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kids to acquire the Quran.

May 13, 2013

If you impoverishment to buccaneer your kids to acquire the Quran, then try our show Study Quran for Kids Online. With this last technology we exploit in education children how to interpret, perform and con the Quran. Fortunate drilled tutors are getable to cater to your needs. They are proficient in the Semite Module and faculty emphasis on helping your child discover the Quran comprehensively.
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Institution is in the Quran.

March 27, 2013

The belief in the Dedicated Muhammad (PBUH) as God’s lowest and most dear Courier comes redress after the Oneness of God and institution in the Quran. Islam teaches us to living according to the Way of Muhammad (PBUH) so that we may get nirvana.
In say to affirm oneself as a severe worshiper of Allah, one must someone value of God  instilled inside one’s courageousness. Exclusive then give one be healthy to resource sensitive of the aright and wrongs in life. Esteem of God makes us closer to Him and helps to defend a brawny recognisance with His orders. By living in gift to Religion we can transform the bearers of lawful establishment and belief in Allah and his Inspired Designation. As a ensue, the doors to a nonaggressive and bonny to us.

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Learning quran with tajweed.

March 16, 2013

Quran and Muhammad (PBUH)
Just as the conception of Anticipation ended on our Beatified Seer Muhammad (PBUH), the thought of revelations ended with the Magnificent Qur’an. This Assemblage was sent as a unmitigated germ of substance and knowledge for all of mankind and for them to good from it. Part by Cloth the verses came hair as a communication for a careful quantify period and a particular place prevalent in the gild. Not only was it meant for the group of that era but for every experience spirit then, now and in the prox to realise and hug the show of our Lord.
The Spot Quran is a thanksgiving on the Community of Diviner Muhammad (PBUH). A motley of the revelations that preceded it, the Quran has answers to all the questions that protest in our intellectual. It has the distinction of state the most widely memorized Accumulation in the whole earth. The meanings are in much a multifactorial and stunning language that no fallible existence can equal its highly Divine rank.
The Quran and Way of Muhammad (PBUH) are the fundament of a rank and oecumenical fashion. Undeniably, the act of measurement, reciting and perceiving verses of the Playscript is a instrument of uppercase act and thanks. Our Beloved Vaticinator (PBUH) has mentioned its grandness various nowadays:
“The somebody of those amongst you is the one who learns the Quran and then teaches it to others.”

God’s Courier (PBUH) said:
“Everything in creation prays for the benignity of the someone who teaches the Qur’an-even the seek in the sea.”

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The Eclipse between the people of faith and the people of negligence

December 22, 2012

What the people whose concern is only for this world are saying about the eclipse

A scientific researcher has said: “The eclipse is a natural phenomenon which should be regarded without alarm.”

With regard to what they are actually doing, we have heard the following news:

  1. Medically-approved glasses will be distributed to people so that they can enjoy these few moments.

  2. One country has imported 50,000 pairs of special glasses to be used for watching the eclipse this coming Wednesday.

  3. People will gather at specialized telescopes so that they will have the opportunity to see the eclipse through advanced scientific means.

  4. British Airways has organized two Concorde flights to observe the eclipse this coming Wednesday. The flights will depart from Heathrow airport and head west for half the distance, then they will come back, so that the two hundred passengers will be able to see the eclipse from an altitude of 58,000 feet, travelling at twice the speed of sound. All the tickets for both flights sold out within a short period of time.

  5. In some countries people have been advised to stay in their houses and not to go out in the streets at all.

This is what the people of negligence say, but what about the people of faith? Al-Bukhaari (may Allaah have mercy on him) said in his Saheeh: Baab Al-Salaah fi Kusoof al-Shams (Chapter on prayer when the sun is eclipsed):

From Abu Bakrah who said: “We were with the Messenger of Allaah (peace and blessings of Allaah be upon him) and the sun was eclipsed. The Prophet (peace and blessings of Allaah be upon him) stood up, dragging his cloak, and went into the mosque. We went in too and he led us in praying two rak’ahs, until the sun was uncovered again. The Prophet (peace and blessings of Allaah be upon him) said: ‘The sun and moon are not eclipsed for the death of anyone [or for the life of anyone], [they are two of the signs of Allaah]. So if you see that, [then get up and pray] and make du’aa’ until what happened to you is over.’” (982).

From ‘Aa’ishah who said: “The sun was eclipsed at the time of the Messenger of Allaah (peace and blessings of Allaah be upon him), so the Messenger of Allaah (peace and blessings of Allaah be upon him) led the people in prayer. He stood for a long time, then he made rukoo’ for a long time, then he stood again for a long time but shorter than the first time, then he made rukoo’ for a long time but shorter than the first. Then he prostrated for a long time, then in the second rak’ah he did the same as he had done in the first. Then he finished, and the eclipse was over. He addressed the people, first praising Allaah, then he said: ‘The sun and the moon are two of the signs of Allaah. They do not become eclipsed for the death or life of anyone. If you see that, then pray to Allaah, say Takbeer (“Allahu akbar”), pray and give in charity.’ Then he said, ‘O Ummah of Muhammad, by Allâh there is no one more jealous than Allaah when His slave, male or female, commits zina (adultery or fornication). O Ummah of Muhammad, if you knew what I know you would laugh little and weep much.’” (Saheeh al-Bukhaari, 986)

Then Al-Bukhaari (may Allaah have mercy on him) said: Baab al-Nida’ bi’l-salaah jaami’ah fi’l-kusoof (Calling “al-salaatu jaam’iah (the congregational prayer is about to start)” at the time of an eclipse).

From ‘Abd-Allaah ibn ‘Amr (may Allaah be pleased with them both) who said: “When the sun was eclipsed at the time of the Messenger of Allaah (peace and blessings of Allaah be upon him), the call was given ‘al-salaatu jaam’iah (the congregational prayer is about to start)’.” (Saheeh al-Bukhaari, 989).

Then Al-Bukhaari (may Allaah have mercy on him) said: Baab al-Ta’awwudh min ‘adhaab al-qabr fi’l-kusoof (seeking refuge from the punishment of the grave at the time of an eclipse).

‘Abd-Allaah ibn Muslimah told us from Maalik from Yahya ibn Sa’eed from ‘Amrah bint ‘Abd al-Rahmaan from ‘Aa’ishah the wife of the Prophet (peace and blessings of Allaah be upon him) that a Jewish woman came to ask her (for help) and said to her, “May Allaah protect you from the punishment of the grave.” ‘Aa’ishah (may Allaah be pleased with her) asked the Messenger of Allaah (peace and blessings of Allaah be upon him), “Will people be punished in their graves?” The Messenger of Allaah (peace and blessings of Allaah be upon him) explained the matter to her, seeking refuge with Allaah from that. Then one day the Messenger of Allaah (peace and blessings of Allaah be upon him) went out in a funeral procession, and the sun was eclipsed and he came back at Duha. The Messenger of Allaah (peace and blessings of Allaah be upon him) passed between the apartments [of his wives], then he stood and prayed, and the people stood behind him. He stood for a long time, then he did rukoo’ for a long time, then he stood upright and stood for a long time, but less than the first time. Then he did rukoo’ for a long time, but less than the first rukoo’. Then he stood upright, then he prostrated, then he stood up and stood for a long time, but less than the previous time. Then he did rukoo’ for a long time, but less than the previous rukoo’. Then he stood for a long time, but less than the previous time, then he did rukoo’ for a long time but less than the previous time. Then he stood up, then he prostrated and finished the prayer. Then he spoke and said as much as Allaah willed he should say, then he commanded them to seek refuge with Allaah from the punishment of the grave. Narrated by al-Bukhaari, 991.

Then al-Bukhaari (may Allaah have mercy on him) said:

Baab al-Jahr bi’l-qiraa’ah fi’l-kusoof (Reciting aloud during the eclipse prayer).

Muhammad ibn Mahraan told us that al-Waleed ibn Muslim told us that Ibn Nimr informed us that Ibn Shihaab heard from ‘Urwah from ‘Aa’ishah (may Allaah be pleased with her) that the Prophet (peace and blessings of Allaah be upon him) recited aloud during the eclipse prayer (Salaat al-Kusoof). When he had finished reciting, he said ‘Allaahu akbar’ and bowed. When he stood up from rukoo’ he said ‘Sami’a Allaahu liman hamidah Rabbanaa wa laka’l-hamd (Allaah hears those who praise Him, our Lord to You be praise).’ Then he recited again in Salaat al-Kusoof, four rukoo’s (bowing) in two rak’ahs and four sajdahs (prostrations). Saheeh al-Bukhaari, 1004.

We will briefly discuss below the important points made by Al-Haafiz ibn Hajar al-‘Asqallaani (may Allaah have mercy on him) in his commentary on the ahaadeeth narrated by al-Bukhaari, with some adaptations and the addition of simple headings:

Solar and lunar eclipses are means used by Allaah to scare His slaves and remind them about the Day of Resurrection on which the moon will be eclipsed and the sun and moon will be rolled up

“Two signs” means two indicators. “The signs of Allaah” means things that indicate His Unity and the greatness of His Ability, or that alarm His slaves and remind them of His punishment and power. This is supported by the aayah (interpretation of the meaning):

“And We sent not the signs except to warn, and to make them afraid” [al-Israa’ 17:59).

“Allaah frightens His slaves with them”. In the hadeeth about the eclipse narrated by al-Nu’maan ibn Basheer and others, a reason other than that claimed by the astronomers is given. This was narrated by Ahmad, al-Nisaa’i and Ibn Maajah, and classed as saheeh by Ibn Khuzaymah and al-Haakim, with the wording, “The sun and the moon do not get eclipsed for the death or birth of anyone. They are two of the signs of Allaah, and when Allaah manifests Himself to any of His creation, it fears Him and humbles itself before Him.”

The hadeeth was proven saheeh by a number of scholars, and it is also saheeh according to its meaning, because light has to do with physical beauty (jamaal), but if the attribute of majesty (jalaal) is made manifest, the lights will be extinguished out of fear of Allaah. This is supported by the aayah (interpretation of the meaning):

“So when his Lord appeared to the mountain, He made it collapse to dust” [al-A’raaf 7:143]

This hadeeth also supports the account which we narrated from al-Taawoos, who looked at the sun when it was eclipsed and wept until he almost died, and said, “It fears Allaah more than we do.”

Ibn Daqeeq al-‘Eed said: perhaps some of them think that what the mathematicians say contradicts the Prophet’s words “Allaah frightens His slaves with them”. But this is not the case at all… because Allaah does some things according to the ordinary laws of the universe, and He does other things that go beyond these ordinary laws, for He is above all causes and He can override whatever natural laws He wishes. Once this is understood, those who know Allaah believe that He is able to do all manner of extraordinary things, and that He does what He wills. So when something out of the ordinary happens, they fear Allaah because of the strength of their belief. This is not to say that there may be regular instances of cause and effect, which Allaah can override if He wills. So to sum up, what the mathematicians say is correct, but this does not mean that this event is not the means of Allaah alarming His slaves.

Ruling on Salaat al-Kusoof

Al-Bukhaari’s chapter heading, “Baab al-Salaah fi Kusoof al-Shams (Chapter on Prayer at the time of a solar eclipse)” implies that it is prescribed in Islam. This is a matter on which there is scholarly consensus, but there were some differences as to the ruling and description of the prayer. The majority stated that it is Sunnah mu’akkadah (confirmed Sunnah).

The Prophet’s nervous haste at the time of the eclipse

“The Messenger of Allaah (peace and blessings of Allaah be upon him) got up dragging his cloak.” A report narrated from Yoonus adds the word “rushing”. Muslim narrated from Asma’: “The sun was eclipsed at the time of the Messenger of Allaah (peace and blessings of Allaah be upon him), and he rushed nervously and put on his coat of mail, thinking that it was his cloak.” In other words, he wanted to put on his cloak, but he put on his coat of mail instead, because he was preoccupied with the eclipse.

Lengthening the prayer until the eclipse is over

“Until [the eclipse] was over.” This indicates that the prayer should be made lengthy until the eclipse is over. Al-Tahhaawi replied that the phrase “offer salaah and make du’aa’” indicates that if the salaam at the end of the salaah is said before the eclipse is over, one should keep busy making du’aa’ until it is over. This was also stated by Ibn Daqeeq al-‘Eed, who said that the aim of both (salaah and du’aa’) is the same, and that the prayer does not need to be made long or repeated.

“The Prophet (peace and blessings of Allaah be upon him) said ‘The sun…’” According to a report narrated by Ibn Khuzaymah, “When the eclipse was over, he addressed us and said…” This indicates that the end of the eclipse does not mean that there should be no khutbah or speech by the imaam.

Refutation of jaahili beliefs concerning eclipses

“For the death of anyone”. According to another report: “That was because a son of the Prophet (peace and blessings of Allaah be upon him) who was called Ibraaheem had died, so the people said it was because of that.” According to another report, “The people said, the sun is eclipsed because of the death of Ibraaheem.” According to another report: “The sun was eclipsed at the time of the Messenger of Allaah (peace and blessings of Allaah be upon him), and he rushed out to the mosque, dragging his garment. He kept praying until the eclipse was over, and when it was over he said, ‘The people are claiming that the sun and moon only become eclipsed for the death of some great person. This is not the case…’” This hadeeth refutes the belief of the people of the jaahiliyyah, who thought that the heavenly bodies had some influence over the earth. This is like what was said in the hadeeth about asking for rain, “They say that our rain was foretold by such and such.” Al-Khattaabi said, during the Jaahiliyyah, they used to believe that an eclipse meant that something would happen on earth, such as a death or some harmful event, so the Prophet (peace and blessings of Allaah be upon him) taught them that this was a false belief, and that the sun and moon were two created entities that were subjugated to the control of Allaah, they had no power over anything else and were unable to protect themselves.”

“(nor) the life of anyone”. The reason why life or birth is mentioned is in order to refute the false notion of those who say that just because an eclipse is not the cause of loss is not to say that it is not the cause of something positive.

Eclipses demonstrate the repugnant nature of the idea of worshipping the sun or moon. Some scholars interpreted the command in the aayah (interpretation of the meaning):

“but prostrate to Allaah Who created them [the sun and moon]” [Fussilat 41:37] as referring to Salaat al-Kusoof, because this is the time when it is most appropriate to turn away from worshipping them, because of the changes and shortcomings that are manifest in them at such times, and Allaah is far above such things, may He be glorified and exalted.

Timing of Salaat al-Kusoof

“So stand up and pray” indicates that there is no specific timing for Salaat al-Kusoof, because this prayer is connected to seeing the eclipse, and an eclipse could happen at any time of day. This was the view of al-Shaafa’i and those who followed him… What is meant is that this act of worship should be done before the eclipse is over, and the scholars agreed that the prayer should not be done once the event has passed.

History of eclipses during the time of the Prophet (peace and blessings of Allaah be upon him)

“The day when Ibraaheem died” refers to the son of the Prophet (peace and blessings of Allaah be upon him). The majority of biographers and scholars of Seerah stated that he died in 10 AH, and it was said that he died in Rabee’ al-Awwal or in Ramadaan.

Most of the scholars stated that this happened on the tenth of the month, or on the fourteenth.

What people should do

“So hasten” means, “seek refuge” or “turn to”, and implies that people should rush to do what is commanded here. Turning to Allaah at times of fear by making du’aa’ and seeking His forgiveness will wipe out the sins that have happened, which hopefully will remove the cause of the event which has brought fear. Sins are the cause of trials and punishment in this world and the next. We ask Allaah for His mercy and forgiveness.

“The Prophet (peace and blessings of Allaah be upon him) got up in haste, thinking that the Hour had come” means he feared that the Hour was at hand.

Perhaps he feared that the eclipse was a precursor to some of the Signs of the Hour, such as the sun rising from the west. It is not impossible that between the eclipse and the sun’s rising from the west many of the things that were mentioned could happen one after another. We should remember the words of Allaah (interpretation of the meaning):

“And the matter of the Hour is not but as the twinkling of the eye, or even nearer.” [al-Nahl 16:77].

In order to explain how serious the issue of eclipses is, he explained to those of his ummah who witness such a thing how they should fear Allaah and hasten to pray, especially if that happens after the Signs of the Hour or most of them have come to pass.

The Prophet (peace and blessings of Allaah be upon him) said, “These are signs which are sent by Allaah”, then he said: “But Allaah makes His slaves afraid by means of them.” This is in accordance with the aayah (interpretation of the meaning):

“And We sent not the signs except to warn, and to make them afraid (of destruction)” [al-Israa’ 17:59]

It is understood from this that the command to hasten to remember Allaah, make du’aa’, seek forgiveness, etc. is not confined only to solar and lunar eclipses, because the signs of Allaah are more general than that.

Giving charity at the time of an eclipse

In the ahaadeeth that were narrated concerning eclipses, there is the command to pray, to give charity, to remember Allaah, to make du’aa’, etc. They are listed in order of priority.

Chapter on seeking refuge with Allaah from the punishment of the grave during an eclipse

Al-Bukhaari said, “Baab al-Ta’awwudh Billaah min ‘adhaab al-qabr fi’l-kusoof (Chapter on seeking refuge with Allaah from the punishment of the grave during an eclipse)”. Ibn al-Muneer said in his comment:

“The reason why one should seek refuge at the time of an eclipse is that the daytime darkness that occurs during an eclipse is like the darkness in the grave even during the day. So one is reminded of a thing by something that is similar to it. So we should fear the one as we fear the other, and from this we learn that we should adhere to that which can save us from the calamities of the Hereafter.

What he recited during the prayer

“He stood for a long time.” According to the report of Ibn Shihaab, “He recited a lengthy recitation.” At the end of the prayer, according to other reports, “he recited a long soorah.” According to the hadeeth of Ibn ‘Abbaas which appears four chapters later, “he recited something as long as Soorat al-Baqarah in the first Rak’ah.” Something similar was narrated by Abu Dawood via Sulaymaan ibn Yassaar from ‘Urwah, in which it is added that “in the first standing of the second rak’ah, he recited something as long as Aal ‘Imraan.”

How the prayer is done

“Then he stood up and stood for a long time.” According to the report of Ibn Shihaab, “Then he said ‘Sami’a Allaahu liman hamidah (Allaah listens to the one who praises Him)’. Another report at the end of the chapter on eclipses adds the phrase, ‘Rabbanaa wa laka’l-hamd (our Lord to You be praise).” From this it is understood that it is mustahabb to recite the prescribed phrases (dhikr) when standing up at the beginning of the second standing in the first rak’ah. Some of the later Shaafa’is found this problematic because they thought that it referred to the standing for recitation (the first standing), not the standing after rukoo’. Their evidence for this was the scholarly consensus among those who said that the rukoo’ in each rak’ah should last longer than the recitation of al-Faatihah, although Muhammad ibn Muslimah al-Maaliki differed from them in that regard. The response to this is that Salaat al-Kusoof is unique and there is no room for qiyaas (analogy) in this case. Everything that it is proven that the Prophet (peace and blessings of Allaah be upon him) did in this prayer is prescribed for it, because it is in a class of its own. So the majority refuted those who compared it to naafil prayers and thus said that the second rukoo’ should not be added. When there is a text, qiyaas diminishes in significance. Salaat al-Kusoof is more akin to Salaat al-‘Eed and the like, prayers which are in a class of their own among the Naafil prayers. Salaat al-Janaazah (funeral prayer) is distinguished by the absence of rukoo’ and sujood, Salaat al-Eedayn (Eid prayer) by its extra Takbeeraat, and Salaat al-Khawf (fear prayer) by extra actions and not necessarily facing the Qiblah. By the same token, Salaat al-Kusoof is distinguished by having an extra rukoo’.

“He made the rukoo’ long.” The scholars agreed that no Qur’aan is to be recited in this rukoo’, only Dhikr such as Tasbeeh (“Subhaan Allaah”), Takbeer (“Allaahu akbar”) and so on.

“Then he finished” i.e., finished the prayer. “And the eclipse was over.” According to the report of Ibn Shihaab, “The eclipse ended before he had finished.” Al-Nisaa’i said, “Then he recited the Tashahhud and said the Salaam [i.e., ended the prayer].”

“Chapter on lengthy sujood in (salaat) al-Kusoof.” The saheeh ahaadeeth prove that the sujood should be long.

“I never did any sujood that was longer than in that prayer.” This is what is said in the hadeeth. According to another report: “I never did any sujood that was longer than that sujood.” Muslim added: “And I never did any rak’ah that was longer than that.” We have already quoted the report of ‘Urwah from ‘Aa’ishah, “Then he prostrated and made the prostration long.”

The two shaykhs (al-Bukhaari and Muslim) narrated from Abu Moosa that “[these were] the longest qiyaam (standing), rukoo’ (bowing) and sujood (prostration) that I have ever seen.” Abu Dawood and al-Nisaa’i reported from Samurah, “As if it were the longest sujood in any prayer in which he ever led us.” From all of these ahaadeeth it is clear that the sujood in Salaat al-Kusoof should be made long, as is the case with the standing and rukoo’.

Muslim reported from Jaabir that “His sujood was like his rukoo’.” This is the madhhab of Ahmad and Ishaaq, and is one of the two opinions of al-Shaafa’i. It was confirmed by the scholars from the hadeeth of his Companions, and this was the view of al-Nawawi.

Note: In the hadeeth of Jaabir narrated by Muslim, which I referred to above, it says that the qiyaam (standing) which was followed by the sujood was made long. The wording is, “Then he did rukoo’ and made it long, then he prostrated.”

Al-Nisaa’i, Ibn Khuzaymah and others narrated from ‘Abd-Allaah ibn ‘Amr, “Then he did rukoo’ and bowed for so long that it was said, he will never stand up. Then he stood up and stood for so long that it was said, he will never prostrate. Then he prostrated for so long that it was said, he will never sit up. Then he sat up and sat for so long that it was said, he will never prostrate, then he prostrated…” The hadeeth is saheeh, and I have not found anything in any report that indicates that the sitting between the two prostrations should be long, apart from this report.

“Chapter: the first rak’ah in (salaat) al-kusoof should be longer.”

In this chapter it says: “Then he stood up for a long time, but it was shorter than the previous standing.” This was reported by al-Ismaa’eeli with the wording, “The first was longer than what came after.” This contains evidence for those who say that the first standing of the second rak’ah should be shorter than the last standing of the first rak’ah… So each standing should be shorter than the one which came before. What also makes this view more likely to be correct is the fact that if what was meant by the phrase “the previous standing” was the first standing in the first rak’ah only, then the second and third standing would be omitted and no reference would be made to how long they should be. The other interpretation makes more sense. And Allaah knows best.

The reports narrated on how Salaat al-Kusoof should be done

From these reports it is understand that Salaat al-Kusoof takes a particular form: it is longer than usual in the standing etc., and there is an extra rukoo’ in each rak’ah.

In some manuscripts of al-Bukhaari there is a chapter heading, “Baab subb al-mar’ah ‘ala ra’sihaa al-ma’ idha ataala al-imaam al-qiyaam fi’l-rak’ah al-oola) A woman pouring water over her head if the imaam makes the first standing of the first rak’ah very long)” – i.e., if a person is about to faint whilst praying. This also indicates that this action does not invalidate the prayer.

The khutbah

“He addressed the people.” This indicates that it is prescribed for there to be a khutbah on the occasion of an eclipse.

It also indicates that if the eclipse ends, this does not mean the khutbah does not have to be given; in contrast, if the eclipse ends before the prayer is started, then neither the prayer nor the khutbah should be done.

“He praised Allaah.” Al-Nisaa’i added, in the hadeeth of Samurah: “And he bore witness that he was the slave and Messenger of Allaah.”

“Remember Allaah.” According to the report of al-Kashmeehni, “Call on Allaah [make du’aa’].”

“By Allaah, there is no one” – the oath serves to re-affirm what is said, even though those who were listening had no doubts about it.

“There is no one who is more jealous” this refers to the protectiveness and pride, which one originally has towards one’s wife and family.

Since they were commanded to ward off calamity by remembering Allaah, making du’aa’, praying and giving in charity, it is appropriate to deter them from committing the sins which are the cause of the calamity befalling them. Zina (adultery or fornication) is singled out because it is the most serious of sins in that regard. Or it was said that this was because this is the most repugnant of sins and has the worst effect on people and stirs up anger, hence it is appropriate to scare them in this situation by reminding them of the punishment of the jealous Lord, may He be glorified and exalted.

“O Ummah of Muhammad.” This is because here he is in a position of warning and alarming them. Another example is the phrase, “O Faatimah daughter of Muhammad, I cannot protect you from Allaah in the slightest…” The Prophet (peace and blessings of Allaah be upon him) started his khutbah with an oath to reaffirm what he was going to say, even though there is no doubt about its truth.

We may also understand from the phrase “O ummah of Muhammad” that the preacher should not use his preaching to exalt himself, rather he should be extremely humble because this is more effective in helping his audience to benefit from what he is saying.

“If you knew what I know” means, the great power of Allaah and His vengeance upon the sinners.

“You would laugh little” means, you would give up laughing and would laugh very rarely, because of the overwhelming fear and grief.

The hadeeth indicates that the khutbah should be more frightening than lenient, because mentioning leniency is more in tune with people’s hearts which are naturally inclined towards their own desires, but the wise doctor treats an ailment with its opposite, not with something that will only make it worse.

“Chapter: the imaam’s khutbah on the occasion of an eclipse.” The scholars differed with regard to the khutbah. Al-Shaafa’i, Ishaaq and most of the scholars of hadeeth regarded it as mustahabb. Ibn Qudaamah said: “We did not hear anything to that effect from Ahmad.” The author of al-Hidaayah, one of the Hanafis, said: “There is no khutbah on the occasion of an eclipse because nothing to that effect was transmitted.” … Some of them responded that the Prophet (peace and blessings of Allaah be upon him) did not intend to give a khutbah exclusively because of the eclipse, but because he wanted to explain to them what was wrong with the belief that eclipses happen because of a person’s death. The saheeh ahaadeeth describe the khutbah and its features such as praising Allaah and preaching, etc. The ahaadeeth did not refer only to the reason for the eclipse. The basic principle of Islam is to follow the example of the Prophet (peace and blessings of Allaah be upon him), and the details are only to be proven with the proper evidence (daleel). Ibn Daqeeq al-‘Eed considered this interpretation to be weak and said: “The khutbah cannot be confined to a certain idea after you have done what is required, i.e., praising Allaah and preaching. Everything that has been mentioned concerning explaining the causes of the eclipse and other things is among the purpose of the khutbah. So we should follow the example of the Prophet (peace and blessings of Allaah be upon him) and the imaam should mention that in his khutbah on the occasion of the eclipse.” Yes, Ibn Qudaamah thought that Khutbat al-Kusoof is like Khutbat al-Jumu’ah (Friday sermon) and Khutbat al-‘Eedayn (Eid sermon), but there is nothing to indicate that in the ahaadeeth that have been mentioned.

(al-Bukhaari 988)

Is it obligatory to pray Salaat al-Kusoof in congregation?

“To the prayer” means to a specific, known prayer. From this it is understood that praying in congregation is not essential for it to be valid, because the hadeeth refers to him rushing and hastening. (But praying in congregation is indicated by the Prophet’s actions, so it is Sunnah, but it is OK for a Muslim to pray Salaat al-Kusoof individually, male or female, settled or travelling).

Chapter: Salaat al-Kusoof in the mosque

This is understood from the phrase “he passed between the apartments”, because the apartments were the homes of the wives of the Prophet (peace and blessings of Allaah be upon him), which were attached to the mosque, as has been stated… According to Muslim the wording is: “I came out among some women between the apartments and into the mosque, and the Prophet (peace and blessings of Allaah be upon him) came from his funeral escort to the place where he usually prayed…” The funeral escort was because his son Ibraaheem had died… When the Prophet (peace and blessings of Allaah be upon him) came back (from the funeral), he went to the mosque.. If it were not the Sunnah to pray Salaat al-Kusoof in the mosque, praying it in the desert it may make it easier to see when the eclipse ends. And Allaah knows best.

Women may pray Salaat al-Kusoof with men

This is a refutation of those who say that this is not allowed and that women should pray individually… in al-Mudawwanah it says: women should pray at home and only old women should come out (to the mosque). According to al-Shaafa’i everyone should come out apart from women who are stunningly beautiful (because they may tempt men).

Remembering Allaah at the time of the eclipse with all kinds of Islamically prescribed phrases

“and remember Allaah”. According to the report of al-Kashmeehni, “and remember Him” – with the pronoun referring to Allaah. “Allaah frightens His slaves with it.” This is encouraging us to seek forgiveness at the time of the eclipse and at other times, because this is one of the things that can ward off calamity.

What the Muslim historians said

In al-Bidayyah wa’l-Nihaayah it says:

“In Jumaada al-Aakhirah (453 AH), two days before the end of the month, the sun was eclipsed totally, with its entire disk being obscured. The people stayed like that for four hours, until the stars appeared and the birds fled to their nests and stopped flying because it was so dark.”

Elsewhere in the book, the author (may Allaah have mercy on him) said:

“On the morning of Sunday, the twenty-eighth of the month mentioned (Jumaada al-Aakhirah), the sun was eclipsed before noon.”

Conclusion

What is our attitude on the medical aspects?

It is wise not to stare at the sun during the eclipse, because it has been proven medically that this is harmful. There is nothing wrong with eye doctors being present in their clinics and hospitals to deal with emergency cases, as this is a reasonable precaution. But people should not ignore this great act of worship – Salaat al-Kusoof, with which Allaah frightens His slaves – for the sake of enjoying looking at the eclipse with special glasses or using other instruments or cameras. This is the height of negligence on this occasion.

People are afraid of the dangers of ultra-violet rays because of the complications that may cause and the possibility that they may burn the eye and destroy its cells and damage the lens. They fear that infra-red rays may burn the eye without a person even feeling it.

We should fear the Day when eyes will burnt when a person can feel it!

O Allaah, make us fear You and make us content to put our trust in You. Give us the strength to obey You and do not humiliate us by letting us disobey You. Help us to remember You and to thank You and to worship You properly. May Allaah bless our Prophet Muhammad.

Fasting on the day of ‘Aashooraa’

December 22, 2012

‘Aashooraa’ in History

Ibn ‘Abbaas (may Allaah be pleased with him) said: “The Prophet (peace and blessings of Allaah be upon him) came to Madeenah and saw the Jews fasting on the day of ‘Aashooraa’. He said, ‘What is this?’ They said, ‘This is a righteous day, it is the day when Allaah saved the Children of Israel from their enemies, so Moosa fasted on this day.’ He said, ‘We have more right to Moosa than you,’ so he fasted on that day and commanded [the Muslims] to fast on that day.” (Reported by al-Bukhaari, 1865).

“This is a righteous day” – in a report narrated by Muslim, [the Jews said:] “This is a great day, on which Allaah saved Moosa and his people, and drowned Pharaoh and his people.”

“Moosa fasted on this day” – a report narrated by Muslim adds: “… in thanksgiving to Allaah, so we fast on this day.”

According to a report narrated by al-Bukhaari: “… so we fast on this day to venerate it.”

A version narrated by Imaam Ahmad adds: “This is the day on which the Ark settled on Mount Joodi, so Nooh fasted this day in thanksgiving.”

“and commanded [the Muslims] to fast on that day” – according to another report also narrated by al-Bukhaari: “He said to his Companions: ‘You have more right to Moosa than they do, so fast on that day.”

The practice of fasting on ‘Aashooraa’ was known even in the days of Jaahiliyyah, before the Prophet’s mission. It was reported that ‘Aa’ishah (may Allaah be pleased with her) said: “The people of Jaahiliyyah used to fast on that day…”

Al-Qurtubi said: “Perhaps Quraysh used to fast on that day on the basis of some past law, such as that of Ibraaheem, upon whom be peace.”

It was also reported that the Prophet (peace and blessings of Allaah be upon him) used to fast on ‘Aashooraa’ in Makkah, before he migrated to Madeenah. When he migrated to Madeenah, he found the Jews celebrating this day, so he asked them why, and they replied as described in the hadeeth quoted above. He commanded the Muslims to be different from the Jews, who took it as a festival, as was reported in the hadeeth of Abu Moosa (may Allaah be pleased with him), who said: “The Jews used to take the day of ‘Aashooraa’ as a festival [according to a report narrated by Muslim: the day of ‘Aashooraa’ was venerated by the Jews, who took it as a festival. According to another report also narrated by Muslim: the people of Khaybar (the Jews) used to take it as a festival and their women would wear their jewellery and symbols on that day]. The Prophet (peace and blessings of Allaah be upon him) said: ‘So you [Muslims] should fast on that day.’” (Reported by al-Bukhaari). Apparently the motive for commanding the Muslims to fast on this day was the desire to be different from the Jews, so that the Muslims would fast when the Jews did not, because people do not fast on a day of celebration. (Summarized from the words of al-Haafiz Ibn Hajar – may Allaah have mercy on him – in Fath al-Baari Sharh ‘ala Saheeh al-Bukhaari).

Fasting on ‘Aashooraa’ was a gradual step in the process of introducing fasting as a prescribed obligation in Islam. Fasting appeared in three forms. When the Messenger of Allaah (peace and blessings of Allaah be upon him) came to Madeenah, he told the Muslims to fast on three days of every month and on the day of ‘Aashooraa’, then Allaah made fasting obligatory when He said (interpretation of the meaning): “… observing the fasting is prescribed for you…” [al-Baqarah 2:183] (Ahkaam al-Qur’aan by al-Jassas, part 1).

The obligation was transferred from the fast of ‘Aashooraa’ to the fast of Ramadaan, and this one of the proofs in the field of Usool al-Fiqh that it is possible to abrogate a lighter duty in favour of a heavier duty.

Before the obligation of fasting ‘Aashooraa’ was abrogated, fasting on this day was obligatory, as can be seen from the clear command to observe this fast. Then it was further confirmed later on, then reaffirmed by making it a general command addressed to everybody, and once again by instructing mothers not to breastfeed their infants during this fast. It was reported from Ibn Mas’ood that when fasting Ramadaan was made obligatory, the obligation to fast ‘Aashooraa’ was lifted, i.e., it was no longer obligatory to fast on this day, but it is still desirable (mustahabb).

The virtues of fasting ‘Aashooraa’

Ibn ‘Abbaas (may Allaah be pleased with them both) said: “I never saw the Messenger of Allaah (peace and blessings of Allaah be upon him) so keen to fast any day and give it priority over any other than this day, the day of ‘Aashooraa’, and this month, meaning Ramadaan.” (Reported by al-Bukhaari, 1867).

The meaning of his being keen was that he intended to fast on that day in the hope of earning the reward for doing so.

The Prophet (peace and blessings of Allaah be upon him) said: “For fasting the day of ‘Aashooraa’, I hope that Allaah will accept it as expiation for the year that went before.” (Reported by Muslim, 1976). This is from the bounty of Allaah towards us: for fasting one day He gives us expiation for the sins of a whole year. And Allaah is the Owner of Great Bounty.

Which day is ‘Aashooraa’?

Al-Nawawi (may Allaah have mercy on him) said: “ ‘Aashooraa’ and Taasoo’aa’ are two elongated names [the vowels are elongated] as is stated in books on the Arabic language. Our companions said: ‘Aashooraa’ is the tenth day of Muharram and Taasoo’aa’ is the ninth day. This is our opinion, and that of the majority of scholars. This is the apparent meaning of the ahaadeeth and is what we understand from the general wording. It is also what is usually understood by scholars of the language.” (al-Majmoo’)

‘Aashooraa’ is an Islamic name that was not known at the time of Jaahiliyyah. (Kashshaaf al-Qinaa’, part 2, Sawm Muharram).

Ibn Qudaamah (may Allaah have mercy on him) said:

“ ‘Aashooraa’ is the tenth day of Muharram. This is the opinion of Sa’eed ibn al-Musayyib and al-Hasan. It was what was reported by Ibn ‘Abbaas, who said: ‘The Messenger of Allaah (peace and blessings of Allaah be upon him) commanded us to fast ‘Aashooraa’, the tenth day of Muharram.’ (Reported by al-Tirmidhi, who said, a saheeh hasan hadeeth). It was reported that Ibn ‘Abbaas said: ‘The ninth,’ and reported that the Prophet (peace and blessings of Allaah be upon him) used to fast the ninth. (Reported by Muslim). ‘Ataa’ reported that he said, ‘Fast the ninth and the tenth, and do not be like the Jews.’ If this is understood, we can say on this basis that it is mustahabb (encouraged) to fast on the ninth and the tenth, for that reason. This is what Ahmad said, and it is the opinion of Ishaaq.”

It is mustahabb (encouraged) to fast Taasoo’aa’ with ‘Aashooraa’

‘Abd-Allaah ibn ‘Abbaas (may Allaah be pleased with them both) said: “When the Messenger of Allaah (peace and blessings of Allaah be upon him) fasted on ‘Aashooraa’ and commanded the Muslims to fast as well, they said, ‘O Messenger of Allaah, it is a day that is venerated by the Jews and Christians.’ The Messenger of Allaah (peace and blessings of Allaah be upon him) said, ‘If I live to see the next year, in sha Allaah, we will fast on the ninth day too.’ But it so happened that the Messenger of Allaah (peace and blessings of Allaah be upon him) passed away before the next year came.” (Reported by Muslim, 1916).

Al-Shaafa’i and his companions, Ahmad, Ishaaq and others said: “It is mustahabb to fast on both the ninth and tenth days, because the Prophet (peace and blessings of Allaah be upon him) fasted on the tenth, and intended to fast on the ninth.”

On this basis it may be said that there are varying degrees of fasting ‘Aashooraa’, the least of which is to fast only on the tenth and the best of which is to fast the ninth as well. The more one fasts in Muharram, the better it is.

The reason why it is mustahabb to fast on Taasoo’aa’

Al-Nawawi (may Allaah have mercy on him) said: “The scholars – our companions and others – mentioned several reasons why it is mustahabb to fast on Taasoo’aa’:

  1. the intention behind it is to be different from the Jews, who only venerate the tenth day. This opinion was reported from Ibn ‘Abbaas…

  2. the intention is to add another day’s fast to ‘Aashooraa’. This is akin to the prohibition on fasting a Friday by itself, as was mentioned by al-Khattaabi and others.

  3. To be on the safe side and make sure that one fasts on the tenth, in case there is some error in sighting the crescent moon at the beginning of Muharram and the ninth is in fact the tenth.”

The strongest of these reasons is being different from the People of the Book. Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said: “The Prophet (peace and blessings of Allaah be upon him) forbade imitating the People of the Book in many ahaadeeth, for example, his words concerning ‘Aashooraa’: ‘If I live until the next year, I will certainly fast on the ninth day.’” (al-Fataawa al-Kubra, part 6, Sadd al-Dharaa’i’ al-Mufdiyah ila’l-Mahaarim )

Ibn Hajar (may Allaah be pleased with him) said in his commentary on the hadeeth “If I live until the next year, I will certainly fast on the ninth day”: “What he meant by fasting on the ninth day was probably not that he would limit himself to that day, but would add it to the tenth, either to be on the safe side or to be different from the Jews and Christians, which is more likely. This is also what we can understand from some of the reports narrated by Muslim.” (Fath, 4/245).

Ruling on fasting only on the day of ‘Aashooraa’

Shaykh al-Islam said: “Fasting on the day of ‘Aashoraa’ is an expiation for a year, and it is not makrooh to fast only that day…” (al-Fataawa al-Kubra, part 5). In Tuhfat al-Muhtaaj by Ibn Hajar al-Haytami, it says: “There is nothing wrong with fasting only on ‘Aashooraa’.” (part 3, Baab Sawm al-Tatawwu’).

Fasting on ‘Aashooraa’ even if it is a Saturday or a Friday

Al-Tahhaawi (may Allaah have mercy on him) said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) allowed us to fast on ‘Aashooraa’ and urged us to do so. He did not say that if it falls on a Saturday we should not fast. This is evidence that all days of the week are included in this. In our view – and Allaah knows best – it could be the case that even if this is true (that it is not allowed to fast on Saturdays), it is so that we do not venerate this day and refrain from food, drink and intercourse, as the Jews do. As for the one who fasts on a Saturday without intending to venerate it, and does not do so because the Jews regard it as blessed, then this is not makrooh…” (Mushkil al-Aathaar, part 2, Baab Sawm Yawm al-Sabt).

The author of al-Minhaaj said: “ ‘It is disliked (makrooh) to fast on a Friday alone…’ But it is no longer makrooh if you add another day to it, as mentioned in the saheeh report to that effect. A person may fast on a Friday if it coincides with his habitual fast, or he is fasting in fulfilment of a vow, or he is making up an obligatory fast that he has missed, as was stated in a saheeh report.”  

Al-Shaarih said in Tuhfat al-Muhtaaj:

“ ‘If it coincides with his habitual fast’ – i.e., such as if he fasts alternate days, and a day that he fasts happens to be a Friday.

‘ if he is fasting in fulfilment of a vow, etc.” – this also applies to fasting on days prescribed in sharee’ah, such as ‘Aashooraa’ or ‘Arafaah. (Tuhfat al-Muhtaaj, part 3, Baab Sawm al-Tatawwu’)

Al-Bahooti (may Allaah have mercy on him) said: “It is makrooh to deliberately single out a Saturday for fasting, because of the hadeeth of ‘Abd-Allaah ibn Bishr, who reported from his sister: ‘Do not fast on Saturdays except in the case of obligatory fasts’ (reported by Ahmad with a jayyid isnaad and by al-Haakim, who said: according to the conditions of al-Bukhaari), and because it is a day that is venerated by the Jews, so singling it out for fasting means being like them… except when a Friday or Saturday coincides with a day when Muslims habitually fast, such as when it coincides with the day of ‘Arafaah or the day of ‘Aashooraa’, and a person has the habit of fasting on these days, in which case it is not makrooh, because a person’s habit carries some weight.” (Kashshaaf al-Qinaa’, part 2, Baab Sawm al-Tatawwu’).

What should be done if there is confusion about the beginning of the month?

Ahmad said: “If there is confusion about the beginning of the month, one should fast for three days, to be sure of fasting on the ninth and tenth days.” (al-Mughni by Ibn Qudaamah, part 3 – al-Siyaam – Siyaam ‘Aashooraa’).

If a person does not know when Muharram began, and he wants to be sure of fasting on the tenth, he should assume that Dhoo’l-Hijjah was thirty days – as is the usual rule – and should fast on the ninth and tenth. Whoever wants to be sure of fasting the ninth as well should fast the eight, ninth and tenth (then if Dhoo’l-Hijjah was twenty-nine days, he can be sure of having fasted Taasoo’aa’ and ‘Aashooraa’).

But given that fasting on ‘Aashooraa’ is mustahabb rather than waajib, people are not commanded to look for the crescent of the new moon of Muharram as they are to do in the case of Ramadaan and Shawwaal.

Fasting ‘Aashooraa’ – for what does it offer expiation?

Imaam al-Nawawi (may Allaah have mercy on him) said:

“It expiates for all minor sins, i.e., it brings forgiveness of all sins except major sins.”

Then he said (may Allaah have mercy on him):

“Fasting the day of ‘Arafaah expiates for two years, and the day of ‘Aashooraa’ expiates for one year. If when a person says ‘Aameen’ it coincides with the ‘Aameen’ of the angels, he will be forgiven all his previous sins… Each one of the things that we have mentioned will bring expiation. If there are minor sins for which expiation is needed, expiation for them will be accepted; if there are no minor sins or major sins, good deeds will be added to his account and he will be raised in status… If he had committed major sins but no minor sins, we hope that his major sins will be reduced.” (al-Majmoo’ Sharh al-Muhadhdhab, part 6, Sawm Yawm ‘Arafaah).

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said: “Tahaarah, salaah, and fasting in Ramadaan, on the day of ‘Arafaah and on ‘Aashooraa’ expiate for minor sins only.” (al-Fataawa al-Kubra, part 5).

Not relying too much on the reward for fasting

Some people who are deceived rely too much on things like fasting on ‘Aashooraa’ or the day of ‘Arafaah, to the extent that some of them say, “Fasting on ‘Aashooraa’ will expiate for the sins of the whole year, and fasting on the day of ‘Arafaah will bring extra rewards.” Ibn al-Qayyim said: ‘This misguided person does not know that fasting in Ramadaan and praying five times a day are much more important than fasting on the day of ‘Arafaah and ‘Aashooraa’, and that they expiate for the sins between one Ramadaan and the next, or between one Friday and the next, so long as one avoids major sins. But they cannot expiate for minor sins unless one also avoids major sins; when the two things are put together, they have the strength to expiate for minor sins. Among those deceived people may be one who thinks that his good deeds are more than his sins, because he does not pay attention to his bad deeds or check on his sins, but if he does a good deed he remembers it and relies on it. This is like the one who seeks Allaah’s forgiveness with his tongue (i.e., by words only), and glorifies Allaah by saying “Subhaan Allaah” one hundred times a day, then he backbites about the Muslims and slanders their honour, and speaks all day long about things that are not pleasing to Allaah. This person is always thinking about the virtues of his tasbeehaat (saying “Subhaan Allaah”) and tahleelaat (saying “Laa ilaaha ill-Allaah”) but he pays no attention to what has been reported concerning those who backbite, tell lies and slander others, or commit other sins of the tongue. They are completely deceived.” (al-Mawsoo’ah al-Fiqhiyyah, part 31, Ghuroor).

Fasting ‘Aashooraa’ when one still has days to make up from Ramadaan

The fuqahaa’ differed concerning the ruling on observing voluntary fasts before a person has made up days that he or she did not fast in Ramadaan. The Hanafis said that it is permissible to observe voluntary fasts before making up days from Ramadaan, and it is not makrooh to do so, because the missed days do not have to be made up straight away. The Maalikis and Shaafa’is said that it is permissible but is makrooh, because it means that one is delaying something obligatory. Al-Dusooqi said: “It is makrooh to observe a voluntary fast when one still has to make up an obligatory fast, such as a fast in fulfilment of a vow, or a missed obligatory fast, or a fast done as an act of expiation (kafaarah), whether the voluntary fast which is being given priority over an obligatory fast is something confirmed in sharee’ah or not, such as ‘Aashooraa’ and the ninth of Dhoo’l-Hijjah, according to the most correct opinion.” The Hanbalis said that it is haraam to observe a voluntary fast before making up any fasts missed in Ramadaan, and that a voluntary fast in such cases does not count, even if there is plenty of time to make up the obligatory fast. So a person must give priority to the obligatory fasts until he has made them up.. (al-Mawsoo’ah al-Fiqhiyyah, part 28, Sawm al-tatawwu’).

Muslims must hasten to make up any missed fasts after Ramadaan, so that they will be able to fast ‘Arafaah and ‘Aashooraa’ without any problem. If a person fasts ‘Arafaah and ‘Aashooraa’ with the intention from the night before of making up for a missed fast, this will be good enough to make up what he has missed, for the bounty of Allaah is great.

Bid’ahs common on ‘Aashooraa’

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) was asked about the things that people do on ‘Aashooraa’, such as wearing kohl, taking a bath (ghusl), wearing henna, shaking hands with one another, cooking grains (huboob), showing happiness and so on. Was any of this reported from the Prophet (peace and blessings of Allaah be upon him) in a saheeh hadeeth, or not? If nothing to that effect was reported in a saheeh hadeeth, is doing these things bid’ah, or not? Is there any basis for what the other group do, such as grieving and mourning, going without anything to drink, eulogizing and wailing, reciting in a crazy manner, and rending their garments?

His reply was:

‘Praise be to Allaah, the Lord of the Worlds. Nothing to that effect has been reported in any saheeh hadeeth from the Prophet (peace and blessings of Allaah be upon him) or from his Companions. None of the imaams of the Muslims encouraged or recommended such things, neither the four imaams, nor any others. No reliable scholars have narrated anything like this, neither from the Prophet (peace and blessings of Allaah be upon him), nor from the Sahaabah, nor from the Taabi’een; neither in any saheeh report or in a da’eef (weak) report; neither in the books of Saheeh, nor in al-Sunan, nor in the Musnads. No hadeeth of this nature was known during the best centuries, but some of the later narrators reported ahaadeeth like the one which says, “Whoever puts kohl in his eyes on the day of ‘Aashooraa’ will not suffer from eye disease in that year, and whoever takes a bath (does ghusl) on the day of ‘Aashooraa’ will not get sick in that year,” and so on. They also reported a fabricated hadeeth that is falsely attributed to the Prophet (peace and blessings of Allaah be upon him), which says, “Whoever is generous to his family on the day of ‘Aashooraa’, Allaah will be generous to him for the rest of the year.” Reporting all of this from the Prophet (peace and blessings of Allaah be upon him) is tantamount to lying.’

Then he [Ibn Taymiyah (may Allaah have mercy on him)] discussed in brief the tribulations that had occurred in the early days of this ummah and the killing of al-Husayn (may Allaah be pleased with him), and what the various sects had done because of this. Then he said:

‘An ignorant, wrongful group – who were either heretics and hypocrites, or misguided and misled – made a show of allegiance to him and the members of his household, so they took the day of ‘Aashooraa’ as a day of mourning and wailing, in which they openly displayed the rituals of jaahiliyyah such as slapping their cheeks and rending their garments, grieving in the manner of the jaahiliyyah… The Shaytaan made this attractive to those who are misled, so they took the day of ‘Aashooraa’ as an occasion of mourning, when they grieve and wail, recite poems of grief and tell stories filled with lies. Whatever truth there may be in these stories serves no purpose other than the renewal of their grief and sectarian feeling, and the stirring up of hatred and hostility among the Muslims, which they do by cursing those who came before them… The evil and harm that they do to the Muslims cannot be enumerated by any man, no matter how eloquent he is. Some others – either Naasibis who oppose and have enmity towards al-Husayn and his family or ignorant people who try to fight evil with evil, corruption with corruption, lies with lies and bid’ah with bid’ah – opposed them by fabricating reports in favour of making the day of ‘Aashooraa’ a day of celebration, by wearing kohl and henna, spending money on one’s children, cooking special dishes and other things that are done on Eids and special occasions. These people took the day of ‘Aashooraa’ as a festival like Eid, whereas the others took it as a day of mourning. Both are wrong, and both go against the Sunnah, even though the other group (those who take it as a day of mourning) are worse in intention and more ignorant and more plainly wrong… Neither the Prophet (peace and blessings of Allaah be upon him) nor his successors (the khulafa’ al-raashidoon) did any of these things on the day of ‘Aashooraa’, they neither made it a day of mourning nor a day of celebration…

As for the other things, such as cooking special dishes with or without grains, or wearing new clothes, or spending money on one’s family, or buying the year’s supplies on that day, or doing special acts of worship such as special prayers or deliberately slaughtering an animal on that day, or saving some of the meat of the sacrifice to cook with grains, or wearing kohl and henna, or taking a bath (ghusl), or shaking hands with one another, or visiting one another, or visiting the mosques and mashhads (shrines) and so on… all of this is reprehensible bid’ah and is wrong. None of it has anything to do with the Sunnah of the Messenger of Allaah (peace and blessings of Allaah be upon him) or the way of the Khulafa’ al-Raashidoon. It was not approved of by any of the imaams of the Muslims, not Maalik, not al-Thawri, not al-Layth ibn Sa’d, not Abu Haneefah, not al-Oozaa’i, not al-Shaafa’i, not Ahmad ibn Hanbal, not Ishaaq ibn Raahwayh, not any of the imaams and scholars of the Muslims.’(al-Fataawa al-Kubra by Ibn Taymiyah)

Ibn al-Haaj (may Allaah have mercy on him) mentioned that one of the bid’ahs on ‘Aashooraa’ was deliberately paying zakaat on this day, late or early, or slaughtering a chicken just for this occasion, or – in the case of women – using henna. (al-Madkhal, part 1, Yawm ‘Aashooraa’)

We ask Allaah to make us followers of the Sunnah of His Noble Prophet, to make us live in Islam and die in a state of faith. May He help us to do that which He loves and which pleases Him. We ask Him to help us to remember Him and be thankful to Him, to worship Him properly and to accept our good deeds. May He make us of those who are pious and fear Him. May Allaah bless our Prophet Muhammad and all his family and companions.

The Month of SAFFAR

December 22, 2012

Praise be to Allaah, and blessings and peace be upon the Messenger of Allaah. 

The month of Safar is one of the twelve Hijri months, and it is the month which comes after Muharram.  Some of the (scholars) said that it is so named because of the emptying (isfaar) of Makkah (i.e., its people would all leave) when they travelled during this month. It was also said that this month is named Safar because they used to raid other tribes at this time, and they would leave those whom they encountered bereft of their possessions (sifran min al-mataa’) – i.e., they would take all their belongings away and they would leave them with nothing.

(See Lisaan al-‘Arab by Ibn al-Mandhoor, part 4, p. 462-463) 

Our discussion of this month will cover the following points: 

1.     What has been narrated concerning it from the Arabs of the Jaahiliyyah.

2.      What has been narrated in Islam that contradicts the views of people of the Jaahiliyyah concerning this month.

3.     Innovations and corrupt beliefs concerning this month that exist among people who claim to be Muslims.

4.     What happened in this month of military campaigns and important events in the life of the Prophet (peace and blessings of Allaah be upon him).

5.     False ahaadeeth that have been narrated concerning Safar. 

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1. What has been narrated concerning it from the Arabs of the Jaahiliyyah.

The Arabs were guilty of two serious wrongdoings concerning the month of Safar. Firstly, they played about with it, bringing it forward or postponing it, and secondly, they had superstitions concerning it.

(i) It is known that Allaah created the year and the number of its months is twelve, four of which Allaah has made sacred, in which it was forbidden to fight, out of respect for these months. These months are: Dhu’l-Qi’dah, Dhu’l-Hijjah, Muharram and Rajab. 

This is confirmed in the Book of Allaah, where Allaah says (interpretation of the meaning): 

“Verily, the number of months with Allaah is twelve months (in a year), so was it ordained by Allaah on the Day when He created the heavens and the earth; of them four are Sacred (i.e. the 1st, the 7th, the 11th and the 12th months of the Islamic calendar). That is the right religion, so wrong not yourselves therein…”

[al-Tawbah 9:36] 

The mushrikeen were aware of that, but they used to postpone it or bring it forward according to their whims and desires, such as putting Safar in place of Muharram! 

They used to believe that ‘Umrah during the months of Hajj was one of the most evil of actions. There follow some of the comments of the scholars on that. 

(a) It was narrated that Ibn ‘Abbaas (may Allaah be pleased with them both) said: “They used to think that ‘Umrah during the months of Hajj was one of the most evil of actions on earth. They would make Muharram Safar, and they used to say, ‘When the wounds of the camel’s back heal up (after they return from Hajj) and the footprints of the camels vanish and the month of Safar passes away then (at that time) ‘Umra is permissible for the one who wishes to perform it.”

(Narrated by al-Bukhaari, 1489; Muslim, 1240)

(b) Ibn al-‘Arabi said:

“The second issue: how postponing (al-nasiy) was done:

(i)  It was narrated from Ibn ‘Abbaas that Junaadah ibn ‘Awf ibn Umayyah al-Kinaani used to come on this occasion each year, and he would call out that no one could criticize Abu Thamaamah or reject what he said, and that Safar in the first year would not be sacred, then we would make it sacred one year and not the next year. They were with Hawaazin, Ghatafaan and Bani Sulaym.

According to another version, he used to say, “We have brought Muharram forward and postponed Safar.” Then the next year he would say, “We will make Safar sacred and delay Muharram.” This was the postponement.

(ii) Adding. Qutaadah said: Some of the people of misguidance deliberately added Safar to the sacred months. Their spokesman would stand up on this occasion and say, “Your gods have made Muharram sacred this year,” and they would regard it as sacred that year. Then the next year he would stand up and say, “Your gods have made Safar sacred,” so they would regard it as sacred that year. And they would say (that there were) two Safars. Ibn Wahb and Ibn al-Qaasim narrated something similar from Maalik, who said: the people of the Jaahiliyyah used to have two Safars, hence the Prophet (peace and blessings of Allaah be upon him) said, “(There is) no Safar.” Ashhab also narrated something similar from him.

(ii) Changing the time of Hajj. Mujaahid said with a different isnaad: “ ‘The postponing (of a Sacred Month) is indeed an addition to disbelief’ [al-Tawbah 9:37 – interpretation of the meaning] – they would perform Hajj in Dhu’l-Hijjah for two years, then they would perform Hajj in Muharram for two years, then they would perform Hajj in Safar for two years. They would perform Hajj in each month for two years until, when Abu Bakr performed Hajj that was in Dhu’l-Qi’dah, then when the Prophet performed Hajj it was in Dhu’l-Hijjah. Hence the Prophet (peace and blessings of Allaah be upon him) said in his sermon, according to the saheeh hadeeth:

“Time has completed a cycle and assumed the form of the day Allaah created the heavens and the earth.” Narrated by Ibn ‘Abbaas and others. This version was narrated by him. And he said:

“The Messenger of Allaah (peace and blessings of Allaah be upon him) said:

‘O people, listen to what I say, for I do not know whether I will meet you again after this day in this place. O people, your blood and your wealth are sacred until the Day when you meet your Lord, as sacred as this day of yours in this month of yours in this land of your. You will meet your Lord and He will question you about your deeds. I have conveyed (the message). Whoever has had something entrusted to him, let him fulfil that trust. 

All riba is abolished. You shall have your capital sums, deal not unjustly and you shall not be dealt with unjustly. Allaah decreed that there should be no riba. The riba of ‘Abbaas ibn ‘Abd al-Muttalib is abolished. All claims for blood-vengeance belonging to the jaahiliyyah period have been abolished. The first of those murdered among us whose blood-vengeance I remit is Ibn Rabee’ah ibn al-Haarith ibn ‘Abd al-Muttalib, who was suckled among Banu Layth and killed by Hudhayl.” He was the first one whose blood-vengeance of the jaahiliyyah was abolished.

“O people, the Shaytaan has despaired of ever being worshipped in your land, but he will be pleased to be obeyed in any matter other than that, in matters that you may think of as insignificant. So beware of him in matters of your religion. The postponing (of a Sacred Month) is indeed an addition to disbelief, by which the disbelievers are led astray… Time has completed a cycle and assumed the form of the day Allaah created the heavens and the earth. The number of months with Allaah is twelve, of which four are sacred, three consecutive months, and Rajab Mudar which comes between Jumaada and Sha’baan…” and he mentioned the rest of the hadeeth.

(Ahkaam al-Qur’aan, 2/503-504) 

2. With regard to superstitions concerning the month of Safar, these were well known among the people of the Jaahiliyyah, and still exist among some of those who claim to be Muslims. 

It was narrated that Abu Hurayrah said: the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “(There is) no ‘Adwa (no contagious disease is conveyed without Allah’s permission), nor is there any bad omen (from birds), nor is there any Haamah, nor is there any (bad omen in the month of) Safar, and one should run away from the leper as one runs away from a lion.”

(narrated by al-Bukhaari, 5387; Muslim, 2220) 

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said: 

“The word ‘Safar’ was interpreted in several ways: 

(i)  that it refers to the well-known month of Safar, concerning which the Arabs were superstitious.

(ii) That it refers to a stomach disease of camels, which is passed from one camel to another, and that this mentioned in conjunction with the word ‘adwa (contagion) in the sense of mentioning something specific in conjunction with something general.

(iii) That ‘Safar’ means the month of Safar, and that what is referred to here is the postponing of Sacred Months by which those who disbelieved were led astray, when they would delay the sacred months and make Safar sacred one year and not the next.

The most correct of these views is that what is meant is the month of Safar, concerning which there were many superstitions during the Jaahiliyyah. 

Times have no effect (on people’s lives) and Allaah never decreed that it should have any effect. Like any other month, both good and bad may be decreed during this month. 

If a particular action is completed on the twenty-fifth of Safar – for example – some people  note the date and say, “It has been finished on the twenty-fifth of this good month of Safar.” This is like refuting one innovation with another, because there are no good or bad months. Hence some of the salaf denounced those who, when they hear the hooting of an owl, say, “It is good, in sha Allaah.” It cannot be said that this is good or bad, it is simply the sound of a bird, like any other bird. 

The four things which the Prophet (peace and blessings of Allaah be upon him) denied (in the hadeeth referred to above) indicate that we must put our trust in Allaah and be sincere and determined; the Muslim should not feel helpless when faced with these things. 

If a Muslim does pay any attention to such things, one of the following must apply in his case: 

Either he pays attention to them in deciding whether to go ahead or refrain, in which case he is basing his actions on something that is not real. 

Or he does not pay attention to them with regard to deciding whether to go ahead or refrain, but he still feels some kind of worry or anxiety. Although this is not as bad as the first case, he should not pay any attention to these things at all, rather he should depend only on Allaah. 

The denial of these four things is not a denial of their existence, for they do exist; it is a denial of their having any effect on things, for the One Who affects things is Allaah. If there is a reason that is known to have effects, then this is a real reason, and any reason which is merely imagined is a false reason. So we deny its effect and it has no effect. ” 

(Majmoo’ Fataawa al-Shaykh Ibn ‘Uthaymeen, 2/113, 115)  

2.   What has been narrated in Islam that contradicts the views of people of the Jaahiliyyah concerning this month 

We have quoted above the hadeeth of Abu Hurayrah narrated in al-Saheehayn, which explains that the belief of the people of Jaahiliyyah concerning Safar was reprehensible, and that is it simply one of the months of Allaah and it has no will of its own, it simply passes, subject to the control of Allaah. 

3.  Innovations and false beliefs concerning this month that exist among people who claim to be Muslims. 

(1)     The Standing Committee was asked: 

Some of the scholars in our country claim that in the Islamic religion there is a naafil (supererogatory) prayer which is prayed on the last Wednesday of the month of Safar, at the time of Duha (mid-morning) prayer, (consisting of) four rak’ahs with one tasleem. In each rak’ah one recites Soorat al-Faatihah, Soorat al-Kawthar seventeen times, Soorat al-Ikhlaas 50 times, al-Mi’wadhatayn (the last two soorahs of the Qur’aan) one time each. This is done in each rak’ah, then one says salaam, and when one says salaam it is prescribed to recite “And Allaah has full power and control over His Affairs, but most of men know not” [Yoosuf 12:21 – interpretation of the meaning] 360 times, and Jawhar al-Kamaal (the essence of perfection) three times, and to finish by saying,

“Glorified be your Lord, the Lord of honour and power! (He is free) from what they attribute unto Him!

And peace be on the Messengers!

And all the praises and thanks be to Allaah, Lord of the ‘Aalameen (mankind, jinn and all that exists)” [al-Saaffaat 37:180-182 – interpretation of the meaning]. 

And they give charity to the poor, and they say that this aayah is especially for warding off the calamities which come down on the last Wednesday of the month of Safar. 

They say that every year, 320,000 calamities come down, and all of that comes down on the last Wednesday of Safar, so that is the most difficult day of the entire year. But whoever prays this prayer in the manner described, Allaah will protect him by His generosity from all the calamities that come down on that day, and they will not come around him, but they will affect those who could not do this prayer, like small children. Is this true? 

The scholars of the committee replied: 

Praise be to Allaah, and blessings and peace be upon His Messenger and upon his family and his companions. 

We do not know of any basis in the Qur’aan or in the Sunnah for the naafil prayer mentioned in the question. We have no proof that any one among the salaf of this ummah or the righteous people of its later generations did this naafil prayer. Rather it is a reprehensible innovation. 

It was narrated that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever does an action which is not in accordance with this matter of ours [Islam], will have it rejected.” And he said: “Whoever innovates something in this matter of ours that is not part of it, will have it rejected.” 

Whoever attributes this prayer and the things that are mentioned with it to the Prophet (peace and blessings of Allaah be upon him) or to any of the Sahaabah (may Allaah be pleased with them) is fabricating serious lies, and Allaah will give him the punishment for liars which he deserves. 

(Fataawa al-Lajnah al-Daa’imah, 2/354) 

(2) Shaykh Muhammad ibn ‘Abd al-Salaam al-Shuqayri said: 

The ignorant have the habit of writing down the verses of salaam such as “Salaam (peace) be upon Nooh (Noah) (from Us) among the ‘Aalameen (mankind, jinn and all that exists)!”” [al-Saafaat 37:79 – interpretation of the meaning] etc. on the last Wednesday of the month of Safar, then they put them in vessels and drink it and seek blessings from it, and they give it as gifts to one another, because they believe that this will take away bad things. This is a false belief and a blameworthy superstition, a reprehensible innovation which must be denounced by everyone who sees it. 

(al-Sunan wa’l-Mubtada’aat, p. 111, 112) 

4. What happened in this month of military campaigns and important events in the life of the Prophet (peace and blessings of Allaah be upon him). 

There are many such events, some of which we will refer to below: 

(1) Ibn al-Qayyim said: 

Then he himself [the Prophet (peace and blessings of Allaah be upon him)] went on the military campaign of al-Abwaa’, also known as Waddaan. This was the first military campaign in which he took part himself. It happened in Safar, twelve months after the Hijrah. The banner, which was white, was carried by Hamzah ibn ‘Abd al-Muttalib. He appointed Sa’d ibn ‘Ubaadah in charge of Madeenah (in his absence), and he went out with the Muhaajireen only, to intercept a caravan of Quraysh, but there was no fighting. 

During this campaign, he made a peace treaty with Makhshiy ibn ‘Amr al-Dumari, who was the leader of Bani Dumrah at his time, agreeing that he would not attack Bani Dumrah and they would not attack him, that they would never join any group to attack him and that they would never help any enemy against him. The treaty between them was written down, and the Prophet was away for fifteen nights. 

(Zaad al-Ma’aad, 3/164, 165) 

(2) And he said: 

When Safar came (in 3 AH), some people from ‘Adal and al-Qaarah came to him and said that there Muslims among them, and they asked him to send with them someone who would teach them Islam and the Qur’aan. So he sent six people with them, according to the report of Ibn Ishaaq. According to al-Bukhaari, the number was ten. He put Marthad ibn Abi Marthad al-Ghanawi in charge of them, and among them was Khubayb ibn ‘Adiy. They went with them, and when they reached al-Rajee’ – which is water belonging to Hudhayl, somewhere in the Hijaaz – they betrayed them and sought the help of Hudhayl against them. So they came and surrounded them; they killed most of them and took Khubayb ibn ‘Adiy and Zayd ibn al-Dathinah prisoner. They took them to Makkah and sold them there, because they had killed some of the leaders of Quraysh at Badr. 

(Zaad al-Ma’aad, 3/244)

 (3) And he said: 

In the same month of Safar, in 4 AH, there was the battle of Bi’r Ma’oonah (the well of Ma’oonah), which may be summed up as follows:

 Abu Baraa’ ‘Aamir ibn al-Maalik, who was known as Mulaa’ib al-Asinnah, came to the Messenger of Allaah (peace and blessings of Allaah be upon him) in Madeenah. He invited him to Islam but he did not become Muslim, but neither did he seem far away from doing so. He said, “O Messenger of Allaah, why do you not send your companions to the people of Najd to call them to your religion? I hope that they would respond.” The Prophet (peace and blessings of Allaah be upon him) said, “I fear that the people of Najd may harm them.” Abu Baraa’ said: “They will be under my protection.” So he sent forty men with him, according to the report of Ibn Ishaaq. According to al-Saheeh, the number was seventy, and what is narrated in al-Saheeh is correct. He put al-Mundhir ibn ‘Amr, one of the tribe of Bani Saa’idah which was known as al-Mu’annaq, in charge of them. They were among the best, most virtuous and foremost Muslims. They travelled until they stopped at Bi’r Ma’oonah – which is between the land of Bani ‘Aamir and the harrah (lava field) of Bani Sulaym – where they camped. Then they sent Haraam ibn Milhaan, the brother of Umm Sulaym, with the letter of the Messenger of Allaah to the enemy of Allaah, ‘Aamir ibn al-Tufayl. He did not look at it, and he commanded a man to stab him in the back with a spear. When he was stabbed and he saw the blood, he said, “I have won, by the Lord of the Ka’abah [i.e., attained martyrdom].” Then the enemy of Allaah immediately urged Banu ‘Aamir to kill the rest (of the Muslims), but they did not respond, because of the protection of Abu Baraa’. Then he urged Bani Sulaym, and ‘Asiyah, Ra’l and Dhakwaan responded to him. They came and surrounded the companions of the Messenger of Allaah, and they fought until they were all killed, except for Ka’b ibn Zayd ibn al-Najjaar, who was found wounded among the dead. He lived until he was killed at the battle of al-Khandaq. ‘Amr ibn Umayyah al-Dumari and al-Mundhir ibn ‘Uqbah ibn ‘Aamir were looking after the animals of the Muslims, and they saw a bird hovering over the battle field. Al-Mundhir ibn Muhammad came and fought the mushrikeen until he was killed along with his companions, and ‘Amr ibn Umayyah al-Dumari was taken prisoner. When he told them that he was from Mudar, ‘Aamir shaved his head and released him on behalf of his mother who was obliged to free a slave. ‘Amr ibn Umayyah went back and when he reached al-Qarqarah min Sadr Qanaah (a place), he rested in the shade of a tree. Two men from Bani Kilaab came and rested there with him, and when they slept ‘Amr killed them. He thought that he had avenged the deaths of his companions, but they had a treaty with the Messenger of Allaah, of which he was unaware. When he came (to Madeenah) he told the Messenger of Allaah what he had done, and he said, “You have killed two people for whom I will certainly pay the diyah (blood money).” 

(Zaad al-Ma’aad, 3/246-248) 

(4)     Ibn al-Qayyim said: 

When he set out for Khaybar, it was the end of Muharram, not the beginning, and he conquered it in Safar.

 (Zaad al-Ma’aad, 3/339-340) 

(5)     And he said:

 Section on the campaign of Qutbah ibn ‘Aamir ibn Hadeedah to Khath’am.

 This took place in Safar 9 AH. Ibn Sa’d said: they said: the Messenger of Allaah sent Qutbah ibn ‘Aamir with twenty men to a region of Khath’am at the end of Tibaalah, and he commanded him to launch a raid. They went out with ten camels, which they took turns riding. They captured a man and interrogated him, but he would not speak, then he started yelling, raising the alarm, so they killed him. They waited until the people had gone to sleep, then they launched their attack. There was intense fighting, resulting in many wounded on both sides. Qutbah ibn ‘Aamir killed whoever he killed, and they (the Muslims) took the cattle, women and sheep to Madeenah. It says in the story that the people regrouped and pursued them, then Allaah sent a great flood which came between them and the Muslims, so the Muslims drove the cattle, sheep and prisoners whilst they were looking on, but they could not cross the water until they had gone. 

(Zaad al-Ma’aad, 3/514) 

(6)     And he said: 

A delegation from ‘Udhrah came to the Messenger of Allaah in Safar of 9 AH, consisting of twelve men, including Jamrah ibn al-Nu’maan. The Messenger of Allaah said: “Who are these people?” Their spokesman said: “Some people that you may know of; we are Bani ‘Udhrah, the brother of Qusayy on his mother’s side. We are the people who supported Qusayy and removed Khuzaa’ah and Bani Bakr from the valley of Makkah. We have relatives and families.” The Messenger of Allaah said: “Welcome to you, I know you well.” They became Muslim, and the Messenger of Allaah gave them the glad tidings of the conquest of Shaam (Syria) and the flight of Heraclius to a well-fortified part of his country. The Messenger of Allaah forbade them to consult fortunetellers, and to offer the sacrifices which they used to offer, telling them that they were obliged only to offer the udhiyah (sacrifice of Eid al-Adha). They stayed for a few days in the house of Ramlah, then they departed.” 

(Zaad al-Ma’aad, 3/657) 

5.     False ahaadeeth that have been narrated concerning Safar. 

Ibn al-Qayyim said: 

Section of ahaadeeth which give the dates of future events. 

This includes ahaadeeth in which it mentions such and such a date, for example, “In the year such and such, such and such will happen” or “In the month such and such, such and such will happen.” 

This is like the words of the big liar: “When the moon is eclipsed in Muharram, there will be a rise in prices, fighting, and the ruler will be distracted from public affairs, and when it is eclipsed in Safar, such and such will happen… ” and so on, as the liar said concerning  all the months.

 All the ahaadeeth of this type are false and fabricated.

 (al-Manaar al-Muneef, p. 64)

 And Allaah knows best.

A weak hadeeth concerning the prohibition on helping to kill a Muslim

April 17, 2012

There is a saheeh hadeeth in which the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever helps to kill a Muslim, even with half a word, will meet Allaah with (the words) written between his eyes, ‘He has no hope of the mercy of Allaah.’”– i.e., the mercy of Allaah will not descend upon one who helps a kaafir to kill a Muslim. This is what I understand from the hadeeth. Please explain further.

Praise be to Allaah.

Firstly:

This hadeeth was narrated by Ibn Maajah (2620) and al-‘Aqeeli in al-Du’afa’ (457) and al-Bayhaqi in al-Sunan (8/22). It is a da’eef (weak) hadeeth which is not soundly narrated from the Prophet (peace and blessings of Allaah be upon him). Imam Ahmad said: This hadeeth is not saheeh.

Indeed, Abu Haatim ruled it to be mawdoo’ (fabricated), and al-Dhahabi agreed with him. Ibn al-Jawzi narrated it in al-Mawdoo’aat (2/104). Ibn Hibbaan said: This is a mawdoo’ (fabricated) hadeeth which has no basis.

Ibn Hajar and al-Mundhiri said: (This is) a very weak hadeeth. Al-Zayla’i said: it is a weak (da’eef) hadeeth.

Al-Albaani mentioned it in Da’eef Sunan Ibn Maajah and said: (it is) very weak.

Secondly:

Even though this hadeeth is weak, there is no doubt that helping to kill a Muslim unlawfully is a major sin.

Al-‘Izz ibn ‘Abd al-Salaam (may Allaah have mercy on him) said in his book al-Qawaa’id:

If you want to know the difference between a minor sin and a major sin, then compare the consequences of the sin with the consequences of a major sin as stated in the texts. If it is less than the least consequences of a major sin, then it is a minor sin. If it is equal to or greater than the least consequences of a major sin, then it is also a major sin. Whoever insults the Lord, may He be glorified, or His Messenger (peace and blessings of Allaah be upon him), or mocks the Messengers, or disbelieves in one of them, or throws filth at the Ka’bah, or throws the Mus-haf into the garbage – these are major sins, even though sharee’ah does not state clearly that they are major sins. Similarly, if a person holds down a chaste woman for another to commit zina with her, or holds down a Muslim for him to kill him, the evil consequences of that are undoubtedly greater than the consequences of consuming the wealth of an orphan, even though that is also a major sin. Similarly if a person guides the kuffaar to the weak points of the Muslims, even though he knows that they will destroy the Muslims as a result of his help and will take their women and children captive, and plunder their wealth, then this is more serious than his running away from the battle field with no excuse, even though that is a major sin. Similarly if he tells a lie about a person for which he knows that person will be killed, then it is a major sin, but telling a lie which will result in a date being taken away from him, is not a major sin.”

Helping a kaafir to kill a Muslim may constitute kufr in some cases. The scholars mentioned things that nullify a person’s Islam, one of which is supporting the mushrikeen and helping them against the Muslims. See question no. 33691.

Thirdly:

It is not permissible for anyone to take the matter of attributing hadeeth to the Prophet (peace and blessings of Allaah be upon him) lightly. He Prophet (peace and blessings of Allaah be upon him) said: “Whoever tells lies about me, it is not like telling lies about anyone else. Whoever tells lies about me deliberately, let him take his place in Hell. Narrated by al-Bukhaari, 1291; Muslim, 4.

And he (peace and blessings of Allaah be upon him) said: “Whoever narrates a hadeeth from me which is known to be false, he is one of the liars.” Narrated by Muslim in the introduction to his Saheeh.

And al-Nawawi said:

[This hadeeth has been narrated in two versions, one of which says al-kaadhibayn (the two liars – dual form) and the more well-known version which says al-kaadhibeen (the liars – plural).] Al-Qaadi ‘Iyaad said: The version which we have says al-kaadhibeen (plural) and Abu Na’eem al-Asbahaani narrated it in his book al-Mustakhraj ‘ala Saheeh Muslim from the hadeeth of Samurah, where it says al-kaadhibayn, in the dual form. Some of the imams said that the word yura [translated above as “known to be” as yara [meaning “knowing (himself).” Or it could mean “thinking [that it is false].” In this case the hadeeth means that the person becomes a sinner only when he himself knows or thinks that what he is narrating from the Prophet (peace and blessings of Allaah be upon him) is a lie. But if he did not know or think that it was a lie, then there is no sin on him if he narrated it, even if others think that it is false, or know that to be the case. But what we may conclude from this hadeeth is that lying is stronly condemned, and that whoever thinks that what he is narrating is most likely false, but still narrates it, is a liar. How can he not be a liar when he is narrating something that did not happen?

If a person does not have sufficient knowledge to be able to distinguish between a saheeh hadeeth and a da’eef one, then he should ask the scholars who are specialized in this field, and refer to the comments of the imams and scholars that are compiled in books, in accordance with the words of Allaah (interpretation of the meaning):
“So ask of those who know the Scripture, if you know not”

[al-Nahl 16:43].

What is the status of the hadeeth “Of the things of this world, women and perfume have been made dear to me?”

April 17, 2012

What is the status of the hadeeth, “Of the things of this world, women and perfume have been made dear to me, and my comfort is in prayer”?

Praise be to Allaah.

The hadeeth is saheeh.

It was narrated by al-Nasaa’i, 3939 from the hadeeth of Anas ibn Maalik (may Allaah be pleased with him).

It was classed as saheeh by al-Haakim (2/174), and al-Dhahabi agreed with him. It was also classed as saheeh by al-Haafiz ibn Hajar in Fath al-Baari, 15/3 and 11/345.
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Falseness of the hadeeth, “Were it not for you, I would not have created the universe”

April 17, 2012

I have got a question regarding a hadiith. How sound is the hadiith, that states, that it were not for Muhammad (saw) Allaah (swt) would not have created this world???
To be honest I am a bit suspicious about this hadiith, could you shatter some light in the matter?.

Praise be to Allaah.

Many false and fabricated ahaadeeth have been narrated that say similar things. For example:

“Were it not for you, I would not have created the universe.”

This was quoted by al-Shawkaani in al-Fawaa’id al-Majmoo’ah fi’l-Ahaadeeth al-Mawdoo’ah (p. 326). He said:

Al-San’aani said: (it is) mawdoo’ (fabricated).

Al-Albaani said in al-Silsilah al-Da’eefah (282): (it is) mawdoo’.

Another example is the hadeeth narrated by al-Haakim according to which Ibn ‘Abbaas said:

“Allaah revealed to ‘Eesa (Jesus, peace be upon him): ‘O ‘Eesa, believe in Muhammad, and tell whoever you meet of your ummah to believe in him. For were it not for Muhammad, I would not have created Adam, and were it not for Muhammad, I would not have created Paradise and Hell. I created the Throne over the water and it would not settle until I wrote on it, Laa ilaaha ill-Allaah Muhammad Rasool Allaah (There is no god but Allaah and Muhammad is the Messenger of Allaah).”

Al-Haakim said: its isnaad is saheeh! But al-Dhahabi commented on that and said: I believe it is fabricated and falsely attributed to Sa’eed.

Meaning, Sa’eed ibn Abu ‘Aroobah (one of the narrators of this hadeeth). This hadeeth was narrated from him by ‘Amr ibn Aws al-Ansaari, who is the one who is accused of fabricating it. Al-Dhahabi mentioned him in al-Meezaan where he said: “He produced a munkar report,” then he quoted this hadeeth, and said, “I believe that it is mawdoo’ (fabricated).” Al-Haafiz Ibn Hajar agreed with him, as it says in al-Lisaan.

Al-Albaani said in al-Silsilah al-Da’eefah (280): There is no basis for it.

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) was asked:

Is the hadeeth which some people quote – “Were it not for you, Allaah would not have created the Throne or the Kursiy or the earth or the heavens or the sun or the moon or anything else” saheeh or nor?

He replied:

Muhammad (peace and blessings of Allaah be upon him) is the leader of the sons of Adam, and the best and noblest of creation, hence some people say that Allaah created the universe because of him, or that were it not for him, Allaah would not have created the Throne or the Kursiy or the earth or the heavens or the sun or the moon.

But this hadeeth that is narrated from the Prophet (peace and blessings of Allaah be upon him) is neither saheeh (sound) nor da’eef (weak), and it was not narrated by any scholar in a hadeeth from the Prophet (peace and blessings of Allaah be upon him). Neither was it known from the Sahaabah. Rather it is the words of one who is unknown.

Majmoo’ al-Fataawa, 11/86-96.

The Standing Committee was asked:

Can it be said that Allaah created the heavens and the earth for the purpose of creating the Prophet (peace and blessings of Allaah be upon him)? What is the meaning of the hadeeth, “Were it not for you the universe would not have been created,” and does this hadeeth have any basis?

They replied:

The heavens and the earth were not created for the sake of the Prophet (peace and blessings of Allaah be upon him), rather they were created for the purpose which Allaah mentions (interpretation of the meaning):

“It is Allaah Who has created seven heavens and of the earth the like thereof (i.e. seven). His Command descends between them (heavens and earth), that you may know that Allaah has power over all things, and that Allaah surrounds all things in (His) Knowledge”

[al-Talaaq 65:12]

As for the hadeeth mentioned, it is falsely attributed to the Prophet (peace and blessings of Allaah be upon him) and has no sound basis.

Fataawa al-Lajnah al-Daa’imah, 1/312

Shaykh Ibn Baaz was asked about this hadeeth and said:

The answer is that this was transmitted from the words of some of the common people who have no understanding. Some people say that the world was created for the sake of Muhammad (peace and blessings of Allaah be upon him) and were it not for Muhammad the world would not have been created and mankind would not have been created. This is false and has no basis, and these are corrupt words. Allaah created the world so that He would be known and worshipped. He created the world and He created mankind so that His names and attributes, His power and knowledge, would be known and so that He alone would be worshipped with no partner or associate, and so that He would be obeyed – not for the sake of Muhammad or for the sake of Nooh or Moosa or ‘Eesa or any other Prophet. Rather Allaah created the universe so that He alone would be worshipped, with no partner or associate.

Fataawa Noor ‘ala al-Darb, 46.

And Allaah knows best.

How sound is the hadeeth “Praise be to Allaah who has fed me and granted me provision”?

April 17, 2012

The dua reading after eating, “Alhamdulillah hillazi atamani wa razaqanihe wa ja alani minal muslimeen” is from weak hadeth but I have not the proof of it. some one is asking for proof. can please you explain it.

Praise be to Allaah.

The wording of the hadeeth is: It was narrated that Abu Sa’eed (may Allaah be pleased with him) said: When the Prophet (peace and blessings of Allaah be upon him) ate or drank something, he would say, ‘Al-hamdu Lillaah illadhi at’amana wa saqaana wa ja’alana Muslimeen (Praise be to Allaah Who has given us food and drink and made us Muslims).”

Narrated by Abu Dawood, 3850; al-Tirmidhi, 3457.

Shaykh al-‘Albaani said in his commentary on al-Kalim al-Tayyib (189) by Shaykh al-Islam Ibn Taymiyah:

Its isnaad is da’eef, because the narrators were confused about it, as explained by al-Haafiz in al-Tahdheeb; and by al-Haafiz al-Mazzi before him in Tuhfat al-Ashraaf, 3/353-354; and by Imam al-Bukhaari before them in al-Taareekh al-Kabeer, 1/1/353-354; and by al-Nasaa’i in al-Yawm wa’l-Laylah, 288-290. And al-Tirmidhi, despite his well known lenience, did not class it as hasan,

There are similar ahaadeeth which are proven from the Prophet (peace and blessings of Allaah be upon him) concerning this matter, such as the following:

– It was narrated from Abu Umaamah that when the Prophet (peace and blessings of Allaah be upon him) had finished eating – and one time he said, When the table was cleared – he would say, “Al-hamdu Lillaah illadhi kafaana wa arwaana ghayra makfiyyin wa laa makfoor (Praise be to Allaah Who has satisfied our needs and quenched our thirst. Your favour cannot be compensated or denied).” And on one occasion he said, “Al-hamdu Lillaahi rabbina ghayr mukfiyyin wa laa muwadda’in wa la mustaghna rabbana (Praise be to Allaah our Lord. Your favour cannot be compensated, nor can be left, nor can be dispensed with, O our Lord).” Narrated by al-Bukhaari, 5459.

– It was narrated that Abu Ayyoob al-Ansaari said: When the Messenger of Allaah (peace and blessings of Allaah be upon him) ate or drank something, he would say, “Al-hamdu Lillaah illadhi at’ama wa saqaa wa sawwaghahu wa ja’ala lahu makhrajan (Praise be to Allaah Who has given food and drink, dame it easy to swallow and has made a way out for it).

Narrated by Abu Dawood (3851) and classed as saheeh by al-Albaani in al-Saheehah (2061).

And Allaah knows best.