Significance of Masjid-Al-Aqsa in Jerusalem (Haram Al-Shareef)

Significance of Jerusalem and Haram Al-Shareef in Islam

To Muslims, Jerusalem houses one of the holiest Mosques, the Masjid-al-Aqsa and represents a place of greatest religious significance. Muslims call to rule over Jerusalem is not driven by colonist, nationalist or material motives. The love of every grain in the Holy City is sacred to Muslims. Muslims respect all the Prophets revered by Judaism and Christianity and their venerated places are also central to the ethos of Islam.

To quote a few Quranic verses and sayings of Prophet Muhammad (Sallallaahu Alayhi Wasallam) with regard to Jerusalem will indicate the importance Masjid al Aqsa and therefore Jerusalem has assumed upon the Muslims hearts.

Prophet Muhammad’s Night Journey (Israa wal Me’raaj)

1. The miraculous journey of the holy Prophet Muhammad (Sallallaahu Alayhi Wasallam) from Makkah to Masjid al Aqsa (al Isra) and his ascension through the heavens (al Ma’araj) has linked Jerusalem to the Muslims hearts and minds. The Holy Quran states:

Glory to Allah who did take His Servant for a journey by night from the Sacred Mosque (in Makkah) to the Al-Aqsa (in Jerusalem) whose precincts We did bless (al-Isra 17: 1)

Prophet Muhammad’s travel to the heavens

The Lord Almighty had it in His power to have taken Prophet Muhammad from Makkah straight up to the heavens. However, to impress the importance of Jerusalem upon Muslims the Prophet Muhammad (Sallallaahu Alayhi Wasallam) was first taken to Masjid al Aqsa in Jerusalem.

Prophet Muhammad Leading Prayers for all Prophets

When the Prophet Muhammad (Sallallaahu Alayhi Wasallam) reached al Aqsa (Haram Shareef), he led prayers in congregation that was attended by all the previous Prophets Alayhis salaam. Hence Masjid al Aqsa is unique in that this is the only place on earth where all the Prophets Alayhis salaam performed Salaah in congregation.

Prophet Ibrahim’s Migration to the Land of Canaanite

2. The Prophet Ibrahim (Abraham) Alayhis salaam who is central to all the three faiths, migrated to the land of Canaanite around 1805 BC. The Quran states:

We said, O Fire! Be thou cool and safety for Ibrahim. Then they planned against him, but We made them the greater losers. But We delivered him and (his nephew) Lot (and directed them) to the land which We have blessed for the nations (Al-Anbiyaa 1: 69-71)

Sacredness of Jerusalem in Islam

3. The sacredness of Jerusalem is emphasized in numerous places in the Holy Quran. The Apostles of Allah, Muhammad (Sallallaahu Alayhi Wasallam) and also Prophet Musa (Mosses) [Alayhis salaam] alluded to it. The Holy Quran reports Prophet Musa (Moses) [Alayhis salaam] telling his people (Children of Israel):

O my people! Enter the holy land… (Al-Maida 5: 21)

Further the Holy Quran states:

(It was Our power that made) the violent (unruly) Wind flow (tamely) for Suleiman. To his order, to the land Which We had blessed… (Al-Anbiyaa 21: 81)

Prophet Muhammad’s Sayings on Jerusalem

4. Masjid al Aqsa and therefore Jerusalem’s importance was further emphasized by the sayings of Prophet Muhammad (Sallallaahu Alayhi Wasallam):

(a) According to Islamic teachings there are only three places to which it is desirable to undertake a journey for the purpose of Salaah. Abu Huraira [ra] is quoted as saying that Allah’s Messenger [Sallallaahu Alayhi Wasallam] said,

‘set out deliberately on a journey only to three mosques: this mosque of mine (in Medina), the Sacred Mosque (in Makkah) and the Masjid al Aqsa (in Jerusalem) (Bukhari & Muslim)

Al aqsa mosque, the third holiest site in islam for Muslims, with mount of olives in the background in jerusalem, israel

(b) The virtues of praying in Masjid al Aqsa are exalted:

Abu Darda [ra] is quoted as saying that the Prophet of Allah Muhammad (Sallallaahu Alayhi Wasallam) said,

a prayer in the Sacred Mosque (in Makkah) is worth 100, 000 prayers, a prayer in my mosque (in Medina) is worth 1, 000 and a prayer in Jerusalem is worth 500 prayers more than in an any other mosque. (Bukhari)

(c) The Masjid al Aqsa is the second house of prayer established on earth: Abu Dhar [ra] is quoted as saying,

I asked the beloved Prophet Muhammad (Sallallaahu Alayhi Wasallam) which was the first mosque on earth? ‘The Sacred Mosque (in Makkah),’ he said. And then which, I asked? ‘Masjid al Aqsa,’ he said. I further asked, what was the time span between the two? ‘Forty years,’ the Prophet [Alayhis salaam] replied. (Muslim)

Jerusalem was the First Qibla for Muslims

5. The Masjid-al-Aqsa was the First Qibla (the direction to which Muslims faced when praying Salaah): The centrality, historical and cultural significance of Masjid al Aqsa is further emphasised by the fact that Muslims used to turn towards Jerusalem when they prayed. This was practiced until 16 to 17 months after hijra, when Allah commanded in His wisdom for the Muslims to face Makkah. The importance of Masjid al Aqsa remained and all the worship performed facing Masjid al Aqsa was good and valid.

Masjid al aqsa in jerusalem, israel.

Jerusalem is the resting place for the Prophets of Islam

6. The resting place of Prophets [Alayhis salaam] and Prophet’s companions [ra]: The land of Palestine has in it some of the noblest souls the earth has seen. The graves of many Prophet’s are in Palestine, including Ibrahim Alayhis salaam, Yakub Alayhis salaam, Ishaq [peace be upon them] and according to some commentators there are over 100 Prophets buried in Palestine.

Palestine also has the bodies of some of the closest companions of the Prophet and thus the first generation of Muslims. Included in these are the graves of Ubada ibn al Samit, Shaddad ibn Aws ibn Thabit al Ansari and Tamim al Dari [ra].

Starting Hajj or Umrah from Masjid Al-Aqsa

7. Merits of Performing Haj or Umrah from Masjid al Aqsa:

Umm Salamah [ra] narrates that she heard the Prophet [Alayhis salaam] saying, ‘whosoever starts his Umrah or Haj from Masjid al Aqsa his wrong actions will be forgiven, both past and future.’ In another version, he is reported to have said that Paradise would be his reward. (Targheeb)

Caliph Umar’s Trip to Jerusalem

8. Freedom of the Holy City.

After the battle of Yarmuk the Muslim forces under the command of Abu Ubaydahr lay siege to Jerusalem. The inhabitants consented to surrender on condition that the Khalifa, Umar ibn al Khattab (ra) came in person. Umar [ra] traveled to Palestine and formally received the keys to the city in 637 AD. On his arrival, he concluded the famous peace treaty with the people of Holy City. This opened the doors to the Jews, who were denied access for thousands of years and for the first time Jerusalem under Muslim rule became truly an OPEN CITY to all the three faiths.

Throughout Muslim rule of over one thousand two hundred years of Jerusalem, members of Jewish, Christianity and Islam prospered in Jerusalem. Muslim rule enabled the city to live up to its rightful title of ‘The Holy City’ as it encompassed all the believers in One God to go about their business without any hindrance.

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Concerns for Suffering Muslims and Helping them in Need

Not a day goes by when we don’t hear of innocent Muslim lives being lost to wars and other heart wrenching tragedies. This has been especially true for the past few years, when the world has witnessed innumerable Muslims die in wars and related calamities.

Children, mothers, and fathers experience unspeakable horrors of destruction and killing of their family members – sometimes many simultaneously – in front of their own eyes.

How can human beings witness such a large scale loss without showing more concern than what is apparent? Isn’t this silence making a mockery of the values of humanity that the decent human beings purport to uphold?

Such events now don’t even seem like news anymore. When once loss of a few lives was taken seriously, the never ending conflicts have desensitized us to the point that even many deaths in one day rarely gives us pause to think of the grim situation of those affected.

Can one really get desensitized to such tales of tragedies?

Some of us don’t want to hear such stories as they are too depressing and disturbing. But if we stopped listening, do we really think the problem will go away if we buried our heads in the sand? If we stopped paying attention, what else then would move our hearts to act to help such suffering souls? Would we want others to stop listening if we were instead hit with such calamities and tales of horror?

For those of you, who have followed this blog over the years know quite well that we don’t get into the political debates and discussions as there is no shortage of such forums both online and offline. But that doesn’t mean that we as Muslims can’t do anything else to help those who are going through such tests and trials of life.

As Muslims, we take our guidance from Quran and Hadith of the Prophet (s). In line with those teachings, below are some of what we can do to help our fellow Muslims.

Stay Patient in Times of Trials

First and foremost,  in times of trials and tragedies, we should stay patient. As Allay says in the Quran:

* Who, when afflicted with calamity, say: ‘Truly, to Allah we belong and truly, to Him we shall return.’ (Inna Lillaahi wa inna ilayhi raaji’oon)

* They are those on whom are the Salawaat (i.e. who are blessed and will be forgiven) from their Lord, and (they are those who) receive His Mercy, and it is they who are the guided ones.” Quran (Surah Al-Baqarah, 2:155-157) (See Surah Al-Baqarah English)

So, by keeping the suffering of those afflicted with such horrors alive in our hearts, we should repeatedly say “Inna Lillaahi wa inna ilayhi raaji’oon.”

Recognize Your Responsibility Toward Fellow Muslims

Next, let’s recognize our responsibility toward our fellow Muslims, especially those who are suffering and are in need. Let us remind ourselves of the hadith of the prophet (s), where he said: “The similitude of believers in regard to mutual love, affection, fellow-feeling is that of one body; when any limb of it aches, the whole body aches, because of sleeplessness and fever.” [Sahih Muslim]. Let’s ensure that we don’t allow ourselves to get desensitized to the point of no return to caring and empathizing for such incidents.

Educate Your Children on the Affairs of Muslims

To help children become good citizens and productive members of the society, one needs to start at an early age. As part of your instilling Islamic teachings in your children related to matters of worship and good manners, make them also realize their duty toward helping others including Muslims, regardless of how near or far they may be. Educate your children on the affairs of the Muslims and get them involved in various small and large projects aimed at helping others in need. This will imbue a sense of responsibility right from the start that will make them become useful members of the societies that they live in.

Be Proactive in Finding Organizations that Help

You don’t have to look far and beyond to help these Muslims. Most governments now have established official organizations that are delivering help to these people in need. Be proactive and you will be able to get your contributions delivered. Remember, where there is a will, there is a way.

Open Your Doors to Fellow Muslims

For those who have the means to go the extra mile, we can open our doors to those who are suffering. Remember, thousands of non-Muslim families across Europe and North America have opened their homes and hearts to help Muslims in need. We as Muslims have a greater responsibility not only because they are our fellow Muslim brethren but also because we as Muslims tout Islam to be a religion of charity and helping others in need. This is the time to put our beliefs into practice.

Pray to Allah for the Well Being of Muslims

Just like when we pray to Allah secretly for the solution of our personal issues and problems, we can start to include them in our prayers as well. Let’s pray with a sincere heart that Allah relieve children, parents, and other family members of their calamities and the pains of losing their loved ones. Let’s remind ourselves of the hadith of the prophet (s) when he said, “The supplication (dua) of a Muslim for his brother in his absence will certainly be answered. Every time he makes a supplication for good for his brother, the angel appointed for this particular task says: `Ameen! May it be for you, too’.” [Sahih Muslim]. If we would want others to pray for our well being if were to experience such tragedies, let’s start by doing it for others.

Don’t Forget Your Needy Dependents 

Finally, let’s not forget that before you reach out to those in need, the needy dependents in your family have a greater right for help before others. The Prophet (peace & blessings of Allah be upon him) said,“The best charity is that which is practiced by a wealthy person. And start giving first to your dependents.” [Sahih Al-Bukhari] Volume 2, Book 24, Number 507.

Parting Remarks

Despite the darkness that doesn’t seem to be dissipating, we should never lose hope in the mercy of Allah. Let’s recall what He tells us in the Quran:

“But perhaps you hate a thing and it is good for you; and perhaps you love a thing and it is bad for you. And Allah Knows, while you know not.” Surah Al-Baqarah (2:216)

Also, as Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said: “A calamity that makes you turn to Allah is better for you than a blessing which makes you forget the remembrance of Allah.”

Let’s therefore use these times of distress to come closer to Allah and to ask for His forgiveness

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Having good manners and avoiding bad language – Prophet’s Hadith

This hadith of the prophet (s) points out the importance of good manners and its value on the day of judgement.

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Islamic Beliefs on Afterlife: Questions asked after a person’s death

Concept of Afterlife in Islam

According to Islamic beliefs, a person will be held accountable for all his deeds after the person moves on to the next life. According to hadith, the following are first of the many questions that a person will be asked.

First Stage of questioning (In the Grave)

A person’s first stage of reckoning (accountability) will be in the gravewhere he will be asked three questions. Allah will help reinforce the person’s answers based on his deeds in this world. The three questions are the following:

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An Appointment and Conversation with Allah in Paradise (Jannah)

Once the believers are rewarded with paradise (Jannah) by Allah, they would have achieved a state of unbounded happiness. But that will only be the beginning of their happiness as that day they will hear a caller who will call:

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The journey of a Muslim believer (soul) after death – Islamic beliefs according to hadith

Everyone has to die one day. Allah says in the Quran:

“Everyone is going to taste death, and We shall make a trial of you with evil and with good, and to Us you will be returned.” Quran (Surah Al-Anbiya:21)

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Sayings of the people of Jannah (Paradise)?

Allah tells us in the Quran about the people of paradise (Jannah) and what they will say once they enter it. According to the Quran:

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The Story of Yajuj and Majuj (Gog and Magog)

The story of Yajuj and Majuj is stated both in the Quran and hadith. Their appearance will be one of the signs of the end times. These events will transpire after the arrival of Dajjal, Mehdi and Eesaa (alaihi salam). Both Quran and the hadith have clearly mentioned their existence, arrival and the aftermath of their arrival.

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The day man will be lonely and helpless (Day of Judgement)

The reality of becoming lonely and helpless at the end is made clear in the Quran in Surah Al- Anaam, verse 94 and Surah Al-Kahf, verse 48.

Allah Says

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Calls of the People of Paradise (Jannah)

What will be the call of people in Paradise (Jannah)? Their behavior of remembering Allah and thankfulness would be quite similar to what they did in this world. See below the verses related to this and the explanation by Sheikh Moududi in Tafheem Al-Quran.

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Life of this world and the hereafter

Belief in the life in the hereafter – after a person’s death and also at the end of this world – is one of the six tenets of a Muslim’s faith (the others being belief in Allah, His angels, His revealed books, His prophets and messengers, and Qada wal-Qadr or the Divine decree). Allah provides us the complete picture of our existence in this verse in the Quran:

“Seeing that you were dead and He gave you life. Then He will give you death, then again will bring you to life (on the Day of Resurrection) and then unto Him you will return” (Quran, Sura Al-Baqarah: 28).

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Sacrificing an animal on the 10th of Muharram – Permanent Committee

Sacrificing an animal on the 10th of Muharram – Permanent Committee

The first question of Fatwa no. 7465

Q 1: What is the ruling on sacrificing an animal at a specific date and time every year? Many people believe that slaughtering on the 27th of Rajab, 6th of Safar, 15th of Shawwal and 10th of Muharram draw them close to Allah and is an act of ‘Ibadah (worship). Are these acts valid? Are they acts of Sunnah or Bid‘ah (innovation in religion) that contradicts Islam and its doer will not be rewarded for them?

A: All acts of ‘Ibadah that draw a Muslim close to Allah are Tawqifiy (bound by a religious text and not amenable to personal opinion).

There is no textual proof from the Qur’an or the authentic Sunnah that dictate a particular sacrifice on the mentioned days of these months. The Sahabah (Companions of the Prophet – may Allah be pleased with them) did not do so either and therefore, this is Bid‘ah. It is authentically reported that the Prophet (peace be upon him) said: Anyone who introduces anything into this matter of ours (Islam) that is not part of it will have it rejected. (Related by Al-Bukhari and Muslim)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family, and Companions!

source : http://alifta.com

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Hadiths with regard to singling out the Day of ‘Ashura’ for wearing Kuhl, bathing, dying with Henna and so on are all Fabricated

Hadiths with regard to singling out the Day of ‘Ashura’ for wearing Kuhl, bathing, dying with Henna and so on are all Fabricated

 117- Hadith: Anyone who bathes on the Day of ‘Ashura’ will not be sick during that whole year

All the Hadiths mentioned in respect of bathing on the Day of ‘Ashura’ (10th of Muharram), wearing Kuhl (antimony powder eyeliner), dying (with Henna), in addition to other acts observed by Ahl-ul-Sunnah (those adhering to the Sunnah) in opposition to the Shiites are Mawdu‘ (fabricated Hadith) except for those mentioned about Sawm (Fast).

Shaykh Al-Islam Ibn Taymiyyah (may Allah be merciful to him) mentioned in “Al-Fatawa” volume (4) page (513) what reads:

(Some people among those who claim themselves as followers of the Sunnah narrated many Hadith Mawdu‘ on which they based what they made as a slogan for them on that day – meaning the day of ‘Ashura’ – with which they also contradicted with those people – meaning Al-Rafidah (a Shiitic group). Therefore, they confronted a void act with another void act, and refuted a Bid‘ah (innovation in religion) by introducing another.

Nevertheless, there was one which was indeed more grievous and supportive of the atheists than the other – he meant the Bid‘ah of Al-Rafidah – such as the long Hadith that reads: Anyone who bathes on the Day of ‘Ashura’, will not be sick that year, and anyone who wears Kuhl on the Day of ‘Ashura’, their eyes will not become sore that year. This is in addition to other similar acts on that day such as dying with Henna, shaking hands, and so on. This Hadith and other similar ones are all considered fabricated lies by consensus of those who have knowledge of Hadith Science. Yet, it was mentioned by some Hadith scholars that it is Sahih (authentic). They claim that its Isnad (chain of narration) meets the condition of Sahih. However, this is undoubtedly wrong as clarified in other positions. Furthermore, none of the Muslim Imams (initiator of a School of Jurisprudence) stated it to be Mustahab (desirable) to wash up, wear Kuhl, dye with Henna and suchlike on the Day of ‘Ashura’. It was also not mentioned by any of the reliable Muslim scholars to whom people resort to know Allah’s Commands and Prohibitions. This was neither observed by the Messenger of Allah (peace be upon him) nor by Abu Bakr, `Umar, `Uthman or `Aly, (may Allah be pleased with them). Moreover, there was no mention of these Hadith in any of the Books or Musnads (Hadith compilations) composed by Hadith Scholars such as Musnad Ahmad, Is-haq, Ahmad ibn Mani‘ Al-Hamidy, Al-Dalany, Abu Ya`la Al-Mawsily and others. They were not stated in any of the subject-categorized Hadith books such as the Sihah (pl. of Sahih: Authentic Hadith Book), Sunan (Hadith compilations classified by jurisprudential themes), or those which comprise the Musnads and Athar (narrations from the Companions) such as Muwatta’ Malik, Waki‘, `Abdul-Razzaq, Sa‘id ibn Mansur, Ibn Abu Shaybah and other like them).

End quote.

It was also mentioned by Al-Hafizh ibn Rajab (may Allah be merciful to him) in his book (Lata’if Al-Ma‘arif) in regard to observing Sawm on the Day of ‘Ashura’ what reads:

All that which was reported about the merit of wearing Kuhl, dying with Henna, and bathing on the Day of ‘Ashura’ is Mawdu‘ and wrong. Concerning Sadaqah (voluntary charity), it was narrated on the authority of `Abdullah ibn `Amr ibn Al-`As that he said: Anyone who fasts on the Day of ‘Ashura’ it is as if they fasted the entire year. And, anyone who gives Sadaqah on this day it is as if they have given it during the whole year. (Related by Abu Mussa Al-Madiny)

As regards spending generously on one’s children on this day, Harb said: I asked Ahmad about the Hadith: Anyone who is openhanded with his family on the Day of ‘Ashura’… he stated that it does not count as a Hadith. Ibn Mansur added: I asked Ahmad: Did you hear anything about the Hadith: Anyone who gives generously to his family on the Day of ‘Ashura’, Allah will give him generously the rest of the year. He answered in the affirmative. It was also related on the authority of Sufyan ibn Huyaynah from Ja‘far Al-Ahmar from Ibrahim ibn Muhammad ibn Al-Muntashir, who was one of the best Hadith narrators at his time, that he was informed that: Anyone who gives generously to his family on the Day of ‘Ashura’, Allah will give him generously the rest of the year. Ibn ‘Uyaynah mentioned that he acted upon this Hadith for fifty or sixty years and the result was all good. As for the statement of Harb that Ahmad did not count it as a Hadith; he meant the Hadith that is narrated as Marfu‘ (a Hadith narrated from the Prophet with a connected or disconnected chain of narration)as its Isnad is unauthentic.

Even though it was related from several ways of transmission, they are all unauthentic. An example of this is the one related by Muhammad ibn ‘Abdullah ibn ‘Abdul-Hakam. Furthermore, Al-‘Uqayly stated that it was not authentically transmitted (i.e., among scholars). It was also related on the authority of `Umar according to his saying. However, its Isnad includes an anonymous narrator in its chain.

On the other hand, the acts of mourning that some people like Al-Rafidah offer on this day because of the murder of Al-Husayn (may Allah be pleased with him) are characteristic of those who missed the right path in this life while they think that they are acquiring good by their deeds. This is because neither Allah (Exalted be He) nor His Messenger (peace be upon him) ordained to mourn the death of the prophets or the calamities that befell them, so, in what manner could this be applied in respect of people who are below them in rank?

End quote.

Based on the cited statement of Ibn Taymiyyah and Al-Hafizh ibn Rajab (may Allah be merciful to them), it is known that the Hadiths mentioned with regard to singling out the Day of ‘Ashura’ for wearing Kuhl, bathing, dying with Henna and so on are all Mawdu‘. Similarly, all the Hadiths mentioned on the merit of openhanded giving to one’s children are also unauthentic. Concerning what was reported by Ibrahim ibn Muhammad Al-Muntashir – a junior Tabi‘y (one of the follower, the generation after the Companions of the Prophet) – who transmitted it from another person without naming him, and similarly did Sufyan ibn ‘Uyaynah, the renowned Imam; it is not permissible to cite that as an evidence on the validity of openhanded giving (on this day). This is because the proof is to be derived from the Qur’an or the Sunnah (whatever is reported from the Prophet), not the acts of the Tabi‘un or those who succeeded them. Accordingly, the command to do that on the Day of ‘Ashura’ is considered an impermissible act of Bid‘ah (innovation in religion).

The Prophet (peace be upon him) said: Anyone who does any action that is not in accordance with this matter of ours (Islam) will have it rejected. (Related by Muslim in his Sahih and Al-Bukhari as a Hadith Mu‘allaq [a Hadith missing link in the chain of narration, reported directly from the Prophet] but he affirmed its authenticity) The Prophet (peace be upon him) also said: Anyone who introduces anything into this matter of ours (Islam) that is not part of it will have it rejected. (Agreed upon by Al-Bukhari and Muslim from the Hadith of `Aishah)

In reference to giving Sadaqah (voluntary charity) on that day, there is the Hadith of `Abdullah ibn `Amr that was previously mentioned in the statements of Al-Hafizh ibn Rajab and it is Mawquf (words or deeds narrated from a Companion of the Prophet that are not attributed to the Prophet). It was reported from him by Abu Musa Al-Madiny; however, Al-Hafizh ibn Rajab (may Allah be merciful to him) did not mention anything about its Isnad. But, most of the narrators from whom Abu Musa Al-Madiny transmitted were ranked as weak and unauthentic narrators. Therefore, it is not permissible to act upon such a Hadith unless it is proven to be authentically reported from `Abdullah ibn `Amr ibn Al-`As (may Allah be pleased with them both). In case this is proven, it is to be considered Marfu‘ since such a statement cannot be issued as a personal opinion. Again, mourning on the Day of ‘Ashura’ is one of the condemned Bid‘ahs introduced by Al-Rafidah, with which they contradicted Ahl-ul-Sunnah wal-Jama‘ah (those adhering to the Sunnah and the Muslim main body), and the path of the Sahabah (Companions of the Prophet). Consequently, it is not permissible to imitate them in this matter. Allah is the One sought for Help!

Source: Fatwas of Ibn Baz

http://alifta.net/Fatawa/FatawaChapters.aspx?View=Page&PageID=154&PageNo=1&BookID=10

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Innovations of Ar-Râfida and An-Nâssiba in relation to Ashura – Shaykh Muhammad Ali Ferkous

Innovations of Ar-Râfida and An-Nâssiba in relation to Ashura – Shaykh Muhammad Ali Ferkous

The following  is excerpted from Fatwa of Shaykh Muhammad Ali Ferkous from his website. Full fatwa can be read @ http://ferkous.com/home/?q=en/fatwa-en-592

As for the heresies innovated by Ar-Râfida⁽³⁾, like the fact of imposing thirst to themselves and showing sadness as well as other innovations, like considering this day a day of sorrow and, on the other hand, An-Nâssiba⁽⁴⁾ who show joy and happiness and expend much in this day; neither the former nor the latter have a valid origin on which to rely, but there are only invented hadiths attributed falsely to the Prophet صلَّى الله عليه وسلَّم or weak hadiths that do not reach the degree of validity to be taken as proofs.

Sheikh Al-Islâm Ibn Taymiya رحمه الله demonstrated this by saying:

“Like what was innovated by some people who follow their passions during the day of `Ashura, as making themselves thirsty, showing sadness, gathering and other heresies that are not legislated neither by Allah nor by His Prophet صلَّى الله عليه وسلَّم and none of the Salaf (Predecessors) or one of Ahl-Al-Bayt (The Prophet’s صلَّى الله عليه وسلَّمFamily) or others… this was an affliction to the Muslims – that is to say, the murder of Al-Hussayn رضي الله عنه – and that should be dealt with like other calamities by saying the legal Istirjâ`⁽⁵⁾. Yet, some heretics innovated, during this day, acts that contradict what Allah عزَّ وجلَّ ordered to do when a calamity occurs. They added to that calumnies and denigration of the Companions who are innocent of killing Al-Hussayn رضي الله عنه and other things that Allah عزَّ وجلَّ and His Prophet صلَّى الله عليه وسلَّم detest… As for the fact of considering days of calamities as days of bereavement, this does not belong to the Islamic religion but rather to the religion of the pre-Islamic period”,

then Ibn Taymiya رحمه اللهsaid:

“Some people innovated things during this day (`Ashura) on the basis of invented hadiths that have no valid origin like: the merit of taking a ritual bath in this day, to make up with kohl and shaking hands. All these things and others are innovated and hateful, but what is recommended is to fast during this day… apparently, as regards the invention of these hadiths, when chauvinism appeared between An-Nâssiba and Ar-Râfida, the former made the day of `Ashura a day of bereavement, and the latter invented texts that require expending copiously and making of `Ashura a holiday. However, these two ways are false”⁽⁶⁾.

If we know that what was prescribed during this day is limited to fasting, it is not allowed to answer the invitation of someone who considers it a day of bereavement, nor someone who considers it a holiday, because it is not allowed to alter the sharia of Allah عزَّ وجلَّ for the sake of someone or rectify and add something to it.

Footnotes :

(3) Ar-Râfida: a sect belonging to the large sect of Shiites, they took the oath of allegiance to Zayd Ibn `Ali, and asked him to renounce the two Sheikhs (Abu Bakr and `Umar رضي الله عنهما), so he disagreed with them, then they left and refused him, that is to say: they boycotted him and gave up their oath of allegiance. Among their principles: Al-‘Imâma (The imamship of twelve members of the lineage of the Prophet صلَّى الله عليه وسلَّم), Al-`Isma (The infallibility of the twelve imams), Al-Mahdiyya (They believe in a person of the lineage of the Prophet صلَّى الله عليه وسلَّم whose name is Muhammad Ibn Al-Hassan Al-`Askari who will come back at the end of the world), At-Taqiyya (To show the contrary of what one believes), in addition to insulting the Companions and other principles.

(4) An-Nâssiba: those who detest Ali رضي الله عنه and his companions. See: “Majmû`Al-Fatâwa” (25/301).

(5) Saying: “Inna Lillâh Wa Inna Ilayhi Râji`ûn” (Truly! To Allah we belong and truly, to Him we shall return).

(6) See: “Iqtidhâ’ As-Sirât Al-Mustaqîm” of Ibn Taymiya (2/129-133).

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Which is better: Sawm on the 10th with the 9th or the 10th with the 11th of Muharram?

Which is better: Sawm on the 10th with the 9th or the 10th with the 11th of Muharram?

Alifta.net Fatwas > Al-Muharram Fatwas > Which is better: Sawm on the 10th with the 9th or the 10th with the 11th of Muharram?

Observing Sawm on the ninth and tenth of Muharram is better than on the tenth and eleventh

Question:

What is the ruling on observing Sawm (Fast) on the Day of ‘Ashura’ (10th of Muharram)? Is it better to observe Sawm on the day that precedes it, the day that succeeds it, all the three days, or on the Day of ‘Ashura’ only? Please clarify the matter. May Allah reward you with the best!

Answer:

It is a Sunnah (supererogatory act of worship following the example of the Prophet) to observe Sawm on the Day of ‘Ashura’ for the authentic Hadiths in which the Prophet (peace be upon him) stated so. The Prophet (peace be upon him) mentioned that the Jews used to observe Sawm on that Day because it was the day on which Allah (may He be Exalted) rescued Prophet Musa (Moses, peace be upon him) and his people and destroyed Pharaoh and his people. Our Prophet Muhammad thus, observed Sawm on the Day of ‘Ashura’ to express his gratitude to Allah, advised Muslims to do so, and directed us as well to observe Sawm on the day preceding or succeeding it. However, observing Sawm on the ninth and tenth of Muharram is better than doing so on the tenth and eleventh. The latter form is also sufficient for it contradicts the practice of the Jews as well. One may also observe Sawm on all three days, i.e. the ninth, the tenth, and the eleventh of Muharram as is reported in some narrations:Fast a day before (the Day of ‘Ashura’) and a day after it. But, it is Makruh (reprehensible) to observe Sawm on the Day of ‘Ashura’ only, i.e. without accompanying it by the preceding or the succeeding day. May Allah grant us success!

Source: Fatwas of Ibn Baz

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The Ruling regarding observing Fasting in Allah’s month Al-Muharram – Shaykh Muhammad Ali Ferkous

The Ruling regarding observing Fasting in Allah’s month Al-Muharram – Shaykh Muhammad Ali Ferkous

The question:

Is it permissible to observe fast during the whole month of Muharram?

The answer:

All praise is due to Allah, the Lord of the Worlds. Peace and blessing be upon whom Allah sent as a mercy to the Worlds, upon his Family, his Companions and his Brothers till the Day of Resurrection.

Before answering your question, I want to draw attention to a spread mistake which consists in designating the term “Muharram” without the letters Alif and Lâm (Al-)⁽¹⁾. The correct form is to say “Al-Muharram” as it is mentioned in many prophetic hadiths, and because the Arabs did not mention this month in their speeches and poetry but with the definite article “Al”, which is not the case with the other months. So, this denomination is unwritten and not according to a rule.

Hereupon, one can fast during the month Al-Muharram, that is why it is recommended to observe much of fasting in it, in accordance with the Prophet’s صلَّى الله عليه وسلَّم saying:

“The most superior fasting after (the fasting of) Ramadan is that of Allah’s month of Al-Muharram and the most superior prayer after the obligatory (prayers) is the Night Prayer”⁽²⁾.

Fasting `Âshurâ’ which is the tenth of the month of Al-Muharram is more recommended, in accordance with the Prophet’s صلَّى الله عليه وسلَّم saying: “This is the day of `Âshurâ’ (tenth of Al-Muharram). Allah has not enjoined its fasting on you but I am fasting it. You have the choice either to fast or not”⁽³⁾.

Moreover, fasting `Âshurâ’ expiates the precedent year, in accordance with the Prophet’s صلَّى الله عليه وسلَّمsaying: “…Moreover, I expect from Allah that the fasting of the day of `Âshurâ’ will expiate (the sins of) the preceding year”⁽⁴⁾. It is also recommended to fast the day preceding `Ashura’ which is the ninth day of the month Al-Muharram as it is mentioned in the hadith of Ibn `Abbâs رضي الله عنهما who said: “When the Messenger of Allah observed fast on the day of `Ashura, and ordered Muslims to fast on it, they said to him: “O Messenger of Allah! This is a day which both the Jews and the Christians venerate. Upon this, the Messenger of Allah said,“When it is the next year, Allah willing, we would observe fast on the ninth day (of Al-Muharram besides that day)”. But, it was not until the next year that the Messenger of Allah صلَّى الله عليه وسلَّم had died”⁽⁵⁾, and in another narration: “If I survive to the coming year, I would surely observe fast on the ninth (day of Al-Muharram)”⁽⁶⁾.

Furthermore, it is recommended to fast a day after `Âshurâ’, that is to say, the eleventh day of the month of Al-Muharram, as it is narrated in an authentic andMauqûf<sup>(7)</sup> text according to Ibn `Abbâsرضي الله عنهما: “Fast the day of `Âshurâ’, be different from Jews, fast one day before it or one day after it”<sup>(</sup>8<sup>)</sup>. Al-Hâfidh (Ibn Hajar) رحمه الله said, “…Fasting `Âshurâ’ comes under three categories, the lowest is to fast it alone, better than it, is to fast the ninth day with it, and the best is to fast the ninth and the eleventh days with it”⁽⁹⁾.

It is worth mentioning that it is permissible to fast during Allah’s month Al-Muharram but without specifying the last day of the year with the intention of bidding a farewell to the lunar year of Hegira, nor the first day of Al-Muharram with the intention of welcoming the new year by fasting, except what has been previously mentioned regarding fasting the day of `Âshurâ’ and the two days in order to differ from Jews (i.e. the ninth and eleventh days).

In fact, those who specify the first day and the last day of the year by fasting, support their opinion with a fabricated hadith: “Whoever fasts the last day of Dhu Al-Hijja and the first day of Al-Muharram, has surely ended the last year and begins the current year by a fast which has the reward of expiating fifty years”⁽¹⁰⁾. This is in fact an invented hadith which is falsely attributed to the Prophet صلَّى الله عليه وسلَّم. Abu Shâma said, “There is nothing reported about the first night of Al-Muharram. Besides, I made a research concerning the reported traditions whether authentic or weak and have examined weak hadiths, but I have found no one who mentioned something about that subject. Therefore, I fear-may Allah preserve us- that some prevaricator invents a hadith concerning this topic” ⁽¹¹⁾.

Nothing is recommended then during the month of Al-Muharram, not even in `Âshurâ’ except fasting. As for performing a `Umra on the first of Al-Muharram or observing a special supplication or an invocation, or to devote oneself during the night of `Âshurâ’ to worship, supplications and invocations. Nothing of the aforesaid things were done, neither by the Prophet صلَّى الله عليه وسلَّم nor by his Companions رضي الله عنهم not even by the noble successors. The Prophet صلَّى الله عليه وسلَّم said: “Whoever does an action that is not in accordance with our tradition will have it rejected”⁽¹²⁾

The perfect knowledge belongs to Allah عزَّ وجلَّ. Our last prayer is all praise is due to Allah, the Lord of the Worlds. Peace and blessing be upon our Prophet, his Family, his Companions and Brothers till the Day of Resurrection.

Footnotes:

(1) Al: a definite article in Arabic.

(2) Reported by Muslim, chapter of “Fasting”, concerning the merit of observing fast in the month of Al-Muharram (hadith 2755), Abu Dâwûd, chapter of “Fasting”, concerning fasting during the month Al-Muharram (hadith 2429), At-Tirmidhi, chapter of “Prayer”, concerning what is reported about night prayer (hadith 438), An-Nassâ’i, chapter of “Night prayers and the supererogatory prayers of the day”, concerning the merit of night prayers (hadith 1613) and Ahmad in his “Musnad” (hadith 8329) on the authority of Abu Hurayra رضي الله عنه.

(3) Reported by Al-Bukhâri, chapter of “Fasting”, concerning fasting `Âshurâ’ (hadith 1899), Muslim, chapter of “Fasting”, concerning fasting `Âshurâ’ (hadith 2653), Mâlik in “Al-Muwatta’” (hadith 663) and Ahmad in his “Musnad” (hadith 16425) on the authority Mu`âwiya Ibn Abi Sufyân رضي الله عنهما.

(4) Reported by Muslim, chapter of “Fasting”, concerning the recommendation of fasting three days in each month…(hadith 2746), Abu Dâwûd, chapter of “Fasting”, concerning fasting the whole year by way of supererogation (hadith 2425), Ibn Mâjah, chapter of “Fasting”, concerning fasting `Âshurâ’ (hadith 1738) and Ahmad in his “Musnad” (hadith 23290) on the authority of Abu Qatâda Al-Ansâriرضي الله عنه.

(5) Reported by Muslim, chapter of “Fasting”, concerning on which day fasting is observed for `Âshurâ’ (hadith 2666), on the authority of Ibn `Abbâs رضي الله عنهما.

(6) Reported by Muslim, chapter of “Fasting”, concerning on which day fasting is observed for `Âshurâ’ (hadith 2667), Ibn Mâjah, chapter of “Fasting”, concerning fasting the day of `Âshurâ’ (hadith 1736) and Ahmad in his “Musnad” (3203) on the authority of Ibn `Abbâs رضي الله عنهما.

(7) Mauqûf: A tradition attributed to a Companion.

(8) Reported as being attributed to the Prophet صلَّى الله عليه وسلَّم by Ibn Khuzayma in his “Sahîh” (hadith 2095), and Ahmad in his “Musnad” (hadith 2155). Al-Albâni said in “Sahîh Ibn Khuzayma” (3/290): “Its chain of narration is weak because the memorization of Ibn Abi Layla is bad, and because `Atâ’ contradicted him as well as others. In fact, `Atâ’ reported this hadith according to Ibn `Abbâs as attributed to him; its chain of narration is authentic according to At-Tahâwi and Al-Bayhaqi”. This hadith is reported Mauqûf by At-Tabari in “Tahdhîb Al-Âthâr” (Musnad `Umar/1430), this tradition has been judged as authentic by Al-Albâni as it is aforementioned and by Zakariya Ibn Ghulâm Al-Pâkistâni in “Fî Mâ Sahha Min Âthâr As-Sahâba Fi Al-Fiqh” (2/675).

(9) See, “Fath Al-Bâri” by Ibn Hajar (4/246).

(10) Ibn Al-Jauzi has judged this hadith as being fabricated in “Al-Maudhû`ât” (2/199), As-Suyûti in “Al-La’âli’” (2/108) and Ash-Shaukâni in “Al-Fawâ’id” (page: 96).

(11) See, “Al-Bâ`ith `Ala Inkâr Al-Bida` Wal-Hawâdith” (239).

(12) This version of the hadith is reported by Muslim, chapter of “Judgments”, concerning canceling the invalid judgments and abrogating the heresies (hadith 4590). The two Sheikhs, Al-Bukhâri in the chapter of “Reconciliation” (hadith 2697) and Muslim, chapter of “Judgments” (hadith 4589) agreed to report it according to the following version: “If somebody innovates something which is not involved in the principles of our religion, that thing will be rejected” on the authority of `Âishaرضي الله عنها and in Al-Bukhâri’s “Sahîh” : “…which is not part of it…”.

Posted from the Sheik’s website:

http://ferkous.com/home/?q=en/fatwa-en-817

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