Murabba’ Sharh Zaad, al-Mustaqna’ (2/461), Al-Sharh al-Mumti’ (3/537)

• The dhikr to be said in sujud sahwi is what is normally said in other sujuds of Salat. Al-Lajnah al-Daa’imah li’l-Buhooth al-‘Ilmiyyah wa’l-Ifta’, 6/443, Al-Nawawi said in al-Majmu’ (4/72), Asna al-Mataalib (1/195), Mughni al-Muhtaaj (1/439), al-Talkhees (2/12)

• Sujud sahwi also applied to nafilah (voluntary salat) don’t ignore it. Muslim, 402, Majmu’ Fataawa Ibn ‘Uthaymeen, 14/68, Kitaab Sujud al-Sahw fi Daw’ al-Kitaab wa’l-Sunnah al-Muttaharah by Shaykh ‘Abd-Allaah al-Tayyaar.

Please read more: Sujud Sahwi and Al-Sharh al-Mumti’ by Sheik Uthaymeen, Sahih Fiqhi Sunnah etc.

http://fiqhclass.org/index.php/2017/05/09/as-salat-part-10/


May Allah grant us understanding of His religion.

Reflect a Culture of Kind Consideration

So let us avoid argumentation, harbor no hate and rather be more loving. Wise ones have said; “imbue yourselves with the qualities of Allah”. The qualities of the Divine and those characteristics pleasing to the Divine are indeed the best qualities to imbibe and to nurture. Allah is al-Wadūd /Most Loving and a believer should imbibe these qualities and manifest it at a human level. It is in this spirit that our beloved Prophet (pbuh) advised; The Prophet said, The peak of reasoning after accepting faith in the Divine is being affectionate towards people, and doing good to others, irrespective of their being pious or sinful. [Bayhaqi]



Finally,

Take heed of the lessons of Shaban
Our learned admonish us;

قد مضى شهر رجب، ودخل شعبان، وفاز من فاز بالتقرب والاستعداد في رجب لرمضان، ودخل شعبان والناس عنه غافلة

Rajab has passed and Shaban has entered; successful are those who successfully prepared themselves with proximity to Allah in Rajab for Ramadān; but now that Shaban has entered, people are heedless/neglectful.

On the night of Nisf Shaban, leading to the special month of Ramadan; let us acknowledge that the right thing to do is always the best thing to do. Let us do all forms of good with the best of intentions; and avoid any form of evil in all of its dimensions. Realize that our deeds are evaluated and that we will be held accountable. Let us not be argumentative and hateful, let us rather be loving and compassionate. In keeping with the name of Shaban, the ever increasing, May Allah increase us in goodness and heed the Prophetic advice (as documented by Tibrani); “Do not engage in any act unless it is good; do not say anything unless it is beneficial.”

As extracted from:
http://www.islamicity.org/10209/shaban-time-avoidance-headlessness/

Three things we gather from authentic hadīth regarding Nisf Shaban

1. There is definitely a significance to the night as the Prophet particularly mentioned it. Little wonder that among the many great scholars who have emphasized the significance of Nisf Shaban include Imām al-Shāfi’, Imām al-Awzā’i, Imām Suyuti, Imām ibn Taymiyah (in his Majmoo’ al-Fatāwa ibn Taymiyah and Iqtidā' al-sirāt al-mustaqim ) and Imām Nawawi.

2. The second point to note is the forgiveness of Allah. We acknowledge the words of the Prophet, “All human beings commit wrong and the best of those who sin are those who repent. [Tirmidhi]. We are thus reminded in the Qur’an…” Ask your Lord to forgive you your sins, and turn towards Him in repentance, for surely, my Lord is a Dispenser of Grace, Most Loving.” [Q 11:88-90]

Therefore, let us all heed the promise and the invitation of the Divine... "O my Servants who have transgressed against their souls! Despair not of the Mercy of Allah, for Allah forgives all sins: for He is Oft-Forgiving, Most Merciful. [Q 39:53] Besides asking forgiveness, let us also be forgiving; “If you pardon, reconcile and forgive; surely Allah is Most Forgiving, Most Merciful.” [Qur’an 64:14]

3. The third point referred to in the hadith is the warning to neither be mushrik nor mushāHin.

Shirk: We are reminded in surah Luqmān, that “shirk is indeed a tremendous wrong” [Q 31:13] and we are further warned in surah an-Nisā’ that “Allah forgives all sins except shirk, for shirk is a most sinful forgery.” [Q 4:48]

There are basically two categories of shirk:

1. Shirk-ul-Akbar /major shirk, which entails associating or equating anything in any way to Allah.

2. Shirk-ul-Asghar /minor shirk. The Prophet (pbuh) said; “Of the fear I have the most fearful is that you will engage in shirk-ul-asghar.” He was asked what is shirk-ul-asghar, he replied “doing things for show”.[Musnad Ahmed]

Ikhlās/sincerity is thus essential for any action. As the Prophet said “Actions are judged by intentions”. Sincere intention thus supersedes any action, because there could be ostentation or ulterior motives in an outward action. The Prophet thus reminded us that, “Allah does not judge you by your physicality or your appearances; He rather looks at (the sincerity of) your heart and (the goodness of) your deeds. [Muslim] The Prophet also said; “Successful indeed are those who are sincere in faith, whose hearts are pure, whose tongues are truthful, who have inner contentment and whose character is upright.”[Musnad Ahmed]

MushāHin: We are also warned in the hadith not to be of the mushāHin; that is, those who are excessively argumentative and hateful. Allah says in the Qur’an . “Among people there are those whose talks about affairs of the world may impress you, and they call Allah to witness what is in their hearts, yet they are severely argumentative. [Qur’an 2:204]. Prophet Muhammad (pbuh) thus warned, The most disliked of people on the estimation of Allah are those most argumentative. [Bukhari].

Historical Events on the 15th of Sha’bān:


1. The Qiblah or direction for salāh was changed from masjid-ul Aqsa (in Jerusalem) to the "Ka'bah" at Masjid-ul-Harām (in Makkah) two years after hijrah on the 15th of Shaban.

2. There is tradition/hadith documented in the Sunan of ibn Majah and the Musnad of Imam Ahmed bin Hanbal, which is not of the highest degree of authenticity; in which an incident occurred on the 15th night of Shaban in the Prophet’s time while he was in Madinah. The Prophet’s wife, ‘Aishah narrates that she woke up in the middle of the night and found the Prophet away from home. She looked for him and found him at the graveyard and upon being questioned by her, he said that this the night that Allah forgives; hence the name Layla-tul Barā'ah (Night of Forgiveness). Though this incident is reported in a weak tradition; there are undoubtedly authentic ahādith that testify to the significance of Nisf Sha'bān.

Reference to Nisf Sha’bān in authentic narrations
Let us reflect on one such authentic hadith regarding Nisf Sha'bān and consider the lessons we learn from it.

خرَّجه الطبراني في الكبير والأوسط، وصححه الألباني في السلسة الصحيحة، قال فيه نبي الله صلى الله عليه وسلم: «يَطَّلِعُ الله عَزَّ وَجَلَّ عَلَى خَلْقِهِ لَيْلَةَ النِّصْفِ مِنْ شَعْبَانَ، فَيَغْفِرُ لِجَمِيعِ خَلْقِهِ، إِلا لِمُشْرِكٍ أَوْ مُشَاحِنٍ».

The companion Mu‘āth ibn Jabal narrated that the Prophet, (pbuh) said: “On the night of mid-Shaban, Allah looks at His creation and forgives all of them except for the polytheist and the quarrelsome or hateful person." [At-Tabrāni] [Classed as sahih by foremost Salafi hadith scholar, Shaykh Nasiruddin Albani in his Silsilah Al-Sahīhah]