Tag Archives: hadeeth




Rasulullah (sallallahu alayhi wasallam) said:

1)  “Everyone of my Ummah will enter Jannat except the one who rejects.” It was said: ‘Who is the one who rejects?’ Rasulullah (sallallahu alayhi wasallam) said: He who obeys me, will enter Jannat, and he who disobeys me, has rejected.” 


2) “Whoever obeys Muhammad, verily he has obeyed Allah, and he who disobeys Muhammad, verily, he has disobeyed Allah.”                   (Bukhaari)

3)“Whoever turns away from my Sunnah, is not of me.”  

(Bukhaari and Muslim)

4)  “Let it not be that I find anyone of you sitting (proudly) on his couch while there comes to him one of my commands or one of my prohibitions, then he says: I don’t know (it). Whatever we find in Allah’s Kitaab, we follow it.”

(Ahmad, Abu Dawood, Tirmizi)

5)  “Hark! I have been given the Qur’aan and an (amount of laws) similar to it. Soon will there be an obese (unduly fat) man who will be sitting on his couch (of luxury) who will say: ‘Make incumbent on you this Qur’aan. Whatever you find lawful in it, regard it to be lawful, and whatever you find in it unlawful, regard it to be unlawful.’ (Know that) Verily, whatever Rasulullah has made haraam is like that which Allah has made haraam.”        (Abu Dawood, Daarmi, Ibn Maajah)

6)  “Verily, whoever will live after me will see great disputes. Therefore, make incumbent on you my Sunnah and the Sunnah of the rightly guided Khulafa. Cling firmly to it and hold on to it with the jaws. Beware of innovation, for verily, every innovation is bid’ah, and every bid’ah is dhalaalah (deviation from the Straight Path).”

(Ahmad, Abu Dawood, Tirmizi)

7)  “You have not fully believed as long as your desires are not in subjugation to that (Sunnah) which I have brought.”        

(Sharhus Sunnah)

8)  “He who loves my Sunnah, verily he loves me, and he who loves me will be with me in Jannat.”            (Tirmizi)

9)  “Whoever, consumes (Halaal and) Tayyib (food), practises the Sunnah and saves people from his mischief, will enter Jannat.”                              (Tirmizi)

10)  “I have left among you two things. As long as you hold on to these two things firmly, you will never go astray: The Kitaab of Allah and the Sunnah of His Rasool.”                      (Muwatta)

     We have enumerated here an infinitesimal number of Ahaadith which emphasize the imperative importance and significance of the Sunnah of Rasulullah (sallallahu alayhi wasallam).

  • Rejection of the Sunnah blocks entry into Jannat. See Hadith No.1, above. Immediate entry into Jannat will be denied to those who deviate from the Sunnah. Such deviation is abandonment or neglect or displacement or distortion of the Sunnah, or according preferences to practices of the kuffaar which displace the institutions of the Sunnah.
  • Disobedience to Nabi Sallallahu Alayhe Wasallam is disobedience unto Allah Ta’ala. See Hadith No.2 above.
  • Disobeying the Sunnah equates to rejection of Rasulullah (sallallahu alayhi wasallam) Rasulullah (sallallahu alayhi wasallam) dissociated himself from those who diverge from his Sunnah. Those who abandon his Sunnah are “not of me”, said our Nabi-e-Kareem (sallallahu alayhi wasallam). See Hadith No.3, above.
  • This shattering rebuff which Rasulullah (sallallahu alayhi wasallam) delivers to those who belittle, neglect, displace or abandon his Sunnah is adequate athaab (punishment) to drive a Mu’min insane.
  • Refer to Hadith No. 4 and Hadith No. 5, above for further understanding the imperative importance of the Sunnah. Indulgence in worldliness and material luxuries are their hallmark. Fulfilment of crass worldly desires necessitates abandonment and belittlement of the Sunnah.
  • Observance of the Sunnah is incumbent. Resolute adherence of the Sunnah is Waajib. Diversion from the Sunnah, abandonment and neglect of the Sunnah, disdain for the Sunnah and minimizing the imperative importance of the Sunnah are bid’ah dhalaalah (innovation which misleads from Siraatul Mustaqeem). See Hadith No. 6, above.
  • He who does not submit to the Sunnah, has not fully accepted Islam. Desires and motives have to be compulsorily subjected to the Sunnah.
  • Abstention from the Sunnah on the fabricated false premises of the imagined insignificance/unimportance of Sunnah as conveyed by the ‘only sunnah’ concept of the Mudhilleen is tantamount to partial belief. Thus, in so doing there are two elements of kufr in the Mudhilleen’s concept as propounded by the Scholars for Dollars:

A-The element of ISTIKHFAAF.

B-The element of partial belief which the Qur’aan proclaims kufr’ “What, do you believe in portion of the Kitaab and commit kufr with a portion?”(Baqarah, Aayat 85)

  • Displacing the Sunnah is in actual fact kufr with portion of the Kitaab. The Qur’aan encapsulates Imaan in two fundamentals: Obedience to Allah and Obedience to His Rasool. It is therefore kufr to minimize the importance and significance of the Sunnah and believe that Imaan is complete by assigning importance to only the one fundamental, viz., Obedience to Allah Ta’ala. This is a massive satanic deception because obedience to Allah Ta’ala is inconceivable without obedience to the Rasool (sallallahu alayhi wasallam).
  • Further, it is imperative to understand that it is Allah Azza Wa Jal Who has commanded all aspects and elements of the Shariah of whatever Fiqhi (Juridical) classification they may be, whether Fardh, Waajib, Sunnatul Muakkadah, Sunnatul Ghair Muakkadah, Mustahab, Haraam, Makrooh, etc. All aspects are commands of Allah Azza Wa Jal, which have been imparted to the Ummah via the medium of Rasulullah (sallallahu alayhi wasallam). Therefore, whoever minimizes the Sunnah is in actual fact minimizing Allah Azza Wa Jal – Nauthubillaah! Thus, partial belief/acceptance of Islam by way of relegating the Sunnah to oblivion or demoting it from its lofty pedestal is kufr. See Hadith No. 7, above.
  • The evidence of Love for Rasulullah (sallallahu alayhi wasallam) is love for his Sunnah. Istikhfaaf with his Sunnah betrays lack of love for Rasulullah (sallallahu alayhi wasallam). Hence Rasulullah (sallallahu alayhi wasallam) based his love on the love of his Sunnah. The one who views Sunnah lightly cannot have true love for Rasulullah (sallallahu alayhi wasallam). Thus, when a molvi professes that a command of Rasulullah (sallallahu alayhi wasallam) is ‘only sunnah’ to justify the wholesale abandonment of the incumbent Sunnah of the Tasmiyah, and to condone the displacement of the Waajib Shar’i system of Thabah, and to wholeheartedly substitute it with the brutal kaafir system of torturing and killing animals, then he would be rendering himself an infinite favour by submitting his Imaan to self-scrutiny. See Hadith No. 8, above.
  • Immediate or First entry into Jannat depends on the consumption of Halaal, Tayyib food and cultivation of the Sunnah. Minus the Sunnah, the first entry is Jahannum. See Hadith No. 9, above.
  • It is imperative for the safety of Imaan and to be saved from dhalaal (deviation from Siraatul Mustaqeem) to adhere firmly to the Sunnah. When the Sunnah is discarded, neglected, abandoned or minimized with ‘only Sunnah’ attitudes, then according to Rasulullah (sallallahu alayhi wasallam) the consequence is dhalaal. See Hadith No. 10, above.



Without the slightest trepidation or fear, we state that Nabi Sallallahu Alayhi Wasallam ordered us to fast on the Fifteen of Sha’baan. A study of the Ahaadeeth reveals this fact. Nabi Sallallahu Alayhi Wasallam loved to be in a state of fasting whilst his actions are being raised to Allah Ta’ala. This appears in authentic Ahaadeeth (Ahmed – Tirmizi – Ibn Majah – Nasaai – Jaamiul Usool – Kanzul Ummaal – Mishkaat – Musnad Ahmed – Tahaawi).

The Fuqaha accept that A’maal are raised to Allah Ta’ala on the night of fifteen Sha’baan. This is also mentioned in the Hadith kutub. Thus, it is understood that the fifteenth of Sha’baan is one of those days which Nabi Sallallahu Alayhi Wasallam loved to fast.

Why would Nabi Sallallahu Alayhi Wasallam not love to fast on fifteen Sha’baan when Nabi Sallallahu Alayhi Wasallam himself says that he loves to be fasting when his A’maal are presented to Allah Ta’ala?

In Mirqaat, Mulla Ali Qaari Rahimullah states:

“And what is apparent to me now is that on the night of fifteenth Sha’baan the A’maal of the previous year are presented just as how everything which would take place the next upcoming year are written on this night. And that is why (Nabi Sallallahu Alayhi Wasallam) said “Stand in Ibaadah at night and fast during the day (of Fifteen Sha’baan).”


The fact that the fifteenth of Sha’baan is an auspicious day including the night which precedes it, is undoubtedly unquestionable. The auspiciousness of these occasions has been taught to the Ummah since the past fourteen centuries by the illustrious Ulama and authorities of the Shariah. Thus, it is undoubtedly inappropriate to even make an attempt to dismiss the validity of practices which enjoy the Ta-aamul of our Akaabireen.

The following are the Sunnah/Masnoon practices/A’maal of Shabe Baraat:


  1. To remain awake during the night as much as possible and engage in individual ibaadat – not congregational ibaadat.
  2. To fast during the day
  3. To visit the graveyard at night.

Whilst some Ahaadeeth may have been declared to be weak by some ‘Muhadditheen’, they are in fact very authentic with specific reference to the three A’maal mentioned above. The Ahaadeeth are backed up with the amal of the Ulama.  Maaliki Fuqaha attach much emphasis on fasting the 15th of Sha’baan. It is mustahab and the most virtuous fast of the month according to them.  Some Shaafi’ Fuqaha have written that fasting on the 15th is matloob and ma-moor (desired and instructed). In the Fataawa of Shaikh Ramli the fast of the 15th is declared to be Sunnat and the Hadeeth in this regard is judged to be qaabil-e-hujjat (worthy of proof). One view of the Hanaabilah is that the fast on the 15th is the most emphasised of Sha’baan. This is a clear proof for the Ta’aamul of the Fuqaha on the issue of fasting on the fifteen Sha’baan.

Allamah Ibn Humaam explicitly states in Fathul Qadeer:

“And from amongst the factors which render a Hadeeth ‘Saheeh’ (authentic), is the amal (action) of the Ulama in conformity to the Hadeeth.”


The Hadith which exhorts one to fast on Fifteen Sha’baan mentioned in Ibn Majah is authentic. It satisfies the principle of Talaqqi Bil Qubool as explained above. Talaqqi Bil Qubool means that the Fuqaha have accorded acceptance to this Hadith.

In order to understand these issues of Talaqqi Bil qubool and the utility of the Muhadditheen in detail, one needs to read the book Tresses of Jannah. Each Muhaddith had his own criteria for accepting or rejecting Ahaadeeth. Likewise, the experts of Ahkaam, i.e. The Fuqaha also had criteria for accepting or rejecting Ahaadeeth. How is it possible for them to be experts in Ahkaam without understanding the science of Hadeeth fully?

We do not also blindly follow what the Muhadditheen say. We do not make their Taqleed – neither in Hadeeth, nor in Fiqh. The narrator in Ibn Majah, Hazrat Abu Bakr Ibn Abi Saboorah was privileged with the seat of Iftaa in Madeenah Munawwarah. Imaam Abu Dawood Rahimahullah said: “He was the Mufti of Ahle-Madinah (The people of Madinah).”

He lived in Khairul Quroon and was the judge (Qaadhi) before Imaam Abu Yusuf Rahimahullah. In the presence of Imaam Maalik and other great Fuqahaa-e-Mujtahideen of the time, it would never have been possible for him to be a Qaadhi and the accepted Mufti of Madinah if he was a fabricator (Nauthu Billah).

Similarly, it would not have been possible for Imaam Maalik to mention and propose Hazrat Ibn Abi Saboorah’s name as one of three pious and recognized persons of the sacred city at the time. This was in response to the query from Mansoor, the Khalifah of the time at Madeenah Munawwarah. Imaam Maalik was asked: In Madinah, which Mashaaikh are left?”

Imaam Maalik responded: “Ibn Abi Zi’b, Ibn Abi Saburah, and Ibn Abi Salmah Al-Maajishoon.”

The above suffices to explain how great Hazrat Abu Bakr Ibn Abi Saburah Rahmatullahi Alayh was. His truthfulness and integrity are proven by the fact that he was the Mufti of Madinah Munawwarah in the presence of Imaam Maalik. What more should we even say in order to reject what some Muhadditheen have to say about him. The criticism of the Muhadditheen has to be dismissed as baseless.  It should not be difficult to understand that it is Sunnah to fast on fifteen Sha’baan. The principle of Talaqqi Bil Qubool is enough for us Muqallideen who should not try to act bigger than our boots when even the Muhadditheen were unable to reach the toes of the Fuqaha!


(1) Congregate for lectures in the Musaajid on this night or on any of the other auspicious nights.

(2) Believe that there are special types of Salaat for observance on this night.

(3) Install special or decorative lights in the Musjid on this occasion.

(4) Serve milk or any sweetmeats on this night.

(5) Have Yaseen Khatams and Forty Durood Functions even in the Musjid.

(6) Giving ‘Siennie’ (apples, chocolates, ice creams) at home or after the Bid’ah lecture program at the Musjid.

(7) Giving gifts to one’s family and friends specifically on this day.

(8) Bid’ah Loud Thikr sessions.

(9) Haraam Bid’ah Mowlood/ Meelaad on this auspicious night.

(10) Bid’ah Nazm or Thikr Jalsahs and Seerah conferences.


  • Watching Television (Dajjaals’ Eye) especially ITV!
  • Listening to Music
  • Chatting to ghair-mahrams on Facebook, Whatsapp, etc.
  • Sending and Indulging in Photography.
  • Sending messages such as Lailatul Baraat Mubaarak, etc.