The Month of Sha'baan

[Warrior of Light]

The Month of Sha'baan

&

Laylatul - Baraa'ah(The Fifteenth Night of Sha'baan)

The month of Sha'baan enjoys a very special place in the Islamic Calendar because in this month lies a very auspicious night known as LAYLATUL- BARAA'AH (The Night of Emancipation; The night of Freedom from fire). The word Sha'baan means branches of good a'maal (deeds).

 

FASTING IN SHA'BAAN:

In this month Nabi(sallallahu alaiyhi wassallam) used to fast more than in the preceding months. Hadhrat Ayesha(radhiyallahu anha) reports that: " I never saw the Messenger of Allah(sallallahu alaiyhi wassallam) fasting in a month so profusely as he did in the month of Sha'baan. He used to fast in that month leaving only a few days, rather, he used to fast almost the whole of the month." (Tirmizi)

 

However, Nabi(sallallahu alaiyhi wassallam) advised in several other Ahaadeeth that when the (first) half of Sha'baan has passed, one should not fast (i.e. during the second half of the month). Ulama explain that one should not unduly exert and strain one's self by fasting much (in the second half), for fear of one's health deteriorating before Ramadhaan begins; instead one should rather build strength and prepare one's self for the fasts of Ramadhaan. However, should one have the strength and health, then it would be meritorious and virtous to keep fasts according to one's ability.

 

SPECIAL SIGNIFICANCE OF THE NIGHT OF BARAA'AH

On this night Allah's Special Mercy and Forgiveness descends upon His fortunate servants from the commencement of the night (i.e. from Maghrib) until dawn. Furthermore, the announcements seeking out those who want forgiveness well exceed those, which occur every other night of the year.

 

It is narrated from Hadhrat Abdullah bin Amr(radhiyallahu anhu) that Rasullullah(sallallahu alaiyhi wassallam) said: "Allah looks with special attention towards His creation on the fifteenth night of Sha'baan and forgives all His servants except two categories of people, the person who harbors enmity(hatred) and a murderer." ( Imam Ahmad reports this Hadith with a slightly weak chain of narrators- Targhib-wat-Tarhib)

 

Hadhrat Uthmaan bin Abil 'Aas(radhiyallahu anhu) narrates that Rasullullah(sallallahu alaiyhi wassallam) said: : "On the fifteenth night qf Sha'baan Allah's (special mercy) descends to the nearest heavens. Thereafter, a proclaimer announces:" Is there anyone who seeks forgiveness so that I may forgive him? Is there anyone who desires anything so that I may grant his wishes? Allah thus fulfills the requests of all accept the adulteress and idolator." ( Baihaqi has reported this Hadith -Durre Manthur Page 27 Vol.6)

 

UNFORTUNATE PEOPLE

According to the Ahaadeeth, certain people are deprived of Allah's mercy even on this auspicious night. These unfortunate souls are:

1) Those who ascribe partners unto Allah.

2) Those who harbour enmity against others.

3) Those who habitually consume alcohol.

4) Those who disobey their parents.

5) Those men who wear their trousers etc.below their ankles.

6) Those who commit adultery and murder.

7) Those who sever family ties.

Every Muslim should take stock of oneself and if one is involved in any of the above vices, one should turn to Allah and sincerely implore for forgiveness, lest one be deprived on this night.

 

SINCERE TAUBAH(REPENTANCE)

Allah Ta'aala says in the Noble Qur'aan: " O you who believe, turn to Allah with sincrere repentance, in the hope that your Lord will remove from you your evil deeds." (Quran: Surah Tahreem - Para 28).

One should turn towards Allah with sincere regret and shame for the sins that one has committed. One should seek Allah's forgiveness for one's sins and make a firm resolution and promise not to commit sin again. However, sins relating to the rights of fellow beings will not be forgiven by mere taubah alone. Allah will only forgive such sins if forgiveness is first sought from the person who had been harmed and a sincere effort to redress the wrong committed against him/her is made.

 

What should one do on this night?

During this night one should engage oneself in Salaah, Qur'aan Tilaawat, Du'aa, Istighfaar and Zikr, according to one's ability and strength.

 

PREPARATIONS FOR RAMADHAAN

Nabi(sallallahu alaiyhi wassallam) frequently recited the following du'aa: " 0 Allah bless us in Rajab and Sha'baan and make us reach Ramadhaan."

We should earnestly begin preparing for Ramadhaan during this month of Sha'baan by making Istighfaar and cleansing ourselves of sins. We must endeavour to curtail our desires of committing sins, especially with the eyes, ears, tongue, mind and heart. Then we should begin inculcating good practices and bring about a spiritual and moral transformation in our lives in anticipation and eagerness for Ramadhaan.

 

The virtue of this night as established from Ahaadeeth, is that from the very beginning of the night, Allah Ta'ala turns with special mercy and attention towards the creation and forgives those who repent and seeks forgiveness. Every Muslim should therefore value this night. Turn towards Allah Ta'ala with sincere regret and shame over sins committed and make a firm promise not to return to sin and seek forgiveness from Allah Ta'ala. Have firm hope and resolution in the heart that Allah Ta'ala will surely show mercy and forgiveness. We should value and treasure this night and derive maximum benefit therefrom; remembering to make duaa for the entire Ummah, the living and the deceased. Let us not be deprived of its tremendous blessings due to sheer negligence and indifference.

Prepared by Al-Islaah Publications from Sources:

1. Ilmun Noor- Nurul Huda

2. Shabe` Baraat- Sheikhul Hadeeth Fadhlur Rahman

3.Al Hidaayah: Pamphlet No. 10

Courtesy: www.everymuslim.com

[Haaraahur.]

^

Thank you very much. I am so looking forward to the month of Ramadhaan.

[FatB]

maha'alah, jazaka'laa khayr and thank you

 

i have one question in regards to "Those men who wear their trousers etc.below their ankles." what is the significance of wearing your trousers below the ankles???? :confused:

[Muhammad]

we are in a blessed month indeed~

 

Jazakallah Khair sis WOL, for reminding us all!

[Warrior of Light]

Wa iyakii. Its our duty to remind each other and do good.

 

 

The one and the only,

According to the discipline of dressing,Men are supposed to have their trousers above their ankle whereas women have their ankles covered. It is frown upon a man having his garments trailing or touching the floor but its advisable for a womans dress to touch the floor.

[Warrior of Light]

Just wanted to add, according to my Islamic calender the 15th of Shabaan will fall on a Monday. So wish you all in advance a blessed day.

[Shirwac]

Originally posted by Warrior of Light:

Wa iyakii. Its our duty to remind each other and do good.

 

 

The one and the only,

According to the discipline of dressing,Men are supposed to have their trousers above their ankle whereas women have their ankles covered. It is frown upon a man having his garments trailing or touching the floor but its advisable for a womans dress to touch the floor.

Why is that? Is it a cultural thing or fron Deen?

Any proof from Quran or sunnah on this matter will be greatly appreciated.

[Muhammad]

Shirwac - here are some Hadiths concerning this subject. It is very clear.

 

 

Narrated Abu Huraira:

 

The Prophet said, "The part of an Izar which hangs below the ankles is in the Fire."

 

[sahih Bukhari: Volume 7, Book 72, Number 678]

 

 

Narrated 'Abdullah bin 'Umar:

 

The Prophet said Allah will not look, on the Day of Resurrection at the person who drags his garment (behind him) out of conceit. On that Abu Bakr said, "O Allah's Apostle! One side of my Izar hangs low if I do not take care of it." The Prophet said, 'You are not one of those who do that out of conceit."

 

[sahih Bukhari: Volume 7, Book 72, Number 675]

---------------------------

 

 

"Actions are according to intentions"

[Malika]

Name of Questioner

 

 

A. H.

 

 

Title

 

 

The 15th Night of Sha`ban: Significance & Celebration

 

 

Question

 

 

Dear scholars, as-salamu `alaykum.

 

I would like to know if the 15th night of Sha`ban has a special significance and if the Prophet (peace and blessings be upon him) celebrated it. I would like also to know if there are special prayers or specific invocations recommended during this night.

 

Jazakum Allah khayran.

 

 

Date

 

 

07/Sep/2006

 

 

Name of Mufti

 

 

`Atiyyah Saqr

 

 

Topic

 

 

Muslim Belief, Morals & Manners, Muslim Creed

 

 

 

Answer

 

 

Wa `alaykum As-Salamu wa Rahmatullahi wa Barakatuh.

 

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.

 

Dear questioner, thanks for your question and we implore Allah Almighty to help us serve His cause and render our work for His sake.

 

There is no authentic hadith reported about the 15th night of Sha`ban. The hadiths reported about that night are classified by some scholars as hasan (a hadith which has one reporter in the chain of narrators whose identity is not well known, yet he is not accused of committing great mistakes or lying). Some other scholars have refused these hadiths, calling them unauthentic.

 

The hadiths considered as hasan are to the effect that it is recommendable to supplicate Almighty Allah during this night and ask Him for forgiveness. But there is no specific supplication reported to be said in this night. Hence, the supplications that some print and distribute among people in some Muslim countries as being recommendable on this night is not correct and has no basis in Shari`ah.

 

In his response to your question, Sheikh `Atiyyah Saqr, former head of Al-Azhar Fatwa Committee, states:

 

There are three points to be discussed in handling the question in hand: The first point has to do with whether the 15th night of Sha`ban has a special significance; the second concentrates on whether the Prophet (peace and blessings be upon him) celebrated this night; the third tackles whether there are special acts to celebrate this night or special supplications to invoke Almighty Allah with.

 

First, there are some hadiths indicating that the 15th night of Sha`ban is significant. Some scholars classified some of these hadiths as authentic. On the other hand, some other scholars considered them as da`if (weak), yet they hold that these hadiths may be acted upon by him who seeks to get closer to Almighty Allah with additional acts of worship.

 

Of these hadiths is one that is reported by Imam Ahmad and At-Tabarani to the effect that the Prophet (peace and blessings be upon him) said, “Almighty Allah descends to the lowest Heaven on the 15th night of Sha`ban and forgives such number of people that is more than the number of the hairs of the sheep of Banu Kalb (a tribe that has a great number of sheep).” But At-Tirmidhi said that Imam Al-Bukhari classified this hadith as weak.

 

It was also reported on this subject that `A’ishah, Mother of the Believers, said: The Prophet (peace and blessings be upon him) offered the night vigil Prayer some night, and while he was praying, he prostrated so long that I thought he had passed away, but he lifted his head and finished the Prayer. Then he (peace and blessings be upon him) said, “O `A’ishah (or O Humaira [as he would call her]), have you thought that the Prophet (peace and blessings be upon him) would not give you your right?” I said, “No, by Allah, Allah’s Messenger. But when you stayed prostrating so long, I thought you had passed away.” The Prophet (peace and blessings be upon him) then said, “Do you know what night this is?” I said, “Allah and His Messenger know best.” He (peace and blessings be upon him) said, “This is the 15th night of Sha`ban. Almighty Allah turns towards His servants on the 15th of Sha`ban and forgives those who ask for His forgiveness, grants mercy to those who ask for it, and delays (punishing or bringing to account) the evil people.”

 

This hadith was reported by Al-Baihaqi on the authority of Al-`Ala’ ibn Al-Harith, one of the successors (At-Tabi`un), which means that this hadith is mursal (reported by a successor immediately on the authenticity of Mother of the Believers or the Prophet himself without having a Companion in between in the chain of reporters). Al-Baihaqi said this is a good mursal hadith.

 

Ibn Majah also reported with a weak chain of reporters on the authority of `Ali (may Allah be pleased with him) that the Prophet (peace and blessings be upon him) said, “When the 15th night of Sha`ban comes, observe night vigil Prayer during it and fast the following day, for Almighty Allah descends after sunset on that night to the lowest Heaven and says, ‘Is there anyone who seeks My forgiveness and I forgive him (or her)? Is there anyone who is in need to ask Me and I provide for his (or her) needs. Is there anyone who is in pain and seeks My help and I help him (or her)? Is there…? Is there…?’ until the time of dawn.”

 

Based on these hadiths and others, it may be said that the 15th night of Sha`ban has a special significance. In fact, there is no religious text that stands against this, especially that the merit of the month of Sha`ban as a whole is established.

 

Usamah ibn Zayd (may Allah be pleased with both of them) was reported to have said that he asked the Prophet (peace and blessings be upon him), “I have not seen you observe additional fast during any month [other than Ramadan] as you do in Sha`ban?” He (peace and blessings be upon him) replied, “This is a month that people usually forget about between Rajab and Ramadan, and it is a month in which people’s deeds are presented to Allah, so I like that my deeds are presented while I am fasting.” (An-Nasa’i)

 

The second point to be dealt with is whether he (peace and blessings be upon him) celebrated this night. In this regard, it was established that the way he (peace and blessings be upon him) celebrated this month was by fasting during it.

 

As to whether the Prophet (peace and blessings be upon him) observed night vigil Prayer on this night, he (peace and blessings be upon him) would regularly observe night vigil Prayers during nights, and observing night vigil Prayer on this night is like doing so during the other nights.

Hence, observing night vigil Prayer on the 15th of Sha`ban may be recommended, as supported by the hadiths reported above, especially the one in which he (peace and blessings be upon him) advised his Companions to observe night vigil Prayer on it and the one reported by `A’ishah to the effect that he (peace and blessings be upon him) observed night vigil Prayer on it. Though these hadiths are weak, they are dependable in seeking to get close to Almighty Allah with additional acts of worship.

 

This indicates that he (peace and blessings be upon him) celebrated that night in this way individually, not in congregation with his Companions. Neither he (peace and blessings be upon him) nor his Companions (may Allah be pleased with all of them) would offer celebrations on this night as people do nowadays.

 

The celebrations seen nowadays on this night began in the era of the followers of the righteous predecessors. According to Al-Mawahib Al-Ladduniyyah, vol. 2, by Al-Qastalani, the successors in the Levant, such as Khalid ibn Mi`dan and Makhul would observe further additional acts of worship on the 15th night of Sha`ban, and, hence, people followed them in assuming special significance to this night. It was even said that those followers would follow Israelite reports concerning the merit of this night.

When this was circulated in the Muslim world, controversy aroused concerning the correctness of such a deed. The majority of scholars in Makkah and Madinah then, including `Ata’, Ibn Abi Mulkyah, the followers of Malik, and others, disapproved of such a deed, considering it an innovation in religion.

 

Al-Qastalani then said that there were two different views among the scholars of the Levant regarding how to celebrate this night. The first opinion says that it is recommendable that people congregate in mosques to offer night vigil Prayer as a way of celebrating it. Khalid ibn Mi`dan, Luqman ibn `Amir, and others would dress in their best clothes, wear kohl and perfume, and offer night vigil Prayer on this night. Ishaq ibn Rahawiyah was reported by Harb Al-Karamani to have approved of this opinion saying that observing night vigil Prayer in congregations in mosques on this night is not an innovation.

 

The second view is to the effect that it is reprehensible that people congregate in mosques especially on this night to offer night vigil Prayer and supplicate in groups, but it is not reprehensible that one offers night vigil Prayer on this night individually. This opinion was held by Al-Awza`i, the Imam of the scholars of the Levant.

 

Al-Qastalani also tackled in Al-Mawahib Al-Ludaniyah the opinions of Imam Ahmad on the issue. According to him, there is no specific view reported to have been held by Imam Ahmad with regard to celebrating the 15th night of Sha`ban. His opinions in this regard are concluded from the views attributed to him concerning observing night vigil Prayers on the nights of the two `Eids. He had two points of views in this regard. He was reported to have said that observing night vigil Prayers on the nights of the two `Eids is not recommendable, for neither the Prophet (peace and blessings be upon him) nor his Companions would do so. However, he was also reported to have considered observing night vigil Prayers on these nights as recommendable, for `Abdur-Rahman ibn Zaid ibn Al-Aswad, a successor, would do so. These views may apply also to the case of the 15th night of Sha`ban.

 

To sum up what Al-Qastalani said on the issue, scholars have differed concerning observing night vigil Prayer on the 15th night of Sha`ban in congregations in mosques: some are for and some are against. Hence, I see that since the issue is controversial, one may follow one of these opinions without showing extreme opposition against the other view.

However, some contemporary scholars see that the reason for celebrating the 15th night of Sha`ban is mainly to commemorate the change of the direction of prayer from Jerusalem to Makkah, not any other reason. But the date of this change is not certain to be Sha`ban 15; the exact date of this event is also controversial among scholars. Anyway, commemorating events also has the legal rulings pertaining to it. I see that there is nothing wrong in commemorating this special event so long as there is nothing wrong committed in this regard and it is done for Almighty Allah’s sake.

The third point to be discussed here has to do with whether there are special supplications to be offered on this night and whether it is lawful to observe the night vigil Prayer then with the intention of concentrating on asking Almighty Allah to prolong one’s life and enrich one.

 

Offering optional Prayer with the intention of doing so as a means of getting closer to Almighty Allah is wholeheartedly recommendable. Furthermore, it is an act of sunnah to offer supererogatory Prayers in the time between Maghrib and `Isha’ Prayers and after the `Isha’ Prayer. But offering an optional Prayer so that Almighty Allah may prolong one’s life and enrich one has no basis in Shari`ah.

 

An-Nawawi said in his book Al-Majmu`: Ar-Ragha’ib Prayer, i.e., a 12-rak`ah Prayer between Maghrib and `Isha’ Prayers said to be recommendable in the first Friday of Rajab, and the 100-rak`ah Prayer said to be recommendable on the 15th night of Sha`ban are innovations in religion. Their being mentioned in eminent books like Qut Al-Qulubby Abu Talib Al-Makki and Ihya’ `Ulum Ad-Din by Imam Al-Ghazali should not make people believe that they are really recommendable acts of sunnah. Besides, the hadith mentioning these Prayers is not an authentic one, and the eminent scholars who thought that these Prayers are recommendable are wrong in their judgment in this respect.

 

Moreover, Sheikh Abu Muhammad Abdur-Rahman ibn Isma`il Al-Maqdisi wrote a great book specially to refute these two hadiths (Al-Azhar Magazine, vol. 2, p. 515).

 

Concerning offering special supplications on this night, there is also no authentic hadith reported in this respect. What is reported in this regard is `A’ishah’s saying: “I heard him—the Prophet (peace and blessings be upon him)—saying: ‘O Allah! I seek refuge in Your pardon against Your punishment, I seek refuge in Your pleasure against Your displeasure, and I seek refuge in You against You (Your wrath). Whatever great praises I attribute to You, they cannot stand comparison with the praises You, Almighty, has attributed to Yourself’” (Al-Bayhaqi on the authority of Al-`Ala’ ibn Al-Harith).

 

The supplication circulated nowadays as recommendable to be offered on this night is: “O Allah, Who has favors unto His servants and no one is to have favor unto Him! O Allah, the Owner of majesty and honor. O Allah, the Owner of wealth and enrichment. There is no god but You, the Supporter of the refugees, the Helper of those who appeal for help, and Granter of security for panic-stricken. O Allah, if You had destined in the Preserved Tablet that I be unhappy, or deprived, or expelled, or poor, I beg Your Pardon, O Allah, to remove with Your grace my unhappiness or deprivation, or expulsion, or poverty.”

 

There are some other words that have been reported to be included in this supplication. These are “O my Lord! By Your greatest turning towards Your servants on the 15th night of Sha`ban, in which every wise command is decided and made clear, grant me such-and-such ...” This addition is made by Sheikh Ma’ Al-`Aynayn Ash-Shanqiti in his book Na`t Al-Bedayat.

This supplication was not reported to have been said by the Prophet (peace and blessings be upon him). It was, rather, reported to have been said by `Umar ibn Al-Khattab and `Abdullah ibn Mas`ud (may Allah be pleased with both of them). `Umar was one of the rightly–guided caliphs whose tradition the Prophet (peace and blessings be upon him) ordered Muslims to hold fast to. Besides, the Prophet (peace and blessings be upon him) ordered Muslims in another hadith to follow in the footsteps of `Umar ibn Al-Khattab and Abu Bakr As-Siddiq. The Prophet (peace and blessings be upon him) also ordered Muslims to follow the guidance of his Companions in general.

 

But we are not certain that this supplication was really said by `Umar and Ibn Mas`ud and that it was received with no opposition on part of the other Companions. We are also not certain of the authenticity of what Ibn `Umar and Ibn Mas`ud were reported to have said about the significance of this supplication, namely, “To any servant who offered this supplication Allah granted what he wanted.” (Ibn Abi Shaybah and Ibn Abi Ad-Dunyah)

Anyway, whatever supplication one offers, it should not contradict the beliefs and rulings we are ordered to abide by.

 

There are two points in this supplication discussed by scholars in detail. The first is regarding one’s asking Almighty Allah to remove one’s bad fortunes from the Preserved Tablet (a record that contains Almighty Allah’s established knowledge about His creation).

 

Explaining this part of the supplication, scholars said that what is written in the Preserved Tablet is what Almighty Allah has destined for His servants. This includes what is conditional on a certain supplication a servant offers or an act he accomplishes, and includes also what is not conditional, i.e., the decided-upon destinies. Hence, supplications and good deeds benefit one as far as the conditional destinies are concerned, while their effectiveness with regard to the unconditional destinies is manifested only in lessening the burden one may bear in this respect, as said in the supplication “O Allah! I do not ask You to change what You have already destined for me, but I beseech You to lessen its burden on me.” It was also reported that the Prophet (peace and blessings be upon him) said, “Supplications have positive effects on what has already taken place and what has not yet.”

 

The Companions asked the Prophet (peace and blessings be upon him), “For what should we work now, for that which has already been destined or that which is yet to come?” He (peace and blessings be upon him) replied, “For that which has already been destined.” The Companions said, “Why should we work then?” He (peace and blessings be upon him) said, “Carry on doing (good) deeds, for everybody will find it easy to do such deeds as will lead him to his destined place for which he has been created.”

 

In another version of this hadith, the Companions asked the Prophet (peace and blessings be upon him), “Shall we not depend upon what has been written for us and give up deeds?” He (peace and blessings be upon him) said, “He who is destined to be among the happy (in the Hereafter) will find it easy to do the deeds characteristic of such people, while he who is destined to be among the miserable ones will find it easy to do the deeds characteristic of such people. So carry on doing (good) deeds, for everybody will find it easy to do such deeds as will lead him to his destined place for which he has been created.” Then he (peace and blessings be upon him) recited Almighty Allah’s words: (As for him who giveth and is dutiful (toward Allah) and believeth in goodness, surely We will ease his way unto the state of ease. But as for him who hoardeth and deemeth himself independent,‏ and disbelieveth in goodness, surely We will ease his way unto adversity. His riches will not save him when he perisheth) (Al-Layl 92: 5-10).

 

However, according to Al-Alusi and Al-Fakhr Ar-Razi, some scholars did not approve of this explanation of the possibility of removing something from the Preserved Tablet. They say that this may be done in the records that angels write concerning people’s deeds, not in the Preserved Tablet.

The second point discussed by scholars with regard to this supplication is concerning saying that the 15th night of Sha`ban is the night on which every wise command is decided and made clear, quoting this from a Qur’anic verse. This is not right. According to `Ikrimah, he who says so cannot be right at any rate, for the verse referred to here states clearly that the Qur’an was revealed in this night. It is established that the Qur’an was revealed in the Night of Qadr and this night is in the month of Ramadan, not Sha`ban.

 

There is also a da`if hadith to the effect that the time of death prescribed for one may be postponed from Sha`ban to another Sha`ban to the extent that one might marry and have a child, while his name had been among the dead in the Preserved Tablet (Al-Mawahib Al-Laduaniyyah, vol. 2, p. 260). Though this hadith is da`if, some scholars tried to reconcile between its meaning and the other religious texts that seem to contradict it, saying that what takes place in Sha`ban is copying what is in the Preserved Tablet into the records that angels write, [and therein may occur the change].

 

But I believe that there is no need for one to resort to such controversial supplications, as there are many other supplications from the Qur’an and the authentic hadiths that one may offer sincerely in one’s prayers.

 

source:Islam online.

[Malika]

Changing the Qiblah or Religious Authority?

 

By Ali Al-Halawani

 

Deputy Editor in Chief — English IslamOnline.net

 

 

 

Qiblah Changing

Muslims usually welcome the month of Sha`ban with various religious activities only few of which are based on valid religious textual proofs; whereas, the bulk is groundless. The Prophet (peace and blessings be upon him) used to fast much during the month of Sha`ban as narrated by `A'ishah (may Allah be blessed with her). This is a valid ritual. However, besides one valid ritual there are many other baseless practices in which many Muslims get involved. This is particularly true in reference to the midnight of Sha`ban, as some Muslims perform special prayers after Maghrib asking Allah to increase their sustenance, prolong their lifespan and grant them happiness.

 

However, a great event which can be regarded as a turning point in the history of Islam has taken place in this blessed month. Though this event might indicate many crucial things, and the surrounding conditions might attest to its deep impact, it never drew the attention of Muslim historians and/or biographers.

 

The event did not draw much attention so that historians become keen on verifying its exact date.

Amid the events related by the great historian Ibn Hisham after the Prophet's emigration to Madinah, he says in no more than two lines in his outstanding book on the biography of the Prophet (peace and blessings be upon him): "It is narrated that the qiblah was changed in Sha`ban after 18 months of the Prophet's advent to Madinah". However, using the phrase, "It is narrated ", indicates that the event did not draw much attention so that historians become keen on verifying its exact date.

 

Notwithstanding, the event was so important that the Jewish tribes in Madinah waged a fierce psychological warfare against Islam and its first teacher. It is to be noted here that before this event takes place, there was a covenant between the Jews and the Prophet which they did not even respect. In fact, though they realized the ramifications of the event well, they went astray in their reaction and opened fire against the true religion of Islam.

 

They realized that it is not only a matter of changing the qiblah in Prayer from one direction to another. Rather, the divine message and consequently religious authority has completely shifted from the Children of Israel to those of Isma`il. Accordingly, their claims of religious glory, being the sole mediator between heaven and earth, and being the only guided nation among an ocean of astray ones; all these allegations have ended.

 

Now, let us start the story from the beginning…

 

 

The One Original Qiblah

 

The Prophet (peace and blessings be upon him) dealt with the Jews who used to live around Madinah in a distinguished manner. This stemmed from the fact that the Jews were closer to divine revelation than any other nation at that time. After Hijrah, a divine decree that the Prophet as well as Muslims should direct their faces in prayer towards Jerusalem was revealed. Most scholars maintain the view that this decree was designed to test Muslims' response to the last message as well as its honorable Messenger. This is evidenced by the Qur'an as the Almighty says, ( …and We appointed the Qiblah to which thou wast used, only to test those who followed the Messenger from those who would turn on their heels (from the Faith). Indeed, it was (a change) momentous, except to those guided by Allah. ) (Al-Baqarah 2: 143)

 

This divine ayah implies a well-established fact that should be borne in the minds of all, that the Sacred House (i.e. Ka`bah) is the qiblah and there is no other qiblah whatsoever in the true faith but this one. Accordingly, facing Jerusalem in Prayer for about 18 months does not defy this fact and does not mean that Jerusalem has become the qiblah regardless of its sanctity. Though Jerusalem was a landing place for many divine revelations and the abode of many sent prophets, facing it in Prayer was a two-purpose test. First, it was designed to test Muslims' readiness to desert all their personal or traditional attachments. Second, to test the Jews' willingness to follow the true religion and the seal of all prophets without questioning or objecting to the divine decrees he brings with him.

 

The Jews realized something which rigorously upset them; namely, the fading of their religious glory.

To make sure that this fact - that the Ka`bah is the original qiblah - the Qur'an does skip it and thus asserts, ( The first House (of worship) appointed for men was that at Bakka: Full of blessing and of guidance for all kinds of beings: In it are Signs Manifest; (for example), the Station of Abraham; whoever enters it attains security; Pilgrimage thereto is a duty men owe to Allah,- those who can afford the journey; but if any deny faith, Allah stands not in need of any of His creatures. ) (Aal `Imran 3: 96-97)

 

Religious Glory Lost

 

After the Prophet was commanded to direct his face in Prayer towards the Ka`bah, the Jews realized something which rigorously upset them; namely, the fading of their religious glory. As they, in the very beginning and due to the Prophet's special treatment to them, fancied he would pursue their very steps and constantly ask for their advice. However, after that divine decree, it became apparent to them that this was nothing but mirage and that the Prophet's message was a corrective one. Truly, it was revealed to correct and amend what they have falsified of the religion of Allah and the distortions and confusion they have attributed to it.

 

The Jews' self-deceit that they would be guardians of the Muslim faith and that Jerusalem should be the permanent qiblah for all prophets including Muhammad (peace and blessings be upon him), made them forget the fact that the Ka`bah is the sole qiblah as stated in the Qur'an and there should be no qibah other than this. However, this intentionally forgotten fact as far as the Jews were concerned, did not escape the mind of Prophet Muhammad (peace and blessings be upon him). As he yearned for the Ka`bah all the time and used to turn his face in the sky perhaps a divine decree comes soon taking him back to the qiblah he earnestly longs for with his guiding insight. In this regard, the Almighty says, ( We see the turning of thy face (for guidance to the heavens) now shall We turn thee to a qiblah that shall please thee. Turn then thy face in the direction of the Sacred Mosque: Wherever ye are, turn your faces in that direction. The people of the Book know well that that is the truth from their Lord. Nor is Allah unmindful of what they do. ) (Al-Baqarah 2: 144)

 

 

Total Submission

 

Consequently, the Prophet directed his face towards the Ka`bah and his heart was eased, while the Jews were dying out of malice and wrath. What they feared most in the past has become true especially when Muslims hastened to carry out the divine ordinance such as the Bani Salim folk who did not even wait until they finish their `Asr prayer when they were informed of the news. Instead, they changed their direction towards the Ka`bah while in ruku` (Arabic for: bowing) as a sign of their unquestionable obedience to Allah and His Messenger.

 

 

Psychological Warfare

 

As the Jews lost their last hope that they would continue as holders of the divine message, they waged a fierce psychological warfare against Islam and Muslims. They started to circulate rumors and raise false questions such as why did Muhammad change the qiblah of all past prophets and messengers though he claims to be pursuing their course?

 

To add fuel to the fire, they wondered, "Maybe he longs for the faith of his forefathers and that is why he turned to their qiblah!" Given this, they missed the fact that it was prophets Ibrahim and Isma`il who built the Ka`bah. Moreover, the Qur'an attributes the Ka`bah to Allah Himself as Almighty says, ( … and We covenanted with Ibrahim and Isma`il that they should sanctify My House for those who compass it round, or use it as a retreat, or bow, or prostrate themselves (therein in prayer). ) (Al-Baqarah 2: 125)

 

Explicitly, the Qur'an defies the rumors spread by the Jews, refutes their allegations, and even describes them as foolish. Almighty says, ( The fools among the people will say: "What hath turned them from the qiblah to which they were used?" Say: To Allah belong both east and west: He guideth whom He will to a straight way. ) (Al-Baqarah 2: 142)

 

Moreover, the Jews misinterpreted the concept of righteousness and twisted it to mean directing one's face towards Jerusalem. Consequently, according to them, when Muhammad (peace and blessings be upon him) directed his face away from Jerusalem and turned it towards the Ka`bah, he went astray and took a course far from righteousness and the ethics of the divine message.

 

 

 

Facts vs. Fallacies

 

Duly, the divine inspiration kept providing the Prophet (peace and blessings be upon him) with the Qur'anic ayahs (Arabic for: verses) that reveal the truth about the whole issue. Uninterruptedly, the ayahs were revealed to remove the pain caused by the rumors circulated by the Jews; to defy the psychological warfare they waged against Islam and its prophet; and to refute the false allegations they perpetrated to distort the image of Islam and discourage it followers.

 

In so doing, the Qur'an made a general statement about ownership of the whole universe and that it is only Allah Who decides to which side one should direct his face in prayer. Almighty says, ( To Allah belong the east and the west: Whithersoever ye turn, there is the presence of Allah. For Allah is all-Pervading, all-Knowing. ) (Al-Baqarah 2:115)

 

In the same vein, the Qur'an established the correct understanding of the concept of righteousness in a great ayah that is called Ayat Al-Birr (Arabic for: the Righteousness Verse). The ayah reads,

 

(It is not righteousness that ye turn your faces towards east or west; but it is righteousness to believe in Allah and the Last Day, and the Angels, and the Book, and the Messengers; to spend of your substance, out of love for Him, for your kin, for orphans, for the needy, for the wayfarer, for those who ask, and for the ransom of slaves; to be steadfast in prayer, and practice regular charity; to fulfill the contracts which ye have made; and to be firm and patient, in pain (or suffering) and adversity, and throughout all periods of panic. Such are the people of truth, the Allah-fearing. ) (Al-Baqarah 2: 177)

 

These Qur'anic ayahs and the like put an end to the psychological warfare launched by the Jews against Islam and Muslims. However, their conspiracies did not stop; rather, they took other forms just to suit the age.

 

 

Conclusion

 

Taking the banner of the divine message away from them, the Jews could not help divulging their hatred and grudges against Islam and Muslims. In fact, the Jews felt the fading of their religious glory upon the advent of Islam and it became a flagrant fact when the qiblah was changed through divine revelation from Jerusalem to Makkah. They knew then that the torch has irrevocably been passed over to the Children of Isma`il.

 

In this regard, the Almighty says, ( Quite a number of the People of the Book wish they could turn you (people) back to infidelity after ye have believed, from selfish envy, after the Truth hath become manifest unto them: But forgive and overlook, till Allah accomplish His purpose; for Allah hath power over all things. ) (Al-Baqarah 2: 109)

 

In the end, I wish I knew what was left in the memory of Muslims pertaining to the impacts of this great event!

 

Nothing is left. Because if there is anything left, we would have realized that sticking to our faith, deriving lessons from our history, as well as maintaining our own distinct identity is the only way for our Ummah to regain its past glories.

 

Given this, is it acceptable that the month of Sha`ban which embraces this great event turns into a time in which many Muslims celebrate heresies and superstitions while they are unmindful of the conspiracies contrived by others?

 

Ali Al-Halawani is a doctoral candidate, the managing editor of the Shari`ah Department (English IslamOnline.net), and deputy editor in chief of the the same site. He graduated from Al-Azhar University and got his MA in religious translation from the Faculty of Al-Alsun (Languages), Al-Minia University. He writes occasionally for Islamonline.net. You can reach him at ali.halawani@iolteam .com.