Zakaah on jewellery that has been prepared for use

Bismillah


 وَاخْتَلَفَ أَهْلُ الْعِلْمِ فِي ذَلِكَ فَرَأَى بَعْضُ أَهْلِ الْعِلْمِ مِنْ أَصْحَابِ النَّبِيِّ صلى الله عليه وسلم وَالتَّابِعِينَ فِي الْحُلِيِّ زَكَاةَ مَا كَانَ مِنْهُ ذَهَبٌ وَفِضَّةٌ ‏.‏ وَبِهِ يَقُولُ سُفْيَانُ الثَّوْرِيُّ وَعَبْدُ اللَّهِ بْنُ الْمُبَارَكِ ‏.‏ وَقَالَ بَعْضُ أَصْحَابِ النَّبِيِّ صلى الله عليه وسلم مِنْهُمُ ابْنُ عُمَرَ وَعَائِشَةُ وَجَابِرُ بْنُ عَبْدِ اللَّهِ وَأَنَسُ بْنُ مَالِكٍ لَيْسَ فِي الْحُلِيِّ زَكَاةٌ ‏.‏ وَهَكَذَا رُوِيَ عَنْ بَعْضِ فُقَهَاءِ التَّابِعِينَ وَبِهِ يَقُولُ مَالِكُ بْنُ أَنَسٍ وَالشَّافِعِيُّ وَأَحْمَدُ وَإِسْحَاقُ ‏.‏
وَلاَ يَصِحُّ فِي هَذَا الْبَابِ عَنِ النَّبِيِّ صلى الله عليه وسلم شَيْءٌ
Imam TIrmidhi (Rah) says "The people of knowledge differed regarding whether Zakath needs to be paid for jewelry that is worn. Some of group of companions and Ta'ba'een have said "zakath needs to be paid on gold and silver jewelry that is worn.  Sufyan as thowri and abdullah bin Mubarak are of this opinion.
Group of companions which include Ibn Umar (RA), Aayesha(RA), Jaabir Bin Abdhillah (RA), Anas Bin Malik (RA) have said that "Zakath is not due on Jewelry that is Worn". Similarly Fuqaha from Ta'ba'een and  Malik Ibn Anas (RAH) , Shafiyyu (RAH), Ahmad(RAH) and  Ishaaq (Rah) have also said that the Zakath is not due on Jewelry that is worn. None of the Hadiths from Prophet (sallalahu alaihiwasallam) in this regard are sahih. 

Jami` at-Tirmidhi 636 http://sunnah.com/tirmidhi/7/20  

https://sunnah.com/tirmidhi:637
 
Hadith that support that Zakath needs to be paid:

1.)

دَّثَنَا قُتَيْبَةُ، حَدَّثَنَا ابْنُ لَهِيعَةَ، عَنْ عَمْرِو بْنِ شُعَيْبٍ، عَنْ أَبِيهِ، عَنْ جَدِّهِ، أَنَّ امْرَأَتَيْنِ، أَتَتَا رَسُولَ اللَّهِ صلى الله عليه وسلم وَفِي أَيْدِيهِمَا سُوَارَانِ مِنْ ذَهَبٍ فَقَالَ لَهُمَا ‏"‏ أَتُؤَدِّيَانِ زَكَاتَهُ ‏"‏ ‏.‏ قَالَتَا لاَ ‏.‏ قَالَ فَقَالَ لَهُمَا رَسُولُ اللَّهِ صلى الله عليه وسلم ‏"‏ أَتُحِبَّانِ أَنْ يُسَوِّرَكُمَا اللَّهُ بِسُوَارَيْنِ مِنْ نَارٍ ‏"‏ ‏.‏ قَالَتَا لاَ ‏.‏ قَالَ ‏"‏ فَأَدِّيَا زَكَاتَهُ ‏"‏ ‏.‏ قَالَ أَبُو عِيسَى وَهَذَا حَدِيثٌ قَدْ رَوَاهُ الْمُثَنَّى بْنُ الصَّبَّاحِ عَنْ عَمْرِو بْنِ شُعَيْبٍ نَحْوَ هَذَا ‏.‏ وَالْمُثَنَّى بْنُ الصَّبَّاحِ وَابْنُ لَهِيعَةَ يُضَعَّفَانِ فِي الْحَدِيثِ وَلاَ يَصِحُّ فِي هَذَا الْبَابِ عَنِ النَّبِيِّ صلى الله عليه وسلم شَيْءٌ ‏.‏

 Amr bin Shu'aib narrated from his father, from his grandfather, :
that two women came to the Messenger of Allah, and they each had a bracelet of gold on their forearms. So he said to them: "Have you paid their Zakat?" They said, "No." The Messenger of Allah said to them: "Would you like for Allah to fashion then into two bracelets of Fire?" They said, "No." He said: "Then pay its Zakat."
I Abu Eesa At-Tirmidhi say "This hadith is narrated by AlMuthanna Bin Assabbah from Amr bin Shu'aib. Like that this Hadith is reported by  Ibn Lahee'ah. Both of them are weak in Hadith narrations.  None of the Hadith from Prophet (saw) on this is Sahih.
 Jami` at-Tirmidhi 637
http://sunnah.com/tirmidhi/7/21

2.)
حَدَّثَنَا أَبُو كَامِلٍ، وَحُمَيْدُ بْنُ مَسْعَدَةَ، - الْمَعْنَى - أَنَّ خَالِدَ بْنَ الْحَارِثِ، حَدَّثَهُمْ حَدَّثَنَا حُسَيْنٌ، عَنْ عَمْرِو بْنِ شُعَيْبٍ، عَنْ أَبِيهِ، عَنْ جَدِّهِ، أَنَّ امْرَأَةً، أَتَتْ رَسُولَ اللَّهِ صلى الله عليه وسلم وَمَعَهَا ابْنَةٌ لَهَا وَفِي يَدِ ابْنَتِهَا مَسَكَتَانِ غَلِيظَتَانِ مِنْ ذَهَبٍ فَقَالَ لَهَا ‏"‏ أَتُعْطِينَ زَكَاةَ هَذَا ‏"‏ ‏.‏ قَالَتْ لاَ ‏.‏ قَالَ ‏"‏ أَيَسُرُّكِ أَنْ يُسَوِّرَكِ اللَّهُ بِهِمَا يَوْمَ الْقِيَامَةِ سِوَارَيْنِ مِنْ نَارٍ ‏"‏ ‏.‏ قَالَ فَخَلَعَتْهُمَا فَأَلْقَتْهُمَا إِلَى النَّبِيِّ صلى الله عليه وسلم وَقَالَتْ هُمَا لِلَّهِ عَزَّ وَجَلَّ وَلِرَسُولِهِ ‏.‏

'Amr bin Shu'aib on his father's authority said that his grandfather reported:
A woman came to the Messenger of Allah (ﷺ) and she was accompanied by her daughter who wore two heavy gold bangles in her hands. He said to her: Do you pay zakat on them? She said: No. He then said: Are you pleased that Allah may put two bangles of fire on your hands?
Thereupon she took them off and placed them before the Prophet (ﷺ) saying: They are for Allah and His Apostle.
Sunan Abi Dawud 1563
http://sunnah.com/abudawud/9/8 and http://library.islamweb.net/hadith/display_hbook.php?bk_no=319&hid=2444&pid=61154

This is the chain of Narration:
Abu Dawood->Abu Kamil and  Humayd Ibn Masadha-> Khalid Ibn Haarith -> Husayn -> Amr Ibn Shuyab-> His father  (shuyab)-> His  grandfather-> Prophet Saw

هو أبو عبد الله الحسين بن ذكوان ، العوذي ، البصري ، المؤدب . 
In this Hadith there is Husayn whose full name is Abu Abdhullah Husayn Ibn Dhakwaan of whom Uqaili has said if he is alone in narration then that Hadith shouldn't be taken and he is a weak narrator.
http://library.islamweb.net/newlibrary/display_book.php?ID=1078&bk_no=60&flag=1

Secondly, there is some ambiguity concerning the “grandfather” from whom ‘Amr ibn Shu’ayb transmits. It might either be his direct grandfather Muhammad, or his great-grandfather the Sahabi ‘Abdullah ibn ‘Amr.

3.)
 حدثنا محمد بن إدريس الرازي ثنا عمرو بن الربيع بن طارق ثنا يحيى بن أيوب عن عبيد الله بن أبي جعفر أن محمد بن عمرو بن عطاء أخبره عن عبد الله بن شداد بن الهاد أنه قال دخلنا على عائشة زوج النبي - فقالت دخل علي رسول الله - فرأى في يدي فتخات من ورق فقال ما هذا يا عائشة فقلت صنعتهن أتزين لك يا رسول الله قال أتؤدين زكاتهن قلت لا أو ما شاء الله قال هو حسبك من النار سنن أبي داود, والحاكم, والبيهقي, الدارقطني

Narrated ‘Abdallah bin Shaddad bin Al Had :
We entered upon A’ishah, wife of the Prophet (ﷺ). She said The Apostle of Allaah (ﷺ) entered upon me and saw two silver rings in my hand. He asked What is this, Aishah? I said I have made two ornaments myself for you, Messenger of Allah (ﷺ). He asked Do you pay zakat on them? I said No or I said Whatever Allah willed. He said this is sufficient for you (to take you) to the Hell fire.
Sunan Abi Dawud 1565

It might be that this ring or ankle bracelets had reached the minimum amount liable for Zakaah or that 'Aa'ishah  may  Allaah  be  pleased  with  her had other jewellery which, if added to them, would have made them reach the minimum amount liable for Zakaah. As-San'aani  may  Allaah  have  mercy  upon  him said in his book Subul As-Salaam, that this narration means that it is not a requirement for adornments to reach the minimum amount liable for Zakaah.

This Hadith has Yahya Ibn Ayyub and Muhabband Bin Amr Bin Athaa  as narrators. Both of them have been criticized by Muhaddiths.

4. Narrated Umm Salamah, Ummul Mu'minin:
I used to wear gold ornaments. I asked: Is that a treasure (kanz), Messenger of Allah? He replied: whatever reaches a quantity on which zakat is payable is not a treasure (kanz) when the zakat is paid.
Sunan Abi Dawud 1564
حَدَّثَنَا مُحَمَّدُ بْنُ عِيسَى، حَدَّثَنَا عَتَّابٌ، - يَعْنِي ابْنَ بَشِيرٍ - عَنْ ثَابِتِ بْنِ عَجْلاَنَ، عَنْ عَطَاءٍ، عَنْ أُمِّ سَلَمَةَ، قَالَتْ كُنْتُ أَلْبَسُ أَوْضَاحًا مِنْ ذَهَبٍ فَقُلْتُ يَا رَسُولَ اللَّهِ أَكَنْزٌ هُوَ فَقَالَ ‏ "‏ مَا بَلَغَ أَنْ تُؤَدَّى زَكَاتُهُ فَزُكِّيَ فَلَيْسَ بِكَنْزٍ ‏"‏ ‏.‏

  حسن المرفوع منه فقط   (الألباني)

Hadith that says Zakath is not due:

1.

عن عافية بن أيوب عن الليث بن سعد عن أبي الزبير عن جابر عن النبي - قال ليس في الحلي زكاة. (رواه البيهقي في المعرفة, وإبن القيم الجوزي في التحقيق)

Narrator: Jabir (RA) , Prophet (saw) said there is No Zakath due on Jewellery that is worn

ref: Baihaqh, Tahqeeq

2.

حَدَّثَنِي يَحْيَى، عَنْ مَالِكٍ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْقَاسِمِ، عَنْ أَبِيهِ، أَنَّ عَائِشَةَ، زَوْجَ النَّبِيِّ صلى الله عليه وسلم كَانَتْ تَلِي بَنَاتِ أَخِيهَا يَتَامَى فِي حَجْرِهَا لَهُنَّ الْحَلْىُ فَلاَ تُخْرِجُ مِنْ حُلِيِّهِنَّ الزَّكَاةَ .

Yahya related to me from Malik from Abd ar-Rahman ibn al-Qasim from his father that A'isha, the wife of the Prophet, may Allah bless him and grant him peace, used to look after the orphaned daughters of her brother in her house. They had jewellery (which they wore) and she did not take zakat from this jewellery of theirs.

Malik Muwatta 590

3.

وَحَدَّثَنِي عَنْ مَالِكٍ، عَنْ نَافِعٍ، أَنَّ عَبْدَ اللَّهِ بْنَ عُمَرَ، كَانَ يُحَلِّي بَنَاتِهُ وَجَوَارِيَهُ الذَّهَبَ ثُمَّ لاَ يُخْرِجُ مِنْ حُلِيِّهِنَّ الزَّكَاةَ . قَالَ مَالِكٌ مَنْ كَانَ عِنْدَهُ تِبْرٌ أَوْ حَلْىٌ مِنْ ذَهَبٍ أَوْ فِضَّةٍ لاَ يُنْتَفَعُ بِهِ لِلُبْسٍ فَإِنَّ عَلَيْهِ فِيهِ الزَّكَاةَ فِي كُلِّ عَامٍ يُوزَنُ فَيُؤْخَذُ رُبُعُ عُشْرِهِ إِلاَّ أَنْ يَنْقُصَ مِنْ وَزْنِ عِشْرِينَ دِينَارًا عَيْنًا أَوْ مِائَتَىْ دِرْهَمٍ فَإِنْ نَقَصَ مِنْ ذَلِكَ فَلَيْسَ فِيهِ زَكَاةٌ وَإِنَّمَا تَكُونُ فِيهِ الزَّكَاةُ إِذَا كَانَ إِنَّمَا يُمْسِكُهُ لِغَيْرِ اللُّبْسِ فَأَمَّا التِّبْرُ وَالْحُلِيُّ الْمَكْسُورُ الَّذِي يُرِيدُ أَهْلُهُ إِصْلاَحَهُ وَلُبْسَهُ فَإِنَّمَا هُوَ بِمَنْزِلَةِ الْمَتَاعِ الَّذِي يَكُونُ عِنْدَ أَهْلِهِ فَلَيْسَ عَلَى أَهْلِهِ فِيهِ زَكَاةٌ . قَالَ مَالِكٌ لَيْسَ فِي اللُّؤْلُؤِ وَلاَ فِي الْمِسْكِ وَلاَ الْعَنْبَرِ زَكَاةٌ .

Yahya related to me from Malik from Nafi that Abdullah ibn Umar used to adorn his daughters and slave-girls with gold jewellery and he did not take any zakat from their jewellery.

Malik said, "Anyone who has unminted gold or silver, or gold and silver jewellery which is not used for wearing, must pay zakat on it every year. It is weighed and one-fortieth is taken, unless it falls short of twenty dinars of gold or two hundred dirhams of silver, in which case there is no zakat to pay. Zakat is paid only when jewellery is kept for purposes other than wearing. Bits of gold and silver or broken jewellery which the owner intends to mend to wear are in the same position as goods which are worn by their owner - no zakat has to be paid on them by the owner."

Malik said, "There is no zakat (to pay) on pearls, musk or amber."

http://sunnah.com/malik/17

Scholars Opinions:

Shaikh Abdul Aziz Al-Tarefe

Zakāt is not obligatory on the used gold of women (jewelry), even if it is a lot, as long as it is worn, even if on certain occasions only. This is according to the correct view, and is the view of most of the companions and majority of the scholars.
ذهب المرأة المستعمل (الحلي) لا تجب فيه زكاة ولو كان كثيراً إذا كان يُلبس ولو في المناسبات، على الصحيح وهو قول أكثر الصحابة وجمهور العلماء
https://www.facebook.com/abdulazizaltarefe/posts/977810558947764

Sheik Salman Oudha
All perfect praise be to Allah, The Lord of the Worlds. I testify that there is none worthy of worship except Allah, and that Muhammad sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) is His slave and Messenger.

The scholars of Islam differed in opinion concerning Zakaat on ornaments and jewels used by women.

According to the majority of the Muslim scholars, ornaments and jewels used by women are not subject to Zakaat as long as they are not intended for trading.

The other opinion states that such ornaments and jewels are subject to Zakaat as long as their value equals 85 grams of gold and one possessed them for one lunar year.

The opinion of the majority of the scholars –Allah knows best –is the more predominant one, since such wealth will not increase and it is intended for personal use.

Nonetheless, it is good if one pays Zakaat on one's jewelry. However, if a woman, as mentioned by an-Nawawi in al-Majmoo' and Ibn Qudaamah in al-Mughni, keeps such jewelry as a treasure or trade, then she has to pay Zakaat.

Ibn Qudaamah may Allaah have mercy upon him said: "There is no Zakaah for the jewelry of a woman if she wears it or loans it out; this is the dominant view of the (Hanbali) School. This is narrated from Ibn ‘Umar, Jaabir, Anas, ‘Aa’ishah and Asmaa’ may Allaah be pleased with them. This is also the view of Al-Qaasim, Ash-Sha‘bi, Qataadah, Muhammad ibn ‘Ali, ‘Amrah, Maalik, Ash-Shaafi‘i, Abu ‘Ubayd, Is-haaq and Abu Thawr. "

If you want to pay Zakaah for your jewelry in order to be on the safe side, then you may do so.
Allaah Knows best.
Source: http://www.islamweb.net/emainpage/index.php?page=showfatwa&Option=FatwaId&Id=286222|

http://www.islamweb.net/emainpage/index.php?page=showfatwa&Option=FatwaId&lang=E&Id=83665

Sheik Salih Munajid  http://islamqa.info/en/59866
Also: http://www.hizb-ut-tahrir.info/en/index.php/q-and-a/4451.html

Narration and Scholars who support middle of Shabaan

بِسۡمِ ٱللَّهِ ٱلرَّحۡمَٰنِ ٱلرَّحِيمِ

::: Some Authentic Hadith on Sha’ban:::

1. Narrated `Aisha:

Allah's Messenger (ﷺ) used to fast till one would say that he would never stop fasting, and he would abandon fasting till one would say that he would never fast. I never saw Allah's Messenger (ﷺ) fasting for a whole month except the month of Ramadan, and did not see him fasting in any month more than in the month of Sha'ban.

Sahih al-Bukhari 1969

2.

Usamah bin Zaid said:

"I said: 'O Messenger of Allah, I do not see you fasting any month as much as Shaban.' He said: 'That is a month to which people do not pay much attention, between Rajab and Ramadan. It is a month in which the deeds are taken up to the Lord of the worlds, and I like that my deeds be taken up when I am fasting."'

[Sunan an-Nasa'i 2357 https://sunnah.com/nasai/22/268, classed as hasan by al-Albaani in al-Silsilah al-Saheehah, no. 1898 : http://shamela.ws/browse.php/book-9442/page-2716, Classed as saheeh by Ibn Khuzaymah]

3. Forgiveness of the sins in a night in the middle of Sha'ban.

It was narrated from Abu Musa Al-Ash’ari that the Messenger of Allah (ﷺ) said:

“Allah looks down on the night of the middle of Sha’ban and forgives all His creation, apart from the idolater and the Mushahin.” Another chain from Abu Musa, from the Prophet (ﷺ) with similar wording.

 [Ibn Majah 1453, Mu'jam al Kabir Tabrani, 20:108-9;  Sahih Ibn Hibban, 7:470;  Shu'b al Iman Bayhaqi, 2:288; Tarikh Ibn Asakir, 15:302 & Imam Ibn Abi 'Asim’s ‘Al Sunna’, 1:224 

Graded Hasan by Sheik Al-Albani(Rah) in al-Silsilah al-Saheehah, no. 1144: http://shamela.ws/browse.php/book-9442/page-1823]

From : http://shamela.ws/browse.php/book-9442#page-1823

 - " يطلع الله تبارك وتعالى إلى خلقه ليلة النصف من شعبان، فيغفر لجميع خلقه
إلا لمشرك أو مشاحن ".

حديث صحيح، روي عن جماعة من الصحابة من طرق مختلفة يشد بعضها بعضا وهم معاذ
ابن جبل وأبو ثعلبة الخشني وعبد الله بن عمرو وأبي موسى الأشعري وأبي هريرة
وأبي بكر الصديق وعوف ابن مالك وعائشة.
1 - أما حديث معاذ فيرويه مكحول عن مالك بن يخامر عنه مرفوعا به. أخرجه ابن
أبي عاصم في " السنة " رقم (512 - بتحقيقي) حدثنا هشام بن خالد حدثنا أبو
خليد عتبة بن حماد عن الأوزاعي وابن ثوبان (عن أبيه) عن مكحول به. ومن هذا
الوجه أخرجه ابن حبان (1980) وأبو الحسن القزويني في " الأمالي " (4 / 2)
وأبو محمد الجوهري في " المجلس السابع " (3 / 2) ومحمد بن سليمان الربعي في
" جزء من حديثه " (217 / 1 و 218 / 1) وأبو القاسم الحسيني في " الأمالي "
(ق 12 / 1) والبيهقي في " شعب الإيمان " (2 / 288 / 2) وابن عساكر في "
التاريخ " (15 / 302 / 2) والحافظ عبد الغني المقدسي في " الثالث والتسعين
من تخريجه " (ق 44 / 2) وابن المحب في " صفات رب العالمين " (7 / 2 و 129 /
2) وقال: " قال الذهبي: مكحول لم يلق مالك بن يخامر ".
قلت: ولولا ذلك لكان الإسناد حسنا، فإن رجاله موثوقون، وقال الهيثمي في
" مجمع الزوائد " (8 / 65) : " رواه الطبراني في " الكبير " و " الأوسط "
ورجالهما ثقات ".

النصف من شعبان حديث صحيح، فليس مما ينبغي
الاعتماد عليه، ولئن كان أحد منهم أطلق مثل هذا القول فإنما أوتي من قبل
التسرع وعدم وسع الجهد لتتبع الطرق على هذا النحو الذي بين يديك. والله
تعالى هو الموفق.
سلسلة الأحاديث الصحيحة:1144

Al-Albānī (Silsilah al-Aḥādīth aṣ-Ṣaḥīḥah (3/135  H #1144)), Al-Arna`ūt (Ṣahīh Ibn Ḥibbān (5665)
and Al-Lakhnawī (Al-Athār al-Marfū’ah pg 71) 

Al-Albānī concludes after his detailed study of the different chains: “In summary the hadīth with all 

its supporting strands is authentic without any doubt. In fact, authenticity could be established with a much smaller number (of narrations), as long as they are free from severe weaknesses, as is the case
with this narration

Imam Ibn Hibban Shafai’ considered this Hadith as ‘Sahih’ as mentioned by Imam Ibn Rajab Hanbali in ‘Lataif al Ma'arif (1:224)’.

Imam Ibn Hajr Haytami Shafai’ said: “This Hadith is related by Imam Tabrani in ‘Al Mu'jam al Kabir’ and ‘Al Mu’jam al Awsat’, and the narrators of both are ‘Thiqah’ .” [Majma uz Zawaid, 8:6 

Shaykh Shuayb Aran'ut who edited and re-published ‘Sahih Ibn Hibban’ with Hadith referencing and documentation considers this Hadith as ‘Sahih’ .  [Al Ihsan fi Taqrib Sahih Ibn Hibban, 12:481, H 5665

حَدَّثَنَا عَبْدَةُ بْنُ عَبْدِ اللَّهِ الْخُزَاعِيُّ، وَمُحَمَّدُ بْنُ عَبْدِ الْمَلِكِ أَبُو بَكْرٍ، قَالاَ حَدَّثَنَا يَزِيدُ بْنُ هَارُونَ، أَنْبَأَنَا حَجَّاجٌ، عَنْ يَحْيَى بْنِ أَبِي كَثِيرٍ، عَنْ عُرْوَةَ، عَنْ عَائِشَةَ، قَالَتْ فَقَدْتُ النَّبِيَّ ـ صلى الله عليه وسلم ـ ذَاتَ لَيْلَةٍ فَخَرَجْتُ أَطْلُبُهُ فَإِذَا هُوَ بِالْبَقِيعِ رَافِعٌ رَأْسَهُ إِلَى السَّمَاءِ فَقَالَ ‏"‏ يَا عَائِشَةُ أَكُنْتِ تَخَافِينَ أَنْ يَحِيفَ اللَّهُ عَلَيْكِ وَرَسُولُهُ ‏"‏ ‏.‏ قَالَتْ قَدْ قُلْتُ وَمَا بِي ذَلِكَ وَلَكِنِّي ظَنَنْتُ أَنَّكَ أَتَيْتَ بَعْضَ نِسَائِكَ ‏.‏ فَقَالَ ‏"‏ إِنَّ اللَّهَ تَعَالَى يَنْزِلُ لَيْلَةَ النِّصْفِ مِنْ شَعْبَانَ إِلَى السَّمَاءِ الدُّنْيَا فَيَغْفِرُ لأَكْثَرَ مِنْ عَدَدِ شَعَرِ غَنَمِ كَلْبٍ ‏"‏ ‏

It was narrated that ‘Aishah said:

“I missed the Prophet (ﷺ) one night, so I went out looking for him. I found him at Al-Baqi’, raising his head towards the sky. He said: ‘O ‘Aishah, were you afraid that Allah and His Messenger would wrong you?’” She said: “I said: ‘No, it is not that, but I thought that you had gone to one of your other wives.’ He said: ‘Allah descends on the night of the middle of Sha’ban to the lowest heaven, and He forgives more than the numbers of hairs on the sheep of Banu Kalb.’” [Tirmidhi:670 (Weak and broken chain, Ibn Majah 1452]

Shaykh Abdur Rahman Mubarakpuri states after mentioning the Hadiths on the Merits of 15th Sha’ban that: “The collection of these Hadiths is a proof against that person who claims that there is no established Hadith on the Merits of 15th Sha’ban!” {Tuhfat ul Ahwazi, 3:367}

The narrations of (Allāh) descending every night are authentic and the night of the middle of Sha’ban is included in them.
The narrations of fasting and 13th, 14th and 15th is authentic and fasting on 15th of Sha'ban is included in it. [Refer [Sahih al-Bukhari 6321,  Sunan an-Nasa'i 2420 Sahih, Jami` at-Tirmidhi 761 Hasan]

Scholars who believe in the excellence of the Sha'ban night. 

1. Imām ash-Shāfi’ī writes: “It has reached us that it used to be said: The supplications are answered on five nights: the night of Friday, The night of al-Aḍḥā, the night of al-Fiṭr, the first night of Rajab and the night of the middle of of Sha’bān…and I prefer everything that has been reported about these nights without it being compulsory.” (Al-Umm)

2. Aḥmad ibn al-Hasan ibn Hassan said: It was said to Abū `Abd Allāh (Imām Aḥmad): “Does Allah the Most High descend to the lowest heaven every night? He said: Yes. He was asked: And in Sha’bān as we find it in the narration? He said: Yes” (Abu Ya’la, Ibtāl at-Ta’wīlāt li akhbār as-Sifāt (1/260)

3. Ibn Taymiyyah writes:

“And under this chapter (is) the night of the middle of Sha’bān. Some marfū aḥādīth and āthār regarding its merit have been narrated which shows that it is a chosen night. Moreover, some of pious predecessors (salaf) used to dedicate it with ṣalāh and fasting in the month of Sha’bān, as has been related in authentic narrations.

He continues: “And from the salaf, from the people of Madināh, and those who came later, (they) rejected its merit and criticized the narrations mentioned regarding it…But the opinion of many of the scholars or the majority, from our companions and others, is of the merit of this night. This is indicated in the saying of Aḥmad, since there are many aḥādīth mentioned regarding it. This is (further) confirmed by the statements of the pious predecessors.” (Iqtidā as-Sirāt al-Mustaqīm, pg. 137)

He further states in his Fatāwa:

“If a person prays that night alone, or in a select congregation, as many groups of the Early Muslims (salaf) used to do, it is very good.” (Majmu’ Al-Fatāwā, 23/131)

4. Ibn Rajab states: “It is required for a believer to free himself on that night for remembering Allah, and supplicating to him for forgiveness, (asking Allah) to veil ones sins and remove distress. And to precede that with repentance, for Allāh forgives in it (night of the middle of of Sha’bān) the one who repents” (Latāif al-Ma’ārif, pg 264)

5. Ibn aṣ-Ṣalāḥ remarks:

“As for the night of the middle of Sha’bān it has some merit and to spend it in worship is preferable….” (Taslīh ash-Shaja’ān, pg 80)

"Allaah has forbidden us to speak about Him without knowledge, and He mentions that alongside shirk and major sins. Allaah says (interpretation of the meaning):

“Say (O Muhammad): (But) the things that my Lord has indeed forbidden are Al-Fawaahish (great evil sins and every kind of unlawful sexual intercourse) whether committed openly or secretly, sins (of all kinds), unrighteous oppression, joining partners (in worship) with Allaah for which He has given no authority, and saying things about Allaah of which you have no knowledge”"

[al-A’raaf 7:33]

References:

Detailed research:
http://propheticguidance.co.uk/the-night-of-the-middle-of-shaban-its-significance-according-to-the-quran-and-sunnah-and-the-position-of-muslim-scholars-regarding-it/

Sheik Assim Al Hakeem on 15th of Sha'ban https://www.youtube.com/watch?v=xntmvTDHsAI

Babies that spoke in cradle

بِسۡمِ ٱللَّهِ ٱلرَّحۡمَٰنِ ٱلرَّحِيمِ

[3:46] He(Jesus) will speak to the people, in the cradle and in manhood, and he will be one of the righteous.
[Surah Maryam 19:29]   They said: How can we talk to one who is a child in the cradle?’”

Narrated Abu Huraira:

The Prophet (ﷺ) said, "None spoke in cradle but three: (The first was) Jesus, (the second was), there a man from Bani Israel called Juraij. While he was offering his prayers, his mother came and called him. He said (to himself), 'Shall I answer her or keep on praying?" (He went on praying) and did not answer her, his mother said, "O Allah! Do not let him die till he sees the faces of prostitutes." So while he was in his hermitage, a lady came and sought to seduce him, but he refused. So she went to a shepherd and presented herself to him to commit illegal sexual intercourse with her and then later she gave birth to a child and claimed that it belonged to Juraij. The people, therefore, came to him and dismantled his hermitage and expelled him out of it and abused him. Juraij performed the ablution and offered prayer, and then came to the child and said, 'O child! Who is your father?' The child replied, 'The shepherd.' (After hearing this) the people said, 'We shall rebuild your hermitage of gold,' but he said, 'No, of nothing but mud.'
(The third was the hero of the following story) A lady from Bani Israel was nursing her child at her breast when a handsome rider passed by her. She said, 'O Allah ! Make my child like him.' On that the child left her breast, and facing the rider said, 'O Allah! Do not make me like him.' The child then started to suck her breast again. (Abu Huraira further said, "As if I were now looking at the Prophet (ﷺ) sucking his finger (in way of demonstration.") After a while the people passed by, with a lady slave and she (i.e. the child's mother) said, 'O Allah! Do not make my child like this (slave girl)!, On that the child left her breast and said, 'O Allah! Make me like her.' When she asked why, the child replied, 'The rider is one of the tyrants while this slave girl is falsely accused of theft and illegal sexual intercourse." [Sahih al-Bukhari 3436 http://sunnah.com/bukhari/60/107]

Some think that there are also other babies who spoke in cradle.

4. Child among people of Ditch:

The Story Of The People Of The Ditch And The Magician, The Monk And The Boy

 Suhaib reported that Allah's Messenger (ﷺ) thus said:

There lived a king before you and he had a (court) magician. As he (the magician) grew old, he said to the king: I have grown old, send some young boy to me so that I should teach him magic. He (the king) sent to him a young man so that he should train him (in magic). And on his way (to the magician) he (the young man) found a monk sitting there. He (the young man) listened to his (the monk's) talk and was impressed by it. It became his habit that on his way to the magician he met the monk and set there and he came to the magician (late). He (the magician) beat him because of delay. He made a complaint of that to the monk and he said to him: When you feel afraid of the magician, say: Members of my family had detained me. And when you feel afraid of your family you should say: The magician had detained me. It so happened that there came a huge beast (of prey) and it blocked the way of the people, and he (the young boy) said: I will come to know today whether the magician is superior or the monk is superior. He picked up a stone and said: O Allah, if the affair of the monk is dearer to Thee than the affair of the magician, cause death to this animal so that the people should be able to move about freely. He threw that stone towards it and killed it and the people began to move about (on the path freely). He (the young man) then came to that monk and Informed him and the monk said: Sonny, today you are superior to me. Your affair has come to a stage where I find that you would be soon put to a trial, and in case you are put to a trial don't give my clue. That young man began to treat the blind and those suffering from leprosy and he in fact began to cure people from (all kinds) of illness. When a companion of the king who had gone blind heard about him, he came to him with numerous gifts and said: If you cure me all these things collected together here would be yours. Be said: I myself do not cure anyone. It is Allah Who cures and if you affirm faith in Allah, I shall also supplicate Allah to cure you. He affirmed his faith in Allah and Allah cured him and he came to the king and sat by his side as he used to sit before. The king said to him: Who restored your eyesight? He said: My Lord. Thereupon he said: It means that your Lord is One besides me. He said: My Lord and your Lord is Allah, so he (the king) took hold of him and tormented him till he gave a clue of that boy. The young man was thus summoned and the king said to him: O boy, it has been conveyed to me that you have become so much proficient in your magic that you cure the blind and those suffering from leprosy and you do such and such things. Thereupon he said: I do not cure anyone; it is Allah Who cures, and he (the king) took hold of him and began to torment him. So he gave a clue of the monk. The monk was thus summoned and it was said to him: You should turn back from your religion. He, however, refused to do so. He (ordered) for a saw to be brought (and when it was done) he (the king) placed it in the middle of his head and tore it into parts till a part fell down. Then the courtier of the king was brought and it was said to him: Turn back from your religion. Arid he refused to do so, and the saw was placed in the midst of his head and it was torn till a part fell down. Then that young boy was brought and it was said to him: Turn back from your religion. He refused to do so and he was handed over to a group of his courtiers. And he 'said to them: Take him to such and such mountain; make him climb up that mountain and when you reach its top (ask him to renounce his faith) but if he refuses to do so, then throw him (down the mountain). So they took him and made him climb up the mountain and he said: O Allah, save me from them (in any way) Thou likest and the mountain began to quake and they all fell down and that person came walking to the king. The king said to him: What has happened to your companions? He said: Allah has saved me from them. He again handed him to some of his courtiers and said: Take him and carry him in a small boat and when you reach the middle of the ocean (ask him to renounce) his religion, but if he does not renounce his religion throw him (into the water). So they took him and he said: O Allah, save me from them and what they want to do. It was quite soon that the boat turned over and they were drowned and he came walking to the king, and the king said to him: What has happened to your companions? He said: Allah has saved me from them, and he said to the king: You cannot kill me until you do what I ask you to do. And he said: What is that? He said: You should gather people in a plain and hang me by the trunk (of a tree). Then take hold of an arrow from the quiver and say: In the name of Allah, the Lord of the young boy; then shoot an arrow and if you do that then you would be able to kill me. So he (the king) called the people in an open plain and tied him (the boy) to the trunk of a tree, then he took hold of an arrow from his quiver and then placed the arrow in the bow and then said: In the name of Allah, the Lord of the young boy; he then shot an arrow and it bit his temple. He (the boy) placed his hands upon the temple where the arrow had bit him and he died and the people said: We affirm our faith in the Lord of this young man, we affirm our faith in the Lord of this young man, we affirm our faith in the Lord of this young man. The courtiers came to the king and it was said to him: Do you see that Allah has actually done what you aimed at averting. They (the people) have affirmed their faith in the Lord. He (the king) commanded ditches to be dug at important points in the path. When these ditches were dug, and the fire was lit in them it was said (to the people): He who would not turn back from his (boy's) religion would be thrown in the fire or it would be said to them to jump in that. (The people courted death but did not renounce religion) till a woman came with her child and she felt hesitant in jumping into the fire and the child said to her: 0 mother, endure (this ordeal) for it is the Truth.  Sahih Muslim 3005 (http://sunnah.com/muslim/55/93)
The child is not a baby child in the cradle.

5. The witness of Yoosuf:[12:26] And a witness of her household bore witness (saying): "If it be that his shirt is torn from the front, then her tale is true and he is a liar!
It was related by Ibn Abbas(RA) and Abu Hurayrah(RA) that the witness was an infant in the house. This is reported in Al-Musnad, Tabarani, Ibn Hibban and Al-Haakim but sheik Albani (rah) said this hadith is weak in Silsilah ahadeeth ad-Daeefah 2/880)

The wording of the Qur'an indicates that there is nothing that supernatural about the shaahid.  In other words,
-  if a child spoke, there would be no reason to say, “A witness from her family said.”  It would have been a miracle in and of itself.  Additionally, what did the witness say?  
- The witness said a simple rule:  If the shirt is torn from the front versus if the shirt is torn from the back.  If a child speaks, it is a miracle and it doesn't need to give you rules, so if it were a child, then the child would not have to go into the rules of law.  If the child speaks, and that's it, we know that Yusuf is telling the truth.  So really, it makes no sense that this was a baby.  

Rather, it was an elderly man and a normal human being, most likely a cousin or some relative of hers.  How do we know that it is a relative?  Allah says so:  min ahliha.  Why does Allah say min ahliha?  To show us that he had no bias against her, but rather his bias was for her.  Generally speaking, people of a family stick together and help one another out.  Allah is saying that this was a man from her family.  He is not a biased person and not somebody who had a vendetta or grudge.  Generally, he should have supported her.  The fact that he is making the statement shows that he is neutral and looking for the truth. The also bring in the proof of below hadith below. But it seems not authentic.

6. Son of the hairdresser of Pharaoh’s daughter

The hadith is as follows:
1. The story of the hairdresser of the daughter of Pharaoh is narrated as follows: 

عَنِ ‏‏ابْنِ عَبَّاسٍ رضي الله عنهما ‏‏قَالَ ‏ :قَالَ رَسُولُ اللَّهِ ‏‏صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : (‏ ‏لَمَّا كَانَتْ اللَّيْلَةُ الَّتِي ‏‏أُسْرِيَ ‏‏بِي فِيهَا ، أَتَتْ عَلَيَّ رَائِحَةٌ طَيِّبَةٌ ، فَقُلْتُ : يَا ‏جِبْرِيلُ ‏،‏ مَا هَذِهِ الرَّائِحَةُ الطَّيِّبَةُ ؟ فَقَالَ : هَذِهِ رَائِحَةُ ‏‏مَاشِطَةِ ابْنَةِ فِرْعَوْنَ ‏‏وَأَوْلادِهَا ، قَالَ : قُلْتُ : وَمَا شَأْنُهَا ؟ قَالَ : بَيْنَا هِيَ تُمَشِّطُ ابْنَةَ ‏‏فِرْعَوْنَ ‏‏ذَاتَ يَوْمٍ ، إِذْ سَقَطَتْ ‏‏الْمِدْرَى ‏‏مِنْ يَدَيْهَا ، فَقَالَتْ : بِسْمِ اللَّهِ ، فَقَالَتْ لَهَا ابْنَةُ ‏ ‏فِرْعَوْنَ :‏ ‏أَبِي ؟ قَالَتْ : لا ، وَلَكِنْ رَبِّي وَرَبُّ أَبِيكِ اللَّهُ ، قَالَتْ : أُخْبِرُهُ ‏‏بِذَلِكَ ! قَالَتْ : نَعَمْ ، فَأَخْبَرَتْهُ ، فَدَعَاهَا فَقَالَ : يَا فُلانَةُ ؛ وَإِنَّ لَكِ رَبًّا غَيْرِي ؟ قَالَتْ : نَعَمْ ؛ رَبِّي وَرَبُّكَ اللَّهُ ، فَأَمَرَ بِبَقَرَةٍ مِنْ نُحَاسٍ فَأُحْمِيَتْ ، ثُمَّ أَمَرَ بِهَا أَنْ‏ ‏تُلْقَى هِيَ وَأَوْلادُهَا فِيهَا ، قَالَتْ لَهُ : إِنَّ لِي إِلَيْكَ حَاجَةً ، قَالَ : وَمَا حَاجَتُكِ ؟ قَالَتْ : أُحِبُّ أَنْ تَجْمَعَ عِظَامِي وَعِظَامَ وَلَدِي فِي ثَوْبٍ وَاحِدٍ وَتَدْفِنَنَا ، قَالَ : ذَلِكَ لَكِ عَلَيْنَا مِنْ الْحَقِّ ، قَالَ : فَأَمَرَ بِأَوْلادِهَا فَأُلْقُوا بَيْنَ يَدَيْهَا وَاحِدًا وَاحِدًا إِلَى أَنْ انْتَهَى ذَلِكَ إِلَى صَبِيٍّ لَهَا مُرْضَعٍ ، وَكَأَنَّهَا تَقَاعَسَتْ مِنْ أَجْلِهِ ، قَالَ : يَا ‏‏أُمَّهْ ؛‏ ‏اقْتَحِمِي فَإِنَّ عَذَابَ الدُّنْيَا أَهْوَنُ مِنْ عَذَابِ الْآخِرَةِ ، فَاقْتَحَمَتْ ) . ‏‏قَالَ ‏‏ابْنُ عَبَّاسٍ رضي الله عنهما : ‏تَكَلَّمَ أَرْبَعَةُ صِغَارٍ : ‏‏عِيسَى ابْنُ مَرْيَمَ ‏‏عَلَيْهِ السَّلام ،‏ ‏وَصَاحِبُ ‏جُرَيْجٍ ،‏ ‏وَشَاهِدُ ‏‏يُوسُفَ ‏، ‏وَابْنُ ‏مَاشِطَةِ ابْنَةِ فِرْعَوْنَ .
أخرجه الإمام أحمد في " المسند " (1/309) ، والطبراني (12280) ، وابن حبان (2903) ، والحاكم (2/496)

It was narrated that Ibn ‘Abbaas (may Allaah be pleased with him) said:  The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “On the night on which I was taken on the Night Journey (Isra’), a beautiful fragrance came to me.  I said: O Jibreel, what is this beautiful fragrance? He said: This is the fragrance of the hairdresser of Pharaoh’s daughter and her children. I said: What is their story? He said: Whilst she was combing the hair of Pharaoh’s daughter one day, the iron comb fell from her hand and she said, ‘Bismillaah (in the name of Allaah).’ The daughter of Pharaoh said: ‘My father?’ She said: ‘No. My Lord and the Lord of your father is Allaah.’ She said: ‘I will tell him about that.’ She said: ‘Yes.’ So she told him and he summoned her and said: ‘O So and so, do you have a Lord other than me?’ She said: ‘Yes, my Lord and your Lord is Allaah.’ He ordered that a baqarah (lit. “cow”) made of copper be heated up, then he ordered that she and her children be thrown into it. She said: ‘I have a request to make of you.’ He said: ‘What is your request?’ She said: ‘I would like my bones and my children’s bones to be gathered together in one cloth and buried.’ He said: ‘This will be done for you.’ He ordered that her children be thrown into it in front of her, one by one, until they came to the last one who was an infant boy who was still being breastfed. It was as if she wavered because of him, but he said: ‘O mother, go ahead, for the punishment of this world is easier to bear than the punishment of the hereafter.’ So she went ahead.”
Ibn ‘Abbaas (may Allaah be pleased with him) said: Four infants spoke: ‘Eesa ibn Maryam (peace be upon him), the companion of Jurayj, the witness of Yoosuf and the son of the hairdresser of Pharaoh’s daughter. 
Narrated by Imam Ahmad in al-Musnad (1/309), al-Tabaraani (12280), Ibn Hibbaan (2903) and al-Haakim (2/496).

Al-Dhahabi said in al-‘Aluw (84): This hadeeth has a hasan isnaad. Ibn Katheer said in al-Tafseer (3/15): There is nothing wrong with its isnaad. Its isnaad was classed as saheeh by the scholar Ahmad Shaakir in his commentary on al-Musnad (4/295). Al-Arna’oot said in Takhreej al-Musnad (5/30-31, no. 2821):
Source: https://islamqa.info/en/39678

However, the Muhadith of Sham, Shaykh Muhammad Nasur uddeen al-Albaani disputes their claim. The Shaykh discusses this narration in his amazing work entitled ‘Silsilah ahadeeth ad-Daeefah’. He says that this wording is Batil.

The following is a summary of his research:

1-The hadeeth of Hakim has two narrators in its isnaad who do not have biographies.

2- The Shaykh said it is batil for two reasons:

(i) The narration firstly mentions there were three who spoke in the cradle, but then mentions the names of four individuals.

(ii) This narration is different to the wording in the authentic hadeeth of Bukhari and Muslim.

3- All the other narrations have defects in their Asaneed. Here the Shaykh begins to discuss a lot of technical detail.

Shaykh mentions:
(benefit): what has been mentioned in some Tafseer books and other than them, that from those who also spoke in the cradle were Ibraheem, Yahya and Muhammad -alayhim as-Sallam ajmaeen- there is nothing narrated from the Prophet – sallAllaahu alayhi wa sallam. This is what you should know.

If one requires more detailed information then they can refer to ‘Silsilah ahadeeth ad-Daeefah’ 2/880

Marry the Woman with Deen

بِسۡمِ ٱللَّهِ ٱلرَّحۡمَٰنِ ٱلرَّحِيمِ

Marry the Woman with Deen

By Shaykh Muhammad ibn Saalih Al-Uthaymeen Rahimahullah

The Messenger (sallAllahu ‘alayhi wa sallam) said:
“A woman is married for four things, i.e., her wealth, her family status, her beauty and her religion. So you should marry the woman with religion, (otherwise) you will be a loser.”
A woman with Deen aids a man to obey Allaah, and the children nurtured by this woman will be righteous. She preserves his honour in his absence; she safeguards his wealth and his house as opposed to the woman without religion, for she will harm him in future. That is why the Prophet (sallal-laahu-alayhi-wasallam) said: ‘so you should marry the woman with Deen’.

And if (she) has Deen along with beauty, wealth and nobility, then this is light upon light. But if not, then it is incumbent to marry the (woman) with Deen. And if two women were presented to a man; one of them has beauty and is free from immorality or shamelessness, and the other is less beautiful but has more Deen, which one should the man choose? He should choose the one with more Deen; but sometimes people are madly in love with beauty; and when they know of a beautiful woman, they are not pleased with marrying someone else other than her even if that someone else has more Deen.


Some people say: ‘I will marry a woman without Deen and perhaps Allaah will guide her through me.' We say to this person, ‘We do not burden ourselves with the future, for we do not know what the future will be. It may be that you marry her and wish that she be guided through you, but she diverts you to what she is upon and you become grieved’. On the other hand, a sinful man asks some people for a wife, and they say it may be that Allaah will guide him. We say; we do not bound ourselves to the future, rather we bound ourselves to what is within our hands at present; for it may be that this man you think will become steadfast may deviate and misguide your daughter, because a man has authority over a woman.
And how many a woman adhering to her Deen gets married to a person whom she thought has Deen, and then it appears that he has no Deen and is put to great trouble through him.

We always receive complaints from women regarding this affair, to the point that a woman may wish to run away from this man for the sake of preserving her Deen, even though she has no money with her. So for this reason, it is obligatory to be on one’s guard in these affairs, with regards to either a man’s or woman’s choice of a spouse for marriage.

[Source: ‘Sharh Muntiq’ Of Imaam Muhammad Ibn Saaleh Al-Uthaimeen (Rahimahumallaah)

அல்லாஹ் மென்மையானவன். மென்மையான போக்கையே அவன் விரும்புகிறான்

அளவற்ற அருளாளனும், நிகரற்ற அன்புடையோனுமாகிய அல்லாஹ்வின் திருப்பெயரால்

[49:10] நிச்சயமாக நம்பிக்கையாளர்கள் அனைவரும் சகோதரர்களே! ஆகவே, உங்கள் சகோதரர்களுக்கிடையில் ஒழுங்கை(யும் சமாதானத்தையும்) நிலைநிறுத்துங்கள். (இதில்) அல்லாஹ்வுக்குப் பயந்து நடங்கள். (இதன் காரணமாக) அவனுடைய அருளை நீங்கள் அடைவீர்கள்.

إِنَّمَا الْمُؤْمِنُونَ إِخْوَةٌ فَأَصْلِحُوا بَيْنَ أَخَوَيْكُمْ ۚ وَاتَّقُوا اللَّهَ لَعَلَّكُمْ تُرْحَمُونَ

[15:88] (நபியே!) உம் (அன்பென்னும்) இறக்கையை முஃமின்கள் மீது இறக்குவீராக!

وَاخْفِضْ جَنَاحَكَ لِلْمُؤْمِنِينَ

[முஸ்லிம் :5055] நபி (ஸல்) அவர்களின் துணைவியார் ஆயிஷா (ரலி) அவர்கள் கூறியதாவது:

அல்லாஹ்வின் தூதர் (ஸல்) அவர்கள் (என்னிடம்), "ஆயிஷா! அல்லாஹ் மென்மையானவன். மென்மையான போக்கையே அவன் விரும்புகிறான். வன்மைக்கும் பிறவற்றுக்கும் வழங்காததையெல்லாம் அவன் மென்மைக்கு வழங்குகிறான்" என்று கூறினார்கள். 
رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ ‏ "‏ يَا عَائِشَةُ إِنَّ اللَّهَ رَفِيقٌ يُحِبُّ الرِّفْقَ وَيُعْطِي عَلَى الرِّفْقِ مَا لاَ يُعْطِي عَلَى الْعُنْفِ وَمَا لاَ يُعْطِي عَلَى مَا سِوَاهُ ‏"‏
 

[16:125] (நபியே!) நீங்கள் (மனிதர்களை) மதிநுட்பத்துடனும், அழகான நல்லுபதேசத்தைக் கொண்டுமே உங்கள் இறைவனின் வழியின் பக்கம் அழைப்பீராக! அன்றி, அவர்களுடன் (தர்க்கிக்க நேரிட்டால்) நீங்கள் (கண்ணியமான) அழகான முறையில் தர்க்கம் செய்யுங்கள். உங்கள் இறைவன் வழியிலிருந்து தவறியவர்கள் எவர்கள் என்பதை நிச்சயமாக அவன்தான் நன்கறிவான். நேரான வழியிலிருப்பவர்கள் யார் என்பதையும் அவன்தான் நன்கறிவான்.

ادْعُ إِلَىٰ سَبِيلِ رَبِّكَ بِالْحِكْمَةِ وَالْمَوْعِظَةِ الْحَسَنَةِ ۖ وَجَادِلْهُمْ بِالَّتِي هِيَ أَحْسَنُ ۚ إِنَّ رَبَّكَ هُوَ أَعْلَمُ بِمَنْ ضَلَّ عَنْ سَبِيلِهِ ۖ وَهُوَ أَعْلَمُ بِالْمُهْتَدِينَ

[51:55] (நபியே!) நீங்கள் நல்லுபதேசம் செய்யுங்கள். நிச்சயமாக நல்லுபதேசம் நம்பிக்கையாளர்களுக்குப் பயனளிக்கும்.

وَذَكِّرْ فَإِنَّ الذِّكْرَىٰ تَنْفَعُ الْمُؤْمِنِينَ

[88:21-22] ஆகவே, (நபியே! இவற்றைக் கொண்டு) நீர் நல்லுபதேசம் செய்வீராக; நிச்சயமாக நீர் நல்லுபதேசம் செய்பவர் தாம்.(அவ்வாறே நடக்கும்படி) அவர்களை நீங்கள் நிர்ப்பந்திக்கக்கூடியவர் அல்ல.

فَذَكِّرْ إِنَّمَا أَنْتَ مُذَكِّرٌ .  لَسْتَ عَلَيْهِمْ بِمُصَيْطِرٍ

[புகாரி :6401] இறைத்தூதர்(ஸல்) அவர்கள், 'ஆயிஷா! நிதானம்! நளினத்தைக் கடைப்பிடிப்பாயாக! 'வன்மையாக நடந்து கொள்வதிலிருந்து' அல்லது 'அருவருப்பாகப் பேசுவதிலிருந்து' உன்னை எச்சரிக்கிறேன்' என்று கூறினார்கள். .
قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم " مَهْلاً يَا عَائِشَةُ، عَلَيْكِ بِالرِّفْقِ، وَإِيَّاكِ وَالْعُنْفَ أَوِ الْفُحْشَ

[ஸஹீஹ் முஸ்லிம் :5056] நபி (ஸல்) அவர்கள் கூறினார்கள்:
மென்மை எதில் இருந்தாலும், அதை அது அழகாக்கிவிடும். மென்மை அகற்றப்பட்ட எந்த ஒன்றும் அலங்கோலமாகிவிடும்.
இதை நபி (ஸல்) அவர்களின் துணைவியார் ஆயிஷா (ரலி) அவர்கள் அறிவிக்கிறார்கள். 

حَدَّثَنَا عُبَيْدُ اللَّهِ بْنُ مُعَاذٍ الْعَنْبَرِيُّ، حَدَّثَنَا أَبِي، حَدَّثَنَا شُعْبَةُ، عَنِ الْمِقْدَامِ، - وَهُوَ ابْنُ شُرَيْحِ بْنِ هَانِئٍ - عَنْ أَبِيهِ، عَنْ عَائِشَةَ، زَوْجِ النَّبِيِّ صلى الله عليه وسلم عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ ‏ "‏ إِنَّ الرِّفْقَ لاَ يَكُونُ فِي شَىْءٍ إِلاَّ زَانَهُ وَلاَ يُنْزَعُ مِنْ شَىْءٍ إِلاَّ شَانَهُ ‏"‏ ‏

[முஸ்லிம் : 3732] ஆயிஷா (ரலி) அவர்கள் பின்வருமாறு சொன்னார்கள்:
அல்லாஹ்வின் தூதர் (ஸல்) அவர்கள் என்னுடைய இந்த இல்லத்தில் வைத்து, "இறைவா! என் சமுதாயத்தாரின் விவகாரங்களில் ஒன்றுக்குப் பொறுப்பேற்றுக்கொண்ட ஒருவர், அவர்களைச் சிரமத்திற்குள்ளாக்கினால், அவரை நீயும் சிரமத்திற்குள்ளாக்குவாயாக! என் சமுதாயத்தாரின் விவகாரங்களில் ஒன்றுக்குப் பொறுப்பேற்றுக்கொண்ட ஒருவர், அவர்களிடம் மென்மையாக நடந்து கொண்டால், நீயும் அவரிடம் மென்மையாக நடந்து கொள்வாயாக!" என்று கூறியதை நான் கேட்டுள்ளேன்.مَا سَمِعْتُ مِنْ رَسُولِ اللَّهِ صلى الله عليه وسلم يَقُولُ فِي بَيْتِي هَذَا ‏ "‏ اللَّهُمَّ مَنْ وَلِيَ مِنْ أَمْرِ أُمَّتِي شَيْئًا فَشَقَّ عَلَيْهِمْ فَاشْقُقْ عَلَيْهِ وَمَنْ وَلِيَ مِنْ أَمْرِ أُمَّتِي شَيْئًا فَرَفَقَ بِهِمْ فَارْفُقْ بِهِ ‏"

[முஸ்லிம் பாடம் : 3 மக்களிடம் எளிதாக நடந்துகொள்ள வேண்டும்; வெறுப்பேற்றக் கூடாது எனும் கட்டளை. 3569]
அபூமூசா அல்அஷ்அரீ (ரலி) அவர்கள் கூறியதாவது:

அல்லாஹ்வின் தூதர் (ஸல்) அவர்கள் தம் தோழர்களில் எவரையேனும் தமது (அரசியல் அல்லது மார்க்கப்)பணிக்காக அனுப்பும்போது, "(மக்களுக்கு) நற்செய்திகளைக் கூறுங்கள்; (அவர்களுக்கு) வெறுப்பேற்றிவிடாதீர்கள்; (அவர்களிடம்) எளிதாக நடந்து கொள்ளுங்கள்; (அவர்களைச்) சிரமப்படுத்திவிடாதீர்கள்"என்று கூறுவார்கள்.

أَبِي التَّيَّاحِ، قَالَ سَمِعْتُ أَنَسَ بْنَ مَالِكٍ، يَقُولُ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ "‏ يَسِّرُوا وَلاَ تُعَسِّرُوا وَسَكِّنُوا وَلاَ تُنَفِّرُوا ‏"‏

[புகாரி: 6724] இறைத்தூதர்(ஸல்) அவர்கள் கூறினார்கள்:

பிறர் மீது சந்தேகம் கொள்வது குறித்து உங்களை எச்சரிக்கிறேன். ஏனெனில், இவ்வாறு சந்தேகம் கொள்வது மாபெரும் பொய்யாகும். (மற்றவர்களின் குறைகளை) துருவித் துருவி ஆராயாதீர்கள். ஒட்டுக் கேட்காதீர்கள். ஒருவரின் மீது ஒருவர் கோபம் கொள்ளாதீர்கள்; பிணங்கிக் கொள்ளாதீர்கள். (மாறாக,) அல்லாஹ்வின் அடியார்களே! (அன்பு பாராட்டுவதில்) சகோதரர்களாய் இருங்கள்.

قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ "‏ إِيَّاكُمْ وَالظَّنَّ فَإِنَّ الظَّنَّ أَكْذَبُ الْحَدِيثِ، وَلاَ تَحَسَّسُوا، وَلاَ تَجَسَّسُوا، وَلاَ تَبَاغَضُوا، وَلاَ تَدَابَرُوا، وَكُونُوا عِبَادَ اللَّهِ إِخْوَانًا ‏"‏‏

பள்ளிவாசல்களை நறுமணம் கமழச் செய்க

அளவற்ற அருளாளனும், நிகரற்ற அன்புடையோனுமாகிய அல்லாஹ்வின் திருப்பெயரால்

பள்ளிவாசல்களை நறுமணம் கமழச் செய்க

சாம்பிராணி போடுவது என்றால், நமது ஞயாபகத்துக்கு வருவது பச்ச தலப்பா.

 கடைக்கு சாம்பிராணி போடுதல் வசூல், தர்ஹா சாம்பிராணி போடுதல்.

 ஆனால் தமிழகத்தில் சில பள்ளிகளில் மட்டுமே சாம்பிராணி மற்றும் வாசணை பொருட்கள் உபயோக படுத்துகிறார்கள் . சில பள்ளிகளில் வெள்ளிகிழமை ஜும்மாவிற்கு மட்டும் அவ்வாறு செய்கின்றனர். சில பள்ளிகள் கழிவறை அருகாமையில் உள்ளது, அதில் இருந்து பள்ளிகுள் வரும் துர்நாற்றம் சொல்லமுடியாதது..


பள்ளிகளில் வாசனை பற்றி ஹதீஸ்கள்:

حَدَّثَنَا مُحَمَّدُ بْنُ حَاتِمٍ الْمُؤَدِّبُ الْبَغْدَادِيُّ الْبَصْرِيُّ، حَدَّثَنَا عَامِرُ بْنُ صَالِحٍ الزُّبَيْرِيُّ، هُوَ مِنْ وَلَدِ الزُّبَيْرِ حَدَّثَنَا هِشَامُ بْنُ عُرْوَةَ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ، قَالَتْ أَمَرَ رَسُولُ اللَّهِ صلى الله عليه وسلم بِبِنَاءِ الْمَسَاجِدِ فِي الدُّورِ وَأَنْ تُنَظَّفَ وَتُطَيَّبَ ‏.‏

ஆய்ஷா (ரலி) அவர்கள் கூறியதாவது: அல்லாஹ்வின் தூதர்(ஸல்) அவர்கள், குடியிருப்புப் பகுதிகளுக்கிடையே பள்ளிவாசல்களை எழுப்பிக்கொள்ளுமாறும்ம், அவற்றைத் தூய்மையாகவும் நறுமணத்துடனும் வைத்துகொள்ளுமாறும் கட்டளையிட்டார்கள். [ஜாமிஉத் திர்மிதி :542, இப்ன் மாஜா:758]

உம்முல் முஃமினீன் ஆயிஷா (ரலி) அவர்கள் அறிவிக்கிறார்கள்: அல்லாஹ்வின் தூதர் (ஸல்) அவர்கள், ஒவ்வொரு பகுதியிலும் பள்ளி அமைத்து அதை தூய்மையாகவும் நருமணத்துடனும் வைக்குமாரு கட்டளையிட்டுள்ளார்கள். அவூதாவூத் : 455 (இதை அல்பானி (ரஹி) ஸஹீஹ் என்கிறார்கள்)

நாஃபிஉ (ரஹ்) அவர்கள் கூறியதாவது:
இப்னு உமர் (ரலி) அவர்கள் நறுமணப் புகையிட்டால், அகில் கட்டையால் நறுமணப் புகையிடுவார்கள். அதில் வேறெந்த நறுமணப் பொருளையும் சேர்க்கமாட்டார்கள். (சில வேளைகளில்) அகிலுடன் கற்பூரத்தையும் போடுவார்கள். பிறகு "இவ்வாறுதான் அல்லாஹ்வின் தூதர் (ஸல்) அவர்கள் நறுமணப் புகையிடுவார்கள்" என்று கூறினார்கள். [ஸஹீஹ் முஸ்லிம் : 4539]

ஃபத்வா : http://www.alifta.com/Fatawa/fatawaChapters.aspx?languagename=en&View=Page&PageID=11968&PageNo=1&BookID=7

What is obligatory for a muslim to know in the ‘aqeedah (the belief and creed) in order for him to actually be a true Muslim

بِسۡمِ ٱللَّهِ ٱلرَّحۡمَٰنِ ٱلرَّحِيمِ



The Correct ‘Aqeedah - Permanent Committee for Scholarly Research and Ifta' in Saudi Arabia
Question:
"What is obligatory for a muslim to know in the ‘aqeedah (the belief and creed) in order for him to actually be a true Muslim?"

Response:
"Muslims vary with regards to the level of their intellects, and in the amount of free time that they have, and also in the amount of things that keep them busy in their day-to-day lives.
They may also differ with regards to how easy or difficult they find learning. So that which may be obligatory upon one Muslim, may not necessarily be obligatory upon another. But the least that is obligatory upon every Muslim to know is: belief in Allaah, His Angels, His Books, His Messengers and the Final Day, and also belief in the pre-decree, the good of it and the bad of it, and likewise its sweetness and bitterness. And that he understands that in general.
He must also bear witness to the testimony that ‘none has the right to be worshipped except Allaah and that Muhammad is the messenger of Allaah’, and the meaning of this testimony should be understood, even if is a general understanding.
One must also establish the prayer, and give the Zakaat (the annual charity to the poor) and the giving of this charity is in relation to those who are rich.
One must fast the month of Ramadan and make The Hajj (Pilgrimage) to ‘The Sacred House’ for whomsoever has the ability to do so.
Then understanding the wisdoms of that with which one may be tested by way of afflictions, thereby acting upon whatsoever is permissible from it and avoiding that which is impermissible while at the same time staying away from everything which Allaah has prohibited for his slaves.
One should also frequently recite the noble Quraan and also read some of the books that are upon the methodology of the ‘Salaf’, such as the explanation of ‘Al ‘Aqeedah At-Tahaawiyyah’, by Ibn Abee Al-‘Izz and also the book ‘Zaad Al-Ma’aad’, by Ibnul-Qayyim, and other books similar to these so that one may increase in his knowledge of ‘aqeedah.
And success is with Allaah, and may Allaah send His blessings upon our Prophet Muhammad and upon his family and companions."
Source: Fataawaa Al-Lajnah Ad-Daa‘imah Lil Buhooth Al ‘Ilmiyyah Wal Iftaa’,
[Question no. (7503) vol:3/246-247] 3rd edition, 1999 CE 1419 H