Kindness and Generosity

 

by Abû Bakr Jâbir al-Jaza'iry

Kindness and Generosity; Generosity is a characteristic of the Muslim, and kindness is his disposition. The Muslim should not be miserly and stingy, for these are two reprehensible traits whose presence spoils the soul and darkens the heart. The Muslim's faith and righteous deeds purify and radiate his heart, so being stingy and miserly negates the purity of the soul, and the light of the heart. So a Muslim is not miserly or stingy. Stinginess is a disease of the heart that no human being is safe from except for the Muslim, with his faith and righteous deeds, like Zakah and prayer, by which Allah will protect him from the evil of this disease, preparing him for success in this life and the Hereafter. Allah the Almighty says:



{ Verily, man was created very impatient; (19) Irritable (discontented) when evil touches him; (20) And niggardly when good touches him; (21) Except those devoted to Salat (prayers) (22) Those who remain constant in their Salat (prayers); (23) And those in whose wealth there is a known right, (24) For the beggar who asks, and for the unlucky who has lost his property and wealth, (and his means of living has been straitened);} [Al-Ma’aarij 70:19-25]

{إِنَّ ٱلْإِنسَـٰنَ خُلِقَ هَلُوعًا ﴿١٩﴾ إِذَا مَسَّهُ ٱلشَّرُّ جَزُوعًا ﴿٢٠﴾ وَإِذَا مَسَّهُ ٱلْخَيْرُ مَنُوعًا ﴿٢١﴾ إِلَّا ٱلْمُصَلِّينَ ﴿٢٢﴾ ٱلَّذِينَ هُمْ عَلَىٰ صَلَاتِهِمْ دَآئِمُونَ ﴿٢٣﴾ وَٱلَّذِينَ فِىٓ أَمْوَٰلِهِمْ حَقٌّ مَّعْلُومٌ ﴿٢٤﴾ لِّلسَّآئِلِ وَٱلْمَحْرُومِ} المعارج: 19-25

Transliteration: Inna alinsana khuliqa halooAAan (19) Itha massahu alshsharru jazooAAan (20) Waitha massahu alkhayru manooAAan (21) Illa almusalleena (22) Allatheena hum AAala salatihim daimoona (23) Waallatheena fee amwalihim haqqun maAAloomun (24) Lilssaili waalmahroomi



Allah the Almighty says:



{Take Sadaqah (alms) from their wealth in order to purify them and sanctify them with it, and invoke Allah for them.} [At-Tawba 9:103]

{خُذْ مِنْ أَمْوَٰلِهِمْ صَدَقَةً تُطَهِّرُهُمْ وَتُزَكِّيهِم بِهَا وَصَلِّ عَلَيْهِمْ} التوبة: 103

Tranlsiteration: Khuth min amwalihim sadaqatan tutahhiruhum watuzakkeehim biha wasalli AAalayhim



Allah the Almighty says:



{And whosoever is saved from his own covetousness, such are they who will be the successful.} [Al-Hashr 59:9]

{وَمَن يُوقَ شُحَّ نَفْسِهِۦ فَأُو۟لَـٰٓئِكَ هُمُ ٱلْمُفْلِحُونَ} الحشر: 9

Transliteration: waman yooqa shuhha nafsihi faolaika humu almuflihoona



Since noble characteristics are acquired through different types of exercise and training, so the Muslim works to develop virtuous traits according to what the wise Shari'ah encourages and warns against. Nurturing generosity in his soul will keep his heart on the right track. Allah the Almighty says:



{And spend (in charity) of that with which We have provided you, before death comes to one of you and he says: "My Lord! If only You would give me respite for a little while (i.e. return to the worldly life), then I should give Sadaqah (i.e. Zakat) of my wealth, and be among the righteous [i.e. perform Hajj (pilgrimage to Makkah)].} [Al-Munaafiqoon 63:10]

{وَأَنفِقُوا۟ مِن مَّا رَزَقْنَـٰكُم مِّن قَبْلِ أَن يَأْتِىَ أَحَدَكُمُ ٱلْمَوْتُ فَيَقُولَ رَبِّ لَوْلَآ أَخَّرْتَنِىٓ إِلَىٰٓ أَجَلٍ قَرِيبٍ فَأَصَّدَّقَ وَأَكُن مِّنَ ٱلصَّـٰلِحِينَ} المنافقون: 10

Transliteration: Waanfiqoo min ma razaqnakum min qabli an yatiya ahadakumu almawtu fayaqoola rabbi lawla akhkhartanee ila ajalin qareebin faassaddaqa waakun mina alssaliheena



Allah the Almighty says:



{As for him who gives (in charity) and keeps his duty to Allah and fears Him, (5) And believes in Al-Husna. (6) We will make smooth for him the path of ease (goodness). (7) But he who is greedy miser and thinks himself self-sufficient. (8) And gives the lie to Al-Husna (see Verse No: 6 footnote); (9) We will make smooth for him the path for evil; (10) And what will his wealth benefit him when he goes down (in destruction).} [Al-Lail 92:5-11]

{فَأَمَّا مَنْ أَعْطَىٰ وَٱتَّقَىٰ ﴿٥﴾ وَصَدَّقَ بِٱلْحُسْنَىٰ ﴿٦﴾ فَسَنُيَسِّرُهُۥ لِلْيُسْرَىٰ ﴿٧﴾ وَأَمَّا مَنۢ بَخِلَ وَٱسْتَغْنَىٰ ﴿٨﴾ وَكَذَّبَ بِٱلْحُسْنَىٰ ﴿٩﴾ فَسَنُيَسِّرُهُۥ لِلْعُسْرَىٰ ﴿١٠﴾ وَمَا يُغْنِى عَنْهُ مَالُهُۥٓ إِذَا تَرَدَّىٰٓ} الليل: 5-11

Transliteration: Faamma man aAAta waittaqa (5) Wasaddaqa bialhusna (6) Fasanuyassiruhu lilyusra (7) Waamma man bakhila waistaghna (8) Wakaththaba bialhusna (9) Fasanuyassiruhu lilAAusra (10) Wama yughnee AAanhu maluhu itha taradda



Allah the Almighty says:



{And what is the matter with you that you spend not in the Cause of Allah? And to Allah belongs the heritage of the heavens and the earth.} [Al-Hadid 57:10]

{وَمَا لَكُمْ أَلَّا تُنفِقُوا۟ فِى سَبِيلِ ٱللَّـهِ وَلِلَّـهِ مِيرَٰثُ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ} الحديد: 10

Transliteration: Wama lakum alla tunfiqoo fee sabeeli Allahi walillahi meerathu alssamawati waalardi



Allah the Almighty says:



{And whatever you spend in good, it will be repaid to you in full, and you shall not be wronged.} [Al-Baqara 2:272]

{وَمَا تُنفِقُوا۟ مِنْ خَيْرٍ يُوَفَّ إِلَيْكُمْ وَأَنتُمْ لَا تُظْلَمُونَ} البقرة: 272

Transliteration: wamatunfiqoo min khayrin yuwaffa ilaykum waantum latuthlamoona



Allah's Messenger (salla Allahu ‘alihi wasallam) said:



“Verily Allah is Generous and loves generosity. He loves noble character and He hates disgraceful behavior.” [Authenticated by Al-Albani]

»إن الله كريم يحب الكرم ، و يحب معالي الأخلاق ، و يكره سفسافها« صححه الألباني

Allah's Messenger (salla Allahu ‘alihi wasallam) said:



“There should be no envy except it the case of two: A man whom Allah gives wealth, so he is able to spend it on the truth, and a man whom Allah gives wisdom so he judges and teaches with it.” [Al-Bukhari]

» لا حسد إلا في اثنتين: رجل آتاه الله مالا ، فسلطه على هلكته في الحق ، وآخر آتاه الله حكمة ، فهو يقضي بها ويعلمها« رواه البخاري

Allah's Messenger (salla Allahu ‘alihi wasallam), said:



“Which of you loves the wealth of his heir more than his own wealth” The Companions said: “O Allah's Messenger! There is none of us but loves his own wealth more.” He (salla Allahu ‘alihi wasallam) said: “His wealth is that which he has sent forward, but that which he retains, belongs to his heir” [Al-Bukhari]

» أيكم مال وارثه أحب إليه من ماله . قالوا : يا رسول الله ، ما منا أحد إلا ماله أحب إليه ، قال: فإن ماله ما قدم ، ومال وارثه ما أخر« رواه البخاري

Allah's Messenger (salla Allahu ‘alihi wasallam) said:



“Protect yourself from Hell-fire even with a piece of a date.” [Al-Bukhari]

»تقوا النار ولو بشق تمرة«رواه البخاري

Allah's Messenger (salla Allahu ‘alihi wasallam); said:



“There is no day that dawns upon the servants but two angels descend during it. One of them says, 'O Allah! Give to the person who gives (in charity)'; while the other one says, 'O Allah'. Destroy the one who withholds (charity, etc.).” [Al-Bukhari]

»ما من يوم يصبح العباد فيه ، إلا ملكان ينزلان ، فيقول أحدهما : اللهم أعط منفقا خلفا ، ويقول الآخر : اللهم أعط ممسكا تلفا« رواه البخاري

Allah's Messenger (salla Allahu ‘alihi wasallam) said:



“Beware of stinginess! It was being stingy that destroyed those before you. It incited them to shed blood and make lawful what was prohibited for them.” [Muslim]

»اتقوا الشح فإن الشح أهلك من كان قبلكم . حملهم على أن سفكوا دماءهم واستحلوا محارمهم« رواه مسلم

Allah's Messenger (salla Allahu ‘alihi wasallam) slaughtered a sheep and distributed major portions of its meat. Then he asked: “Is there anything left?” 'A'ishah replied, “Nothing, except the shank.” Thereupon he (salla Allahu ‘alihi wasallam) said: “All of it is left except the shank.” [Reported by At-Tirmizi as authentic]

»أنهم ذبحوا شاة فقال النبي صلى الله عليه وسلم ما بقي منها ؟ قلت : ما بقي منها إلا كتفها . قال : بقي كلها غير كتفها« رواه الترمذي وصححه

Allah's Messenger (salla Allahu ‘alihi wasallam); said:



“If a person gives in charity the value of even a date out of his honest earnings - Allah accepts only that which is pure - Allah accepts it with His Right Hand and fosters it for him, as one of you fosters the colt, till it becomes like a mountain.” [Al-Bukhari and Muslim]

»من تصدق بعدل تمرة من كسب طيب ، ولا يقبل الله إلا الطيب ، وإن الله يتقبلها بيمينه ، ثم يربيها لصاحبها ، كما يربي أحدكم فلوه ، حتى تكون مثل الجبل« رواه البخاري ومسلم

Manifestations of Generosity



1. A person giving charity should not render it vain by reminders of his generosity or by injury.



2. The giver should be cheerful when asked and when giving.



3. He should spend without being stingy or irresponsible.



4. Whether giving abundance from his riches, or a small amount of one's meager means, one should give with complete satisfaction, a cheerful face and nice speech.



Examples of Generosity



1. It is narrated that 'Abdullah bin 'Amir purchased a house from Khalid bin 'Uqbah bin Mu'it in the market of Makkah for 70,000 dirhams. At night, he heard weeping from the household of Khalid. When he inquired about that, he learned that they were crying because of their house. He called his servant and instructed him to convey to them the message that both the house that they sold and the dirhams that he paid were theirs.



2. It is narrated that Imam Ash-Shafi'i became ill and rested in his deathbed. He had decreed by will that so-and-so should bathe his body. When he died, they called the person instructed to bathe him. When he arrived he demanded some record of Imam Ash-Shafi'i. Upon going through its contents, he found that Imam Ash-Shafi'i had a debt of 70,000 dirhams. The man decided that he himself would repay it on his behalf He said, “This is what Imam Ash-Shafi'i meant by assigning me to bathe him in his will.” Then he left.



3. It is narrated that when Allah's Messenger (salla Allahu ‘alihi wasallam) prepared for the battle against the Romans, the Muslims were facing hardships and difficulties in terms of finance and arms for war. Even the army of the Prophet (salla Allahu ‘alihi wasallam) became known as "The Army of Difficulty." Thereupon, 'Uthman bin 'Affan began donating 10,000 dinars, 300 camels, including their saddles and saddle blankets, and 50 horses. From this charity, half of the army was fully equipped.

The Way to Success

 

Important pieces of Advice on "the Way to Success"



All Praises and thanks be to Allah, we thank Him, and we seek His help and ask for His forgiveness. We appeal for Allah's refuge from the evils of our souls and from the evils of our deeds. This who is guided by Allah will not be misled by anyone, and this who is misled by Him will not be guided by anyone. I bear witness that there is no god but Allah with no partner and that Muhammad is His slave and Messenger, peace and blessings of Allah be upon him.



My noble brother: Have you ever thought of drawing a safe path for your success in life… in your business… in your study… and in all your affairs?!



Have you tried to understand the reasons of success?

Have you perceived why some people succeed in their affairs while others fail?

We will deal here with the notion of success… and demonstrate its ways and obstacles… What is the meaning of success in the life of a Muslim?





Success in the Life of a Muslim



My noble brother: Know that the notion of success in the Muslim's life is closely connected to his/her belief and approach in life... A Muslim's success in his/her life's affairs is not separated at all from his/her success in his/her afterlife affairs. They are connected by the belief in Allah and the Hereafter.



A Muslim does not aspire to the pleasure of the present worldly life while discarding his/her share in the afterlife. They understand that whatever success they achieve in life at the expense of their afterlife, it is a loss in the end. And it is known that what is well that ends well. Allah Almighty has said: {Say (O Muhammad): "The losers are those who will lose themselves and their families on the Day of Resurrection. Verily, that will be a manifest loss!"} [Surat Az-Zumar: 15].

{قُلْ إِنَّ الْخَاسِرِينَ الَّذِينَ خَسِرُوا أَنفُسَهُمْ وَأَهْلِيهِمْ يَوْمَ الْقِيَامَةِ أَلَا ذَلِكَ هُوَ الْخُسْرَانُ الْمُبِينُ} الزمر: 15

Transliteration: qul inna alkhasireena allatheena khasiroo anfusahum waahleehim yawma alqiyamati ala thalika huwa alkhusranu almubeenu



He, Glory be to Him, has said: {and they rejoice in the life of the world, whereas the life of this world as compared with the Hereafter is but a brief passing enjoyment.} [Surat Ar-Ra'd: 26].

{وَفَرِحُواْ بِالْحَيَاةِ الدُّنْيَا وَمَا الْحَيَاةُ الدُّنْيَا فِي الآخِرَةِ إِلاَّ مَتَاعٌ} الرعد: 26

Transliteration: wafarihoo bialhayati alddunyawama alhayatu alddunya fee alakhirati illa mataAAun



Brother: So you have to understand that your success in this life cannot be a real one unless it is in a way which pleases Allah so that it will not be of bad consequences in your end. Such matter cannot be achieved unless you combine two things upon which the success in life and afterlife is based:

The first: high determination that motivates you to seek the means.

The second: the fear of Allah by which you escape from torment.



Determination generates the heat of aspiration to the sublime matters whether in this worldly life or of the Hereafter. Fearing from Allah directs and controls your determination by righteousness and commitment in a way that makes success an evidence for you, not against you before Allah. Following, brother, are the means of success and its way:





Methods of Success:



First: Sincerity: it is the blessing of deeds and their key to success. So, my noble brother, if you want to succeed in your work and in all your life, you should reform your intention in all matters, and that you make it in accordance to what Allah Glorified and Exalted, wants. The Prophet, peace and blessings of Allah be upon Him, has said: "The reward of deeds depends upon the intentions and every person will get the reward according to what he has intended." [Reported by Al-Bukhari].

«إنما الأعمال بالنيات، وإنما لكل امرىء ما نوى» رواه البخاري

Whatever your goal in life and your desire from your work are, if your intention is to benefit yourself, then it is your goal in life. However, if your intention is to benefit yourself to strengthen it in obedience or to benefit Muslims, and you intend to thank Allah Glorified and Exalted for that, you are, then, heading towards a means of acceptance. Seeking Allah by deeds entails Allah Almighty' love; and Allah's love is a key of acceptance as was mentioned in the Hadith. The Messenger of Allah, peace and blessings of Allah be upon Him, has said: "If Allah loves a person, He calls Gabriel saying: 'Allah loves so and so; O Gabriel, love him.' Gabriel would love him, and then Gabriel would make an announcement among the residents of the Heaven: 'Allah loves so-and-so, therefore, you should love him also.' So, all the residents of the Heavens would love him and then he is granted the acceptance of the people of the earth." [Reported by Al-Bukhari].

«إذا أحب الله العبد نادى جبريل: إن الله يحب فلانا فأحبه، فيحبه جبريل، فينادي جبريل في أهل السماء: إن الله يحب فلانا فأحبوه، فيحبه أهل السماء، ثم يوضع له القبول في أهل الأرض» رواه البخاري

O brother, remedy your intention and see what do you want from your work?

What is the aim of your study?

If you see it rightful, so commit yourself to it as it is the key of acceptance.



If you find in your intention the trace of love to celebrity or fame, hypocrisy, pride, arrogance and vanity, so reform your intention as deeds become fruitless by bad intentions. The Prophet, peace and blessings of Allah be upon Him, has said: "This who learns knowledge that is learned for the sake of Allah Glorified and Exalted, he does not learn it but only to gain the perishable goods of the worldly life will not find the fragrance of Paradise in the Hereafter."



O brother, be sincere in your intention to be gifted with acceptance. Make, by your good intention, the one success as two successes: one in this worldly life and one in the Hereafter.



Second: do not make your success in life as all your determination. Live, however, as a strange and make success in it as a way to the success of the Hereafter {And indeed the Hereafter is better for you than the present (life of this world).} [Surat Ad-Duha: 4].

{وَلَلْآخِرَةُ خَيْرٌ لَّكَ مِنَ الْأُولَى} الضحى: 4

Transliteration: Walalakhiratu khayrun laka mina aloola



Suppose that you own all the earth

And people yield to you so what then

Are not your place tomorrow is the bottom of your grave

And dust will fill this and that



Do not make this worldly life and its enjoyment as your utmost concern so you exert all your efforts for that and forget your share in the Hereafter. This will close the means of success. You will then work more and harder and will be deprived from yielding the fruits. In the Hadith, the Messenger of Allah, peace and blessings of Allah be upon him, has said: "verily, whoever takes the Hereafter as is his concern, Allah makes his richness in his heart and reunites him and this worldly life will come to him forced. And whoever has this worldly life as is his concern, Allah makes his poverty between his eyes and disperses him and he will not gain from this worldly life but only what is destined for him." [Al-Albani, authentic due to other narrations].

«من كانت الآخرة همه، جعل الله غناه في قلبه، وجمع له شمله وأتته الدنيا وهي راغمة ومن كانت الدنيا همه جعل الله فقره بين عينيه وفرق عليه شمله ولم يأته من الدنيا إلا ما قدر له» الألباني، صحيح لغيره

O you who endeavors himself

Demands this world in illness and in pain

This world is not for you and you are not for it

So make the two concerns as only one



Ibn Al-Qayyim, may Allah have mercy on him, said: "If the slave is concerned, in day and night, only with Allah alone, Allah Almighty will fulfill all his needs, bear all his concerns and will empty his heart for His love, his tongue for His remembrance and his organs for His obedience. If he is concerned, in day and night, with this worldly life, Allah will make him bear its concerns, distresses and annoyances and will make him engaged with himself. His heart is busy from His love with the love of people, his tongue from His remembrance with their remembrance and his organs from His obedience with their services and businesses. He drudges like beasts in serving others. So whoever turns away from the worshipping, obedience and love of Allah is afflicted by the worshipping, love and servicing of the creatures".



In addition, the Prophet, peace and blessings of Allah be upon Him, has said in the Hadith: "whoever makes all concerns as only one; which is the concern of the Hereafter, Allah will suffice him from all other concerns; and this whose concerns of the conditions of the worldly life are ramified, Allah will not care in which valley he perishes" [Declared good by Al-Albani].

«من جعل الهموم هما واحدا، هم المعاد، كفاه الله سائر همومه، و من تشعبت به الهموم من أحوال الدنيا لم يبال الله في أي أوديتها هلك» حسنه الألباني

O brother, do not make all your concern in succeeding in this worldly life. Money will be consumed, position will end and glory will vanish. Only good deeds remain, so make them your greatest concern. If so, Allah has promised you with two things:



The first: to, more quickly, bring you each and every good

The second: to suffice you from all concerns.



These are all mentioned in the words of Allah Almighty: {Whoever works righteousness - whether male or female - while he (or she) is a true believer (of Islâmic Monotheism) verily, to him We will give a good life (in this world with respect, contentment and lawful provision), and We shall pay them certainly a reward in proportion to the best of what they used to do (i.e. Paradise in the Hereafter)} [Surat An-Nahl: 97].

{مَنْ عَمِلَ صَالِحاً مِّن ذَكَرٍ أَوْ أُنثَى وَهُوَ مُؤْمِنٌ فَلَنُحْيِيَنَّهُ حَيَاةً طَيِّبَةً وَلَنَجْزِيَنَّهُمْ أَجْرَهُم بِأَحْسَنِ مَا كَانُواْ يَعْمَلُونَ} النحل: 97

Transliteration: Man AAamila salihan min thakarin aw ontha wahuwa muminun falanuhyiyannahu hayatan tayyibatan walanajziyannahum ajrahum biahsani ma kanoo yaAAmaloona



The good life is the title of success. The aim from things is its benefit. The aim of success is but happiness and the good life.



For how long you will be in travelling

Long seeking going and coming

Home emigrant does not benefit you as being estranged

From lovers who do not know conditions

Once in the East, once in the West

Death, due to greediness, is not recalled

If you are satisfied livelihood will come peacefully

Satisfaction is richness; it is not a lot of money



Third: Fearing Allah: this is the key for all good and the prevention from all evil. Allah Almighty has said: {And whosoever fears Allâh and keeps his duty to Him, He will make a way for him to get out (from every difficulty). (2) And He will provide him from (sources) he never could imagine.} [Surat At-Talâq: 2-3].

{وَمَن يَتَّقِ اللَّـهَ يَجْعَل لَّهُ مَخْرَجًا ﴿٢﴾ وَيَرْزُقْهُ مِنْ حَيْثُ لَا يَحْتَسِبُ}الطلاق: 2-3

Transliteration: waman yattaqi Allaha yajAAal lahu makhrajan (2)Wayarzuqhu min haythu la yahtasibu



It is a way out from distresses and the key for livelihoods. Allah Almighty has said: {and whosoever fears Allâh and keeps his duty to Him, He will make his matter easy for him.} [Surat At-Talâq: 4].

{وَمَن يَتَّقِ اللَّـهَ يَجْعَل لَّهُ مِنْ أَمْرِهِ يُسْرًا} الطلاق: 4

Transliteration: waman yattaqi Allaha yajAAal lahu min amrihi yusran



Ibn Kathir, may Allah have mercy on him, said: "it means that He facilitates his affairs, makes it easy for him and grants him a speedy relief and a quick way out."



My noble brother: make fearing Allah the key of your success in all matters. Ponder on and work upon His ordains, so He facilitates your affairs. Avoid committing His forbiddance, so He prevents you from afflictions and dooms. Be benevolent to His slaves, so He will be supporter for you. Approach Him by good deeds, so He will be faster with all good for you. Put your trust in Him in your matters, so He will be sufficient for you in all your affairs. Allah Almighty has said: {And whosoever puts his trust in Allâh, then He will suffice him} [Surat At-Talâq: 3].

{وَمَن يَتَوَكَّلْ عَلَى اللَّـهِ فَهُوَ حَسْبُهُ} الطلاق: 3

Transliteration: waman yatawakkal AAala Allahi fahuwahasbuhu



Brother: remember that you are in need of Allah. He alone disposes the affairs… feeds people… and clothes people… {Who is he that can provide for you if He should withhold His provision? Nay, but they continue to be in pride, and (they) flee (from the truth).} [Surat Al-Mulk: 21].

{أَمَّنْ هَـٰذَا الَّذِي يَرْزُقُكُمْ إِنْ أَمْسَكَ رِزْقَهُ ۚ بَل لَّجُّوا فِي عُتُوٍّ وَنُفُورٍ} الملك: 21

Transliteration: Amman hatha allathee yarzuqukum in amsaka rizqahu bal lajjoo fee AAutuwwin wanufoorin



He protects and guards them at day and by night. He saves their lives and existence. All creatures are in need of Him. So, do not forget that you are in need for His help, in need for His success. Whatever your efforts are, without Allah's blessing, they are fruitless. A poet said:



Unless Allah supports the boy

The first thing to destroy him is his diligence



Fourth: let your determination be high: brother, if you intend to follow the road of success in your life, putting your trust on Allah, seeking His help, fearing Him, ignoring your intention for money, so you have to know that Allah Glorified and Exalted has fixed cosmic laws concerning life. Some of the laws of Allah in life are toiling and diligence. Any living being has to struggle and toil to survive and live. Each living being has, willy-nilly, to struggle the hardships of life, to struggle its living, hunger, heat, cold and hardships according to what he has of the determination, power, resolution and success.



Allah Almighty has said: {Verily, We have created man in toil.} [Surat Al-Balad: 4].

{لَقَدْ خَلَقْنَا الْإِنسَانَ فِي كَبَدٍ} البلد: 4

Transliteration: Laqad khalaqna alinsana fee kabadin



This means that man toils the diversities of this worldly life and the matters of the Hereafter. Acquiring the Hereafter requires from you; patience, diligence and toil.



Livelihood needs you to toil. Acquiring knowledge, as well, needs you to toil. Whoever has a goal in this life has to exert efforts to achieve it. A workless cannot gain desires!



And here appears the value of high determination. This who has it is concerned with his/her goal. He/she is never satisfied with inferiority. The core of his/her goal is to live in nobility, die in nobility and be resurrected in the Hereafter with nobility.



Brother, beware of increasing your determination and decreasing your religion. You aspire for prestige, money, position and power while you wreck your religion. This is not high determination. This is, however, the obeyed miserliness of which the Prophet peace and blessings of Allah be upon Him, has said: "Two hungry fierce wolves left with sheep; eating and spoiling, will not be as messier for the religion of a Muslim who asks for wealth and glory." [Al-Albani said: good authentic].

«ما ذئبان ضاريان في حظيرة يأكلان ويفسدان؛ بأضر فيها من حب الشرف وحب المال في دين المرء المسلم» قال الألباني: حسن صحيح

This who spends days in collecting money

Fearing poverty, this he does is poverty

Do not think that poverty is that out of richness

Poverty of religion is one of the worst poverties



High determination is praised as long as it is an aspiration that pleases Allah and that it is not harmful to one's religion. This is the praised determination that becomes a very powerful reason for success. Ibn Al-Jawzi, may Allah have mercy on him, said: "This who reflects clearly will be guided to the requirement of the noblest standings and will be prohibited from being satisfied with the inferiority at any case. A poet said:



I have not seen in people's faults a fault

As the deficit of the capable for perfection



So the sane should aspire for the utmost possible goal. If it were supposed for a man to ascend to the sky, it would be a very ugly defect to be satisfied to stay on earth. If prophecy could be acquired by diligence, a neglectful of this would be at the rock bottom. As matters are not alike, then one has to acquire the utmost learning. Imitation is a very ugly deficiency. If one has a strong determination, it will elevate him then to choose to himself a doctrine and not to imitate the doctrine of anyone else (do not stay in laziness. What has been missed is being missed due to laziness. Any gaining is reached by diligence and resolution. Determination boils in the hearts like the boiling of what is inside pots." [Said Al-Khatir, (the Hunting of the Thought) p.286]



If souls are grand

From their aspirations bodies will tire



Fifth: good pondering into matters: by continuous planning, preserving arrangement, wise use of time and leisure and avoidance of confusion and disorder. Anyone who can divide efforts on time accurately by giving important goals more effort and time than the less important businesses, he/she must succeed. This can only be achieved by a sane person who can put matters into their proper place.



{He grants Hikmah to whom He pleases, and he, to whom Hikmah is granted, is indeed granted abundant good.} [Surat Al-Baqarah: 269].

{يُؤْتِي الْحِكْمَةَ مَن يَشَاءُ ۚ وَمَن يُؤْتَ الْحِكْمَةَ فَقَدْ أُوتِيَ خَيْرًا كَثِيرًا} البقرة: 269

Transliteration: Yutee alhikmata man yashao waman yuta alhikmata faqad ootiya khayran katheeran



(Hikmah literally means wisdom, but it means here the knowledge, and the understanding of the Qur’ân, and the Sunnah and one’s ability to speak and act in the correct and right way) and think my brother, about the words of the Messenger of Allah, Peace and blessings of Allah be upon him, in the Hadith: "There are two blessings which many people lose: (They are) health and free time for doing good" [Reported by Al-Bukhari].

«نعمتان مغبون فيهما كثير من الناس: الصحة والفراغ» رواه البخاري

It is evidence that time and high determination have a strong role in achievement and success.



Inactivity and wasting time with what has no benefit for a Muslim is a disadvantage in two ways:



First: it is a disadvantage in the Hereafter, because the remorse of the people of the Hereafter will be for each moment at which one did not remember Allah, so what about a moment at which one disobeyed Allah!



Second: it is a disadvantage in this worldly life, as a man who wastes time uselessly must lose a lot of benefits.



As the degree of the people of resolution, resolutions are achieved

And as the degree of the people of honor, honors are achieved

Inferiorities are great in the eyes of the inferior

And great things are inferior in the eyes of the great



Yahya Ibn Mu'az said: "the aggrieved is the one who inactivates his/her days with the fruitless, empowers his/her organs for the things that would destroy them, and dies before being sobered up from the hidden violations."



One of the ancestors said: "night and day work on you so you should work on them."



Abu al-Abbas al-Dynury said: "there is nothing greater or nicer than time and heart and you are wasting both time and heart."



Brother: be wise in disposing your affairs, hold yourself responsible for your time and define your duties towards your Lord, your soul, your family and your worldly life obligations. If you manage your matters well by organizing, planning and accountability, you will succeed in most of your affairs.



Do not procrastinate today's businesses to tomorrow. Do not sleep in the times of duties. Do not be desperate in critical times. Know that persistence is the way of victory and that patience is the key for relief. Be as a poet said:



A heart that looks at its thoughts and a hand

That passes affairs and a soul that its fun is fatigue.



And as another poet said:



I have not got possession by wishes

But with days that made the forepart grey

I wore for it the turbidity of dust as

If you saw unclear to see the weather clear



Do not accompany the people of slackening and laziness. If you accompany them so let it be in fear and apprehension of them. Do not look at the pleasures of the people of idleness; they are but in a way of failure that you do not see its signs. Look at the people of seriousness. Read in their stories in history. Ask about their affairs. You will find that they have busied themselves with the most useful and righteous deeds.



Peace and blessings of Allah be upon our Prophet Muhammad and upon all his family and companions.





Written by: Abu Al-Hassan ibn Muhammad Al-Faqeeh

Let's Go Fruit Picking

By: Zulkifli Khair

Despite the end of strawberry season, there are apple, grapes and many more to come – fruits harvesting season during summertime in the north hemisphere. Don’t miss out. Plucking and eating the sweet juicy plum under its tree is really a remarkable experience, especially if it is your first time. So, let’s go fruit picking, as well as fruit eating!

By the way, there are plenty signs of the Creator on fruits. For instance, fruits of diverse colours, tastes, fragrances and sizes produced from the same soil and climate. In the mean time, I used to pick reddish apple, greenly pear and yellowish plum in the same farm. Once at the tropical farm, I used to eat yellowish banana, reddish and hairy rambutan and blackish mangosteen in the same farm.

On the other hand, God creates varieties of single fruit. For example, subhanAllah, the varieties of apple are in the following table, which in the seasonal order:

Picking time Variety
Early August George Cave
Early August Grenadier
End August Merton Knave
Mid to end August Discovery
Early September James Grieve
Early September Worcester Pearmain
Mid-September Laxton’s Fortune
Mid-September Ellison’s Orange
Mid- September St. Edmund Russet
Late September Lord Lambourne
Late September Egremont Russet
Late September Golden Noble
End September Sunset
Early October Kidd’s Orange Red
Early October Cox’s Orange Pippin
Early October Bramley’s Seedling
Early October Howgate Wonder
Early October Lane’s Prince Albert
Early October Spartan
Mid-October Golden Delicious
Mid to end October Idared
Late October Orlean’s Reinette

The wide range of various fruits is explicitly mentioned in the Qur’an:

"It is He Who sends down water (rain) from the sky, and with it We bring forth vegetation of all kinds, and out of it We bring forth green stalks, from which We bring forth thick clustered grain. And out of the date palm and its spathe come forth clusters of dates hanging low and near, and gardens of grapes, olives and pomegranates, each similar (in kind) yet different (in variety and taste). Look at their fruits when they begin to bear, and the ripeness thereof. Verily! In these things there are signs for people who believe." (Al-An’am, 6: 99)

So many verses about fruits in the Qur’an with several terms like thamar, thamarat, fakihah, fawakih and jana (fruits), nakhl and nakhil (dates), ‘inab and a’nab (grapes), rumman (pomegranates), teen (figs) and zaitun (olives). There is also thalh (banana tree) as in Ar-Rahman. However, it never limits the vast variety of fruits in the world, the great favour from God.

It is also very amazing by thinking of fruits juicy flesh that originally comes from the tasteless and without Vitamin C fresh water of rain. Definitely, through photosynthesis, fruits determined by the rain, by the nature, which is governed by God:

"And We sent down from the sky water (rain) in (due) measure, and We gave it lodging in the earth, and verily, We are Able to take it away. Then We brought forth for you therewith gardens of date-palms and grapes, wherein is much fruit for you, and whereof you eat. And a tree (olive) that springs forth from Mount Sinai, that grows oil, and (it is a) relish for the eaters." (Al-Mu’minun, 23: 18-20)

Thence, God Himself makes a challenge, asking human to send down water from sky as in al-Waqi’ah, 56: 68-69 and al-Mulk, 67: 30. The story of Saba in the Qur’an (Saba, 34: 15-17), lays a great lesson. Since the civilised Sabaean people turned away from Allah, the flood of Arim finally destroyed their great civilization including their gardens and fruits farms. Allah replaced their sweet juicy fruits with the bitter fruits. The utmost conclusion here is fruits are from God. Man sows, plants, sprays, prunes etc, but God gives life for it to grow, develop and ripe.

While you are picking and eating the ready-to-eat food made by God, try to visualize that you are able to do it in your kitchen, dining room and bedroom. What such of paradise life! Says Allah: "Reclining upon the couches lined with silk brocade, and the fruits of the two Gardens will be near at hand." (Ar-Rahman, 55: 54)

In another passage, Allah states:
"And the shade thereof is close upon them, and the bunches of fruits thereof will hang low within their reach (to be picked)." (Al-Insan, 76: 14)

Now, imagine you are now inside the fruit farm, eating juicy oranges or plum or whatever juicy or thirst quenching fruits you are most like. The juicy flesh mixes with the saliva, stimulating the microvilli on your tongue, which then start making nerve signals. After that, accelerating the signals towards brain.

The brain interprets the signals and identifies the taste. Later they are translated into expression such as “aaah, it’s lovely juicy” or “so delicious, so tangy!” Nevertheless, this is only a tiny speck of provision compared to the universe of provisions in the truly paradise. Paradise life is beyond the dimension of space and time, beyond our imagination.

There is Greatness of God behind fruit picking. There are beauties of paradise in hereafter behind fruit picking too. Thus, to reflect ourselves about this impermanent life. Either in the backyard or fruit farm, enjoy fruit picking with our heart and mind!


References:

Harun Yahya. (1999). Perished Nations. London: Ta-Ha Publishers. Pg. 118-121.

Harun Yahya. (2000). Deep Thinking. London: Ta-Ha Publishers. Pg. 58-61.

Reader’s Digest. (1977). Food from your Garden. London: Reader’s Digest. Pg. 70-71.

The Noble Quran in the English, a summarized version of At-Tabari, Al-Qurtubi and Ibn Kathir with comments from Sahih Al-Bukhari by Dr. Muhammad Taqi-ud-Din Al-Hilali and Dr. Muhammad Muhsin Khan. Available at: http://www.ibnkathir.com/noblequran.htm

The Month of Sha’baan

Sha’baan is the name of the (eighth) month, and it is so called because in this month the Arabs used to disperse (tasha’’aba) in search of water, or it was said that they dispersed to carry out raids and forays. Or it was said that it is so called because it sha’aba (branches out or emerges) i.e., it appears between the months of Rajab and Ramadaan. The plural forms of the word Sha’baan are Sha’baanaat and Sha’aabeen.

Fasting in Sha’baan
‘Aa’ishah (may Allaah be pleased with her) said: “The Messenger (peace and blessings of Allaah be upon him) used to fast until we thought he would never break his fast, and not fast until we thought he would never fast. I never saw the Messenger of Allaah fasting for an entire month except in Ramadaan, and I never saw him fast more than he did in Sha’baan.” (Narrated by al-Bukhaari, no. 1833; Muslim, no. 1956).

According to a report narrated by Muslim (no. 1957), “He used to fast all of Sha’baan, he used to fast all but a little of Sha’baan.”

A group of scholars, including Ibn al-Mubaarak and others, thought that the Prophet (peace and blessings of Allaah be upon him) did not fast all of Sha’baan, but he fasted most of it. This is supported by a report in Saheeh Muslim (no. 1954) narrated from ‘Aa’ishah (may Allaah be pleased with her), who said: “I never knew of him – meaning the Prophet (peace and blessings of Allaah be upon him) – fasting for any entire month apart from Ramadaan.” According to another report also narrated by Muslim (no. 1955), ‘Aa’ishah said: “I never saw him fast for any entire month from the time he came to Madeenah, apart from Ramadaan.”

It was reported in al-Saheehayn that Ibn ‘Abbaas said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) did not fast any entire month apart from Ramadaan.” (Narrated by al-Bukhaari, no. 1971, and Muslim, no. 1157). Ibn ‘Abbaas regarded it as makrooh to fast any entire month apart from Ramadaan. Ibn Hajar (may Allaah be pleased with him) said: “He observed more voluntary fasts in Sha’baan than in any other month, and he used to fast most of Sha’baan.”

Usaamah ibn Zayd (may Allaah be pleased with them both) said: “I said, ‘O Messenger of Allaah, I do not see you fasting in any other month like you fast in Sha’baan.’ He said, ‘That is a month to which people do not pay attention, between Rajab and Ramadaan, and it is a month in which deeds are lifted up to the Lord of the Worlds. I like for my deeds to be lifted up when I am fasting.’” (Narrated by al-Nasaa’i, see Saheeh al-Targheeb wa’l-Tarheeb, page 425). According to a report narrated by Abu Dawood (no. 2076) she said: “The most beloved of months for the Messenger of Allaah (peace and blessings of Allaah be upon him) to fast in was Sha’baan, and his fasting in Sha’baan was continuous with his fasting in Ramadaan.” (Classed as saheeh by al-Albaani, see Saheeh Sunan Abi Dawood, 2/461).

Ibn Rajab (may Allaah have mercy on him) said: “Fasting in Sha’baan is better than fasting in the Sacred Months, and the best of voluntary fasts are those that are (observed in the months) closest to Ramadaan, before or after. The status of these fasts is like that of al-Sunan al-Rawaatib which are done before and after fard (prayers) and which make up for any shortfall in the number of obliagtory prayers. The same applies to fasts observed before and after Ramadaan. Just as al-Sunan al-Rawaatib are better than other kinds of voluntary prayers, so fasts observed (in the months) before and after Ramadaan are better than fasts at other times.

The phrase “Sha’baan is a month to which people do not pay attention, between Rajab and Ramadaan” indicates that because it comes between two important months, the Sacred Month of Rajab and the month of fasting, people are preoccupied with those two months and they do not pay attention to Sha’baan. Many people think that fasting in Rajab is better than fasting in Sha’baan, because Rajab is one of the Sacred Months, but this is not the case.

In the hadeeth quoted above there is an indication that even though certain times, places and people may be commonly thought to posses a particular virtue, there may be others that are better than them.

It also indicates that it is mustahabb to make good use of the times when people tend to be negligent, by doing acts of worship. A group of the Salaf used to fill the time between Maghrib and ‘Isha’ with prayer, saying that it was a time when many people were negligent. Another example is the remembrance of Allaah (dhikr) in the marketplace, because this means one is remembering Him in a place where people tend to be negligent and among people who are negligent. There are a number of benefits that come from making good use of times when people are often negligent, and using these times for worship, including the following:

It is more concealing of one's good works, and hiding and concealing naafil actions is better, especially fasting, because it is a secret between a slave and his Lord. Hence it was said that there is no element of showing off in fasting. One of the Salaf used to fast for years without anybody knowing about it; he would go from his home to the marketplace carrying two loaves of bread, which he would give away in charity, and he would fast. His family thought that he ate the bread, whilst the people in the marketplace thought that he had eaten at home. The Salaf thought it was mustahabb for a person who was fasting to do things that would conceal the fact that he was fasting. It was reported that Ibn Mas’ood said: “When you get up in the morning and you are fasting, then apply perfume.” Qutaadah said: “It is mustahabb for the [man] who is fasting to apply perfume so that there will be no sign that he is fasting.”

By the same token, doing righteous deeds at times when people are distracted and negligent is more difficult. One of the indications of how virtuous a deed is, is how difficult it is: if everyone is doing a certain action, it is easy, but if most people are negligent, this makes it more difficult for those who do remember Allaah. Muslim (no. 2984) narrated from the hadeeth of Ma’qil ibn Yassaar: “[The Prophet (peace and blessings of Allaah be upon him) said:] ‘Worship at times of tribulation (fitnah) is like Hijrah to me.’” (The phrase “worship at times of tribulation” refers to times of upheavals and trials, when people follow their own desires, and those who adhere to Islam are doing something difficult.)

The scholars differed as to the reasons why the Prophet (peace and blessings of Allaah be upon him) fasted so much in Sha’baan. Their various opinions were as follows:

1. That he had been unable to fast three days out of every month because he was travelling or for some other reason, so he made them all up together in Sha’baan. When the Prophet (peace and blessings of Allaah be upon him) began to do some naafil action, he would persist in it, and if he missed it, he would make it up later.

2. It was said that his wives used to make up the days that they missed of Ramadaan in Sha’baan, so he used to fast because of that. This is the opposite of what was reported from ‘Aa’ishah, that she used to delay making up days that she had missed in Ramadaan until Sha’baan because she was too busy with the Messenger of Allaah (peace and blessings of Allaah be upon him) to fast.

3. It was said that it was because this is a month which people do not pay attention to. This is the most correct view, because of the hadeeth of Usaamah quoted above, in which it says: “That is a month to which people do not pay attention, between Rajab and Ramadaan.” (Narrated by al-Nasaa’i, see Saheeh al-Targheeb wa’l-Tarheeb, p. 425)

When Sha’baan began, if the Prophet (peace and blessings of Allaah be upon him) still had some voluntary fasts outstanding that he had not fasted, he would make them up during Sha’baan so that his naafil fasts would be complete before Ramadaan came. Similarly, if he had missed some Sunnah prayers or he had missed Qiyaam al-Layl, he would make it up. ‘Aa’ishah used to make the most of this opportunity to make up any obligatory Ramadaan fasts that she had missed because of menstruation; during other months she was too busy with the Prophet (peace and blessings of Allaah be upon him) to fast. We should also note here that anyone who has any missed fasts to make up has to make them up before the next Ramadaan comes. It is not permissible to delay it until after the following Ramadaan except in cases of necessity (such as a valid excuse that continues between the two Ramadaans). Whoever is able to make them up before the (second) Ramadaan and does not do so, has to make them up after the (second) Ramadaan and in addition to that, he has to repent and to feed one poor person for each day that he missed. This is the view of Maalik, al-Shaafa’i and Ahmad.

Another benefit of fasting in Sha’baan is that it is a kind of training for the Ramadaan fast, in case a person finds it difficult to fast when Ramadaan starts; if he fasts in Sha’baan he will have gotten used to fasting and he will feel strong and energetic when Ramadaan comes. Sha’baan is like an introduction to Ramadaan and it has some things in common with Ramadaan, such as fasting, reciting Qur’aan and giving in charity. Salamah ibn Suhayl used to say: “The month of Sha’baan is the month of reciters (of the Qur’aan).” Habeeb ibn Abi Thaabit used to say, when Sha’baan came, “This is the month of reciters (of the Qur’aan).” When Sha’baan came, ‘Amr ibn Qays al-Malaa’i used to close his store and devote his time to reading the Qur’aan.

Fasting at the end of Sha’baan
It was reported in al-Saheehayn from ‘Imraan ibn Husayn (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said to a man, “Have you fasted anything of the sirar of this month?” He said, “No.” He said: “If you have not fasted, then fast two days.” According to a report narrated by al-Bukhaari: I think he meant Ramadaan. According to a report narrated by Muslim, (the Prophet (peace and blessings of Allaah be upon him)) said: “Have you fasted anything of the sirar of Sha’baan?” (Narrated by al-Bukhaari, 4/2000; Muslim, no. 1161).

There was some dispute as to the meaning of the word siraar. The most well known view is that it refers to the end of the month. The end of the month is called siraar because the moon is hidden (istisraar) at that time. Someone may raise the point that it was reported in al-Saheehayn from Abu Hurayrah (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “Do not pre-empt Ramadaan by one or two days, except for those who have the habit of fasting regularly, in which case they may fast.” (Reported by al-Bukhaari, no 1983; Muslim, no. 1082). How can we reconcile the hadeeth which encourages fasting at this time with the hadeeth which says not to fast at this time? The answer is: many of the scholars and most of those who commented on this hadeeth said: this man to whom the Prophet (peace and blessings of Allaah be upon him) addressed this question was known to have the habit of fasting regularly, or else he had made a vow, so the Prophet (peace and blessings of Allaah be upon him) commanded him to make up his fast. There are also other points of view on this issue. In brief we may say that there are three scenarios for fasting at the end of Sha’baan.

The first scenario is when a person fasts at the end of Sha’baan with the intention of being on the safe side and not missing the first day of Ramadaan. This is forbidden.

The second scenario is when a person fasts with the intention of fulfilling a vow or of making up a day of Ramadaan that he missed or as an act of expiation (kafaarah), etc. This is permissible according to the majority.

The third scenario is when this is purely a voluntary fast. This is regarded as makrooh by those who said that we should differentiate between Sha’baan and Ramadaan by not fasting for a while. Among those who said this was al-Hasan. If it happens to coincide with a day when a person habitually fasts, Maalik and those who agreed with him permitted this, but al-Shaafa’i, al-‘Oozaa’i, Ahmad and others made a distinction between cases where it is a fast which a person habitually observes or otherwise.

In conclusion, the hadeeth of Abu Hurayrah quoted above is what we should follow according to the majority of scholars. It is makrooh to observe a voluntary fast one or two days before Ramadaan for those who do not habitually fast on those days and who have not previously fasted until the end of Sha’baan. It may be asked: why is it makrooh to fast just before Ramadaan (for those who do not have a prior habit of fasting)? The answer is that there are a number of reasons why this is so, such as:

Firstly: lest extra days be added to the fast of Ramadaan that are not part of it. Fasting on the day of Eid is prohibited for the same reason, lest we fall into the same trap as the People of the Book with regard to fasting, as they added to their fasts because of their own whims and desires.

For the same reason it is also forbidden to fast on the “day of doubt”. ‘Ammaar said: whoever fasts on this day has disobeyed Abu’l-Qaasim (peace and blessings of Allaah be upon him).

The “day of doubt” is a day when people are not sure whether it is Ramadaan or not, when news of the sighting of the crescent moon comes from one whose word cannot be accepted. As for a cloudy day, some of the ‘ulamaa’ said that this was also a ‘day of doubt’ and said that fasting was not allowed on this day. This is the view of the majority.

Secondly: to make a distinction between fard (obligatory) fasts and naafil (supererogatory) fasts, because making a clear distinction between fard actions and naafil actions is prescribed in Islam. Hence it is haraam to fast on the day of Eid, and the Prophet (peace and blessings of Allaah be upon him) forbade following an obligatory prayer immediately with another prayer unless they are separated by saying salaam or speaking, especially in the case of the Sunnah prayer performed just before Fajr. It is prescribed to make a clear separation between this prayer and the obligatory prayer. Hence it is prescribed to pray it at home and to lie down afterwards.

When the Prophet (peace and blessings of Allaah be upon him) saw a man praying at the time when the iqaamah had been given for Fajr, he said to him: “Al-Subh is four rak’ahs.” (Narrated by al-Bukhaari, no. 663).

Some ignorant people may think that the reason why we do not fast just before Ramadaan is so that we can make the most of eating and have our fill of our desires before we have to deny ourselves by fasting. This is an ignorant mistake on the part of those who think this. And Allaah knows best.

References:
Lataa’if al-Ma’aarif fimaa li Mawaasim al-‘Aam min al-Wazaa’if, by Ibn Rajab al-Hanbali
Al-Ilmaan bi shay’in min Ahkaam al-Siyaam, by ‘Abd al-‘Azeez al-Raajihi

The Month of Rajab

The Month of Rajab

Muhammed Salih Al-Munajjid

Praise be to Allaah, Who says which means: “And your Lord creates whatsoever He wills and chooses” (Al-Qasas: 68). The attribute of choosing or selecting is indicative of His Lordship and Oneness, and of the perfection of His Wisdom, Knowledge and Power.

One aspect of His doing this is the fact that He has chosen some days and months and given them preference over others. Among the months, Allaah has chosen four which He has made sacred, as He says, which means: “Verily, the number of months with Allaah is twelve months (in a year), so it was ordained by Allaah on the Day when He created the heavens and the earth; of them four are Sacred. That is the right religion, so wrong not yourselves therein…” (At-Tawbah: 36). These months are calculated according to the movements of the moon, not the movements of the sun, as done by the kuffaar.

The Sacred Months are mentioned by implication in the Qur’aan, but their names are not given. Their names are mentioned in the Sunnah, though. It was reported from Abu Bakrah, may Allaah be pleased with him, that the Prophet sallallaahu ‘alaihi wasallam gave his Farewell Sermon and said: “Time has completed its cycle and is as it was on the Day when Allaah created the heavens and the earth. The year is twelve months, of which four are sacred, three consecutive months – Dhoo’l-Qa’dah, Dhoo’l-Hijjah and Muharram – and the Rajab of Mudar which comes between Jumaada and Sha’baan.” (Bukhaari & Muslim).

It was called Rajab of Mudar because (the tribe of) Mudar did not tamper with its timing, unlike the rest of the Arabs, who used to change their order depending on whether they were in a state of war or not. This was the postponing referred to in the verse, which means:

“The postponing (of a Sacred Month) is indeed an addition to disbelief: thereby the disbelievers are led astray, for they make it lawful one year and forbid it another year in order to adjust the number of months forbidden by Allaah, and make such forbidden ones lawful.” (At-Tawbah: 37)

It was also said that the reason why it was attributed to Mudar was because they venerated it and respected it so much.

The reason why it is so called:

Ibn Faaris said, ‘The letters Ra’, jeem and ba’ form a root which indicates supporting and strengthening something with another thing. Hence the phrase “Rajabtu’l-shay’” means I venerated it. It was called Rajab because they used to venerate it, and it is also established in Sharee’ah’.

The people of the Jaahiliyyah used to call Rajab Munssil al-Asinnah (the one that causes the sharp heads of weapons to be taken off), as it was reported that Abu Rajaa’ al-‘Ataaridi said: ‘We would worship a rock, then if we found a better rock we would throw the first one aside and take up the other. If we could not find a rock, we would make a pile of dirt, then we would bring a ewe and milk it over the pile of dirt, then we would do tawaaf around it. When the month of Rajab came, we would say Munassil al-Asinnah (the one that causes the sharp heads of weapons to be taken off), and we would not leave any spear or arrow that had an iron piece in it but we would take the metal head off and put it aside during the month of Rajab. (Bukhaari).

Al-Bayhaqi, may Allaah have mercy upon him, said: ‘the people of the jaahiliyyah used to revere these sacred months, especially the month of Rajab, and they would not fight during this month’.

Rajab is a sacred month

The Sacred months have a special status, which applies also to Rajab. Allaah says, which means: “O you who believe! Violate not the sanctity of the Symbols of Allaah, nor of the Sacred Month…” (Al-Maa’idah: 2).

This means: do not violate their sanctity which Allaah has commanded you to respect and forbidden you to violate, for this prohibition includes both vile deeds and beliefs.

Allaah says which means: “so wrong not yourselves therein…” (At-Tawbah: 36), meaning, in the Sacred Months. The pronoun here (translated here as “therein”) refers to these four sacred months, as stated by the Imaam of the Mufassireen, Ibn Jareer al-Tabari, may Allaah have mercy on him.

So we should pay attention to the sanctity of these four months, because Allaah has singled them out for a special status and has forbidden us to commit sins out of respect for their holiness. Sins committed at this time are even worse, because Allaah has made this time sacred. Hence in the verse quoted above, Allaah has specified this time and forbidden us to wrong ourselves - which includes committing sins - even though this is forbidden during all the months of the year.

Fighting during the sacred months

Allaah says, which means: “They ask you concerning fighting in the sacred months. Say: fighting therein is a great (transgression)…” (Al-Baqarah: 217).

The majority of scholars state that (the prohibition of) fighting in the sacred months is abrogated by the verse, which means: “Then when the sacred months have passed, then kill the Mushrikeen wherever you find them…” (At-Tawbah: 5), and other verses and reports, which are general in application and which include commands to fight the disbelievers.

Others say: it is not permissible to initiate fighting during the sacred months, but it is permissible to continue and conclude fighting, if it started at a different time. The fighting of the Prophet sallallaahu ‘alayhi wasallam against the people of Taa’if is interpreted in this way, because the fighting had begun at Hunayn in Shawwaal.

The above does not apply to fighting in self-defense. If the enemy attacks the Muslim lands, it is obligatory for the inhabitants to defend themselves, whether it happens during a sacred month or not.

Al-‘Ateerah (a kind of sacrifice)

During the Jaahiliyyah, the Arabs used to slaughter a sacrifice during Rajab as an act of worship towards their idols. When Islam came teaching that sacrifices were to be offered only to Allaah, this deed of the Jaahiliyyah was abolished. The fuqaha’ differed as to the rulings on offering sacrifices during Rajab. The majority of Hanafis, Maalikis and Hanbalis stated that the sacrifice of Al-‘Ateerah was abrogated. Their evidence was the hadeeth narrated Abu Hurayrah, may Allaah be pleased with him, that the Prophet sallallaahu ‘alaihi wasallam, said, “There is no Fir’ and no ‘Ateerah”, (Bukhaari & Muslim)

The Shaafa’is said that al-‘Ateerah had not been abrogated, and they regarded it as mustahabb (recommended). This was also the view of Ibn Seereen.

Ibn Hajar said: ‘this is supported by the hadeeth narrated by Nubayshah, may Allaah be pleased with him, who said: ‘A man called out to the Messenger of Allaah sallallaahu ‘alaihi wasallam saying: We used to offer the sacrifice of al-‘Ateerah during the Jaahiliyyah in the month of Rajab. What do you command us to do?’ He sallallaahu ‘alaihi wasallam said, “Offer sacrifices, no matter which month is it…” (Abu Daawood, Nisaa’i and others)

Ibn Hajar said: ‘the Messenger of Allaah sallallaahu ‘alaihi wasallam did not abolish it in principle, but he abolished the idea of making this sacrifice especially in Rajab’.

Fasting in Rajab

There is no authentic report from the Prophet sallallaahu ‘alaihi wasallam or from the Sahaabah to indicate that there is any particular virtue in fasting during Rajab. The fasting that is prescribed in Rajab is the same as that prescribed in other months, namely fasting on Mondays and Thursdays, and the three days of al-Beedh (the mid three days of the lunar month), fasting alternate days, and fasting Sirar al-Shahr. Some of the scholars said that Sirar al-Shahr refers to the beginning of the month; others said that it refers to the middle or end of the month. ‘Umar, may Allaah be pleased with him, used to forbid fasting in Rajab because it involved resemblance to the Jaahiliyyah. It was reported that Kharashah Ibn Al-Harr said: ‘I saw ‘Umar smacking the hands of those who fasted in Rajab until they reached out for food, and he was saying, 'This is a month which was venerated in the Jaahiliyyah’.

Imaam Ibn al-Qayyim said: ‘the Prophet sallallaahu ‘alaihi wasallam did not fast for three consecutive months (i.e., Rajab, Sha’baan and Ramadaan) as some people do, and he never fasted Rajab at all, nor did he encourage people to fast this month’.

Al-Haafiz ibn Hajar said: ‘No saheeh hadeeth that may be used as evidence has been narrated concerning the virtues of the month of Rajab or fasting this month or fasting in any specific part of it, or observing Qiyaam al-Layl (night prayer) specifically during this month. Imaam Abu Ismaa’eel al-Harawi al-Haafiz has already stated this before me, and we have narrated this from others also’.

‘Umrah in Rajab

The ahaadeeth indicate that the Prophet sallallaahu ‘alaihi wasallam did not do ‘Umrah during Rajab, as it was narrated that Mujaahid said: ‘‘Urwah ibn al-Zubayr and I entered the mosque, and there was ‘Abd-Allaah ibn ‘Umar sitting near the room of ‘Aa’ishah, may Allaah be pleased with her. He was asked, “How many times did the Messenger of Allaah sallallaahu ‘alaihi wasallam do ‘Umrah?” He said, “Four times, and one of them was in Rajab.” We did not want to argue with him. We could hear ‘Aa’ishah brushing her teeth (i.e., the sound of the miswaak) in her room. ‘Urwah said, “O Mother of the Believers, did you not hear what Abu ‘Abd al-Rahmaan is saying?” She said, “What is he saying?” He said, “He is saying that the Messenger of Allaah sallallaahu ‘alaihi wasallam did ‘Umrah four times, one of them in Rajab.” She said, “May Allaah have mercy on Abu ‘Abd al-Rahmaan, (the Prophet sallallaahu 'alaihi wasallam) never did ‘Umrah but he witnessed it (i.e., he was present with him), and he never did ‘Umrah during Rajab.” (Bukhaari & Muslim)

It was reported by Muslim that Ibn ‘Umar heard this and did not say yes or no. Al-Nawawi said: ‘the fact that Ibn ‘Umar remained silent when ‘Aa’ishah denied what he said indicates that he was confused, or had forgotten, or was uncertain. Hence it is an innovated bid’ah to single out Rajab for making ‘Umrah and to believe that doing ‘Umrah in Rajab has a specific virtue. Nothing to that effect has been narrated, besides the fact that the Prophet sallallaahu ‘alaihi wasallam is not reported to have made ‘Umrah during Rajab at all’.

Shaykh ‘Ali Ibn Ibraaheem al-‘Attaar said: One of the things that I have heard about the people of Makkah – may Allaah increase it in honor – is that they do ‘Umrah frequently during Rajab. This is something for which I know of no basis, all I know is that it was reported in the hadeeth that the Messenger of Allaah sallallaahu ‘alaihi wasallam said: “'Umrah in Ramadaan is equivalent to Hajj.”

Shaykh Muhammad ibn Ibraaheem, may Allaah have mercy on him, said: ‘As for singling out some of the days of Rajab for any kind of good deed, ziyaarah (visiting the House of Allaah, the Ka’bah) or anything else, there is no basis for this, because Imaam Abu Shaamah stated in his book al-Bida’ wa’l-Hawaadith: Specifying acts of worship at times that were not specified by sharee’ah is wrong; no time is to be regarded as better than any other except in cases where the sharee’ah gave preference to a certain act of worship at a certain time, or stated that any good deed done at this time is better than good deeds done at other times. Hence the scholars denounced the practice of singling out the month of Rajab for doing ‘Umrah frequently’.

But if a person goes for ‘Umrah during Rajab without believing that this has any particular virtue and because it is just a coincidence that it is easier for him to go at this time, then there is nothing wrong with that.

Bid’ah and innovations in the month of Rajab

Innovation in religion is one of the serious matters which go against the Book of Allaah and the Sunnah. The Prophet sallallaahu ‘alaihi wasallam did not die until after the religion had been perfected. Allaah says which means: “…This day, I have perfected your religion for you, completed My favor upon you, and have chosen for you Islam as your religion…” (al-Maa’idah: 3)

It was reported that ‘Aa’isha, may Allaah be pleased with her, narrated that the Messenger of Allaah sallallaahu ‘alaihi wasallam said: “Whoever innovates something in this matter of ours which is not a part of it, will have it rejected.” (Bukhaari & Muslim).

According to a report by Muslim: “Whoever does an action which is not a part of this matter of ours, will have it rejected.”

Some people have innovated a number of practices in Rajab, including the following:

1. Salaat al-Raghaa’ib. This prayer became widespread after the first and best centuries after the death of the Prophet sallallaahu 'alaihi wasallam, especially in the fourth century AH. Some liars fabricated this prayer, which is done on the first night of Rajab. Shaykh al-Islam Ibn Taymiyah, may Allaah have mercy on him, said: ‘Salaat al-Raghaa’ib is bid’ah according to the consensus of the scholars of religion, such as Maalik, al-Shaafa’i, Abu Haneefah, al-Thawri, al-‘Oozaa’i, al-Layth and others. The hadeeth that is narrated concerning it is a lie according to the consensus of the scholars who have knowledge of hadeeth’.

2. It is said to have been reported that major events happened in the month of Rajab, but none of these reports are true. It was reported that the Prophet sallallaahu ‘alaihi wasallam was born on the first night of Rajab, and that he received his Mission on the twenty-seventh, or twenty-fifth of this month. None of this is correct. It was reported with a chain of narrators that is not authentic from Al-Qaasim Ibn Muhammad that the Prophet’s Night Journey (al-Israa’) took place on the twenty-seventh of Rajab. This was denied by Ibraaheem Al-Harbi and others. One of the innovations that take place during this month is the recitation of the story of the Mi’raaj, and celebrations to commemorate it on the twenty-seventh of Rajab, or singling out this night to perform extra acts of worship such as prayer during the night or fasting during the day, or rejoicing and celebrating. Some celebrations are accompanied by haraam activities such as mixing of men and women, singing and music, etc. all of which are not permitted even on the two ‘Eeds which are prescribed in Islam, let alone innovated celebrations. Added to that is the fact that there is no proof that the Israa’ and Mi’raaj happened on this date. Even if it were proven, that is no excuse for holding celebrations on this date, because nothing of the kind has been reported from the Prophet sallallaahu ‘alaihi wasallam or from his companions, may Allaah be pleased with them, or from any of the Salaf (early generations) of this nation. If it were a good thing, they would surely have done it before us. May Allaah help us.

3. Salaat Umm Dawood halfway through Rajab.

4. The du’aa’s which are recited specifically during Rajab are all fabrications and innovations.

5. Specifying the visiting of graves to the month of Rajab is bid’ah, because graves are to be visited at any time of the year with no exceptions.

Etiquette of Eid

What are the Sunnahs and etiquettes that we should act in accordance with on the day of Eid?

Praise be to Allaah.

The Sunnahs that the Muslim should observe on the day of Eid are as follows:
1 – Doing ghusl before going out to the prayer.

It was narrated in a saheeh hadeeth in al-Muwatta’ and elsewhere that ‘Abd-Allaah ibn ‘Umar used to do ghusl on the day of al-Fitr before going out to the prayer-place in the morning (Al-Muwatta’ 428).

Al- Nawawi (may Allaah have mercy on him) said that: "the Muslims were unanimously agreed that it is mustahabb to do ghusl for Eid prayer".

The reason why it is mustahabb is the same reason as that for doing ghusl before Jumu’ah and other public gatherings. Rather on Eid the reason is even stronger.

2 – Eating before going out to pray on Eid al-Fitr and after the prayer on Eid al-Adha:
Part of the etiquette is not to go out to pray on Eid al-Fitr until one has eaten some dates, because of the hadeeth narrated by al-Bukhaari from Anas ibn Maalik, who said that the Messenger of Allaah (peace and blessings of Allaah be upon him) used not to go out on the morning of Eid al-Fitr until he had eaten some dates… of which he would eat an odd number [Al-Bukhaari, 953].

It is mustahabb to eat before going out to emphasize the fact that it is forbidden to fast on that day and to demonstrate that the fast has ended.

Ibn Hajar (may Allaah have mercy on him) suggested that the reason for that was so as to ward off the possibility of adding to the fast, and to hasten to obey the command of Allaah (Al-Fath, 2/446).

Whoever does not have any dates may break his fast with anything that is permissible.

But on Eid al-Adha it is mustahabb not to eat anything until one comes back from the prayer, so he should eat from the udhiyah if he has offered a sacrifice. If he is not going to offer a sacrifice there is nothing wrong with eating before the prayer.

3 – Takbeer on the day of Eid
This is one of the greatest Sunnahs on the day of Eid because Allaah says (interpretation of the meaning):
{وَلِتُكْمِلُواْ الْعِدَّةَ وَلِتُكَبِّرُواْ اللّهَ عَلَى مَا هَدَاكُمْ وَلَعَلَّكُمْ تَشْكُرُونَ}
“(He wants that you) must complete the same number (of days), and that you must magnify Allaah [i.e. to say Takbeer (Allaahu Akbar: Allaah is the Most Great)] for having guided you so that you may be grateful to Him”
[al-Baqarah 2:185].

It was narrated that al-Waleed ibn Muslim said: "I asked al-Awzaa’i and Maalik ibn Anas about saying Takbeer out loud on the two Eids. They said: Yes, ‘Abd-Allaah ibn ‘Umar used to say it out loud on the day of al-Fitr until the imam came out (to lead the prayers)".

It was narrated in a saheeh report that ‘Abd al-Rahmaan al-Sulami said: “They emphasized it more on the day of al-Fitr than the day of al-Adha.”. Wakee’ said: "this refers to the takbeer". (See Irwa’ al-Ghaleel, 3/122)

Al-Daaraqutni and others narrated that on the morning of Eid al-Fitr and Eid al-Adha, Ibn ‘Umar would strive hard in reciting takbeer until he came to the prayer place, then he would recite takbeer until the imam came out.

Ibn Abi Shaybah narrated with a saheeh isnaad that al-Zuhri said: "The people used to recite Takbeer on Eid when they came out of their houses until they came to the prayer place, and until the imam came out. When the imam came out they fell silent, and when he said takbeer they said takbeer" (See Irwa’ al-Ghaleel, 1/121).

Saying takbeer when coming out of one's house to the prayer place and until the imam came out was something that was well known among the salaf (early generations). This has been narrated by a number of scholars such as Ibn Abi Shaybah, ‘Abd a l-Razzaaq and al-Firyaabi in Ahkaam al-Eidayn from a group of the salaf. For example, Naafi’ ibn Jubayr used to recite takbeer and was astonished that the people did not do so, and he said: “Why do you not recite takbeer?”

Ibn Shihaab al-Zuhri (may Allaah have mercy on him) used to say: “The people used to recite takbeer from the time they came out of their houses until the imam came in.”

The time for takbeer on Eid al-Fitr starts from the night before Eid until the imam enters to lead the Eid prayer.

In the case of Eid al-Adha, the takbeer begins on the first day of Dhu’l-Hijjah and lasts until sunset on the last of the days of tashreeq.

Description of the takbeer:
It was narrated in the Musannaf of Ibn Abi Shaybah with a saheeh isnaad from Ibn Mas’ood (may Allaah be pleased with him) that he used to recite takbeer during the days of tashreeq:
Allaahu akbar, Allaahu akbar, laa ilaaha ill-Allaah, wa Allaahu akbar, Allaah akbar, wa Lillaah il-hamd (Allaah is Most Great, Allaah is most Great, there is no god but Allaah, Allaah is Most great, Allaah is most great, and to Allaah be praise).

It was also narrated elsewhere by Ibn Abi Shaybah with the same isnaad, but with the phrase “Allaahu akbar” repeated three times.

Al-Mahaamili narrated with a saheeh isnaad also from Ibn Mas’ood: “Allaahu akbaru kabeera, Allaahu akbaru kabeera, Allaahu akbar wa ajallu, Allaahu akbar wa Lillaah il-hamd (Allaah is Most Great indeed, Allaah is Most Great indeed, Allaah is most Great and Glorified, Allaah is Most Great and to Allaah be praise).” (See al-Irwa’, 3/126).

4 – Offering congratulations
The etiquette of Eid also includes the congratulations and good wishes exchanged by people, no matter what the wording, such as saying to one another Taqabbala Allaah minna wa minkum (May Allaah accept (good deeds) from us and from you” or “Eid mubaarak” and other permissible expressions of congratulations.

It was narrated that Jubayr ibn Nufayr said: When the companions of the Prophet (peace and blessings of Allaah be upon him) met one another on the day of Eid, they would say to one another, “May Allaah accept (good deeds) from us and from you.” [Ibn Hajar said, its isnaad is hasan. Al-Fath, 2/446].

Offering congratulations was something that was well known among the Sahaabah, and scholars such as Imam Ahmad and others allowed it. There is evidence which suggests that it is prescribed to offer congratulations and good wishes on special occasions, and that the Sahaabah congratulated one another when good things happened, such as when Allaah accepted the repentance of a man, they went and congratulated him for that, and so on.

Undoubtedly these congratulations are among the noble characteristics among the Muslims.

The least that may be said concerning the subject of congratulations is that you should return the greetings of those who congratulate you on Eid, and keep quiet if others keep quiet, as Imam Ahmad (may Allaah have mercy on him) said: If anyone congratulates you, then respond, otherwise do not initiate it.

5 – Adorning oneself on the occasion of Eid.
It was narrated that ‘Abd-Allaah ibn ‘Umar (may Allaah be pleased with him) said that ‘Umar took a brocade cloak that was for sale in the market and brought it to the Messenger of Allaah (peace and blessings of Allaah be upon him), and said: “O Messenger of Allaah, buy this and adorn yourself with it for Eid and for receiving the delegations.” The Messenger of Allaah (peace and blessings of Allaah be upon him) said to him: «Rather this is the dress of one who has no share (of piety or of reward in the Hereafter)…» [Narrated by al-Bukhaari, 948].

The Prophet (peace and blessings of Allaah be upon him) agreed with ‘Umar on the idea of adorning oneself for Eid, but he denounced him for choosing this cloak because it was made of silk.

It was narrated that Jaabir (may Allaah be pleased with him) said: The Prophet (peace and blessings of Allaah be upon him) had a cloak which he would wear on the two Eids and on Fridays. [Saheeh Ibn Khuzaymah, 1756],

Al-Bayhaqi narrated with a saheeh isnaad that Ibn ‘Umar used to wear his best clothes on Eid.

So a man should wear the best clothes that he has when going out for Eid.

With regard to women, they should avoid adorning themselves when they go out for Eid, because they are forbidden to show off their adornments to non-mahram men. It is also haraam for a woman who wants to go out to put on perfume or to expose men to temptation, because they are only going out for the purpose of worship.

6 – Going to the prayer by one route and returning by another.
It was narrated that Jaabir ibn ‘Abd-Allaah (may Allaah be pleased with him) said: On the day of Eid, the Prophet (peace and blessings of Allaah be upon him) used to vary his route. [Narrated by al-Bukhaari, 986].

It was said that the reason for that was so that the two routes would testify for him on the Day of Resurrection, for the earth will speak on the Day of Resurrection and say what was done on it, both good and bad.

And it was said that it was in order to manifest the symbols of Islam on both routes, or to manifest the remembrance of Allaah (dhikr), or to annoy the hypocrites and Jews, and to scare them with the large number of people who were with him. And it was said that it was in order to attend to the people’s needs, to answer their questions, teach them, set an example and give charity to the needy, or to visit his relatives and uphold the ties of kinship.

And Allaah knows best.

Muharram & Ashurah

Muharram is the month with which the Muslims begin their lunar Hijrah Calendar. It is one of the four sanctified months about which the 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} [Al Tawbah 9: 36].
{إِنَّ عِدَّةَ الشُّهُورِ عِندَ اللّهِ اثْنَا عَشَرَ شَهْراً فِي كِتَابِ اللّهِ يَوْمَ خَلَقَ السَّمَاوَات وَالأَرْضَ مِنْهَا أَرْبَعَةٌ حُرُمٌ}
Transliteration: 'Inna `Iddata Ash-Shuhūri `Inda Allāhi Athnā `Ashara Shahrāan Fī Kitābi Allāhi Yawma Khalaqa As-Samāwāti Wa Al-'Arđa Minhā 'Arba`atun Ĥurumun

These four months, according to the authentic traditions, are Dhul-Qa'dah, Dhul-Hijjah, Muharram and Rajab. All the commentators of the Quran are unanimous on this point, because the 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 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 Companion Ibn 'Abbas, Radi-Allahu anhu: The 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 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 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 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 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 Prophet, Sall-Allahu alayhi wa sallam, preferred the fast of 'Ashura' over the fasts of other days and preferred the fasts of Ramadhaan over 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 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 Prophet, Sall-Allahu alayhi wa sallam, is that the Jews used to fast on the day of'Ashura alone, and the 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'.

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 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 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 Quran and the Sunnah of the Prophet, Sall-Allahu alayhi wa sallam, have liberated us from such superstitious beliefs.

Lamentations and Mourning
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 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 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 Prophet, Sall-Allahu alayhi wa sallam, and his beloved grand child Sayyidna Husain, Radi-Allahu anhu.