Emmanuel College hosts a meeting of Muslim Chaplains serving in Canada on November 16, 2013. This retreat was titled “Inspired by the Beloved”

http://www.facebook.com/MuslimStudiesatEmmanuel

The Prophet (sallallähu alaihi wasallam) said, “The person who will have the least punishment from amongst the Hell Fire people on the Day of Resurrection, will be a man under whose arch of the feet a smoldering ember will be placed so that his brain will boil because of it.”

[Bukhari Book:76 No:566]

Philippines some 10,000 people are feared dead after a massive storm swept over the Philippines leaving nothing but destruction in its wake. On November 8, 2013, Typhoon Haiyan’s 150 mph winds drove huge waves ashore, crashing into villages and towns, flattening buildings and ripping families apart. The storm is one of the strongest on record.

The storm has receded, but the emergency is far from over. Many families are searching for food, some even looking through garbage piles to find something to eat. Water supplies were contaminated and are now unsafe to drink. Hospitals are overwhelmed and medical supplies are running low.

Many families are still searching to see what remains of their livelihoods and if they can find their missing loved ones. The tragedy has hit so many across the provinces of the island nation.

According to a report in USAToday.com, “If the typhoon death toll is confirmed, it would be the deadliest natural catastrophe on record in the Philippines, topping both the 5,100 killed by Tropical Storm Thelma in November 1991 and the 5,791 killed after a magnitude-7.9 earthquake triggered a tsunami in the Moro Gulf in the southern Philippines in 1976.”

The Philippines Defense Secretary Voltaire Gazmin told reporters: “There is no power, no water, nothing. People are desperate.”

Aid cannot wait. We need to help our brothers and sisters in the Philippines now. And, you can multiply your donation—and your impact—by registering with Matching Gifts.

How Islamic Relief USA Is Helping

Islamic Relief offices around the world are gathering resources and sending relief personnel to help with emergency efforts. The situation is being monitored closely, and relief leaders are creating strategies to help the most people in the most efficient ways.

We need to come together for the Philippines! The more IRUSA donors who can support these efforts, the more we can help. Please donate now.

All Praise belongs to Allāh, the Lord of the Worlds, and may the Peace and blessings of Allāh be upon his Messenger, his family and on all of his companions.

Throughout the year Allāh (subḥānahu wa ta`āla) grants His servants with ample opportunities to have their past sins forgiven and to start anew. One of these special occasions is closely approaching us, known as`Āshūra.

Much confusion surrounds this day. Some Muslims treat this occasion as a day of celebration and joy, and a time where special dishes are prepared. Conversely, the Shi’ites spend the very same day, beating and injuring themselves, and marking it as a day of sadness and mourning.

In this short article, I hope to dispel some of the myths surrounding this day and explain the position of Ahl as-Sunnah with regards to the above two practices.

I have divided the article into three parts. In the first part, I have gathered some of the aḥādīth regarding the merits of `Āshūra; I have made an effort to distinguish between the authentic and the weak narrations. Then in the following two sections, I discuss the innovation of taking `Āshūra as a day of mourning and the innovation of taking it as a day of joy, respectively.

Some Authentic Aḥādīth Regarding `Āshūra

1. `Ā’īshā (raḍī Allāhu anhā) said: “The people of Quraysh used to fast on the day of `Ashūra in the pre-Islamic days. When the Messenger of Allāh (ṣallallāhu ‘alayhi wa sallam) migrated to Madīnah, he observed this fast and commanded others to observe it. But when fasting during the month of Ramaḍān was made obligatory he left the [fast of] `Āshūra (i.e. it was no longer obligatory); [1] so whosoever wished to observe this fast, did so, and whosoever wished to leave it, did so.” [Agreed Upon]

2. Abū Musā al-Ash`arī (raḍī Allāhu anhu) said: The day of `Āshurā was one that the Jews respected and treated as a day of festival. The Messenger of Allāh (ṣallallāhu ‘alayhi wa sallam) instructed us: “You should also observe fast on this day.” [Agreed Upon]

3. Humayd b. `Abd ar-Raḥmān narrated that he heard Mu`āwiyah b. Abū Sufyān (raḍī Allāhu anhumā) say, while delivering a sermon on the pulpit on the day of `Āshūra in the year he came for Hajj: “People of Madīnah, where are your scholars? I heard the Messenger of Allāh (ṣallallāhu ‘alayhi wa sallam) say: ‘This is the day of `Āshūra. Allāh has not made fasting on this day compulsory on you, but I am fasting. So whosoever wishes to observe the fast from amongst you, should do so, and whoever does not wish to observe it, may do so.’” [Agreed Upon]

4. Ibn `Abbās (raḍī Allāhu anhu) said: “When the Messenger of Allāh (ṣallallāhu ‘alayhi wa sallam) came to Madīnah, he found the Jews fasting on the day of `Āshūra. He asked: ‘What is this [that you are doing]?’ They replied: ‘This is a righteous day. On this day Allāh saved the Israelites from their enemies, and so Moses, on this day, observed a fast.’ The Messenger of Allāh (ṣallallāhu ‘alayhi wa sallam) said: ‘I have a greater right on Moses (alayhis salām) than you.’ So, he observed the fast (on that day) and ordered the Muslims to also fast.’ [Agreed Upon]. [2]

5. Ar-Rab`ī  b. Mu`awadh (raḍī Allāhu anhā) said: “The Messenger of Allāh (ṣallallāhu ‘alayhi wa sallam) sent a envoy to the village of the Anṣār in the morning of the day of `Āshūra announcing: ‘Whoever has eaten something should not eat but complete the fast, and whoever is observing the fast should complete it.’” She further said: “Since then we fasted regularly on that day and also make our sons fast. We used to make toys of wool for the boys and if anyone of them cried for food, we would give them these [toys] until it was time to break the fast.” [Agreed Upon]

6. `Abd Allāh b. `Umar (raḍī Allāhu anhu) narrated: “The Messenger of Allāh (ṣallallāhu ‘alayhi wa sallam) observed the fast on the day of `Āshūra and ordered others to also fast. When fasting during Ramaḍān was made compulsory, he left it.” `Abd Allāh would not fast on this day unless it coincided with his (normal days of) fasting. [al-Bukhārī and Aḥmad]

7. Ibn `Abbās (raḍī Allāhu anhumā) narrated: “I do not know the Messenger of Allāh (ṣallallāhu ‘alayhi wa sallam) singling out any days for fasting, and considering it more excellent than another, except for this day [the day of `Āshūra] and that month – meaning the month of Ramaḍān.” [Agreed Upon]

8. Abū Qatāda al-Anṣārī (raḍī Allāhu anhu) narrated that the Messenger of Allāh (ṣallallāhu ‘alayhi wa sallam) said: “Fasting three days every month and [fasting] the whole [month] of Ramaḍān every year is a perpetual fast. The fast of the day of `Arafah, [I consider it to] expiate the sins of the preceding and the coming year. The fast of the day of `Āshūra, [I consider it to] expiate the sins of the preceding year.” [Muslim, Aḥmad, Abū Dāwūd and Ibn Khuzaymah] [3]

9. Ibn `Abbās (raḍī Allāhu anhumā) narrated that when the Messenger of Allāh (ṣallallāhu ‘alayhi wa sallam) fasted on the day of `Āshūra and commanded that it be observed as a fast, they (his Companions) said to him: “Messenger of Allāh (ṣallallāhu ‘alayhi wa sallam), it is a day which the Jews and Christians hold in high esteem.” Thereupon the Messenger of Allāh (ṣallallāhu ‘alayhi wa sallam) said: “When the next year comes, Allāh willing, we will observe fast on the ninth.” The Messenger of Allāh (ṣallallāhu ‘alayhi wa sallam) died before the advent of the next year. [Muslim, Aḥmad, Abū Dāwūd and Ibn Mājah] [4]

10. Abū Mūsā (raḍī Allāhu anhu) narrated that the people of Khaybar, [most of whom were Jews] observed the fast on the day of `Āshūra and treated it as a festive day. Their women would wear ornaments and beautiful dresses. The Messenger of Allāh (ṣallallāhu ‘alayhi wa sallam) said: “You (only) observe fast on this day.” [Muslim]

Some Weak Aḥadīth Regarding `Āshūra

1. Ibn `Abbās (raḍī Allāhu anhumā) narrated that the Messenger of Allāh (ṣallallāhu ‘alayhi wa sallam) said: “Fast on the day of `Āshūra and differ from the Jews; fast a day before it or a day after it.” [Weak] [Aḥmad, Ibn Khuzaymah, al-Ḥumaydī, at-Tahāwī in Ma’ānī al-Āthār, al-Bazzār, Ibn `Adī in al-Kāmil, al-Bayhaqī in al-Kubra and ash-Shu`ab] [5]

2. Ibn ‘Abbās (raḍī Allāhu anhumā) reports that the Messenger of Allāh (ṣallallāhu ‘alayhi wa sallam) said: “He who fasts on the day of `Arafah, his fast will be a compensation for the sins of two years, and he who fast in the month of Muḥarram will receive the reward of thirty fasts for each fast.” [Fabricated] [aṭ-Ṭabrāni in as-Saghīr] [6]

3. Abū Hurayrah (raḍī Allāhu anhu) and others narrate: “One who increases [his spending] on his family on`Āshūra, Allāh will increase it for him throughout the year.” [Weak] [Al-Bayhaqī in ash-Shu`ab, al-Uqaylī in aḍ-Ḍu’afā, Ibn `Adī in al-Kāmil, Ibn al-Jawzī in al-Illal and others] [7]

The Innovation (Bid`ah) of Commemorating `Āshūra as a Day of Mourning

On the 10th of Muḥarram (the day of `Āshūra), in the year 61 A.H. the Prophet’s (ṣallallāhu ‘alayhi wa sallam) beloved grandson al-Ḥusayn b. `Alī b. Abī Ṭālib (raḍī Allāhu anhumā) was martyred. Undoubtedly the murder of the grandson of the Messenger of Allāh (ṣallallāhu ‘alayhi wa sallam) was a sad day in Islamic history. However, he was not the first to be martyred; rather, he was preceded by many great companions who were also killed unjustly, including `Umar, Uthmān, al-Ḥusayn’s own father, `Alī b. Abī Ṭālib and his brother al-Hassan (raḍī Allāhu anhūma).

After the death of Alī b. Abī Tālib (raḍī Allāhu anhū), some of the companions pledged allegiance to al-Ḥasan (raḍī Allāhu anhū), regarding whom the Messenger of Allāh (ṣallallāhu ‘alayhi wa sallam) said: “This son of mine is a chief, and Allāh will make peace between two large groups of Muslims through him.” [al-Bukhārī].

After a short period he was also martyred, and some tribes wrote to his brother al-Ḥusayn (raḍī Allāhu anhu) promising him support and allegiance if he was to come to them at Kūfa. Ibn `Abbās and Ibn `Umar (raḍī Allāhu anhumā) both advised al-Ḥusayn against accepting their invitation, as they felt that the people inviting him were treacherous and untrustworthy.

Al-Ḥusayn (raḍī Allāhu anhū) relying on the words of the Kūfans set out for the city with his family and followers. On the way he was deserted by his followers and betrayed by the Kūfans. Consequently, he was left with a small band consisting of his family members and friends (a total of 72 people) in the middle of the sandy desert of Karbala fighting against the governor of Kūfa, `Ubayd Allāh b. Ziyād, and his troops of more than 4000 men. The entire group was massacred on the 10th of Muḥarram.

It was after this incident that the Shi’ites, who considered Al-Ḥusayn (raḍī Allāhu anhū) as the third Imām and rightful successor of the Prophet, began to take this day as a day of grief and sadness, mourning the fact that they were not present at the battle to fight and save al-Ḥusayn and his family.

Ibn Taymiyyah writes: “Satan took the opportunity with the death of al-Ḥusayn (raḍī Allāhu anhū) to introduce two innovations: the innovation of showing sadness and mourning on the day of `Āshūra by slapping, screaming, crying and lamenting, and (the innovation of) cursing the Ṣahābas (companions of the Prophet).”

He then reminds the reader that wailing and excessive mourning over past calamities was clearly prohibited by Allāh and His Messenger.

Allāh (ṣubhānahu wa ta’ālā) says in the Qur`ān:

“We will try you with fear and hunger, and loss of wealth and lives, and fruits; but give glad tidings to those who are patient. Who, when a misfortune overtakes them, say: `To Allah we belong and to Him we shall return.’ It is these on whom descend blessings and mercy from their Lord, and it is they who are rightly guided.” [Surah al-Baqarah: 155-157]

Also the Messenger of Allāh (ṣallallāhu ‘alayhi wa sallam) said: “He who slaps his cheeks, tears his clothes and follows the ways and traditions of the Days of Ignorance is not one of us.” [al-Bukhārī]

In another ḥadīth the Messenger of Allāh (ṣallallāhu ‘alayhi wa sallam) said: “There are four characteristics among my people that belong to the pre-Islamic (jāhiliyyah) period which they have not abandoned: boasting of high rank, reviling other peoples’ genealogies, seeking rain by stars, and wailing.” He (further) said: “If the wailing woman does not repent before she dies, she will be made to stand on the Day of Resurrection wearing a garment of brass and an armor of mange.” [Muslim]

The Shi’ites—in addition to public processions of ceremonial chest beating, wailing, injuring oneself and cursing Abū Bakr, `Umar (raḍiyallāhu anhumā) and the rest of the companions—avoid all manifestations of joy during this month. They refrain from eating meat and avoid getting married or wearing new clothes during this month and especially during this day. Images of men and small boys slashing themselves with razors or knives, allowing their blood to run freely over their bodies is common among some of the extreme Shi’ites. Others, recognizing the gruesome nature of this act, have opted out of self mutilation and resorted to donating their blood. Many Shi’ites believe that taking part in these mourning rituals absolves them from their sin. A popular Shi’ites saying says, “A single tear shed for al-Ḥusayn washes away a hundred sins!”

The Innovation of Showing Joy and Happiness During This Day

To counteract the extreme position of the Shi`ites, another extreme group called  “the Nawāṣib” took this day as a day of happiness. The Nawāṣibs, which consisted mainly of the Khawārij, held animosity against al-Ḥusayn (raḍī Allāhu anhū) and the Ahle al-Bayt. They celebrated this day by wearing new clothes, cooking special food and spending extra money on their family.

The first sign of the appearance of the Khawārij was during the lifetime of the Messenger of Allāh (ṣallallāhu ‘alayhi wa sallam).

Abū Sa`īd al-Khudrī (raḍī Allāhu anhū) narrated: “We were in the company of the Messenger of Allāh (ṣallallāhu ‘alayhi wa sallam) while he was distributing the spoils of war; there came to him Dhul-Khuwaysarah, from the tribe of Tamim. and said: ‘Messenger of Allāh, do justice!’ Upon this the Prophet (ṣallallāhu ‘alayhi wa sallam) said: ‘Woe to you, Who would do justice, if I do not do justice? You would be unsuccessful and incur a loss, if I do not do justice.’ Upon this `Umar ibn Khattāb (raḍī Allāhu anhū) said: ‘Messenger of Allāh, permit me to strike off his neck.’ The Messenger of Allāh (ṣallallāhu ‘alayhi wa sallam) said: ‘Leave him; he has companions [who would outwardly look to be so religious and pious] that one of you would consider his  prayer insignificant when compared to their prayer, and his fast [insignificant when] compared to their fasts. They would recite the Qur`ān but it would not go beyond their collar-bones. They would pass through Islam just as an arrow passes through its prey. He would look at its iron head, but would not find anything there. He would then see at the lowest end, but would not find anything there. He would then see at its grip but there too he would not find anything. He would then look at its feathers and would find nothing stick to them [as the arrow would pass so quickly that nothing would stick to it] neither excrement nor blood. They would be recognized by the presence of a black man among them whose upper arms would be like a woman’s breast, or like a piece of meat as it quivers, and they would come forth at the time when there is dissension among the people.’”

Abū Sa`īd (raḍī Allāhu anhu) said: “I testify to the fact that I heard it from the Messenger of Allāh (ṣallallāhu ‘alayhi wa sallam), and I testify to the fact that `Alī b. Abī Tālib (raḍī Allāhu anhu) fought against them and I was with him. He gave the orders for that man and he was sought for; when he was brought, I looked at him and he was exactly as the Messenger of Allāh (ṣallallāhu ‘alayhi wa sallam) had described.” [Muslim]

The Shi`ites and the Khawārij opposed each other by introducing an innovation in the religion. So while one group lamented and mourned on this day the other group celebrated and made it a day of happiness.

As for the Ahl as-Sunnah they oppose both of these groups, neither making it a day of celebration nor a day of mourning. This is the established practice of the companions and the pious predecessors, including the four Imāms: Imām Abū Hanīfah, Imam Mālik, Imām ash-Shāfi’ī and Imām Aḥmad (May Allāh be pleased with them all).

The Messenger of Allāh (ṣallallāhu ‘alayhi wa sallam) said: “You must follow my sunnah and the sunnah of the rightly-guided caliphs. Hold on to it and stick fast to it. Avoid newly invented matters [in the religion], for every newly invented matter is an innovation, and every innovation is a misguidance.” [Abū Dāwūd, Aḥmad and at-Tirmidhī]

Ibn Taymiyyah writes in his Fatāwā:

“As for cooking special foods, wearing new clothes, applying kohl, spending extra money on the children, doing special prayers, having a special bath…all of this is a wretched innovation (bid`ah) which the Messenger of Allāh (ṣallallāhu ‘alayhi wa sallam) never practiced nor did the rightly guided caliphs, and neither was it recommended by any of the great Imāms such as, Mālik, at-Thawrī, al-Layth b. Sād, Abū Hanīfah, al-Awzāī, ash-Shāfi’ī, Aḥmad b. Hambal, Ishāq b. Rāhūyeh (may Allāh be pleased with them all), nor by other such scholars. Rather some of the later followers started to instruct in some of these things and claimed that there were some authentic aḥādith supporting their view. But these people are clearly mistaken and are in error according to the people of knowledge.

Imām Aḥmad was asked about the ḥadīth: “One should spend on his family on the day of `Āshūra” and regarded it as unauthentic.

In fact the best narration they have is what is reported from Ibrāhīm b. Muḥammad b. al-Muntashir from his father that he said: “It reached us that one who increases (his spending) on his family on [the day of]`Āshūra, Allāh will increase it for him throughout the year.” Sufyān b. ‘Uyaiynah said: “Ibrahīm b. Muḥammad was from Kūfa and he did not mention from whom he heard it or how it reached him. It is most likely that the one who related this [to him] was someone from the people of Bid`ah who hates the companions and wants to oppose the Rāfidhah with lies. So they oppose corruption with corruption and an innovation with an innovation.” [8]

To conclude, what is clearly established from the Sunnah is the fasting on the 9th and 10th of Muḥarram. As for mourning, displaying sadness, or celebrating by making special foods, wearing new clothes, etc. then it is all innovations.

Finally, I leave you with the statement of Imām Mālik: “He who introduces an innovation (Bid’ah) in Islam, regarding it as something good has claimed that Muḥammad (ṣallallāhu ‘alayhi wa sallam) has betrayed his trust to deliver the message. As Allāh says: ‘Today have I completed your Dīn (religion)’ Whatever was not part of the Dīn during the time of the Prophet cannot be considered as part of the Dīn today.” [al-I`tisām, ash-Shāṭibī]

He also said: “Nothing will benefit the later ones from this Ummah, except that which benefited the earlier ones (i.e., the companions).” [Ibn Taymiyyah, al-Qā’idah al-Jalīlah]

Allāh knows best.

May the Peace and blessings be upon our beloved Prophet Muḥammad (ṣallallāhu ‘alayhi wa sallam), his family, and his companions.

End Notes:

[1] See Ibn al-Qayyim, Zād al-Ma`ād, Volume two, page 68, Mu`assasah al-Risālah, 1424 A.H. [2] Imām Aḥmad reported a similar ḥadīth on the authority of Abū Hurayrah with the additional words: “On this day the ship [of Noah] settled on [Mount] al-Judī.” This is a weak narration due to the presence of `Abd aṣ-Ṣamad b. Ḥabīb, who is weak, and Ḥabīb b. `Abd Allāh, who is unknown. Ibn Kathīr in his Tafṣīr (2/448) stated that this was a strange report. [3] The predominant view among the scholars is that it expiates minor sins, as for major sins, repentance is required. This was explicitly expressed by an-Nawawī in al-Majmū` (6/382) and Ibn Taymiyyah in al-Fatāwā al-Kubrā (4/428) [4] Imām an-Nawawī in his commentary to this ḥadīth writes: “This is a clear statement from Ibn `Abbās that according to him `Āshūra is on the ninth of Muḥarram…The majority of early and later scholars are of the opinion that `Āshūra is on the tenth of Muḥarram. From those who held this view are: Sa`īd b. al-Musayyib, al-Ḥassan al-Baṣrī, Mālik, Ishāq and others. This is the apparent meaning of the ḥadīth, and the proper understanding of the word.”

Ibn al-Qayyim was of the view that Ibn `Abbās did not differ on this issue and had only told the questioner to fast the ninth, since it was already assumed that he would be fasting the tenth. (Ẓād al-Ma`ād 2/75)

[5] This ḥadīth has been graded weak by numerous scholars. Ash-Shawkānī said: “This report in Aḥmad via Dāwūd b. `Alī from his father from his grandfather was narrated by Ibn Abī Laylā and therefore is weak and rejected (munkar).”

Muḥammad b. Abi Laylā is known to have an awful memory and was graded weak by Aḥmad, Ibn Ma`īn, and others. See: Tahdhīb al-Kamāl (25/622) and Miẓān al-I`tidāl (3/No. 7825). Likewise, Dāwūd b. `Alī, is also weak. Ad-Dhahabī writes in al-Mizān (2/13): “He is not an authority.”

Al-Bazzar writes: “The ḥadīth is reported from ibn `Abbās (raḍī Allāhu anhū) with different wordings. We do not know anyone narrating: “Fast a day before it or a day after it,” except Dāwūd b. `Alī from his father from Ibn Abbās from the Prophet (ṣallallāhu ‘alayhi wa sallam).

`Atā and others reported from Ibn ‘Abbās as a saying of his (Mawquf) with a different wording.

On the authority of ibn Jurayj, who was informed by Atā from ibn Abbās who said: “Fast the ninth and the tenth and differ from the Jews.” (`Abd ar-Razzāk (7839), al-Bayhaqī (4/287) and aṭ-Ṭahāwī in Sharḥ Ma`ānī al-Āthār (2/78).

Ibn Rajab graded this narration authentic. (al-Laṭā’if, pg. 108)

Ibn Hajr, Ibn al-Qayyim, al-Mubārakpurī and others, who deemed the ḥadīth in Aḥmad as acceptable, mentioned three levels of fasting during these days:

1. Fasting on the 9th/10th and 11th. (This being the best form)

2. Fasting on the 9th and 10th.

3. Fasting on the 10th only.

According to the Ḥanafī School fasting just on the tenth is disliked (makrūh) and this was also the opinion of Ibn `Abbās (raḍiyallāhu anhu) and Imām Aḥmad (Iqtiḍā’ aṣ-Ṣirāṭ al-Mustaqīm 1/420). Ibn Taymiyyah was of the view that it was not makrūh (al-Fatāwā al-Kubrā 4/461).

[6] There are several problems with this chain. Ad-Dhahabī accused al-Haytham b. Habīb, one of the narrators, of falsehood. As for Salām aṭ-Ṭawīl, he is well known among the hadith scholars for fabricatingahādith. Ibn Karrās said: “He is a liar.” Ibn Ḥibbān said: “He narrates fabrications from trustworthy people.” Al-Hākim said: “He narrates fabricated ahādith.” Additionally, Layth b. Abī Salīm, another narrator in the chain, is also weak. From a textual point of view there is another problem, one of the narrations mentioned by aṭ-Ṭabarānī in his al-Kabir, with the same chain, ends with “or every day he has thirty blessings.” instead of “thirty days”. [7] Al-Bayhaqi argued that although the ḥadīth is weak it can be strengthened by supporting channels. This claim is true if all the channels are only slightly weak, but a study of the channels, demonstrate that they are extremely weak and cannot be strengthened by one another. All of the channels have individuals either accused of fabricating or known to be extremely weak. It is for this reason that, ad-Dāraqutnī, ad-Dhahabī, Ibn Taymiyyah, al-Haythamī and others regarded this ḥadīth as weak. Ibn al-Jawzi regarded it as a fabrication. [8] Ibn Taymiyyah, Majmū`ah al-Fatawā, Volume 13, page 169, Dar al-Wafā, 1426 A.H.

Full Article Source – www.propheticguidance.co.uk

Reminder for tonight’s event!

Shining Stars

Hatib ibn Abi Balta (R.A.):

A sahabi who settled down in Makka in pre-Islamic times and established an alliance with Zubair ibn al-Awam.

A famous incident from Bukhari in 8 A.H. highlights how much Allah and His blessed Prophet (SAW) loved this Sahabi (R.A). He was appointed as the head of a delegation to the King of Alexandria with the letter of the blessed Prophet (SAW).

His story also narrates the importance of the Battle of Badr as a turning point for Muslims and the venerable status of the Sahaba (R.A.) who participated in it.

November 6, 2013

8:15 PM EST

Live: Jami’ Masjid
1955 Genesee Street, Buffalo, NY 14211

Listen Online: http://ealim.adobeconnect.com/sahabah

Note:
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Previous Classes: http://servantsofallah.com/index.php/lectures/A/20-shaikh-asim-ahmad/22-shining-stars

RIS Convention will take place in Toronto at MTCC from December 27-29. Confirmed speakers for this year are:
Shaykh Abdallah Bin Bayya
Shaykh Hamza Yusuf
Professor Tariq Ramadan
Imam Zaid Shakir
Habib Ali AlJifri
Ustad Nouman Ali Khan
Imam Suhaib Webb
Sister Dalia Mogahed
Sister Yasmin Mogahed
Maz Jobrani
Raihan
Mesut Kurtis

Muharram is the month with which the Muslims begin their lunar Hijrah Calendar. It is one of the four sanctified months about which the Holy Quran says, “The number of the months according to Allah is twelve (mentioned) in the Book of Allah on the day He created heavens and the earth. Among these (twelve months) there are four sanctified.”

These four months, according to the authentic traditions, are Dhul-Qa’dah, Dhul-Hijjah, Muharram and Rajab. All the commentators of the Holy Quran are unanimous on this point, because the Holy Prophet, Sall-Allahu alayhi wa sallam, in his sermon on the occasion of his last Hajj, declared: “One year consists of twelve months, of which four are sanctified months, three of them are in sequence; Dhul-Qa’dah, Dhul-Hijjah, Muharram, and the fourth is Rajab.”

The specific mention of these four months does not mean that any other month has no sanctity, because the month of Ramadan is admittedly the most sanctified month in the year. But these four months were specifically termed as sanctified months for the simple reason that their sanctity was accepted even by the pagans of Makkah.

In fact, every month, out of the twelve, is originally equal to the other, and there is no inherent sanctity that may be attributed to one of them in comparison to the other months. When Allah Almighty chooses a particular time for His special blessings, the same acquires sanctity out of His grace.

Thus, the sanctity of these four months was recognized right from the days of Sayyidina Ibrahim, alayhi salam. Since the Pagans of Makkah attributed themselves to Sayyidina Ibrahim, alayhi salam, they observed the sanctity of these four months and despite their frequent tribal battles, they held it unlawful to fight in these months.

In the Shariah of our Noble Prophet, Sall-Allahu alayhi wa sallam, the sanctity of these months was upheld and the Holy Quran referred to them as the “sanctified months”.

Muharram has certain other characteristics special to it, which are specified below.

Fasting During the Month:

The Noble Prophet, Sall-Allahu alayhi wa sallam, has said: ‘The best fasts after the fasts of Ramadan are those of the month of Muharram.”

Although the fasts of the month of Muharram are not obligatory, yet one who fasts in these days out of his own will is entitled to a great reward by Allah Almighty. The Hadith cited above signifies that the fasts of the month of Muharram are most rewardable ones among the Nafl or voluntary fasts.

The Hadith does not mean that the award promised for fasts of Muharram can be achieved only by fasting for the whole month. On the contrary, each fast during this month has merit. Therefore, one should avail of this opportunity as much as he can.

The day of “Ashurah”:

Although Muharram is a sanctified month as a whole, yet, the 10th day of Muharram is the most sacred among all its days. The day is named ‘Ashurah’. According to the Holy Companion Ibn ‘Abbas, Radi-Allahu anhu. The Holy Prophet, Sall-Allahu alayhi wa sallam, when migrated to Madinah, found that the Jews of Madinah used to fast on the 10th day of Muharram. They said that it was the day on which the Holy Prophet Musa (Moses), alayhis salam, and his followers crossed the Red Sea miraculously and the Pharaoh was drowned in its waters. On hearing this from the Jews, the Holy Prophet, Sall-Allahu alayhi wa sallam, said, “We are more closely rotated to Musa, alayhi salam, than you,” and directed the Muslims to fast on the day of ‘Ashura’. (Abu Dawood)

It is also reported in a number of authentic traditions that in the beginning, fasting on the day of ‘Ashura’ was obligatory for the Muslims. It was later that the fasts of Ramadan were made obligatory and the fast on the day of ‘Ashura’ was made optional. Sayyidina ‘Aisha, Radi-Allahu anha, has said:

“When the Holy Prophet, Sall-Allahu alayhi wa sallam, came to Madinah, he fasted on the day of ‘Ashura’ and directed the people to fast. But when the fasts of Ramadan were made obligatory, the obligation of fasting was confined to Ramadan and the obligatory nature of the fast of ‘Ashura’ was abandoned. Whoever so desires should fast on it and any other who so likes can avoid fasting on it.” (Sunan Abu Dawud)

However, the Holy Prophet, Sall-Allahu alayhi wa sallam, used to fast on the day of ‘Ashura’ even after the fasting in Ramadan was made obligatory. Abdullah ibn Musa, Radi-Allahu anhu, reports that the Holy Prophet, Sall-Allahu alayhi wa sallam, preferred the fast of ‘Ashura’ on the fasts of other days and preferred the fasts of Ramadhaan on the fast of ‘Ashura’. (Bukhari and Muslim)

In short, it is established through a number of authentic ahadith that fasting on the day of ‘Ashura’ is Sunnah of the Holy Prophet, Sall-Allahu alayhi wa sallam, and makes one entitled to a great reward.

According to another Hadith, it is more advisable that the fast of ‘Ashura’ should either be preceded or followed by another fast. It means that one should fast two days: the 9th and 10th of Muharram or the 10th and 11th. The reason of this additional fast as mentioned by the Holy Prophet, Sall-Allahu alayhi wa sallam, is that the Jews used to fast on the day of’Ashura alone, and the Holy Prophet, Sall-Allahu alayhi wa sallam, wanted to distinguish the Muslim way of fasting from that of Jews. Therefore, he advised the Muslims to add another fast to that of ‘Ashura’.

Some traditions signify another feature of the day of ‘Ashura. According to these traditions, one should be more generous to his family by providing more food to them on this day as compared to other days. These traditions are not very authentic according to the science of Hadith. Yet, some Scholars like Baihaqi and Ibn Hibban have accepted them as reliable.

What is mentioned above is all that is supported through authentic sources about Ashura.

Misconceptions and Baseless Traditions:

However, there are some legends and misconceptions with regard to ‘Ashura’ that have managed to find their way into the minds of the ignorant, but have no support of authentic Islamic sources, some very common of them are these: This is the day on which Adam, alayhi salam, was created. This is the day when Ibrahim, alayhi salam, was born. This is the day when Allah accepted the repentance of Sayyidina Adam, alayhi salam. This is the day when Qiyaamah (doomsday) will take place. Whoever takes bath on the day of ‘Ashura’ will never get ill.

All these and other similar whims and fancies are totally baseless and the traditions referred to in this respect are not worthy of any credit.

Some people take it as Sunnah to prepare a particular type of meal on the day of ‘Ashura’. This practice, too, has no basis in the authentic Islamic sources.

Some other people attribute the sanctity of ‘Ashura’ to the martyrdom of Sayyidna Husain, Radi-Allahu anhu, during his battle with the Syrian army. No doubt, the martyrdom of Sayyidina Husain, Radi-Allahu anhu, is one of the most tragic episodes of our history. Yet, the sanctity of ‘Ashura’ cannot be ascribed to this event for the simple reason that the sanctity of ‘Ashura’ was established during the days of the Holy Prophet, Sall-Allahu alayhi wa sallam, much earlier than the birth of Sayyidna Husain, Radi-Allahu anhu.

On the contrary, it is one of the merits of Sayyidna Husain, Radi-Allahu anhu, that his martyrdom took place on the day of ‘Ashura’.

Another misconception about the month of Muharram is that it is an evil or unlucky month, for Sayyidna Husain, Radi-Allahu anhu, was killed in it. It is for this misconception that people avoid holding marriage ceremonies in the month of Muharram. This is again a baseless concept, which is contrary to the express teachings of the Holy Quran and the Sunnah. If the death of an eminent person on a particular day renders that day unlucky for all times to come, one can hardly find a day of the year free from this bad luck because every day is associated with the demise of some eminent person. The Holy Quran and the Sunnah of the Holy Prophet, Sall-Allahu alayhi wa sallam, have liberated us from such superstitious beliefs.

Lamentations and Mournings:

Another wrong practice related to this month is to hold the lamentation and mouming ceremonies in the memory of martyrdom of Sayyidna Husain, Radi-Allahu anhu. As mentioned earlier, the event of Karbala is one of the most tragic events of our history, but the Holy Prophet, Sall-Allahu alayhi wa sallam, has forbidden us from holding the mourning ceremonies on the death of any person. The people of jahiliyyah (ignorance) used to mourn over their deceased through loud lamentations, by tearing their clothes and by beating their cheeks and chests. The Holy Prophet, Sall-Allahu alayhi wa sallam, stopped the Muslims from doing all this and directed them to observe patience by saying “Innaa lillaahi wa innaa ilayhi raaji’oon”. A number of authentic Ahaadith are available on the subject. To quote only one of them:

“He is not from our group who slaps his checks, tears his clothes and cries in the manner of the people of jahiliyyah.” (Sahih Bukhari)

All the authentic jurists are unanimous on the point that the mourning of this type is impermissible. Even Sayyidna Husain, Radi-Allahu anhu, shortly before his demise, had advised his beloved sister Sayyidah Zainab, Radi-Allahu anha, at not to mourn over his death in this manner. He said, “My dear sister! I swear upon you that in case I die you shall not tear your clothes, nor scratch your face, nor curse anyone for me or pray for your death.” (Al-Kamil, ibn Kathir vol. 4 pg. 24)

It is evident from this advice of Sayyidna Husain, Radi-Allahu anhu, that this type of mourning is condemned even by the blessed person for the memory of whom these mourning ceremonies are held. Every Muslim should avoid this practice and abide by the teachings of the Holy Prophet, Sall-Allahu alayhi wa sallam, and his beloved grand child Sayyidna Husain, Radi-Allahu anhu.

The Crescent Committee of Canada has declared the 1st of Muharram (New Islamic Year) to be on Tuesday 5th November, 2013.

The new crescent for the Islamic lunar month of Muharram 1435 AH has been sighted in South Africa on the eve of 29 Dhul Hijjah 1434 AH (4 November, 2013 CE). The Crescent Committee after confirmation of the sighting has declared the 1st of Muharram (New Islamic Year) to correspond with Tuesday 5th November, 2013 CE.

The Crescent Committee has received confirmation of the sightings from United Ulama Council of South Africa.

There are also a number of other countries where the moon was sighted.

May Allah bless one and all with a blessed new year 1435.

crescentcommittee.ca

Golden youth would like to cordially invite you to

Marriage Seminar

This lecture will enlighten you about the mannerism with which one should act from the moment you begin to think about marriage leading through the engagement, the marriage contract and the journey of marriage itself.

Admissions: $5.00/person

@ Mohawk College i Wing 109.

Snacks and refreshments will be sold.

Doors open at 3:30 p.m and the lecture will begin at 4:00 p.m sharp. We encourage you to come early so that seating may be arranged in time.

Date: Saturday, November 9

Address: 135 Fennel Ave W, Hamilton, ON

Time: 4 p.m – 6 p.m

Don’t miss out on hearing our wonderful speaker brother YASIN DWYER give marriage advice and answer all your marriage questions!

Be sure to invite your friends and family as well. See you all InshAllah!

For any questions, please call sister Fatema 905 – 387 – 7319 or Email us @ goldenyouth@ymail.com

     Golden Youth

no compulsion !

18:29-30 Al-Kahf

Reminder

وَقُلِ الْحَقُّ مِن رَّبِّكُمْ ۖ فَمَن شَاءَ فَلْيُؤْمِن وَمَن شَاءَ فَلْيَكْفُرْ ۚ إِنَّا أَعْتَدْنَا لِلظَّالِمِينَ نَارًا أَحَاطَ بِهِمْ سُرَادِقُهَا ۚ وَإِن يَسْتَغِيثُوا يُغَاثُوا بِمَاءٍ كَالْمُهْلِ يَشْوِي الْوُجُوهَ ۚ بِئْسَ الشَّرَابُ وَسَاءَتْ مُرْتَفَقًا

إِنَّ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ إِنَّا لَا نُضِيعُ أَجْرَ مَنْ أَحْسَنَ عَمَلًا

And say, “The truth is from your Lord, so whoever wills – let him believe; and whoever wills – let him disbelieve.” Indeed, We have prepared for the wrongdoers a fire whose walls will surround them. And if they call for relief, they will be relieved with water like murky oil, which scalds [their] faces. Wretched is the drink, and evil is the resting place.

Indeed, those who have believed and done righteous deeds – indeed, We will not allow to be lost the reward of any who did well in deeds.

Also,

2:256

There shall be no compulsion in [acceptance of] the religion. The right course has become clear from the wrong. So whoever disbelieves in Taghut and believes in Allah has grasped the most trustworthy handhold with no break in it. And Allah is Hearing and Knowing.

Tarek Fatah, a Toronto Sun columnist and founder of the Muslim Canadian Congress, complained about the mural to Councillor Paula Fletcher, sparking the review by city officials.

Pennachetti wrote to Fatah on Friday, saying that the city’s office of Equity, Diversity and Human Rights was involved in the review and that the mural’s creator and Islamic law expert Anver Emon, a professor at University of Toronto, were consulted.

“We are satisfied with the responses that have been provided during our preliminary inquiries into your concerns and do not believe that the mural is contrary to City policy or Canadian law,” writes Pennachetti.

“There are various ways by which to determine what these words mean,” wrote Emon in his assessment of the mural. “Can they be made to valorize militancy? Sure. Can they be a source of comfort for people suffering economic hardship as they struggle to feed their children? Sure.”

City of Toronto spokesman Jackie DeSouza said it was all about the interpretation of art.

“I think the people in the community, many of them were Muslim … nobody expressed concerns about the mural,” said DeSouza, suggesting that complainants could take the issue to the Human Rights Tribunal of Ontario.

Fatah points to the Tafsir Ibn Kthir, a commentary on the Qur’an that states the passage means “if you fight in Allah’s cause and support his religion, he will grant you victory.”

Fatah, who said the slogan is sometimes inscribed on weapons, calls the defense of the mural a smokescreen.

“This is not art at all,” insisted Fatah, adding nobody from the city consulted him or other moderate Muslims about the mural’s message. “If they are so confident that they are right, then why is there reluctance to meet with us?”

terry.davidson@sunmedia.ca

FULL ARTICLE ON TORONTOSUN.COM

The Hamilton Downtown Mosque hopes to raise $3 million by Thursday to buy new land for a larger mosque. (Samantha Craggs/CBC)

Hamilton’s Downtown Mosque needs to raise $3 million in the next two days to close a land deal for a new mosque and community centre and it’s appealing to the city’s Muslim community to make it happen.

It is hoping 3,000 Muslim families will step forward with $1,000 each to help it close the deal by the Oct. 31 deadline.

The mosque, which has a dire lack of space for parking and prayer at its current location at 96 Wilson St., needs $4 million to buy land at the corner of York and Hess streets to serve its growing congregation. So far, it has $1 million.

The mosque needs to move, said Wahed Al-Jabry, a board member for the Downtown Mosque. The current building is in disrepair, and so small that Al-Jabry once arrived late for Friday worship and had to pray on the stairs. He has faith they can raise the money.

Future Mosque

Future plans for the Hamilton Downtown Mosque include an elementary school, day care centre, community hall and underground parking. (Hamilton Downtown Mosque)

“The biggest confidence I have is in God,” he said. “People say I’m crazy, but I know that God will help us get the money.”

The mosque has served the city’s central Muslim community since 1992 and boasts a membership of more than 5,000 people.

Space has been an issue for the mosque since at least 2004, when it began looking for alternate land. It hoped to reach a deal for land behind the mosque, but found itself in competition for the site with Hamilton Police which wanted it for a storage facility. The police service acquired that site in 2010, but it still sits vacant.

Now the mosque has its sights set on 221 York Blvd., former site of a fitness club and food store. Soil remediation is done, and the mosque has until Oct. 31 to finalize the deal.

The 0.6-hectare (1.56-acre) property has space for 110 parking spaces, compared to the 25 or so spots at the existing site. The existing building on the site is 35,000 square feet. Eventually, mosque officials plan to build a new facility with prayer space, a community centre, a daycare centre and an immigrant welcome centre that would include translation services.

The mosque’s move would be a loss for Beasley, said Sylvia Nickerson, past president of the Beasley Neighbourhood Association. For years, the association lobbied for the mosque to get the land now owned by the police.

“To displace a site where hundreds of people come and go all the time with windowless walls seems like a really bad idea,” Nickerson said.

“The human activity developed by the mosque and their community spirit has definitely been a positive influence.”

Mosque officials have been busy making presentations to members of the broader Muslim community to try to raise the money, Al-Jabry said. The downtown mosque congregation has high numbers of refugees and newcomers to Canada, many who move on to other communities to find work. So mosque officials are appealing to Muslims as far as Toronto and Alberta to help raise money.

“Everybody knows Hamilton’s downtown mosque,” Al-Jabry said.

The current building is leaking and in poor condition, and too small to hold the hundreds who show up for prayers. Al-Jabry hopes that combined with help from financial institutions, the community will provide.

“I’m going around every single corner to make sure we raise this money,” he said.

Donations can be made at HSBC Canada at 40 King St. E. The bank code is 016, the transit number 10322, the swift code HKBC CATT. The bank account is #322-077397-080.

FULL ARTICLE ON CBC.CA