Wednesday, September 19, 2018

The Virtues of Allah’s sacred month of Muharram and Fasting on ‘Aashooraa’

Praise be to Allaah,
the Lord of the Worlds, and peace and blessings be upon our Prophet Muhammad, the Seal of the Prophets and Chief of the Messengers, and upon all his family and companions.
Allah’s sacred month of Muharram is a blessed and important month. It is the first month of the Hijri calendar and is one of the four sacred months.
“so wrong not yourselves therein…” mean do not wrong yourselves in these sacred months, because sin in these months is worse than in other months and good deeds bring a greater reward. Wrongdoing at any time is a serious matter, but Allaah gives more weight to whichever of His commands He will. . People of understanding and wisdom venerate the things that Allaah has told us to venerate. (Tafseer of Ibn Katheer,)

The Virtue of observing more naafil fasts during Muharram.
Abu Hurayrah (RA) said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘The best of fasting after Ramadaan is fasting Allaah’s month of Muharram.’” (reported by Muslim, 1982).

‘Aashooraa’ in History

Ibn ‘Abbaas (RA) said: “The Prophet (SAL) 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).

The virtues of fasting ‘Aashooraa’Ibn ‘Abbaas (RA) said: “I never saw the Messenger of Allaah (Sal) 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 (Sal) 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’)

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 (Sal) 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 (Sal) 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.”

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 (Sal) 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.

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

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’).

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.”
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 problemIf 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 (Sal) 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 (Sal) 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 (Sal), 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 evilcorruption 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 (Sal) 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.


Wednesday, November 8, 2017


This jama’ah which has been obligated upon the Mus-
lims is the Qurashi khilafah that Hudhayfah Ibn al-Yaman
 was ordered to adhere to, and it is built upon pillars just
as Islam is built upon pillars. The Prophet  said, “And I
command you with five matters that Allah has command-
ed me with: Listening, obeying, jihad, hijrah, and jama’ah,
for indeed he who splits from the jama’ah so much as a
hand span has removed the noose of Islam from his neck
until he returns, and whoever calls by the call of Jahiliyyah
is from the people of Hell.” A man said, “O Messenger
of Allah, even if he prays and fasts?” He said, “Even if he
prays and fasts. So call by the call of Allah who has named
you Muslims, believers, and slaves of Allah” (Reported
by at-Tirmidhi from al-Harith al-Ash’ari). Therefore, the
Jama’ah of the Muslims which we have been ordered to
cling to, adhere to, and bite onto with our molars, and
without which the rule of Islam is not manifested in the
land, is built upon five pillars after the pillars of Islam:
Hijrah, listening, obeying, jama’ah, and jihad, and there
is no listening, obeying, or jama’ah without bay’ah and an
imam, there is no hijrah without iwa and nusrah (giving
refuge and support), and there is no jihad without i’dad
(preparation), ribat, and qital (fighting).
The rightly-guided khalifah, ‘Umar Ibn al-Khattab 
said, “Indeed, there is no Islam except with jama’ah, and
there is no jama’ah except with imarah (leadership), and
there is no imarah except with obedience” (Sunan ad-


Thursday, September 28, 2017

A Song of Darth Raha

Foundation Arrests offer anthem
 She ran away

دارت راحاها فوق اعناق العدا  * * *  واستأصلت أرواحهم كف الردى 
حامت صنوف الموت في ارتالهم * * *  قد أنشبت أنيابها لن تبردا 
عاثت بقطعان العدا آسادنا   * * *   لما دعا الداعي إلى ساح الفدا
فأنظر بقاياهم غدت أمثولة  * * *  واسمع أنينا جاب ارجاء المدى 
جالت بهم هوج البلايا جولة   * * *  لم تبق في سمع المدى الا الصدى
صالت عليهم واستدارت حولهم  * * *  صاروا حصيدا في البراري همدا 
تغذى الضواري من حشاشات العدا  * * *  حتى سقيناها النجيع الاسودا
أكبرت نفسا لا ترى من عزة  * * * إلا بساحات الوغى ترجوا الهدى 
تأتي حياض الموت يحدوها الظما * * *  تبغي بظل المرهفات الموردا
تشتاق أن تلقى المنى في ميتة  * * *  تسموا إلى العقبا وترجوا السؤدد 
هامت بحور العين في جناتها  * * *  ترجوا بها عيشا كريما سرمدا 
يا واهبا لله روحا حرة  * * *  جودا وإقداما تروم الموعد 
ماض إلى أعلى الاماني ذروة  * * *  قد سار يشدوها حثيثا منشدا 
لبى وأبلى لم يحد عن غاية   * * *  قد صاغ من هول المنايا مولدا
سل عنه ساحات الوغى حتى ترى * * * جمع الأعادي في نواحيها سدا 
قد أقسم الأبطال ألا يقعدوا  * * *  حتى يكون الدين قد عمّ المدى
 دارت راحاها فوق اعناق العدا  * * * واستأصلت أرواحهم كف الردى
حامت صنوف الموت في ارتالهم * * *  قد أنشبت أنيابها لن تبردا 
الله أكبر

{وَلِلَّهِ الْعِزَّةُ وَلِرَسُولِهِ وَلِلْمُؤْمِنِينَ وَلَكِنَّ الْمُنَافِقِينَ لا يَعْلَمُونَ}


The procession of light called us NAsheed

The procession of light called us



Monday, September 25, 2017

Jihad is better than 50 hajj

Ibn Umar (May Allah be pleased with him) said: “One trip on jihad is better than 50 hajjs” [Ibn al Mubarak; ibn Abi Shaybah] [This narration to ibn Umar is authentic]

Dhirar bin Amr (R.A) said: “I have spent a very long time in jihad and my heart was longing to hajj. I made my preparations to go and then went to greet my brothers. I visited Ishaaq bin Abu Farwah to tell him good-bye. He asked me, “Where are you going?” I said: “I am going on hajj,” He said: “Has your opinion on jihad changed or what?” I said: “No! Its just that I have been here on jihad for a long time and I was longing for hajj and visiting the House of Allah”

“He told me: Dhirar! You should not do what you love, but you should do what Allah loves. O Dhirar, don’t you know that the Messenger of Allah only made hajj once, but then spend his life fighting in jihad until he met Allah. O Dhirar! If you make hajj then you are rewarded for your hajj or umrah. But if you are posted in jihad or fighting and protecting the backs of Muslims, then if that House is visited by 100,000 pilgrims or whatever number, you would be getting the reward of everyone of their hajjs and the hajj of every believing man or woman until the Day of Judgment! Because whoever protects the believers is like the one who protects them from the time of Adam until the Day of Judgment. You are also rewarded for fighting the nonbelievers from the day Adam was created until the Day of Judgment because whoever fights them today is like the one who fights them from the day Adam was created until the Day of Judgment. You are also rewarded for every letter revealed in the Torah, Gospel and Quran because you are fighting to protect the light of Allah from being extinguished.”

“O Dhirar bin Amr! Don’t you know that there is no one closer to the status of prophethood than the scholars and mujahideen? I said, “And how is that?” He said: “Because the scholars are the ones who fulfill the role of the Prophets in guiding others to the truth and teaching it to them. While the mujahideen are the ones who fight for what the Prophets have brought and strive to make the word of Allah the highest and the word of the nonbelievers the lowest” Dhirar said: “I decided to give up hajj and remain in jihad until I die and meet Allah”