Dought - clear, - Laylat al-Nusf min Sha’baan (the middle of Sha’baan) should not be singled out for worship.

I read in a book that fasting on the middle of Sha'baan is a kind of
bid'ah, but in another book I read that one of the days on which it is
mustahabb to fast is the middle of Sha'baan… what is the definitive
ruling on this?
Praise be to Allaah.
There is no saheeh marfoo' report that speaks of the virtue of the
middle of Sha'baan that may be followed, not even in the chapterson
al-Fadaa'il (chapters on virtues in books of hadeeth etc.). Some
maqtoo' reports (reportswhose isnaads do not goback further than the
Taabi'een) have been narrated from some of the Taabi'een, and there
are some ahaadeeth, thebest of which are mawdoo' (fabricated) orda'eef
jiddan (very weak). These reports became very well knownin some
countries which were overwhelmed by ignorance; these reports suggest
that people's lifespans are written on that day or that it is decided
on that day whois to die in the coming year. On this basis, it is not
prescribed to spend this night in prayer or tofast on this day, or to
single it out for certain acts of worship. One should not be deceived
by the large numbers of ignorant people who do these things. And
Allaah knows best.
Shaykh Ibn Jibreen.
If a person wants to pray qiyaam on this night as he does on other
nights – without doing anything extra or singling this night out for
anything – then that is OK. The same applies ifhe fasts the day of the
fifteenth of Sha'baan because it happens to beone of the ayyaam
al-beed, along with the fourteenth and thirteenth of the month, or
because it happens tobe a Monday or Thursday. If the fifteenth(of
Sha'baan) coincides with a Monday or Thursday, there is nothing wrong
with that(fasting on that day), so long as he is not seekingextra
reward that has not been proven (in the saheeh texts). And Allaahknows
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Dought - clear, - The difference between major hypocrisy and minor hypocrisy.

What is the difference between major hypocrisy and minor hypocrisy?
Will the one who has either of these two characteristics remain in
Hell for eternity in the sense thathe will never get out of it?
Praise be to Allah.
Major hypocrisy is the hypocrisy of one who conceals disbelief whilst
making an outward show of being a Muslim. Al-Jarjaani (may Allah have
mercy on him) said:The hypocrite is the one who is a disbeliever in
his heart but pays lip service to faith outwardly. End quote.
At-Ta'reefaat, p. 298
The one who pretends outwardly to believe in Allah, His Angels, His
Books, His Messengers and the Last Day, whilst inwardly believing that
which is contrary to that or part of it, is the hypocrite in the sense
ofmajor hypocrisy.
These are the ones who are referred to in the verse in which Allah,
may He be exalted, says (interpretation of the meaning): "Verily, the
hypocrites will be in the lowest depths (grade) ofthe Fire" [an-Nisa'
4:145].
Some of the most prominent of their characteristics are lying,
treachery, deceit and resorting to foul speech when disputing.
With regard to minor hypocrisy – which is also called hypocrisy of
actions – this refers to hypocrisy in deeds. That is when a person
does righteous actions but they do not truly represent what is in his
heart, or he behaves differently in private and in public, but that
does not have to do withthe fundamentals of faith mentioned above.
Such a person may fall into one of the branchesof hypocrisy of
actions, or he may have some of the characteristics of thehypocrites,
such as lying,treachery and breaking promises.
It was narrated from 'Abdullah ibn 'Amr (may Allah be pleased with
him) that the Prophet (blessings and peace of Allah be upon him) said:
"There are four characteristics, whoever has them all is a pure
hypocrite, and whoever has one of them has one of the characteristics
of hypocrisy, until he gives it up: when he is entrusted with
something he betrays that trust, when he speaks he lies, when he makes
a covenant he breaks it, and when he disputes he resorts to obscene
speech."
Narrated by al-Bukhaari (54) and Muslim (58).
If any of those who believe in Tawheed (the Oneness of Allah) has
anyof these characteristics, he has fallen into minor hypocrisy to the
extent to which he has done such deeds or has that characteristic,
because he resembles the hypocrites in some of their actions, even if
he is not exactly like them.
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:
The word hypocrisy refers to major hypocrisywhich means
concealingdisbelief, or minor hypocrisy which means behaving
differently in private and in public with regard to obligatory duties.
… This is well known among the scholars and this is how they
interpreted the words of the Prophet (blessings and peace of Allah be
upon him), "The signs of the hypocrite are three: when he speaks he
lies, when he makes a promise he breaks it, and when he is entrusted
with something he betrays that trust." Narrated by at-Tirmidhi and
others. More than one of the early scholars said: A lesser form of
kufr, a lesser form of hypocrisy, a lesser form of shirk.
Majmoo' al-Fataawa, 11/140
Al-Haafiz Ibn Rajab (may Allah have mercy on him) said:
The interpretation givenby the respectable scholars is that
hypocrisyin the linguistic sense refers to a kind of treachery and
betrayal, making an outward display of goodness whilst inwardly
concealing the opposite.In Islamic terms it may be divided into two
categories, the first of which is major hypocrisy, which is when a
person makes anoutward show of believing in Allah, His Angels, His
Books, His Messengers and the Last Day, whilst inwardly concealing the
opposite of that in whole or in part. This is the kind of hypocrisy
that existed at the time of the Messenger of Allah (blessings and
peace of Allah be upon him), and Qur'an was revealed condemning those
hypocrites and describing them as disbelievers, and stating that they
would be in the lowest level of Hell. The second type of hypocrisy is
minor hypocrisy, which is hypocrisy of deeds. That is when a person
makes an outward show of being righteous when inwardly he is the
opposite of that.
To sum up, minor hypocrisy refers to behaving differently in private
and in public, as was stated by al-Hasan. Minor hypocrisy is a means
that may lead to major hypocrisy, just as sins are the harbinger
ofdisbelief. Just as there is the fear that the one who persists in
sin may be deprived of faith at the time of death, there is also the
fear that the one who persists in one of the characteristics of
hypocrisy will be deprived of faith and will become a pure hypocrite.
Imam Ahmad was asked: What do you say about one who does not fear
hypocrisy for himself? He said: Who can be sure that he is safe from
hypocrisy? Al-Hasan used to call the one who did deeds of hypocrisy a
hypocrite, and something similar was narrated from Hudhayfah. End
quote from Jaami' al-'Uloom wa'l-Hukam, p. 430-434
If a person has any level of minor hypocrisy and dies in that state,
he will not remain in Hell for eternity. Rather the one who will
remain in Hell for eternity is the hypocrite in the sense ofmajor
hypocrisy. However, minor hypocrisy is a means thatmay lead to major
hypocrisy, as stated above. Hence the Sahaabah and the early
generations (may Allah be pleased with them) used to seek refuge
withAllah from it.
Based on that, if any Muslim has any of the characteristics of minor
hypocrisy, he is not one of those who will remainin Hell forever;
rather he is subject to the will of Allah, may He be exalted,in the
Hereafter: if He wills, He will punish him in Hell for his sin, then
bring him forth from it because of his belief in Tawheed, or if He
wills, He will forgive him from the outset. His situation is like that
of sinners among the monotheists. As for the hypocrite in the sense of
major hypocrisy, he will abide forever in Hell – we seek refuge with
Allah from the Fire.
And Allah knows best.

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Quran: Clear Truth - TRAVEL IN SPACE

"How many signs in the heavens and earth they pass by, yet they turn
(their faces) away from them." (The Quran 12:105)
"By the sky full of path." (The Quran, 51:7)
The language of the Holy Quran isa miracle by itself. The Holy
Qurandescribes various natural phenomenon in a language that covers a
wide range of meaning and message. The earlier generations of the
Muslims did not have the level of knowledge to appreciate these
verses. We can now appreciate such Quran phrases as: the sky full of
path, and the signs in the heavens as the facts of space which
mankindhas recently discovered. Furthermore, the Quran phrases: How
many signs in the heaven they pass by can best be explained in terms
of the recent travels of men into space.
The earlier generations of Muslims took these verses as the mysteries
of the Holy Quran. Sincethey did not possess the level of knowledge
needed to decipher these mysteries, they did not try to explain them.
However, they did accept them as the words of Allah the Almighty. As
the level ofhuman knowledge advanced to new frontiers, later
generations of Muslims explained these phenomena, and thus changed
these mysteries to the facts of science and history. This is what
makes the Holy Quran a living miracle for all generations of mankind.
The Holy Quran has always excelled, and shall always excel the level
of human knowledge. Every generation of mankind has discovered and
shallkeep on discovering new miraclesin the Holy Quran.
Taken from 130 Evident Miracles of the Holy Quran by Dr. Mazhar
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Quran: Clear Truth - THE QURAN ON MOUNTAINS

A book entitled Earth is a basic reference textbook in many
universities around the world. One of its two authors is Professor
Emeritus Frank Press. He was the Science Advisor to former US
President Jimmy Carter,and for 12 years was the President of the
National Academy of Sciences, Washington, DC. His book says that
mountains have underlying roots. These roots are deeply embedded in
the ground, thus, mountains have a shape like a peg. The English
dictionaries describe "peg" as pin or nail that is used to hold
something or to fasten parts of a thing together.
As seen on the above picture mountains have deep roots under the
surface of the ground. (Earth, Press and Siever, p. 413.)
This is how the Quran has described mountains. Allah has said in the Quran:
"Have We not made the earth as a bed, and the mountains as pegs?"
(Quran, 78:6-7)
Modern earth sciences have proven that mountains have deeproots under
the surface of the ground and that these roots can reach several times
their elevations above the surface of the ground. So the most suitable
word to describe mountains on the basis of this information is the
word 'peg,' since most of a properly set peg is hidden under the
surface of the ground. The history of science tells us that thetheory
of mountains having deep roots was introduced only in the latter half
of the nineteenth century.
Mountains also play an importantrole in stabilizing the crust of the
earth. They hinder the shaking of the earth. Allah has said in the
Quran:
"And He has set firm mountains in the earth so that it would not shake
with you..." (Quran, 16:15)
Likewise, the modern theory of plate tectonics holds that mountains
work as stabilizers forthe earth. This knowledge about the role of
mountains as stabilizers for the earth has just begun to be understood
in the framework of plate tectonics since the late 1960's.
Could anyone during the time of the Prophet Muhammad (to whom Allah
revealed the Quran) have known of the true shape of mountains? Could
anyone imagine that the solid massive mountain which he sees before
him actually extends deep into the earth and has a root, as scientists
assert? A large number of books of geology, when discussing mountains,
only describe that part which is above the surface of the earth. This
is because these books were not written by specialists in geology.
However, modern geology has confirmed the truth of the Quranic verses.
Source: A Brief Illustrated Guide to Understanding Islam.

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