Ruling on Celebrating the Middle of Sha’baan

Praise be to Allaah Who has perfected our religion for us, and has completed His Favour upon us. And blessings and peace be upon His Prophet and Messenger Muhammad, the Prophet of repentance and mercy.

Allaah says (interpretation of the meanings):

“This day, I have perfected your religion for you, completed My Favour upon you, and have chosen for you Islam as your religion [al-Maa’idah 5:3]

“Or have they partners with Allaah (false gods) who have instituted for them a religion which Allaah has not ordained? [al-Shooraa 42:21]

In al-Saheehayn it is reported from ‘Aa’ishah (may Allaah be pleased with her) that the Prophet (peace and blessings of Allaah be upon him) said:

“Whoever innovates something in this matter of ours [Islam] that is not part of it, will have it rejected.”

In Saheeh Muslim it is narrated from Jaabir (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) used to say in his Friday khutbahs: “The best of speech is the Book of Allaah and the best of guidance is the guidance of Muhammad (peace and blessings of Allaah be upon him). The most evil of things are those which are newly-invented, and every innovation (bid’ah) is a going-astray.”

And there are many aayaat and ahaadeeth which say similar things.

This clearly indicates that Allaah has perfected the religion of this ummah, and completed His favour upon them. He did not take the soul of His Prophet (peace and blessings of Allaah be upon him) until he had conveyed the Message clearly and explained to the ummah everything that Allaah had prescribed for it of words and deeds. He (peace and blessings of Allaah be upon him) explained that everything that people would innovate after he was gone, all the words and deeds that they would attribute to Islam, all of that would be thrown back on the one who invented it, even if his intention was good. The companions of the Messenger of Allaah (peace and blessings of Allaah be upon him) knew this matter, as did the scholars of Islam after them. They denounced bid’ah and warned against it, as has been stated by all those who wrote books praising the Sunnah and denouncing bid’ah, such as Ibn Waddaah, al-Tartooshi, Ibn Shaamah and others.

Among the bid’ahs that have been invented by some people is celebrating the middle of Sha’baan (Laylat al-Nusf min Sha’baan), and singling out that day for fasting. There is no evidence (daleel) for that which can be regarded as reliable. Some da’eef (weak) ahaadeeth have been narrated concerning its virtues, but we cannot regard them as reliable. The reports which have been narrated concerning the virtues of prayer on this occasion are all mawdoo’ (fabricated),  as has been pointed out by many of the scholars. We will quote some of their comments below, in sha  Allaah.

Some reports have also been narrated on this matter from some of the salaf in Syria, and others. What the majority of scholars say is that celebrating this occasion is bid’ah, and that the ahaadeeth concerning the virtues of this occasion are all da’eef (weak), and some of them are mawdoo’ (fabricated) Among those who pointed this out was al-Haafiz Ibn Rajab, in his book Lataa’if al-Ma’aarif, and others. The da’eef ahaadeeth concerning acts of worship can only be acted upon in the case of acts of worship which are proven by saheeh evidence. There is no saheeh basis for celebrating the middle of Sha’baan, so we cannot follow the da’eef ahaadeeth either.

This important principle was mentioned by Imaam Abu’l-‘Abbaas Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him).

The scholars (may Allaah have mercy on them) were agreed that it is obligatory to refer matters concerning which the people dispute to the Book of Allaah and the Sunnah of the Messenger of Allaah (peace and blessings of Allaah be upon him). Whatever ruling both or one of them give is the sharee’ah which must be followed, and whatever goes against them must be rejected. Any acts of worship which are not mentioned in them are therefore bid’ah and it is not permissible to do them, let alone call others to do them or approve of them. As Allaah says (interpretation of the meaning):

“O you who believe! Obey Allaah and obey the Messenger (Muhammad), and those of you (Muslims) who are in authority. (And) if you differ in anything amongst yourselves, refer it to Allaah and His Messenger, if you believe in Allaah and in the Last Day. That is better and more suitable for final determination [al-Nisaa’ 4:59]

“And in whatsoever you differ, the decision thereof is with Allaah (He is the ruling Judge)” [al-Shooraa 42:10]

“Say (O Muhammad to mankind): “If you (really) love Allaah, then follow me (i.e. accept Islamic Monotheism, follow the Qur’aan and the Sunnah), Allaah will love you and forgive you your sins [Aal ‘Imraan 3:31]

“But no, by your Lord, they can have no Faith, until they make you (O Muhammad) judge in all disputes between them, and find in themselves no resistance against your decisions, and accept (them) with full submission” [al-Nisaa’ 4:65]

And there are many similar aayaat which clearly state that matters of dispute are to be referred to the Qur’aan and Sunnah, and that their ruling is to be accepted. This is the requirement of faith and this is what is best for people in this world and in the next: “That is better and more suitable for final determination” [al-Nisaa’ 4:59 – interpretation of the meaning] means, in the Hereafter.

Al-Haafiz Ibn Rajab (may Allaah have mercy on him) said in his book Lataa’if al-Ma’aarif concerning this matter – after previously discussing it – “Laylat al-Nusf min Sha’baan (the middle of Sha’baan) was venerated by the Taabi’een among the people of al-Shaam, such as Khaalid ibn Mi’daan, Makhool, Luqmaan ibn ‘Aamir and others, who used to strive in worship on this night. The people took the idea of the virtue of this night and of venerating it from them. It was said that they heard of Israa’eeli reports (reports from Jewish sources) concerning that. Most of the scholars of the Hijaaz denounced that, including ‘Ataa’ and Ibn Abi Maleekah. ‘Abd al-Rahmaan ibn Zayd ibn Aslam narrated that view from the fuqahaa’ of Madeenah, and this was the view of the companions of Maalik and others. They said: this is all bid’ah… No comment from Imaam Ahmad concerning Laylat al-Nusf min Sha’baan is known of…  Concerning spending the night of the middle of Sha’baan in prayer, there is no sound report from the Prophet (peace and blessings of Allaah be upon him) or from his companions…”

This is what was said by al-Haafiz Ibn Rajab (may Allaah be pleased with him). He clearly states that there is no sound report from the Prophet (peace and blessings of Allaah be upon him) or from his companions (may Allaah be pleased with them) about Laylat al-Nusf min Sha’baan (the middle of Sha’baan).

In every case where there is no sound shar’i evidence that a thing is prescribed in Islam, it is not permissible for the Muslim to innovate things in the religion of Allaah, whether these are individual acts or communal acts, whether he does them in secret or openly, because of the general meaning of the hadeeth of the Prophet (peace and blessings of Allaah be upon him): “Whoever does any action that is not a part of this matter of ours [Islam], will have it rejected.” And there are other daleels (evidence) which indicate that bid’ah is to be denounced and which warn against it.

Imaam Abu Bakr al-Tartooshi (may Allaah have mercy on him) said, in his book al-Hawaadith wa’l-Bida’: “Ibn Waddaah narrated that Zayd ibn Aslam said: We never met anyone among our shaykhs and fuqahaa’ who paid any attention to Laylat al-Nusf min Sha’baan, or who paid any attention to the hadeeth of Makhool, or who thought that this night was any more special than other nights. It was said to Ibn Abi Maleekah that Ziyaad al-Numayri was saying that the reward of Laylat al-Nusf min Sha’baan was like the reward of Laylat al-Qadr. He said, If I heard him say that and I had a stick in my hand, I would hit him. Ziyaad was a story-teller.”

Al-‘Allaamah al-Shawkaani (may Allaah have mercy on him) said in al-Fawaa’id al-Majmoo’ah:

“The hadeeth: ‘O ‘Ali, whoever prays one hundred rak’ahs on Laylat al-Nusf min Sha’baan, reciting in each rak’ah the Opening of the Book [Soorat al-Faatihah] and Qul Huwa Allaahu Ahad ten times, Allaah will meet all his needs…’ This is mawdoo’ (fabricated) [i.e., it is falsely attributed to the Prophet (peace and blessings of Allaah be upon him]. Its wording clearly states the reward that the person who does this will attain, and no man who has any common sense can doubt that this is fabricated. Also, the men of its isnaad are majhool (unknown). It was also narrated via another isnaad, all of which is mawdoo’ (fabricated) and all of whose narrators are majhool (unknown).

In al-Mukhtasar he said: The hadeeth about the salaah for the middle of Sha’baan is false, and the hadeeth of ‘Ali narrated by Ibn Hibbaan – “ When it is the night of the middle of Sha’baan, spend that night in prayer and fast that day” – is da’eef (weak).

In al-La’aali’ he said, “One hundred rak’ahs in the middle of Sha’baan, reciting (Soorat) al-Ikhaas ten times in each… (this is) mawdoo’ (fabricated), and all its narrators in its three isnaads are majhool (unknown) and da’eef (weak). He said: and twelve rak’ahs, reciting al-Ikhlaas thirty times in each, this is mawdoo’; and fourteen (rak’ahs), this is mawdoo’.

A group of fuqahaa’ were deceived by this hadeeth, such as the author of al-Ihyaa’ and others, as were some of the mufassireen. The prayer of this night – the middle of Sha’baan – was described in different ways, all of which are false and fabricated.”

Al-Haafiz al-‘Iraaqi said: “The hadeeth about the prayer during the night of the middle of Sha’baan is fabricated and is falsely attributed to the Messenger of Allaah (peace and blessings of Allaah be upon him).”

Imaam al-Nawawi said in his book al-Majmoo’: “The prayer that is known as salaat al-raghaa’ib, which is twelve rak’ahs between Maghrib and ‘Ishaa’ on the night of the first Friday in Rajab, and the prayer of Laylat al-Nusf min Sha’baan, of one hundred rak’ahs – these two prayers are reprehensible bid’ahs. No one should be deceived by the fact that they are mentioned in the books Qoot al-Quloob and Ihyaa’ ‘Uloom al-Deen, or by the hadeeth which is mentioned in these two books. All of that is false. Nor should they be deceived by the fact that some of the imaams were confused about this matter and wrote a few pages stating that these prayers are mustahabb, for they were mistaken in that.”

Shaykh al-Imaam Abu Muhammad ‘Abd al-Rahmaan ibn Ismaa’eel al-Maqdisi wrote a very valuable book proving that these (reports) are false, and he did a very good job. The scholars spoke at length about this matter, and if we were to quote all that we have read of what they have said about this matter, it would take far too long. Perhaps what we have already mentioned is sufficient to convince the seeker of truth.

From the aayahs, ahaadeeth and scholarly opinions quoted above, it is clear to the seeker of truth that celebrating the middle of Sha’baan by praying on that night or in any other way, or by singling out that day for fasting, is a bid’ah which is denounced by most of the scholars. It has no basis in the pure sharee’ah; rather it is one of the things that was innovated in Islam after the time of the Sahaabah (may Allaah be pleased with them). It is sufficient for the seeker of truth, in this case and in others, to know the words of Allaah (interpretation of the meaning):

“This day, I have perfected your religion for you…”[al-Maa’idah 5:3]

and other similar aayaat; and the words of the Prophet (peace and blessings of Allaah be upon him):

“Whoever innovates something in this matter of ours [Islam] that is not part of it, will have it rejected”

and other similar ahaadeeth.

In Saheeh Muslim it is narrated that Abu Hurayrah (may Allaah be pleased with him) said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘Do not single out the night of Jumu’ah for praying qiyaam and do not single out the day of Jumu’ah for fasting, unless is it part of the ongoing regular fast of any one of you.’”

If it were permissible to single out any night for special acts of worship, the night of Jumu’ah would be the most appropriate, because the day of Jumu’ah (Friday) is the best day upon which the sun rises, as is stated in the saheeh hadeeth narrated from the Messenger of Allaah (peace and blessings of Allaah be upon him). Since the Prophet (peace and blessings of Allaah be upon him) warned against singling out that night for praying qiyaam, that indicates that it is even more prohibited to single out any other night for acts of worship, except where there is saheeh evidence to indicate that a particular night is to be singled out.

Because it is prescribed to spend the nights of Laylat al-Qadr and the other nights of Ramadaan in prayer, the Prophet (peace and blessings of Allaah be upon him) drew attention to that and urged his ummah to pray qiyaam during those nights. He also did that himself, as is indicated in al-Saheehayn, where it says that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever prays qiyaam in Ramadaan out of faith and seeking reward, Allaah will forgive him his previous sins” and “Whoever spends the night of Laylat al-Qadr in prayer  out of faith and seeking reward, Allaah will forgive him his previous sins.”

But if it were prescribed to single out the night of the middle of Sha’baan, or the night of the first Friday in Rajab, or the night of the Israa’ and Mi’raaj, for celebration or for any special acts of worship, then the Prophet (peace and blessings of Allaah be upon him) would have taught his ummah to do that, and he would have done it himself. If anything of the sort had happened, his companions (may Allaah be pleased with them) would have transmitted it to the ummah; they would not have concealed it from them, for they are the best of people and the most sincere, after the Prophets, may blessings and peace be upon them, and may Allaah be pleased with all the companions of the Messenger of Allaah (peace and blessings of Allaah be upon him).

Now we know from the words of the scholars quoted above that there is no report from the Messenger of Allaah (peace and blessings of Allaah be upon him) or from his companions (may Allaah be pleased with them) concerning the virtue of the first night of Jumu’ah in Rajab, or the night of the middle of Sha’baan. So we know that celebrating these occasions is an innovation that has been introduced into Islam, and that singling out these occasions for acts of worship is a reprehensible bid’ah. The same applies to the twenty-seventh night of Rajab, which some people believe is the night of the Israa’ and Mi’raaj; it is not permissible to single this date out for acts of worship, or to celebrate this occasion, on the basis of the evidence (daleel) quoted above. This is the case if the exact date (of the Israa’ and Mi’raaj) is known, so how about the fact that the correct scholarly view is that its date is not known! The view that it is the night of the twenty-seventh of Rajab is a false view which has no basis in the saheeh ahaadeeth. He indeed spoke well who said: “The best of matters are those which follow the guided way of the salaf, and the most evil of matters are those which are newly-innovated.”

We ask Allaah to help us and all the Muslims adhere firmly to the Sunnah and to beware of everything that goes against it, for He is the Most Generous, Most Kind.

May Allaah bless His slave and Messenger, our Prophet Muhammad, and all his family and companions.


Adapted from Majmoo’ Fataawa Samaahat al-Shaykh ‘Abd al-‘Azeez ibn Baaz, 2/882

Be in this life as if you were a stranger or a traveller on a path

by al-Hafidh Ibn Rajab
Translated by Abu az-Zubayr Harrison
Taken from Jami’ al-U’lum wal-Hikam [1]
Hadeeth #40:

Ibn Umar (Radhiallahu ‘Anhum) said: Allaah’s Messenger (Sallallahu ‘Alaihi Wa Sallam) took me by my shoulder and said:
Be in this life as if you were a stranger or a traveller on a path.”

Ibn Umar used to say,
“If you reach the evening then do not expect to reach the morning, and if you reach the morning then do not expect to reach the evening. Take from your health before your sickness, and from your life before your death.” – [Reported by al-Bukhari]

This hadith is the foundation for limiting one’s hope in this life. So a believer must not take this life as a homeland or permanent residence, his heart being tranquil and resting assured within it. Rather, he must be in it as if he were on a journey, preparing himself to depart. The advice of the Prophets and their followers confirmed this.

Allah said, narrating upon a believer at the time of Fir’awn that he said:
“O my people! Truly, this life of the world is nothing but a (quick passing) enjoyment, and verily, the hereafter that is the home that will remain forever.” [Ghafir : 39]

Ali ibn Abi Talib used to say,
“Certainly this life has begun travelling away, and the hereafter has begun travelling forward, and each has its children. So be from the children of the hereafter, and don’t be from the children of this life. For indeed today there is action with no account, and tomorrow there will be account with no action.”
Umar ibn Abdul Azeez said in his khutbah,
“This life is not your permanent abode. Allaah has prescribed for it to come to an end and He has prescribed for its people to depart from it. How often has a thriving population been ruined for something insignificant, and how often has a joyful resident been made to depart for something insignificant. So prepare well, may Allaah have mercy on you, for the journey with the best of what you have of preparations, and take provisions, for the best of provisions is Taqwa.”

So if this life is not a permanent residence nor homeland for the believer, then the situation of the believer in it must be either one of two conditions: Either as if he were a stranger residing in a strange land with his main concern being to take provisions for his return to his real homeland; or as if he were a traveller, in no way residing in it, rather his every night and day is spent going to his land of residence.

For this, the Prophet (Sallallahu ‘Alaihi Wa Sallam) advised Ibn Umar to be in this life in one of these two conditions:

The first condition: That the believer abandons himself as if he were a stranger in this life, appearing to be a resident, yet really in a strange land. So his heart is not attached to this strange land. Rather, his heart is attached to his homeland that he is returning to. He is only staying in this life to fulfill his objective – preparing for the return to his homeland.
Al-Fudhayl ibn Iyyad said: “A believer in this life is worried and sad. His worry is the objective of preparing himself. So whoever’s condition in this life is such, then he has no concern other than taking provisions from what will benefit him during the return to his homeland. So he does not compete with the people of the land, among whom he is merely a stranger, in what they consider honorable. And he does not become worried if he seems insignificant among them.”

Al-Hasan (al-Basri) said: “The believer is like a stranger. He does not become worried due to being insignificant in it (this life), and he does not compete for honor in it. His condition is one and the people are in another condition. Whenever Allah created Aآdam (‘Alayhis Salaam), He made him and his wife reside in Paradise. Then he was put out of it, yet was promised to return to it, he and the righteous ones among his offspring. So the believer is always longing for his first homeland…”

The second condition: That the believer lowers himself in this life as if he were a traveller, in no way residing in it. He is only moving along in one of the points of his journey until he finishes his journey to its end, which is death. Whoever’s condition in this life is such, then his main concern is obtaining the provision for the journey. He is not concerned with an Abundance of the enjoyment of this life. For this reason, the Prophet (Sallallahu ‘Alaihi Wa Sallam) advised a group of his Companions for their main concern in this life to be like the provision of a traveller.
One of the Salaf wrote to one of his brothers:
“Oh my brother, it appears to you as if you are a resident. However, you are really only persistently travelling, and you are moving rapidly. Death is heading towards you, and this life is passing behind you. What has passed of your life will not return to you (to rectify it) on the Day of Taghabun (The Day of Resurrection).”

Al-Fudhayl ibn Iyyad said to a man, “How many (years) have come upon you?“

He replied, “Sixty years.”

He said, “Therefore, for sixty years you have been going to your Lord and you are about to reach (Him).”

So the man said, “To Allaah we belong and to Him we are returning!”

So al-Fudhayl asked, “Do you know the meaning of that (statement)? You are saying, ‘I belong to Allaah as a servant and I am going to return to Him.’ So whoever knows that he belongs to Allaah as a servant and that he will return to him, then he should know that he will be stopped. And whoever knows that he will be stopped, then he should know that he will be questioned. And whoever knows that he will be questioned, then let him prepare an answer for the question.”

The man asked, “So what should I do?”

He said, “It is easy.”

The man again asked, “What is it?”

al-Fudhayl said, “Do good in what remains, then what has passed shall be forgiven. Yet, if you do evil in what remains, then you will be taken to account for what has passed as well as for what remains.”

Some of the wise people said, “Whoever made the days and nights his riding animal, then they will take him (to his destination) even if he doesn’t move.”

al-Awzaa’i wrote to one of his brothers, “As to what follows: You have been encompassed from every side. Know that you are moving forward with each day and night. So beware of Allaah and of the standing between His hands. And your final promise will be with Him. Was-Salam.”

As for the advice of Ibn Umar, then it is based upon this Hadeeth that he himself has narrated. It (his advice) includes an end to prolonged hope. And that if a person happens to reach the evening, then he should not wait for, or expect to reach the morning. And if he happens to reach the morning, then he should not wait for, or expect to reach the evening. Rather, he should assume that his end will reach him before that. With this same meaning, more than one of the scholars have explained the concept of having Zuhd in this life.

Al-Marwathi said: It was said to Abu Abdullah – meaning Ahmad (ibn Hanbal),
“What is the meaning of having Zuhd in this life?“

He said, “Not prolonging hope too much – He who says when he wakes up, ‘I will not reach the evening.’”
He said, “And Sufyaan (ath-Thawri) said likewise.”

It was then said to Abu Abdullah, “With what do we seek help in not prolonging our hope?”

He replied, “We don’t know. It is only by Tawfiq (Success exclusively granted by Allaah).”

As for his (Ibn Umar’s) statement: “Take from your health before your sickness, and from your life before your death.”

Meaning: Take advantage of being able to do righteous deeds with what remains of your health before sickness prevents you from them, and from your life before death prevents you from them.

And in another narration: “..For surely, oh servant of Allah, you don’t even know what your own name will be tomorrow.”

Meaning: Perhaps tomorrow you will be among the dead, not the living.

The meaning of this advice has been reported from the Prophet (Sallallahu ‘Alaihi Wa Sallam) from a different perspective. In Sahîh al-Bukhari, it is reported that Ibn Abbas narrated that the Prophet (Sallallahu ‘Alaihi Wa Sallam) said:
“There are two blessing which many people are deprived of: health and free time.”

And in the Mustadrak of al-Hakim, it is reported that Ibn Abbas narrated that the Messenger of Allaah (Sallallahu ‘Alaihi Wa Sallam) said to a man while advising him:
“Take advantage of five things before five other things: from your youth before your old age, your health before your sickness, your richness before your poverty, your free time before you become occupied, and from your life before your death.” [4]

The meaning of this is that all of these things hinder the performance of deeds. Some of them personally preoccupy the person such as his poverty, richness, sickness, his old age, or his death. Others are more general such as the establishment of the Last Hour, the appearance of the Dajjal, and o ther disturbing trials as is mentioned in the Hadeeth:
“Take the initiative to do deeds, before trials come like a piece of a dark night (unexpectedly).”[5]

After the appearance of some of these more general events, no deeds will be of any benefit as Allah said:
“The day that some of the Signs of your Lord do come, no good will it do to a person to believe then, if he believed not before, nor earned good (by performing deeds of righteousness) through his Faith.”
[Al-An’am : 158]

In the two Saheehs (al-Bukhari and Muslim), Abu Hurayrah narrated that the Prophet (Sallallahu ‘Alaihi Wa Sallam) said:
“The Hour will not be established until the sun rises from the west. So when it rises and the people see it, they will all believe. That is when the faith of a person will not benefit him if he did not previously believe or if he did not earn good by his faith.”

And in Saheeh Muslim, the Prophet (Sallallahu ‘Alaihi Wa Sallam) said:
“There are three events that if they occur, the faith of a person will not benefit him if he did not previously believe or if he did not earn good by his faith: the rising of the sun from the west, the Dajjal, and the Beast from the earth.” [7]

Also in Sahîh Muslim, the Prophet (Sallallahu ‘Alaihi Wa Sallam) said:
“Whoever repents before the sun rises from the west, Allaah will accept his repentance.” [8]

Abu Musa narrated that the Prophet (Sallallahu ‘Alaihi Wa Sallam) said:
“Allah extends his hand during the night to accept the repentance of the sinner of the day, and He extends his hand during the day to accept the repentance of the sinner of the night, until the sun rises from the west.” [9]

So the believer must take the initiative in performing righteous deeds before he is overtaken by the decree and prevented from doing them either by sickness or death, or by some of these signs reaching him after which no deed will be accepted.

Abu Hazim said,“The merchandise of the hereafter is in little demand. It is about to be spent with no one obtaining it except a few, not many.”

So when a person is prevented from deeds, nothing remains for him except regret and sorrow. He will wish to return to the previous situation in which he was be able to perform deeds, yet wishing at that time will not benefit him in anything.

Allah, the Most High says:
“And turn in repentance and in obedience with true Faith (Islamic Monotheism) to your Lord and submit to Him, (in Islam), before the torment comes upon you, then you will not be helped. And follow the best of that which is sent down to you from your Lord (i.e. this Qur’aan, do what it orders you to do and keep away from what it forbids), before the torment comes on you suddenly while you perceive not! Lest a person should say: ‘Alas, my grief that I was undutiful to Allaah (i.e. I have not done what Allah has ordered me to do), and I was indeed among those who mocked [at the truth!’ i.e. La ilaha ill-Allah (none has the right to be worshipped but Allah), the Qur’aan, and Muhammad and at the faithful believers, etc.] Or (lest) he should say: ‘If only Allah had guided me, I should indeed have been among the Muttaqûn (pious and righteous people)’. Or (lest) he should say when he sees the torment: ‘If only I had another chance (to return to the world) then I should indeed be among the Muhsinûn (good-doers).’” [Az-Zumar : 54-58]

And He says: “Until, when death comes to one of them (those who join partners with Allah), he says: ‘My Lord! Send me back, so that I may do good in that which I have left behind!’ No! It is but a word that he speaks, and behind them is Barzakh (a barrier) until the Day when they will be resurrected.” [Al-Mu’minûn : 99-100]

And He, the Mighty and Majestic, says:
“And spend (in charity) of that with which We have provided you, before death comes to one of you and he says: ‘My Lord! If only You would give me respite for a little while (i.e. return to the worldly life), then I should give Sadaqah (i.e. Zakat) of my wealth, and be among the righteous.’ [i.e. perform Hajj (pilgrimage to Makkah)] And Allah grants respite to none when his appointed time (death) comes. And Allah is All-Aware of what you do.” [Al-Munafiqoon : 99-100]

So since the matter is like this, it is incumbent upon the believer to take advantage of what remains from his life. In explanation of this, it is said: “the remainder of the believer’s life is priceless.”

Sa’id ibn Jubayr said, “Each day the believer lives, is a treasure.”

——————————————————————————————————————————-

1 With the authentication of Salim al-Hilaliî.
2 Translators Note: A large amount of Arabic poetry, due to the difficulty in translating it adequately, has been omitted.
3 Reported by al-Bukhari, vol. 11, pg. 229 (in Fath al-Barî).
4 Reported by al-Hakim, vol. 4, no. 306. He declared it to be Sahîh according to the condition of the two Shaykhs (al-Bukharî and Muslim) and ath-Thahabî agreed with him as well as our Shaykh (al-Albani) in the checking of the Hadeeths of “Iqtida al-I’lm al-A’mal,” no. 170.
5 Reported by Muslim, no. 118.
6 Reported by al-Bukhari, vol. 8, pg. 296-297 (in Fath al-Bari) and Muslim, no. 157.
7 Reported by Muslim, no. 158.
8 Reported by Muslim, no. 2703.
9 Reported by Muslim, no. 2759.