wazifs of 27th night of Rajab shabe meraj

Engaging in worship in the 27th night of Rajab There is no disagreement of any kind among the scholars on the merit of night worship and its benefits. The fact is that the command of night worship and offering Salaat in the night is established by the Holy Quran and the rigorouslyauthenticated Hadith. The Companions, the
Successors and the Imams and the saints of the Ummah have been spending their nights in worshipping and praying to Allah Most High. All these have been detailed in the previous pages. In this chapter, the excellence and importance of Shab Meraj will be specially described. The 27th night of Rajab is mentioned in Surah Dhuha Almighty Allah has sworn by the night in the second verse of Surah Dhuha. The Lord Almighty says: And by the night when it covers up, Surah Dhuha (93:02) Various opinions have been given about the “night” mentioned in this verse. ‘Allama Ismail Haqqi (May Allah shower His mercy on him) has given the following exegesis of this verse along with other interpretations: Translation: It is narrated on the authority of Hadhrat Imam Ja’afar Sadiq (May Allah be well pleased with him) that this means the time when Almighty Allah granted the honor of conversation to Hadhrat Moosa (May peace be upon him) and the “night” meant here is the 27th night of Rajab (i.e. Shab Meraj). (Tafseer Ruh Al Bayan, Surah Dhuha, 02) This exegesis has also been mentioned by Hadhrat Shah ‘Abdul ‘Azeez Dehlvi (May Allah shower His mercy on him) in his exegesis, Tafseer Fath Ul ‘Azeez: Translation: Some exegetes have opined that “Dhuha” means the time of the birth of the Holy Prophet (Sallallahu alaihi wa sallam) and the “night” means the 27th night of Rajab. (Tafseer Fath Ul ‘Azeez, Surah Dhuha-02, Pg. No. 281) This night is mentioned in Surah Fajr Hadhrat Ismail Haqqi (May Allah shower His mercy on him) writes the various interpretations of verse no. 4 in Tafseer Ruh Al Bayan: Translation:……….If this meaning is taken generally, it might mean any night and anyone who travels in the night. The second interpretation is that this doesn’t mean any night, but means a special night and that is the 27th night of Rajab and the traveler is not any traveler, but it means the one who travels in the spiritual realms for the proximity of Allah Most High and to see him, the Holy Prophet (Sallallahu alaihi wa sallam). As per this interpretation, the translation of this verse will be: By the 27th night of Rajab! In which the Holy Prophet (Sallallahu alaihi wa sallam) traveled the spiritual realms. Hadhrat Ismail (May Allah shower His mercy on him) writes further: Translation: The wisdom behind swearing by the 27th night of Rajab is that Allah Most High took His most special worshipper, the Holy Prophet (Sallallahu alaihi wa sallam) on a tour and through this, this night became more distinguished than all other nights. This is a valued night, a night of eminence, closeness and union and vision and of ultimate beauty. (Tafseer Ruh Al Bayan, Surah Fajr, 4) There are no two opinions that when Allah Most High mentions a night, it shows the superiority and excellence of that night. Thus, the night is spent in worship and prayer to gain the special blessings of that night and to fill one’s coffers with the mercy that descends that night. Worship in the 27th night of Rajab – Proof from the Hadith In Hadith not only are the merits and excellence of Shab Qadr and the 15th night of Sha’aban, but the Hadith also mention the excellence of the 27th night of Rajab and the rewards and benefits of worshipping in that night in great detail. After learning of these details, readers can decide for themselves. The claim that the Companions didn’t engage in worship on the 27th night of Rajab is totally against the Hadith and against all verifiable fact. Every Muslim will want to offer the Salaat which we have been exhorted to offer on the 27th night of Rajab, at least once in the whole lifetime. It is but the benevolence of Almighty Allah that to grant us this privilege, He gave us glad tidings through the Holy Prophet (Sallallahu alaihi wa sallam). Is it possible that after listening to this from the Holy Prophet (Sallallahu alaihi wa sallam) Himself, the Companions would simply while away the night although they were the very epitome of this verse: Their sides stay away from their beds and they call out to their Lord in a (mingled state) of fear and hope and spend (in Our way) out of the sustenance We have provided them. Surah Sajdah (32:16) Excellence of offering 12 Raka’at of Salaat in the 27th night of Rajab There is a Hadith: Translation: Hadhrat Anas bin Malik (May Allah be well pleased with him) relates from the Holy Prophet (Sallallahu alaihi wa sallam) that He (Sallallahu alaihi wa sallam) said: There is such a night in the month of Rajab in which virtues worth 100 years are written for those who act and that is the 27th night of Rajab. The person who offers 12 Raka’at of Salaat this night in such a way that he (or she) recites any Surah after Surah Fatiha, in units of 2 Raka’at each and after finishing the Salaat, recites Subhan Allahi Walhamdulillahi Wa Laa Ilaaha Illallahu Wallaahu Akbar 100 times, recites “Istighfaar” 100 times and sends Durood on the Holy Prophet (Sallallahu alaihi wa sallam) 100 times and asks for whatever good he (or she) wants of this world or the hereafter and fasts the next day, Almighty Allah will certainly accept all his supplications except that he makes supplicates for some disobedience (that supplication will not be accepted). (Fadhaail Al Auqaat Lil Baihaqui, Hadith No. 12; Shua’bul Iman, Hadith No. 3651; Jame’ Ul Ahadeeth, Hadith No. 41812; Jame’ Ul Kabeer, Hadith No. 171; Kanz Ul ‘Ummaal, Hadith No. 35170. Maa Thabata Bis Sunnah, Pg. No. 70; Al Ghunya Li Talibee Tareeqil Haqq, Vol. 1, Pg. No. 182/183; Tafseer Durre Manthoor, Surah Tauba-36) Excellence of the 27th day and its worship Hadhrat Ghouse Azam (May Allah be well pleased with him) has related a Hadith with his own chain of authority about the excellence of fasting on the 27th day of Rajab: Translation: Hadhrat Abu Hurairah (May Allah be well pleased with him) said: The Holy Prophet (Sallallahu alaihi wa sallam) said: For the person who fasts on the 27th of Rajab, the reward of fasting for 60 months is recorded. (Al Ghunya Li Talibee Tareeqil Haqq, Vol. 1, Pg. No. 182) There is another Hadith in the same book: Translation: It is narrated on the authority of Hadhrat Hasan Basri (May Allah shower His mercy on him), he says: Hadhrat ‘Abdullah bin ‘Abbas (May Allah be well pleased with them) would put himself in seclusion (‘Itikaaf) on the 27th of Rajab. He would keep offering Salaat until Salaat Ul Zuhr. When he would offer Salaat Ul Zuhr, he would move a bit to one side and offer 4 Raka’at. In each Raka’at, he would recite Surah Fatiha and Surah Falaq and Surah Naas once each and Surah Qadr thrice and Surah Ikhlaas 50 times. Then he would supplicate until Salaat Ul ‘Asr and would say: This would be the custom of the Holy Prophet (Sallallahu alaihi wa sallam) on this day. (Al Ghunya Li Talibee Tareeqil Haqq, Vol. 1, Pg. No. 182) The excellence of worship in Shab Meraj and of fasting on the 27th of Rajab Imam Abu Bakr Ahmed bin Hussain Baihaqui, Imam Suyuti, ‘Allama ‘Ali Muttaqi Al Hindi and Hadhrat Shah ‘Abdul Haq Muhaddith Dehlvi (May Allah shower His mercy on them) have reported a Hadith in their respective books: Translation: It is narrated on the authority of Hadhrat Salman Farsi (May Allah be well pleased with him), he says that the Holy Prophet (Sallallahu alaihi wa sallam) said: There is such a day in the month of Rajab and such a night that whoever fasts on that day and stands up in worship in that night has as if fasted for 100 years and spent 100 years in worship and that is the 27th night of Rajab. (Fadhaail Al Auqaat, Hadith No. 11; Shua’bul Iman, Hadith No. 3650; Jame’ Ul Ahadeeth, Hadith No. 14813; Al Jame’ Ul Kabeer, Hadith No. 172; Kanz Ul ‘Ummaal, Hadith No. 35169; Maa Thabata Bis Sunnah, Pg. No. 70; Al Ghunya Li Talibee Tareeqil Haqq, Vol. 1, Pg. No. 182/183, Tafseer Durr Al Manthoor, Surah Tauba-36) The aforementioned Hadith make it clear that engaging in worship on the 27th night of Rajab is the Sunnah of the Holy Prophet (Sallallahu alaihi wa sallam) and the Sunnah of the Companions. Fasting on the 27th day has much excellence and reward. Stopping people from these forms of worship and declaring it as a reprehensible innovation is not at all allowed by the Shariah. A weakly authenticated Hadith is acceptable in issues of excellence All the Hadith experts are in consensus that in matters of excellence (Fadhaail), a weakly authenticated Hadith is to be acted upon. Thus, Imam Abu Zakariyya Mohiuddin Yahya bin Sharaf Nawawi (May Allah shower His mercy on him) has clarified this at various places in his writings: Translation: The scholars of the Ummah all hold that it is permissible to acts upon a weakly authenticated Hadith in matters of excellence. (Sharh Al Arba‘een An Nawawiyya, Muqaddima, Al Majmu’ Sharh Ul Muhadhhab) In spite of weakly-authenticated Hadith being accepted by the Hadith experts, rejecting the Hadith which mention the excellence of the 27th night of Rajab by simply labeling them as weakly-authenticated (Dha’eef) isn’t just at all. Honesty and impartiality demand that even the weak Hadith about the 27 night of Rajab ought to be acted upon, as per the clarification of the Hadith-experts. Those who demand rigorously authenticated Hadith also act upon weakly authenticated Hadith Those who claim to act “only” upon rigorously authenticated Hadith don’t accept the Hadith relating to the 27th night of Rajab citing them as weakly authenticated. However, they themselves act on weakly authenticated Hadith. As an illustration, only one example is being given here. It will reveal the reality of those who claim to act “only” on rigorously authenticated Hadith. Hadith about having 2 witnesses for marriage is weak In the opinion of the Hanafi, Shafa’ee and Hambali schools of Jurisprudence and also with those who claim to follow “only” rigorously authenticated Hadith although the Hadith from which this ruling is deduced is not rigorously authenticated with respect to its chain of narration: Translation: Marriage is valid only with the permission of the guardian (Wali) in the presence of 2 witnesses. Imam Daraqutni (May Allah shower His Mercy on him) has mentioned this Hadith in his Sunan. In the chain of narration of Imam Daraqutni, there is ‘Abdullah bin Muhriz about whom Imam Ibn Hajr ‘Asqalani has written: Translation: ‘Abdullah bin Muhriz is a very unreliable narrator. (Lisan Ul Meezaan Li Ibn Hajr ‘Asqalani, Manismuhoo ‘Abdullah) A very famous and authoritative scholar of the non-followers Siddiq bin Hasan Qanuji writes in Ar Rauzatun Naadiyya after mentioning this Hadith: Translation: In the chain of narration of this Hadith, there is ‘Abdullah bin Muhriz who is a Forsaken Narrator (Matruk Rawi, from whom narration of Hadith has been abandoned). (Ar Rauzatun Naadiyya, Kitab Un Nikah, Vol. 2, Pg. No. 22) In another chain of narration of this Hadith, there is ‘Adi bin Fadhl about whom Imam Baihaqui (May Allah shower His mercy on him) writes: Translation: ‘Adi bin Fadhl has narrated this although he is unreliable. With a rigorously authenticated chain of narration, this is a Mauquf Hadith (A Hadith whose chain of narration goes back only to a Taba‘ee). (Sunan Kubra Lil Baihaqui, Vol. 7, Pg. No. 202, Hadith No. 13494) Imam Ibn Hajr ‘Asqalani (May Allah shower His mercy on him) has written in At Talkhees Ul Habeer about the same narrator: Translation: ‘Adi Bin Fadhl is an unreliable narrator. (At Talkhees Ul Habeer Li Ibn Hajr Il ‘Asqalani Kitab Un Nah ‘Anil Khitbati ‘Alal Khitbah Babul Auliyai Wa Ahkaamihim) ‘Allama Haithami (May Allah shower His mercy on him) writes after mentioning 2 Hadith of the same meaning on the authority of Imam Tabarani: Translation: In the chains of narration of both these Hadith, Rab’ee bin Badr is there who is a Forsaken Narrator. (Majma Uz Zawaaid Wa Mamba ‘Ul Fawaaid Lil Haithami, Kitab Un Nikah, Babu Fin Nikaahi Bigari Shuhood) Also Hafidh Ibn Hajr ‘Asqalani (May Allah shower His mercy on him) has declared Rab’ee bin Badr as Forsaken Narrator. (Taqreeb Ut Tahzeeb Li Ibn Hajr Il ‘Asqalani Dhikru Manismuhoo Raba’ah) ‘Allama Abu Ja’afar ‘Uqaili (May Allah shower His mercy on him) has written in his book “Dhu’afaa” about Rab’ee bin Badr: Translation: Imam Qutaiba has declared him unreliable. (Adh Dhu’afaa Lil ‘Uqaili, Babur Ra) ‘Allama Haithami (May Allah shower His mercy on him) writes after mentioning another Hadith of Mo’jam Tabarani: Translation: In this chain of narration, Sulaiman bin Arqam is there who is a Forsaken Narrator. (Majma Uz Zawaaid Wa Mamba ‘Ul Fawaaid Lil Haithami, Kitab Un Nikah, Babu Fin Nikaahi Bighari Shuhood) Imam Nasai has included Sulaiman bin Arqam in unreliable narrators. (Adh Dhu’afaa Wal Matrukeen Lin Nasai Babus Seen) Imam Dhahabi (May Allah shower His mercy on him) has mentioned the opinion of the experts of Hadith criticism about Sulaiman bin Arqam in Meezan Ul ‘Itidaal: Translation: The Hadith-experts have stopped narrating from him….Imam Ahmed says: We don’t narrate on his authority. Imam ‘Abbas and Imam ‘Uthman have narrated on the authority of Hadhrat Yahya bin Ma’een that he is unreliable. ‘Allama Jauzjani said: Sulaiman bin Arqam is Saqit Ul ‘Itibaar (Totally Unreliable). Imam Abu Dawood and Imam Daraqutni have said that he is a Forsaken Narrator. (Meezaan Ul ‘Itidaal Lidh Dhahabi, Babu Daal Taa Seen, Sulaiman bin Arqam, Vol. 2, Pg. No. 196) A sincere advice These details make it clear that the Hadith about the necessity of having 2 witnesses for marriage is not free of weakness in its chain of narration. All the chains of authority for this Hadith have either a weak narrator or a forsaken narrator. Now, those people who ignore the weakly authenticated Hadith on the excellence of the 27th nigt of Rajab still act upon the aforementioned Hadith in spite of its weakness being made clear. There is no Hadith with a complete chain of narration (Marfu’) about having 2 witnesses for marriage apart from these weakly authenticated Hadith. This is in spite of the fact that this condition affects the very validity of the marriage. It is a very basic condition for marriage. The way they consider deducing a ruling from a weakly authenticated Hadith as appropriate for this issue, we sincerely advise them to accept the deduction of the excellence of the 27th night of Rajab from Hadith and to accept the Hadith which describe this night as a night of prayer, as here only the excellence is being established. Issues of permissibility are not being decided here. If weakly authenticated Hadith are being accepted in matters of permissibility, then they should be accepted all the more in matters of excellence. Worship is desirable in the 27th night of Rajab The 27th night of Rajab is the night in which the Holy Prophet (Sallallahu alaihi wa sallam) saw Almighty Allah and was granted many other excellences as well. To recognize the excellence of this night and spend it in worship and remembrance of Almighty Allah has been the custom of the pious elders of the Ummah. This is the night which is called the night of greatness and the night of worship. Thus, Hadhrat Ghouse Azam (May Allah shower His mercy on him) writes: Translation: Some scholars have gathered all the nights in which worshipping is Commendable (Mustahab) and they have said that they are 14 in the whole year. Among them are …………he 1st night, the 15th night and the 27th night of Rajab. (Al Ghunya Li Talibee Tareeqil Haqq, Vol. 1, Pg. No. 177) Imam Ghazali (May Allah shower His mercy on him) writes about being heedless in those nights in which staying awake (in worship) is Commendable: Translation: Keep this in mind that for the seeker it is highly inappropriate for a seeker to be heedless about those nights in which the desirability of staying awake in worship is clearly established, as these nights are the season of (divine) charity and good and a golden opportunity for spiritual dealings. When the trader is heedless of the trade season, he cannot be successful. Among these nights are the 1st night, 15th and 27th nights of Rajab which is the night of the Ascension (Meraj) and offering Salaat in this night is mentioned in the Hadith. (Ihya Ul Uloom, Vol. 1, Pg. No. 373) The Hadith and the clarifications given by the scholars and the saints obviate the fact that the 27th night of Rajab is the night of worship. Offering Salaat in this night, busying oneself in worship is not at all forbidden but is commendable and desirable and leads to divine reward. In light of the importance of night worship and its excellence, it was the responsibility of the leaders and the intellectuals of the Ummah to exhort the Ummah to do so. Instead, from some quarters some objections are being raised on the worship performed in sacred nights. Those who engage in worship are taunted and mocked and time and again doubts are being cast in the minds of the populace. Here, some of these objections and their answers are being penned. Question: Staying awake in worship on the 27th night of Rajab and gathering the mosques is a (reprehensible) innovation as the Holy Prophet (Sallallahu alaihi wa sallam) didn’t perform any worship in this night. Answer: Asserting that the Holy Prophet (Sallallahu alaihi wa sallam) didn’t perform any worship in this night is totally baseless. There is no Hadith or even a Tradition of any Companion which says that the Holy Prophet (Sallallahu alaihi wa sallam) didn’t perform any worship on that night. On the other hand, we have already mentioned a Hadith on the authority of Shua’bul Iman and Fadhaail Al Auqaat of Imam Baihaqui and other books of Hadith that this is such a night that those who worship in this night will be given the reward of 100 years’ worth of worship. When the Holy Prophet (Sallallahu alaihi wa sallam) gave such glad tidings for this night, then undoubtedly He Himself would have spent the night in worship. Also, on hearing these glad tidings, the Companions must also have spared no effort in spending the night in worship and prayer, as they always made haste in good deeds. This shows that the Holy Prophet (Sallallahu alaihi wa sallam) spent this night in prayer and worship. 2 nd Answer: It is established by rigorously authenticated Hadith that the Holy Prophet (Sallallahu alaihi wa sallam) offered Salaat before the Ascension (Meraj) and during the Ascension. Before mounting the Burraq, the Holy Prophet (Sallallahu alaihi wa sallam) offered Salaat in the house of Hadhrat Umme Haani (May Allah be well pleased with her) and led all the Prophets in Salaat in Masjid Al Aqsa. This shows that worshipping and praying in this night is a Sunnah of the Holy Prophet (Sallallahu alaihi wa sallam) and all the other Prophets also did so. The Salaat of the Holy Prophet (Sallallahu alaihi wa sallam) before and during the divine journey wasn’t Salaat Ul ‘Isha as at that time Salaat Ul ‘Isha had not yet been obligated. It is mentioned in the Hadith that the Holy Prophet (Sallallahu alaihi wa sallam) offered Salaat at a few places. In Madina, at Madyan, on Mount Sinai and at Bethlehem, the birth place of Hadhrat ‘Isa (May peace be upon him). As is mentioned in Subul Ul Huda War Rashad. That spending the night in worship is Commendable (Mustahab) is established by the Holy Prophet (Sallallahu alaihi wa sallam) offering Salaat in this great night. There is no prohibition on repeating any good act which has been performed once. Instead, it is a means of excellence. Is engaging in worship on the 27th of Rajab established? Question: Apart from the night in which the actual Ascension happened, spending every 27th night of Rajab in worship is not established. How can spending every 27th night of Rajab in worship be considered correct? 1 st Answer: That the Holy Prophet (Sallallahu alaihi wa sallam) DID NOT spend every 27th night of Rajab in worship is not mentioned in any Hadith. On the other hand, it is mentioned in Sahih Bukhari on the authority of Hadhrat ‘Aisha (May Allah be well pleased with her) that the Holy Prophet (Sallallahu alaihi wa sallam) would offer 8 Raka’at of Salaat every night, in Ramadhan and out of it. This generalization shows that the Holy Prophet (Sallallahu alaihi wa sallam) engaged in worship every 27th night of Rajab. 2 nd Answer: Allah Most High has ordered His Beloved to worship and pray in the night and to offer Salaat Ul Tahajjud: O mantled (Beloved!), Rise and stand (in Prayer) at night but (for) a short while, Half the night or decrease it a little, Or increase a little more to it. And recite the Qur’an with most pleasant pauses. Surah Muzzammil (73:1-4 ) This verse of the Holy Quran and the Hadith show that the Holy Prophet (Sallallahu alaihi wa sallam) offered Salaat Ul Tahajjud every night and would stand for long time in Salaat and would perform long prostrations. Worship for the entire year shows that the Holy Prophet (Sallallahu alaihi wa sallam) would spend the 27th night of Rajab also in worship. If someone says insists that the Holy Prophet (Sallallahu alaihi wa sallam) didn’t do so, then let them bring their proofs of this. Question: Is it established that the Companions gathered in mosques in the 27th night of Rajab and engaged in worship and remembrance of Almighty Allah? Answer: There is no proof that the Companions didn’t engage in worship in this night. The Hadith-Experts have NOT recorded and mentioned any Hadith that in the 27th night of Rajab, the Companions would rest in their houses and wouldn’t pray at all. In the previous pages, we have gone through the details regarding the night worship of the Companions. These show us that it wasn’t the custom of the Companions to spend the whole night in bed like heedless folk. When this was their custom in other nights, then how could they spend sacred nights in bed? The details regarding the night worship of the Companions in other nights is mentioned in the first chapter. Every new thing is not misguidance Question: Starting new deeds, etc. which were not present in the time of the Holy Prophet (Sallallahu alaihi wa sallam) and the Companions is an innovation and every innovation is misguidance. Then aren’t the preparations made for the 27th night of Rajab in these times is an innovation as well? Answer: All those things which were not done in the times of the Companions are wrong and impermissible. Only those things are impermissible in whom some rule/principle of the Shariah is being broken. Offering Salaat, reciting the Holy Quran, other supplications, incantations and sessions of remembrance of Allah Most High are all those things which are very much desired in Islam and the Hadith mention the excellence of these things. There is no problem in performing virtuous deeds at any time of the day or night. Many things have been started after the era of the Companions without using whom no good works can be done in the present times. In fact, those things are done with a degree of pride that one is engaged in virtuous deeds. Only some new things are being mentioned here which weren’t there in the era of the Companions or the successors: 1. The canons of Hadith were not compiled in the era of the Companions or the Successors. In spite of this, the Hadith-Experts took up this task considering it a means of their deliverance and didn’t declare this as a reprehensible innovation. 2. Codifying the principles of Hadith. Categorizing the Hadith as rigorously authenticated or weakly authenticated. It was through this great accomplishment that the masters of the science of classification of narrators of Hadith (Fan-e-Rijaal) developed principles that safeguarded the corpus of Hadith. This new invention was also not considered as a reprehensible innovation. 3. Development and codification of various sciences and branches of knowledge like morphology, syntax, eloquence, poetic meters, the principles of jurisprudence, etc. Without mastering the aforementioned sciences, forget about understanding the Holy Quran and Hadith, it is well nigh impossible to simply read through them. Without having studied them, no one can become a full-fledged Islamic scholar. All these are inventions of the time after the Companions. In spite of all this, the scholars opine that acquiring them is a Communal Obligation (Wajib Kifaya) and not a reprehensible innovation, as religion can be safeguarded only through these. 4. In Madarsas and Islamic universities, students are taught a particular syllabus and the teachers teach them that particular syllabus with the intention that they are teaching them religious sciences. After completion of that syllabus, the students are termed “soldiers of the faith” and they are sent to various places for propagation of religion. This syllabus was not present in the era of the Companions, the Successors or even their successors. If this is also termed as reprehensible innovation, then what will you term the scholars who have been brought up with that innovation? 5. Many groups and organizations are engaged in what they call as “propagation of religion.” They have few days’ camps to make people aware of religion and they give them various names. Their self-made principles and their practices come under the category of innovations. Nobody decries them as innovations although all these things are done with the intention of reward considering them to be works of religion. Then if Muslims gather in the mosques on a particular date with the intention of worship, recitation of the Holy Quran, remembering the miracles of the Holy Prophet (Sallallahu alaihi wa sallam), why would this be called a reprehensible innovation? Alas that gathering in the mosques for remembrance of Allah Most High is being termed as innovation!