MUHARRAM AND AASHURA

MUHARRAM AND THE DAY OF AASHURA

The Month of Muharram heralds the commencement of the new Islamic year. During this month the 10th Day is called Aashura. Innumerable great events in the history of the world had occurred on this Day. Qiyaamah too will occur on a Friday which will be the 10th Muharram.

It is Sunnah to fast on the Day of Aashura. Since the Yahood also fast on this Day or they used to fast, Rasulullah (sallallahu alayhi wasallam) ordered Muslims to fast on two days, either the 9th and the 10th or the 10th and the 11th. Nabi (sallallahu alayhi wasallam) had commanded the extra day to avoid a resemblance with the Yahood. Tashabbhuh bil Kuffaar (emulating non-Muslim) is a major sin.

Rasulullah (sallallahu alayhi wasallam) had also advised to spend a bit extra on food for the family on this holy Day. This does not mean to be extravagant and wasteful. As far as wealthy people are concerned, every day the meals are lavish and sumptuous, hence it will be best for them to rather spend on extra and sumptuous food for the poor.

Besides the aforementioned acts, there is no other Sunnah act of ibaadat or activity to be observed on this day. While Ibaadat is always beneficial and encouraged, there is no specific act of Ibaadat associated with the 10th Muharram.

The practice of exchanging gifts on this Day is baseless. It has no Islamic significance. All other acts and activities which different groups have innovated on this Day are haraam bid’ah, e.g. the ‘new year’ celebrations organized by miscreant bid’atis in Cape Town and elsewhere. Ridiculous celebrations on 10th Muharram are the hallmark of the Shiahs and of the Barelwi Qabar Pujaari sects (Grave-Worshippers). Participating in any of these haraam practices of bid’ah is haraam.

9 Muharram 1437 – 23 October 2015

Muharram, the Hijrah, and the Muslim calendar

By: Shaykh Mohammed Amin Kholwadia

Source: ilmgate.org

The Qur’an was revealed to the Prophet Muhammad (upon him be blessings and peace) over a span of twenty-three years. The Prophet recited each verse according to its pre-ordained order in the Lawh Mahfuz, or Protected Tablet. After the Prophet (upon him be blessings and peace) left this world, his Companions compiled, and thus preserved, the Qur’an in the very order it was recited during his life. Muslims have always held the view that this order of recitation was also divinely inspired and that the Companions preserved the pre-ordained order of recitation. The science that inevitably emerged from this is that of understanding the nazm, or literary arrangement, of the Qur’an. In his brilliant exegesis of the Qur’an, Tafsir Azizi, Shah Abdul Aziz, the erudite protégé and son of Shah Waliullah of Delhi, notes the genius of the Companions vis-à-vis their understanding the nazm of the Qur’an and hence their dexterity in fathoming the meaning of the Qur’an itself.

We must understand some historical facts about the pre-Islamic calendar. The year in which the Prophet Muhammad (upon him blessings and peace) was born was known as the Year of the Elephant. The Year of the Elephant was the year in which Abrahah came to Makkah with the intent to destroy the Ka‘bah. He failed miserably, as the Qur’an notes in Surat al-Fil (105). The Arabs used that year as a point of reference to number their years. But they did not agree to any standard when it came to numbering their months, even though their calendar was lunar. Even the period of the Hajj was not specified and, consequently, the sacred month of Muharram was also shifted every year. This meant that some years had thirteen months instead of twelve.

The responsibility for announcing the date of the Hajj was entrusted to a man from Banu Kinanah named Hudhayfah bin ‘Abd Fuqaym (better known as al-Qalammas). He would announce on the occasion of the Hajj when the next pilgrimage was to be performed, and which month the thirteenth month was to follow. The first Qalammas was an individual, but then the name became a title specific to the announcer.

The Arabs regarded the months of Rajab, Dhul-Qa‘dah, Dhul-Hijjah, and Muharram as months of peace and sanctity. But, with this calendar, these months also began to undergo changes, and it was one of the responsibilities of the Qalammas to announce what months would be the sacred months in the following year. When it suited the purposes of the warring tribes, the announcer would declare that their idols had prohibited fighting that year in the month of Muharram; and the following year he would announce that the idols had now allowed fighting in the month of Muharram. So the month of Safar (which was not a sacred month) was either postponed or kept on its regular time according to the proclamation of the Qalammas. This was the practice known as al-nasi’ (postponing or transposing) in Arabic; the Qur’an addresses it in Surat al-Tawbah (9:36–37):

“The number of months in the sight of Allah is twelve (in a year)—so ordained by Him the day He created the heavens and the earth; of them four are sacred: that is the straight ordinance. So wrong not yourselves therein, and fight the pagans all together as they fight you all together. But know that Allah is with those who restrain themselves.

Verily the transposing (of a prohibited month) is an addition to disbelief. The disbelievers are led to wrong thereby. For they make it lawful one year, and forbidden another year, in order to adjust the number of months forbidden by Allah and make such forbidden ones lawful. The evil of their course seems pleasing to them. But Allah does not guide those who reject Faith.”

The Prophet, in his address at the Farewell Hajj, announced the abrogation of meddling with the months:

“O people! Time after undergoing a full revolution has returned to its original state,1 the day Allah created the heavens and the earth. The year is twelve months; four of them are sacred. Three run consecutively—Dhul Qa‘dah, Dhul Hijjah, and Muharram—and the other is the Rajab of Mudar, which comes between Jamadul ‘Aakhir and Sha‘ban.”

So the twelve lunar months were ordained. Muharram was left as the first month of the Muslim calendar year. But the determination of the first year of the Muslim calendar did not come about until later. ‘Allamah Sakhawi gives the following details about the origin of the Islamic calendar:2

“A report on the authority of Ibn ‘Abbas states that there existed no era in Madinah when the Prophet arrived there. People came to use an era a month or two after his arrival. This continued until Muhammad’s (upon him be blessings and peace) death. Then the use of an era was discontinued, and there was none during the caliphate of Abu Bakr and the first four years of the caliphate of ‘Umar. Then the (Muslim) era was established. ‘Umar is reported to have said to the assembled dignitaries among the men around Muhammad, “The income is considerable. What we have distributed has been without fixed dates. How can we remedy that?” One answer came from al-Hurmuzan. He had been king of al-Ahwaz. After his capture during the conquest of Persia, he had been brought to ‘Umar and accepted Islam. He said, “The Persians have a (method of) calculation which they call mahroz and ascribe to their Sassanid rulers. The word mahroz was Arabized as mu’arrakh, and the infinitive ta’rikh was formed from it.”

Ahmad ibn Hanbal and Bukhari report through Maymun ibn Mihran that “an IOU payable in Sha‘ban was presented to ‘Umar. Thereupon ‘Umar asked, ‘Which Sha‘ban? The last one, the present one, or the coming one? Give the people something that they can understand.’” He then issued a regular directive and founded the present-day calendar in 16 AH, from which time the practice has been followed.3

Suyuti writes, with reference to Bukari’s Tarikh, that Umar asked Allah for Divine Providence (istikharah) for a month. Thereafter he consulted ‘Ali ibn Abi Talib and had the Hijrah dates inserted in all administrative directives two and a half years after assuming the Caliphate, and this became the practice from 16 AH onward.

That ‘Umar deliberated for a whole month and asked for Divine Providence is proof that he attached great importance to making the right choice for the Muslim Ummah. That he consulted his advisors, especially Ali, proves that he had utmost confidence in the assembly with him and refused to act without their unequivocal support. The words of the Prophet (upon him blessings and peace) come to mind: “He who seeks Divine Providence [istikhara] will not be disappointed; he who seeks advice [istashara] will not regret.”

There was no doubt that the beginning of the months was to be determined by the crescent. Both the Qur’an, in Surat al-Baqarah (2: 189)4 and the practice of the Prophet (upon him blessings and peace) confirm this beyond dispute. But ‘Umar was especially aware of how serious the matter was, since the Qur’an explicitly forbids believers from manipulating time. He wanted to make sure that the both the year he chose and the conference he enacted would stand the test of time—literally.

All nations and civilizations wish to remain constant and consistent in every theory they expound. If a civilization were to choose an inconsistent conference for measuring time itself, it would inevitably succumb to the pressures of time and seek modification and reform. Such was and still is the fate of what is now the “mainstream” Gregorian calendar now in use. The problem with the Gregorian calendar, as one author notes is the following:

“After every four hundred years seasonal changes occur and probably because of this fact the solar calendar requires constant modification. It is just not possible to remove this discrepancy.

“The League of Nations had set up a Special Committee at Geneva in 1923 charged with the formulation of a calendar that would be universally acceptable and would be reconcilable with seasonal changes. One of the recommendations of this Committee was that the year was to be divided into 13 months.5 However, such a calendar would not be devised as the seasons in the hemispheres differ in their periodic occurrence. The proximity and the distance of the sun in the East and the West naturally give rise to substantial differences. Because of this inherent discrepancy, it was not possible for the solar calendar to gain universal acceptance.”6

Having already accepted the lunar cycles as a conference to determine the months, ‘Umar did not immediately find any specific mandate regarding fixing a year from which to chronicle Muslim history. Along with the other Companions, he looked to the life of the Prophet (upon him blessings and peace). They wanted to give Islam its true place in history and that was not possible without revering the Prophet himself. It was their insatiable love for their leader that shook off any and every consideration that was not exclusive to him. They considered the year he was born and the year he died. They could not settle on those years, as the birth of a prophet was not exclusive to the Prophet Muhammad (upon him blessings and peace). Other prophets were born and they all passed away, save one, ‘Isa, who will also pass away after return. They considered the year when the Qur’an was first revealed. They did not choose that conference either, since revelation came to other prophets and was thus not exclusive to our Prophet. After a month of tremendous exertion (ijtihad) and through istikhara and istishara, ‘Umar was guided by the nazm, or order, of the Qur’an’s verses to a unique solution.

The verses in Surat al-Tawbah that speak of the year’s consisting of twelve months are followed by a didactic call toward sacrifice in the path of Allah.

“If you do not help (your leader), (it is no matter), for Allah did indeed help him, when the disbelievers drove him out. He had no more than one companion; they two were in the cave, and he said to his companion, ‘Do not grieve, for indeed Allah is with us.’ Then Allah sent down His peace upon him, and strengthened him with forces which you did not see, and humbled to the depths the word of the disbelievers. But the word of Allah is exalted to the heights. For Allah is Exalted in might, Wise.” (Surat al-Tawbah, 9:40)

‘Umar realized that there was a link between the story behind this verse and the previous verses that spoke of the twelve months. He saw the pre-ordained order of recitation as giving him an ordinance for his case. Time for Muslims had to be regulated by an acquired act of a human that transcended time itself. The revelation of the Qur’an to the Prophet was not an acquired act. Human beings are not capable of following the act of revelation. Likewise, birth and death are divinely regulated and human beings cannot determine each other’s day of birth or death. Similarly, the Night of Isra and Mi‘raj (Ascension) was not something the Ummah could copy. Being the role model for Muslims in their affairs, the Prophet (upon him blessings and peace) showed the community that if they followed his footsteps in matters related to time, they would be universally accepted. ‘Umar thus concluded that the Hijrah of the Prophet, the story of the Prophet’s flight and migration from Makkah to Madinah, was an act that could be and should be commemorated every year. It was a journey into the unknown; it was riddled with so many intangibles that they were almost uncountable. The Messenger of Allah (upon him blessings and peace) threw himself into the infinite mercy of the Unseen and voluntarily left all tangible consequences to the Creator of time (al-Dahr).

Being severely compromised by his own people in Makkah, Muhammad (upon him be blessings and peace), through Divine Providence, instructed his followers to migrate to Yathrib, a small town north of Makkah that later became known as Madinah. Muslims obliged, leaving their relatives and belongings in Makkah and seeking refuge in the unknown dimensions of Yathrib. The Prophet (upon him blessings and peace) and his best companion, Abu Bakr, were among the last to leave Makkah. Their strategy was to hide in a cave south of Makkah called Thawr in the hope that the Makkans, if they launched a search for him, would veer northward. They did not. The Makkans found out that they had headed south and followed their trail all the way up to the mouth of the cave. There was nothing shielding the entrance of the cave except a flimsy spider’s web7that could have been broken by a mere sneeze. The defenseless companions of the cave were ironically guarded by something that cannot protect itself. “If they had entered,” said the Makkans, “they would have broken the web.” But it was their web that was broken.

These moments of extreme exposure had countless consequences for the two companions of the cave. History stood still, but time was re-energized by the words of the Prophet to the concerned Abu Bakr: “Do not grieve, for indeed Allah is with us.” Abu Bakr’s expedited and precarious grief was that if they were caught, history indeed would stand still, as Islam would definitely perish without Muhammad (upon him blessings and peace). The Prophet’s timeless faith in Allah embodied Divine Ordinance and Providence that still relentlessly withstands the test of modern times.

‘Umar saw this event as the axis about which Muslim time would revolve. He read the verse “If you do not help (your leader), it is no matter…” as pushing him to appreciate Allah’s assistance in time over time. From the outside looking in, a neutral observer would have called the end of Islam in the cave of Thawr. From a universal standpoint, ‘Umar observed the infinite powers of the Unseen delivering the living from imminent death in the cave. Islam’s apparent and imminent death was replaced by Islam’s sure birth and unchecked growth. The Qur’an repeatedly reminds us of this phenomenon: “He [Allah] extracts the living from the dead.” The Hijrah of the Prophet (upon him blessings and peace) and, by association, of Abu Bakr rejuvenate believers every time they pass by that time of the year.

The story of the Hijrah is preceded by an ordinance not to meddle with time. It would necessarily follow that the Hijrah was already ordained by Allah to be the conference upon which Muslims were to set their calendar. So by reading into the pre-ordained order of the verses of the Qur’an, ‘Umar and the Companions of the Prophet (upon him blessings and peace) found order in their world. By understanding the recited order of the Qur’an’s verses, ‘Umar and the Companions wrote their names in the annals of history and time.

Notes

1 This prophetic revelation that time (zaman) itself was in its own orbit (istadarah) is an abstract for those who wish to study the Islamic theory of time.

2 Hakim Muhammed Said, Hamdard Islamicus, 1981.

3 Ibid.

4 “They ask you concerning the new moons. Say: They are but signs to mark fixed periods of time in (the affairs of) men, and for Pilgrimage.”

5 The resurgence of the practice of al-nasi, or intercalation, in modern times?

6 Hakim Muhammed Said, Hamdard Islamicus, 1981.

7 The Qur’an itself states in the Chapter of the Spider: “Truly the flimsiest of houses is the spider’s house” (Surah al-Ankabut, 41: 29).

The Shia Betrayed Imam Hussain – A Treacherous Murder Turned Into a Romanticized Sacrifice

Islam Reigns

The Rafida usually blame Sunnis for the martyrdom of Imam Hussain (radhiyallahu anhu), but their lies are exposed from testimonies of the Ahlul Bayt and Imam Hussain himself, that the Shia’s were the ones who betrayed them, following are just two testimonies from their own books which completely exposes the lie of the Rafida:

Undoubtedly, Yazid and his cursed army led by Ibn Ziyad are not innocent of the blood of al-Husayn (alayhisalam), however, what is interesting to note is that the Ahlul-Bayt  place the responsibility of the murder of al-Husayn (alayhisalam) and whoever was with him upon the Shia.

The Ahlul-Bayt (alayhisalam) invoked Allah against the Shia and described them as “Taghuts of this Ummah, the remnants of the factions and the throwers of the Book (behind their backs)” and they added to this with their saying, “May the curse of Allah be upon the wrongdoers.” For this reason…

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AASHURA – 10TH OF MUHARRAMVIRTUOUS ACTS TO PERFORM AND BID’AAT TOABSTAIN FROM

Nabi Sallallahu Alayhi Wasallam said: “Fast on the Day of Aashura
(10th Muharram) and oppose the Jews in this (issue of the fasting).
Fast a day before it (i.e. on the 9th and 10th) OR a day after it (i.e. 10th
and 11th).” [Musnad Ahmed – Bayhaqi – Saheeh Ibn Khuzaimah]
(1) The 10th of Muharram is called the Day of Aashura – a Day of significance and auspiciousness. On this Day, Nabi Musa Alayhis Salaam was saved from Fir’oun.
(2) It is Sunnat to fast on either the 9th and 10th or 10th and 11th of Muharram. The sins committed the previous year are forgiven by virtue of the fasts of Aashura.
(3) Whilst spending a bit lavishly on the family on the Day of Aashurah is a valid Sunnah, exchanging gifts has no Sunnah significance. The gift-custom is Bid’ah.
(4) ‘Big-night’ functions are not permissible.
(5) Gatherings to celebrate or mourn Aashura are not permissible.
Rasulullah Sallallahu Alayhi Wasallam said: “Whoever clings to my Sunnah at the time of the corruption of my Ummah will obtain the reward of a hundred martyrs (shuhada).”

MUHARRAM – NEW BID’AH ACTS

10TH MUHARRAM – TWO NEW BID’AH ACTS

Shaitaan is an extremely cunning plotter. In his scheme to destroy the Deen, he surreptitiously introduces bid’ah which he paints with Deeni hues. It is with bid’ah that shaitaan had succeeded in mutilating beyond recognition the Shariats of Nabi Musaa (Alayhis salaam) and of Nabi Isaa (Alayhis salaam), and of all previous Ambiya (Alayhimus salaam). The ‘deeni’ veneer provides an excellent subterfuge for Iblees.

Short-sighted molvis are prone to fall into the bid’ah snare of Iblees. All acts of bid’ah we find today were introduced by sincere molvis and walis with good intentions and motives. But, diversion from the Sunnah is fraught with vile consequences. When even a permissible act is promoted to Deeni significance, it develops into an entrenched bid’ah practice. Then it no longer remains permissible.

(1) One such permissible act which have lately become associated with the 10th Muharram is the custom of making gifts to the wife specifically on 10th Muharram, the Day of Aashura. According to the Hadith, there is encouragement for providing lavish meals to the family on this Day. Besides food for the family, there is nothing else added by the Hadith. This new addition of making gifts has developed only recently, more than 1400 centuries after Rasulullah (Sallallahu alayhi wasallam).

This new accretion more than 14 centuries later should by itself be sufficient for intelligent people to understand the error of this new custom which has no origin in the Sunnah nor in the Ummah for more than 14 hundred years. Shaitaan effects changes in the Deen gradually by imperceptible degrees, hence most ulama who are deficient in Taqwa and lack in baseerat fail to detect the intricacies of the scheme of Iblees. The practice of making gifts to the wife specifically on the 10th Muharram has now been elevated to the status of ibaadat. Shaitaan has provided the Hadith pertaining to some extra food as justification for this new bid’ah.

The far-sighted, intelligent Mu’min will understand that all the Sahaabah were not paupers. All of them were not daily deprived of delicious and sumptuous meals. There were millionaires among the Sahaabah and the Salafus Saaliheen in general. Furthermore, numerous among the Sahaabah and the Salafus Saaliheen had embraced Poverty volitionally. Their poverty was self-imposed in view of their focus being on the futility of this earthly life and the reality of the Aakhirat. Despite an abundance of wealth and wealthy persons among the Sahaabah, and despite the merit and virtues of giving gifts, especially to the wife, and furthermore, despite the Qur’aan Majeed encouraging gifts, the minds of Rasulullah (Sallallahu alayhi wasallam) and of the Sahaabah did not drift in the direction of specifying the 10th Muhaaram for making presents to the wife.

Thus, whilst the very same circumstances as we have today prevailed during the era of Rasulullah (Sallallahu alayhi wasallam), the practice on 10th Muharram remained attached to food, not gifts to the wife. There are hundreds of other days in the year to make gifts to the wife. But molvis with myopic intellectual vision are shaitaan’s prime agents for the introduction of bid’ah, hence Iblees has dangled the chimera of the thawaab of 10th Muharram in front of the molvis to entrench this new bid’ah.

The reason why many people are unable to practically implement the letter of the Hadith pertaining to some lavishness of food on 10th Muharram, is the evil addiction to gluttony and carrion consumption. Almost daily, people consume lavish and delicious meals. The degree of extravagance precludes them from even special meals on Eid Days. Every day they gobble and guzzle varieties of foods thereby destroying their health and bloating their nafs. This precludes scope for lavish meals for the family on 10th Muharram in terms of the Hadith. The large scale obesity – detestable fatness – and the epidemic proportion of a variety of diseases – are the evidence for the haraam gluttonous indulgence – an indulgence in which the consumption of haraam and doubtful food is predominant.

The Hadith in this regard largely applies to the poor and those not poor, but also not wealthy enough to destroy their health and souls with daily sumptuous meals. Such people should make an effort to procure some extra food for a delicious meal for their families. As for the wealthy ones who are sinking in a cesspool of iniquitous obesity and opulence, they should search for the poor, give them Sadqah or luxury foodstuff for their families to partake on 10th Muharram. They should not degenerate into stupid foolery with the bid’ah practice of stupid gifts deeming it propitious for the acquisition of thawaab.

The claim that the Hadith is general and applies to any kind of ‘spending’ is incorrect. The Hadith specifically refers to some delicious / lavish meal for the family, not for only the wife. Family refers to wife and children in this context. In its response to a question on this issue, the Jamiat KZN said:

“Therefore it would suffice for one to spend on his / her family on the day of Aashura by giving gifts, clothing or making a special meal for the family.”

While the Hadith mentions only ‘food’, the Jamiat KZN relegates it to number three after the accretion of two unrelated and unconfirmed acts, i.e. gifts and clothing. At least the Jamiat should have accorded the ‘special meal’ mentioned in the Hadith first status, not assign it to third grade.

In support of its bid’ah view the Jamiat KZN cites Shaami. Let it be understood that Allaamah Ibn Aabideen, the author of Shaami appeared on the scene more than 1200 years after Rasulullah (Sallallahu alayhi wasallam). Notwithstanding the lofty status of Shaami, his error may not be presented to abrogate or alter a teaching / practice of Rasulullah (Sallallahu alayhi wasallam) and the Sahaabah. The Jamiat KZN should furnish daleel from the Salafus Saaliheen. The word of an Aalim regardless of his status, 12 centuries after the era of Nubuwwat, must be set aside when it is in clear conflict with the statement and practice of Rasulullah (Sallallahu alayhi wasallam) and of the Sahaabah.

The personal view of Shaami is not a valid proof for a practice which has not existed in the Ummah for more than fourteen centuries. All senior Ulama / Fuqaha have committed errors. Someone, to soothe his nafs, can cite a Faqeeh to bolster the satanic practice of masturbation or for the claim that it is not incumbent to remove the underarm and pubic hairs or for viewing a woman stark naked for the purpose of marriage. When such bizarre views come to the ears, then we have to incumbently resort to our hearts in obedience to the command of Rasulullah (Sallallahu alayhi wasallam): “Seek a fatwa from your heart.”

And, it will come to light that the fatwa of the heart will conform to the Fatwa of the Jamhoor Salafus Saaliheen. When Rasulullah (Sallallahu alayhi wasallam) said that the “Masturbator is Mal-oon (accursed).”, we stand in no need of a view which violently clashes with this Fatwa of our Nabi. This principle applies to all issues. Thus, Allaamah Abdul Wahhaab Sha’raani (Rahmatullah alayh) said: “He who seeks daleel from the rarities of the Ulama, verily he has made an exit from Islam.” Thus the clinching factor in these bizarre opinions is the Fatwa of Rasulullah (Sallallahu alayhi wasallam). Hence, on the 10th Muharram the meritorious deed is some special food for the family, not gifts. The practice of gifts is Bid’ah.

(2) The second Bid’ah which has also been introduced by some stupid molvis / sheikhs who really do not know whether they are walking forwards or backwards, pertains to the two-day fasting. Rasulullah (Sallallahu alayhi wasallam) advised fasting on the 9th and 10th or on the 10th and 11th Muharraam in order to distinguish the Islamic practice from the custom of the Yahood who also used to fast on the 10th Muharram in commemoration of having crossed the sea in their flight from Fir’oun.

Regarding this fact, the wayward molvis say that since the Yahood no longer fast on 10th Muharram, there is therefore no need to fast two days. Fasting only on the 10th will no longer create a resemblance with the practice of the Yahood, they aver. Firstly, have they established what the practice of the orthodox Jews is in this regard. There are extremely orthodox Yahood in Israel and also elsewhere.

Secondly, an entrenched Masnoon custom which has existed in the Ummah since the era of Rasulullah (Sallallahu alayhi wasallam) cannot be discarded and abrogated merely on the basis of the Jews no longer adhering to one of their tenets. Who has invested the right of abrogation in these miscreant molvis of this age to tamper with the Deen. Assuming that the Yahood no longer fast on the 10th Muharram, it does not follow that the two day Fast ordered by Rasulullah (Sallallahu alayhi wasallam) can be tampered with and one day abrogated. This is a despicable new Bid’ah.

If this type of convoluted logic is to be accommodated as valid for adding and deleting to the Shariah, then someone may argue that there is no longer a need to perform Zuhr and Asr Salaat Sirran, i.e. reciting the Qiraa’t silently. The Sirr (Silent) method was ordered during the Makki period of Nubuwwat when performing Salaat was at the peril of torture and being killed by the mushrikeen. To avoid detection, the two Salaat were performed clandestinely and silently. In view of this no longer being the fear, a moron may argue that the Qiraa’t in Zuhr and Asr should be recited audibly. But, no one ever ventured such corruption even when Islam was ruling the world.

These interpolations and changes introduced by molvis and sheikhs are schemes of Iblees who harnesses into his plot the ‘scholars’ who in turn endeavour to convince the ignorant and unwary of the correctness of their Bid’ah introductions. Rasulullah (Sallallahu alayhi wasallam) said:

“Every man of bid’ah is deprived of Taubah.”

Why would a bid’ati resort to Taubah when he believes that his act of bid’ah is ibaadat? Thus, the bid’ati is deprived. He is among the Kilaabun Naar (the Dogs of the Fire) who will be buffeted from Haudh-e-Kauthar on the Day of Qiyaamah.

4 Muharram 1442 – 24 August 2020

Fasting for Hazrat Husain (Radiyallahu Anhu)

Q: Can we fast for the Isaal-e-sawaab of Hazrat Husain (Radiyallahu Anhu)? Is there any benefit or special reward that Allah Ta’ala will grant us?

A: The gruesome martyrdom of Hazrat Husain (Radiyallahu Anhu) was undoubtedly among the most tragic and heart breaking events that occurred in the annals of history. However, despite that, it should be borne in mind that the occasion of Aashura and its virtues are not associated with the martyrdom of Hazrat Husain (Radiyallahu Anhu). Instead, Aashura had received its virtue and auspiciousness before the birth of Hazrat Husain (Radiyallahu Anhu).

There were many other personalities greater than Hazrat Husain (Radiyallahu Anhu) who were also martyred in the path of Allah Ta’ala, from the Ambiya (Alayhimus Salaam) and also from the Sahaabah (Radiyallahu Anhum), the likes of Hazrat Umar (Radiyallahu Anhu), Hazrat Usmaan (Radiyallahu Anhu), Hazrat Ali (Radiyallahu Anhu), Hazrat Ja’far (Radiyallahu Anhu), Hazrat Hamzah (Radiyallahu Anhu) and many others. If one feels that he should be fasting for Hazrat Husain (Radiyallahu Anhu), then he should first commence fasting for all those personalities who were greater than Hazrat Husain (Radiyallahu Anhu) and had sacrificed their lives for Deen before he commences fasting for Hazrat Husain (Radiyallahu Anhu). However, there is no day that has been earmarked in the Islamic calendar for one to mourn their death or for one to fast for them, etc.

And Allah Ta’ala (الله تعالى) knows best.

عن عائشة رضي الله عنها ، قالت : قال رسول الله صلى الله عليه وسلم : من أحدث في أمرنا هذا ما ليس منه فهو رد (صحيح مسلم رقم 1718)

عن جابر بن عبد الله قال كان رسول الله صلى الله عليه وسلم إذا خطب احمرت عيناه وعلا صوته واشتد غضبه حتى كأنه منذر جيش يقول صبحكم ومساكم ويقول بعثت أنا والساعة كهاتين ويقرن بين إصبعيه السبابة والوسطى ويقول أما بعد فإن خير الحديث كتاب الله وخير الهدى هدى محمد وشر الأمور محدثاتها وكل بدعة ضلالة ثم يقول أنا أولى بكل مؤمن من نفسه من ترك مالا فلأهله ومن ترك دينا أو ضياعا فإلي وعلي (صحيح مسلم رقم 867)

كل بدعة ضلالة و كل ضلالة في النار (الجامع الصغير1/100)

البدعة في المذهب ايراد قول لم يستن قائلها وفائلها فيه بصاحب الشريعة وأمثالها (المفردات ص36)

وفي شرعة الإسلام : المراد من السنة التي يجب التمسك بها ما كان عليه القرن المشهود لهم بالخير والصلاح والرشاد، وهم الخلفاء الراشدون ومن عاصر سيد الخلائق ، ثم الذين بعدهم من التابعين ، ثم من بعدهم. فما أحدث بعد ذلك من على خلاف مناهجهم فهو من البدعة، وكل بدعة ضلالة، وقد كانت الصحابة ينكرون أشد الإنكار على من أحدث أو ابتدع رسما لم يتعهدوه في عهد النبوة، قل ذلك أو كثر، صغر ذلك أو كبر. انتهى.(إقامة الحجة على أن الإكثار في التعبد ليس ببدعة صـ 20-21)

البدعة هي الأمر المحدث الذي لم يكن عليه الصحابة والتابعون ولم يكن مما اقتضاه الدليل الشرعي.(قواعد الفقه صـ 204)

(ومبتدع) أي صاحب بدعة وهي اعتقاد خلاف المعروف عن الرسول لا بمعاندة بل بنوع شبهة.(الدر المختار 1/561)

قال العلامة ابن عابدين – رحمه الله -: (قوله أي صاحب بدعة) أي محرمة، وإلا فقد تكون واجبة، كنصب الأدلة للرد على أهل الفرق الضالة، وتعلم النحو المفهم للكتاب والسنة ومندوبة كإحداث نحو رباط ومدرسة وكل إحسان لم يكن في الصدر الأول، ومكروهة كزخرفة المساجد. ومباحة كالتوسع بلذيذ المآكل والمشارب والثياب كما في شرح الجامع الصغير للمناوي عن تهذيب النووي، وبمثله في الطريقة المحمدية للبركلي (قوله وهي اعتقاد إلخ) عزاه هذا التعريف في هامش الخزائن إلى الحافظ ابن حجر في شرح النخبة، ولا يخفى أن الاعتقاد يشمل ما كان معه عمل أو لا، فإن من تدين بعمل لا بد أن يعتقده كمسح الشيعة على الرجلين وإنكارهم المسح على الخفين وذلك، وحينئذ فيساوي تعريف الشمني لها بأنها ما أحدث على خلاف الحق المتلقى عن رسول الله – صلى الله عليه وسلم – من علم أو عمل أو حال بنوع شبهة واستحسان، وجعل دينا قويما وصراطا مستقيما اهـ فافهم (قوله لا بمعاندة) أما لو كان معاندا للأدلة القطعية التي لا شبهة له فيها أصلا كإنكار الحشر أو حدوث العالم ونحو ذلك، فهو كافر قطعا (قوله بل بنوع شبهة) أي وإن كانت فاسدة كقول منكر الرؤية بأنه تعالى لا يرى لجلاله وعظمته.(رد المحتار 1/561)

منها: وضع الحدود; كالناذر للصيام قائما لا يقعد، ضاحيا لا يستظل، والاختصاص في الانقطاع للعبادة، والاقتصار من المأكل والملبس على صنف دون صنف من غير علة. ومنها: التزام الكيفيات والهيئات المعينة، كالذكر بهيئة الاجتماع على صوت واحد، واتخاذ يوم ولادة النبي صلى الله عليه وسلم عيدا، وما أشبه ذلك. ومنها: التزام العبادات المعينة في أوقات معينة لم يوجد لها ذلك التعيين في الشريعة، كالتزام صيام يوم النصف من شعبان وقيام ليلته.(الاعتصام 1/53)

البدعة طريقة مخترعة في الدين تضاهي الطريقة الشرعية يقصد بالسلوك عليها ما يقصد بالطريقة الشرعية. (تكملة فتح الملهم 2/595)

قال السيوطي – رحمه الله – في كتابه “حقيقه السنة والبدعة”: فصل في تمييز البدعة من السنة – ما السنة؟ اعلم رحمك الله إن السنة في اللغة الطريق، ولا ريب في أن أهل النقل والأثر، المتبعين آثار رسول الله (وآثار الصحابة، هم أهل السنة؛ لأنهم على تلك الطريق التي لم يحدث فيها حادث، وإنما وقعت الحوادث والبدع بعد رسول الله وأصحابه). ما البدعة؟ والبدعة عبارة عن فعلة تصادم الشريعة بالمخالفة، أو توجب التعاطي عليها بزيادة أو نقصان. وقد كان جمهور السلف يكرهون ذلك، وينفرون من كل مبتدع. وإن كان جائزاً حفاظاً للأصل، وهو الاتباع، وقد قال زيد بن ثابت لأبي بكر وعمر رضي الله عنهما حين قالا له “اجمع القرآن “: كيف تفعلان شيئاً لم يفعله رسول الله؟ (وعن عبد الله بن أبي سلمة: أن سعد بن مالك رحمه الله تعالى سمع رجلاً يقول: ” لبيك ذا المعارج ” فقال: ما كنا نقول هذا على عهد رسول الله). (حقيقة السنة والبدعة 1/88)

Answered by:

Mufti Zakaria Makada

Checked & Approved:

Mufti Ebrahim Salejee (Isipingo Beach)

Āshūra and Remembering the Real Legacy of Mūsā

The virtues of fasting the Day of `Āshūra. or the 10th day of Muḥarram are widely known to many, as millions of Muslims all over the world fast this day in the hope that it will atone for their sins for the previous year. As the Prophet (saw) said:

It will expiate the sins of the past year. [1]

In light of this, the story of the Prophet (sall Allāhu ʿalayhi wa sallam)’s interactions with the Jews in Madinah comes to mind, as it is similarly well known and quoted alongside other hādith that they would also fast on this day. Hence the Prophet (sall Allāhu ʿalayhi wa sallam) commanded us to fast an additional day in order to distinguish the Muslims from other religions.

Ibn Abbas (raḍī Allāhu anhu) reported:

The Messenger of Allāh, peace and blessings be upon him, came to Medina and he found the Jews fasting on the day of Ashura. The Prophet said, “What is this day you are fasting?” They said, “This is a great day in which Allāh saved Moses and his people, and he drowned Pharaoh and his people. Moses fasted on it due to gratitude, so we also fast on it.” The Prophet said, “We have more of a right to Moses and are closer to him than you.” The Prophet fasted the day of Āshūra and he commanded fasting on it.” [2]

The Jews of Madinah were following the tradition of Mūsā (ʿalayhi al-Salām) to fast the day on which Allāh (subḥānahu wa taʿālā) saved him and his people from Firaun. The Prophet (sall Allāhu ʿalayhi wa sallam) is telling us that we as Muslims have more of a right to Mūsā (ʿalayhi al-Salām) than them, and thus commanded us to fast on this day. He (sall Allāhu ʿalayhi wa sallam) is informing us that the legacy of Mūsā (ʿalayhi al-Salām) belongs to this ummah.

However, is this magnificent legacy that we have inherited limited to following a single tradition of his in fasting the day of `Āshūra? Or does our right to Mūsā (ʿalayhi al-Salām) extend beyond such a limited understanding?

If we truly wish to commemorate the vanquishing of Firaun and his army, and the salvation of Mūsā (ʿalayhi al-Salām) and his people, we must remember the background to this glorious day and the events that preceded it. Allāh (subḥānahu wa taʿālā)’s miraculous intervention did not occur in a vacuum but was the pinnacle of a series of interactions between Mūsā (ʿalayhi al-Salām) and Firaun.

In doing so, we can take away at least three powerful characteristics of Mūsā (ʿalayhi al-Salām) that we should strive to implement in our daily lives.

1. Speaking Truth to Power
Firstly, we must recognize the courage of Mūsā (ʿalayhi al-Salām) in speaking truth to power. The only reason that Firaun and his army were chasing Mūsā (ʿalayhi al-Salām) and the Bani Israil on the day of `Āshūra was because Mūsā (ʿalayhi al-Salām) had challenged his claim to lordship, his tyranny, and his enslavement of the Bani Israil. Mūsā (ʿalayhi al-Salām) did all this despite the incredible natural fear that festered inside him from standing up to such a tyrant. That anxiety of confronting this powerful king who ruled with a god-complex could only have been immeasurably magnified by Mūsā (ʿalayhi al-Salām)’s speech impediment, his status as a second class citizen, and his having an arrest warrant issued against him for murder. Yet, he was able to overcome all of this to boldly walk into the court of Firaun and warn him of his wrongdoing. Remarkably, this was not an isolated incident, and Mūsā (ʿalayhi al-Salām) persisted in speaking truth to power over a significant period of time regardless of the taunts and threats that Firaun threw his way.

The legacy we have inherited mandates that we make it part of our character to have this type of courage, to speak truth to power, and to not shy away from it out of fear for our personal safety or potential difficulties we may face as a result of doing so. As the Prophet (sall Allāhu ʿalayhi wa sallam) advised us, “the best jihad is a word of truth before a tyrant ruler.” [3]

2. Exert your maximum effort
Secondly, we learn that Allāh (subḥānahu wa taʿālā)’s miraculous intervention occurs after Mūsā (ʿalayhi al-Salām) has exhausted his absolute maximum efforts to fulfill Allāh (subḥānahu wa taʿālā)’s commands. It comes after a period of time during which he has advised the Bani Israil, spoken out against Firaun’s tyranny on numerous occasions, competed with the magicians, and taken his people out from Egypt. It is at the point where they are between death by drowning and death by the sword that Allāh (subḥānahu wa taʿālā) fulfills His promise and causes the sea to part to enable their escape. Even at this point as if to emphasise the point, Allāh (subḥānahu wa taʿālā) commands Mūsā (ʿalayhi al-Salām) to strike the sea with his staff so there is literally nothing more he can do after this except wait for Allāh (subḥānahu wa taʿālā)’s help.

When we witness injustice and oppression around us, whether from the state and its machinations or from elements within our societies, it is not from the legacy of Mūsā (ʿalayhi al-Salām) to silently condemn it and to simply pray for Allāh (subḥānahu wa taʿālā)’s help.

3. Having trust and certainty in Allāh
Finally, and most importantly, the legacy of Mūsā (ʿalayhi al-Salām) requires us to have unwavering trust and certainty in the promise of Allāh (subḥānahu wa taʿālā). Even when Mūsā (ʿalayhi al-Salām) was trapped between the sea and Firaun and his army, with thousands of men, women, and children on the verge of being slaughtered, and with the naysayers amidst his people complaining that they were doomed, his faith in Allāh (subḥānahu wa taʿālā) remained as strong as ever. He vision was not limited to the tangible things his eyes could see but was guided by his heart which was attached to Allāh (subḥānahu wa taʿālā) and His promise.

No! Indeed, with me is my Lord; He will guide me. [4]

As believers and inheritors of the legacy of one of the greatest prophets to walk the face of this earth, we must continue this great tradition of speaking truth to power which entails devoting ourselves to the cause and maximizing our efforts and always having a firm, resolute faith that Allāh (subḥānahu wa taʿālā) will give us victory. This is the real legacy of Mūsā (ʿalayhi al-Salām) that we should be striving to replicate in our lives.

Source: http://www.islam21c.com