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Author Topic: THE WORSHIP OF RASŰLULLÂH DURING DAY OF ‘ÂSHŰRÂ’ | IBNU RAJAB AL-HANBALÎ  (Read 160 times)

Murabit

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بِسْمِ اللهِ الرَّحْمَنِ الرَّحِيمِ
The Worship of Rasűlullâh Sallallâhu Alayhi wa Sallam During Day of ‘Âshűrâ’
Ibnu Rajab al-Hanbalî Rahimahullâh[1]

 1. The Islamic Months, al-Hâfiz Ibn Rajab al-Hanbalî, Dar Al-Kotob Al-ilmiyah, p. 80-101.
The reviver of Tawhid will always be successful.

Murabit

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THE MERIT OF THE DAY OF ‘ÂSHŰRÂ’

Ibn ‘Abbâs Radiyallâhu anh was asked about fasting on the day of ‘Âshűrâ’ so he said, “I did not see the Messenger of Allâh Sallallâhu Alayhi wa Sallam seeking the merit of days except for this day, i.e. the day of ‘Âshűrâ’, and this month, i.e. Ramadân.”[1]

The day of ‘Âshűrâ’ enjoys great merit and immemorial sanctity. Fasting on this day because of its merits was well-known among the Prophets ‘Alayhis Salâm. Nűh ‘Alayhis Salâm and Műsâ ‘Alayhis Salâm used to fast on this day - we will explain this later - if Allâh Subhânahu wa Taâlâ wills. Ibrahîm al-Hâjari narrates from ‘Iyad who narrates from Abű Hurayrah Radiyallâhu anh that the Messenger of Allâh Sallallâhu Alayhi wa Sallam said, “The Prophets used to fast on the day of ‘Âshűrâ’ so you should also fast on this day.”[2] Narrated by Baqiy ibn Makhlad in his Musnad.

The people of the Book used to fast on this day. And so did the Quraysh during the days of jâhiliyyah. Dalham ibn Sâlih said, “I asked Ikramah: What is the story about ‘Âshűrâ’? He said, “During jâhiliyyah the Quraysh committed a sin which they considered very serious. So they asked about repentance. They were told to fast on the day of ‘Âshűrâ’, the tenth day of Muharram.”

The Messenger of Allâh Sallallâhu Alayhi wa Sallam approached fasting on this day in four ways:

(1)   He himself used to fast on this day when he was in Makkah but did not order the people to fast. ‘Â’ishah  radiyallâhu ‘anhâ said, “‘Âshűrâ’ was a day on which the Quraysh used to fast during jâhiliyyah. The Messenger of Allâh Sallallâhu Alayhi wa Sallam used to fast on this day as well. When he came to Madînah, he kept fasting on this day and ordered others to fast as well. When the order to fast in the month of Ramadân was revealed, he confined himself to fasting in that month and stopped fasting on the day of ‘Âshűrâ’. Those who wanted, kept fast on that day. And those who did not, abstained from fasting on that day.[3] A narration of al-Bukhâri states that the Messenger of Allâh Sallallâhu Alayhi wa Sallam said, “Whoever wills, may fast. Whoever wills, may abstain from fasting.”
[4]

(2)   When the Messenger of Allâh Sallallâhu Alayhi wa Sallam came to Madînah, he saw the people of the Book fasting on this day and according respect to it. He liked to conform with them in matters which he was not ordered to abstain from. He kept fast on this day and ordered the people to do so. He stressed this order by fasting himself and encouraging them to the extent that they started making their children to fast on that day.

Ibn ‘Abbâs Radiyallâhu anh narrates, “The Messenger of Allâh Sallallâhu Alayhi wa Sallam came to Madînah and saw the Jews fasting on the day of ‘Âshűrâ’. He asked them, ‘What is this day on which you fast?’ They replied, ‘This is a great day. It was the day in which Allâh Subhânahu wa Taâlâ saved Műsâ and his people, and drowned Pharaoh and his people. Műsâ kept fast on this day to show his gratitude. We therefore fast on this day.’ The Messenger of Allâh Sallallâhu Alayhi wa Sallam said, ‘We are more rightful and more worthy of Műsâ than you’. The Messenger of Allâh Sallallâhu Alayhi wa Sallam kept fast on this day and ordered others to fast on it.”[5]

Abű Hurayrah Radiyallâhu anh narrates that the Messenger of Allâh Sallallâhu Alayhi wa Sallam passed by some Jews who were fasting on the day of ‘Âshűrâ’. He asked, “What is the reason for fasting on this day?” They replied, “This is the day on which Allâh Subhânahu wa Taâlâ saved Műsâ ‘Alayhis Salâm and Bani Isra’îl from drowning. This is the day on which He drowned Pharaoh. This is the day on which the ship [of Nűh ‘Alayhis Salâm] anchored at Mt. Judi. So Nűh ‘Alayhis Salâm and Műsâ ‘Alayhis Salâm kept fast on this day in gratitude to Allâh”. The Messenger of Allâh Sallallâhu Alayhi wa Sallam said, “We are closer to Műsâ and more worthy of fasting on this day”. He thus ordered his Companions Radiyallâhu anhuma to fast on this day.[6]

Salamah ibn al-Akwa Radiyallâhu anh narrates that the Messenger of Allâh Sallallâhu Alayhi wa Sallam ordered a man from the Banű Aslam tribe saying, “Make the following announcement to the people, ‘Whoever ate anything [since the morning] must keep fast for the rest of the day. Whoever did not eat anything must continue fasting because today is the day of ‘Âshűrâ’’.”[7]

Ar-Rabî’ bint Muâdh radiyallâhu ‘anhâ narrates, “On the morning of the day of ‘Âshűrâ’, the Messenger of Allâh Sallallâhu Alayhi wa Sallam sent a message to the Ansâr villages around Madînah saying, ‘Whoever started the day fasting must complete his fast. Whoever ate anything must abstain for the rest of the day’. After receiving this order, we used to fast on this day and also make our small children to fast. We used to go to the masjid and make toys of wool for them. If any of them cried for food, we would give the toys to him which he would play with till the time of opening the fast.” Another narration states, “If they asked us for food, we would give them toys to distract them until they completed their fast.”[8] There are numerous other Ahâdith in this regard.

At-Tabarânî narrates that on the day of ‘Âshűrâ’, the Messenger of Allâh Sallallâhu Alayhi wa Sallam used to call his suckling children and the suckling children of his daughter, Fâtimah radiyallâhu ‘anhâ, and place some of his saliva in their mouths. He would then say to their mothers, “Do not feed them till the night.” His blessed saliva used to suffice them."[9]

The ‘ulama’ differ as to whether fasting on the day of ‘Âshűrâ’ was obligator (wajib) or Sunnah mu’akkadah (a stressed Sunnah) before the compulsion of fasting in Ramadân. Imam Abű Hanîfah rahimahullah is of the opinion that it was obligator at that time. This is also clear from the statements of Imam Ahmad rahimahullah and Abű Bakr al-Athram. Imam ash-Shafi’î rahimahullah said, “It was an emphasised desirable act, and nothing more.” This is also the opinion of many of our scholars and others.

(3)   When fasting in Ramadân became compulsory, the Messenger of Allâh Sallallâhu Alayhi wa Sallam stopped ordering his Companions to fast on the day of ‘Âshűrâ’ and stopped emphasising this on them. The Hadîth of ‘Â’ishah radiyallâhu ‘anhâ was quoted previously in this regard. Ibn ‘Umar radiyallâhu anh narrates, “The Messenger of Allâh Sallallâhu Alayhi wa Sallam kept fast on the day of ‘Âshűrâ’ and ordered others to fast on this day. When fasting in Ramadân became compulsory, he gave up this.”[10] ‘Abdullah Radiyallâhu anh would not fast on this day unless it coincided with his habitual days of fasting.

A narration of Muslim rahimahullâh states that the people of Jâhiliyyah used to fast on the day of ‘Âshűrâ’, and the Messenger of Allâh Sallallâhu Alayhi wa Sallam together with the Muslims used to fast on this day before the compulsion of Ramadân. When fasting in Ramadân became compulsory, he said, “‘Âshűrâ’ is a day like the other days of Allâh Subhânahu wa Taâlâ. Whoever wills may fast on this day; And whoever wills may abstain from fasting.”[11] Another narration states, “Whoever from among you would like to fast on this day may do so, and whoever dislikes, may abstain.”

Mu’awiyah Radiyallâhu anh narrates: I heard the Messenger of Allâh Sallallâhu Alayhi wa Sallam saying, “This is the day of ‘Âshűrâ’. Allâh Subhânahu wa Taâlâ did not prescribe fasting on this day for you, but I am fasting. Whoever wants to fast may do so, and whoever wants, may abstain from fasting.”[12] A narration of Muslim rahimahullâh clearly ascribes this latter statement to the Messenger of Allâh Sallallâhu Alayhi wa Sallam. A narration of an-Nasa’î rahimahullâh ascribes this latter statement to Mu’awiyah Radiyallâhu anh and not to the Messenger of Allâh Sallallâhu Alayhi wa Sallam.

Ibn Mas’űd Radiyallâhu anh said with regard to the day of ‘Âshűrâ’, “It is a day on which the Messenger of Allâh Sallallâhu Alayhi wa Sallam used to fast before the compulsion of Ramadân. When the compulsion of fasting in Ramadân was revealed, he stopped fasting.”[13] Another narration states, “He stopped fasting on this day”. Jâbir ibn Samurah Radiyallâhu anh said, “The Messenger of Allâh Sallallâhu Alayhi wa Sallam used to order us to fast on the day of ‘Âshűrâ’ and encourage us to it. And we adhered to this with him. When the fast of Ramadân became compulsory, he neither ordered us nor prohibited us from fasting on this day. And we did not adhere to it with him.”[14]

Qays ibn Sa’d Radiyallâhu anh said, “The Messenger of Allâh Sallallâhu Alayhi wa Sallam ordered us to fast on the day of ‘Âshűrâ’ before the compulsion of Ramadân could be revealed. When the compulsion to fast in Ramadân was revealed, he neither ordered us nor prohibited us”.[15] Another narration states, “We used to fast.”

All these Ahâdith demonstrate that the Messenger of Allâh Sallallâhu Alayhi wa Sallam did not renew the order to fast on this day after the compulsion to fast in Ramadân. Rather, he left them as they were without prohibiting them from fasting. If his order to them to fast on this day before the compulsion of fasting in Ramadân was to demonstrate obligation, the question arises as to when an obligator act is abrogated, does it remain desirable or not to practise that act? The differences of the ‘ulama’ in this regard are well-known. If his order was to demonstrate emphasised desirability, it is said that the emphasis falls away but the desirability remains. It is for this reason that Qays ibn Sa’d Radiyallâhu anh said, “We used to fast.”

There are statements of Ibn Mas’ud Radiyallâhu anh and Ibn ‘Umar Radiyallâhu anh which show that the original desirability of fasting on this day no longer applies. Said ibn al-Musayyib Radiyallâhu anh said, “The Messenger of Allâh Sallallâhu Alayhi wa Sallam did not fast on the day of ‘Âshűrâ’.” This is also related from Sa’d ibn Abî Waqqas Radiyallâhu anh, and the mursal Hadîth is more authentic according to ad-Dâraqutnî. The majority of ‘ulama’ state the desirability of fasting on this day but without emphasis.

The following Companions Radiyallâhu anh used to fast on this day: Umar Radiyallâhu anh, ‘Ali Radiyallâhu anh, ‘Abd ar-Rahmân ibn ‘Auf Radiyallâhu anh, Abű Műsâ Radiyallâhu anh, Qays ibn Sa’d Radiyallâhu anh, Ibn ‘Abbâs Radiyallâhu anhuma and others. The following statement of Ibn ‘Abbâs Radiyallâhu anhuma demonstrates the validity of its desirability, “I did not see the Messenger of Allâh Sallallâhu Alayhi wa Sallam fasting a day seeking its merit except for the day of ‘Âshűrâ’ and the month of Ramadân.” Ibn ‘Abbâs Radiyallâhu anh remained in the companionship of the Messenger of Allâh Sallallâhu Alayhi wa Sallam towards the latter part of his life and remembered the things which he did in the latter part of his life.

Abű Qatadah Radiyallâhu anh narrates that a person asked the Messenger of Allâh Sallallâhu Alayhi wa Sallam about fasting on the day of ‘Âshűrâ’, so he said, “I have this expectation from Allâh Subhânahu wa Taâlâ that it will atone for the sins of the past year.”[16] Abű Qatâdah Radiyallâhu anh asked him about optional fasting. This is because he also asked him about fasting on the day of ‘Ârafah, fasting perpetually, fasting one day and not fasting the next day, and fasting one day and not fasting for the next two days. It is thus gauged from this that he was asking about optional fasting.

Hafsah bint ‘Umar radiyallâhu ‘anhâ the mother of the believers, said, “The Messenger of Allâh Sallallâhu Alayhi wa Sallam did not leave out fasting on the day of ’Âshűrâ’, the ten days of Dhű al-Hijjah, and three days of every month.”[17] This Hadîth is also related by Abű Da’űd rahimahullâh with the following exception, “One of the wives of the Messenger of Allâh Sallallâhu Alayhi wa Sallam said.”[18] In this narration, the name of the wife is not provided.

(4)   Towards the end of his life, the Messenger of Allâh Sallallâhu Alayhi wa Sallam made a firm intention not to keep this fast on its own but to add one day to it in order to act against the people of the Book. Ibn ‘Abbâs Radiyallâhu anh said, “When the Messenger of Allâh Sallallâhu Alayhi wa Sallam kept fast on the day of ‘Âshűrâ’ and ordered others to fast on this day, the Companions Radiyallâhu anh said, ‘O Messenger of Allâh! It is a day which is respected by the Jews and Christians.’ The Messenger of Allâh Sallallâhu Alayhi wa Sallam said, ‘Next year we shall keep fast on the ninth as well - if Allâh Subhânahu wa Taâlâ wills’. But the Messenger of Allâh Sallallâhu Alayhi wa Sallam passed away before the next year.”[19]

Another narration of Ibn ‘Abbâs Radiyallâhu anh states that the Messenger of Allâh Sallallâhu Alayhi wa Sallam said, “If I am alive next year, I will most certainly fast on the ninth.” In other words, the day of ‘Âshűrâ’. The narration of at-Tabarânî reads thus, “Allâh willing –if I am alive next year, I will fast on the ninth in case I miss the day of ‘Âshűrâ’.”

Ibn ‘Abbâs Radiyallâhu anh narrates that the Messenger of Allâh Sallallâhu Alayhi wa Sallam said, “Fast on the day of ‘Âshűrâ’ and act against the Jews by fasting a day before it and a day after it.”[20] Another narration states, “A day before it or a day after it.”

The word “or” is either to offer a choice between the two or it is to show doubt on the part of the narrator - whether the Messenger of Allâh Sallallâhu Alayhi wa Sallam said a day before it or a day after it. This Hadîth is narrated in another way, “If I am alive, I will order fasting one day before it and one day after it.” That is, before and after the day of ‘Âshűrâ’. Another narration states, “If I am alive next year, I will most certainly fast on the ninth, and I will most certainly order fasting a day before it and a day after it.” That is, the day of ‘Âshűrâ’. Both these traditions are narrated by Hafiz Abű Műsâ al- Madînî. There is an authentic statement of Ibn ‘Abbâs Radiyallâhu anh from the narration of Ibn Jurayj who said, “Ata’ informed me that he heard Ibn ‘Abbâs Radiyallâhu anh saying with regard to the day of ‘Âshűrâ’, ‘Act against the Jews, fast on the ninth and the tenth.”[21] Imam Ahmad rahimahullâh said, “I am of the same opinion.”

It is related with regard to Ibn ‘Abbâs Radiyallâhu anh that he kept fast on the ninth and tenth, and gave the reason that he feared missing the day of ‘Âshűrâ’. Ibn Abi Dhi’b narrates from Shu’bah, the freed slave of Ibn ‘Abbâs, that Ibn ‘Abbâs Radiyallâhu anh used to fast on the day of ‘Âshűrâ’ while on a journey and used to keep fast on both days consecutively lest he were to miss it. Similarly, it is related with regard to Abű Is- hâq that he kept fast on the day of ‘Âshűrâ’ and one day after it, and said, “I did it out of fear that I might miss it.” It is related that Ibn Sîrîn used to fast for three days as a precaution when there was a difference of opinion with regard to the sighting of the moon of that month.

It is related that Ibn ‘Abbâs and ad-Dahhâk considered the day of ‘Âshűrâ’ to be the ninth of Muharram. Ibn Sîrîn said, “They all considered the day of ‘Âshűrâ’ to be the tenth, except for Ibn ‘Abbâs Radiyallâhu anh who said that it is the ninth.” In the narration of al- Mayműnî, Imâm Ahmad rahimahullâh said, “I do not know whether it is the ninth or the tenth, but we fast on both days.” If there was any difference of opinion with regard to the sighting of the moon, he would fast for three days as a precaution. Ibn Sîrîn is also of the same opinion.

Imam ash-Shafi‘i rahimahullâh, Imâm Ahmad rahimahullâh and Is-hâq rahimahullâh are of the opinion that fasting should be observed on the ninth and tenth. Imâm Abű Hanifah rahimahullâh considered it reprehensible (makrűh) to fast on the tenth alone. Ibn Abî az-Zinâd narrates from his father, who narrates from Kharijah ibn Zayd who narrates from his father, who said, “The day of ‘Âshűrâ’ is not the day which the people refer to. It was the day on which the cover of the Ka’bah was put and the Abyssinians used to sing before the Prophet Sallallâhu Alayhi wa Sallam. This day used to move about during the year. The people used to go to a Jew and ask him. When he passed away, they began going to Zayd ibn Thâbit and asking him.”[22]

The above narration makes reference to the fact that the day of ‘Âshűrâ’ is not the one which is in Muharram. Rather, it is calculated according to the solar calendar, as is the case with the calculations of the Christians. This difference was never practised on by the Muslims of the past or of the present era.

Ibn ‘Abbâs Radiyallâhu anh narrates that the Messenger of Allâh Sallallâhu Alayhi wa Sallam used to count from the sighting of the moon of Muharram and then fast on the ninth.[23]

The single opinion of Ibn Abî az-Zinâd cannot be relied upon. He attributes all Ahâdîth to Zayd ibn Thâbit, and the last part of his tradition cannot be the statement of Zayd. It is probably the statement of someone after him. Allâh Subhânahu wa Taâlâ knows best.

Some people of the past used to keep fast on the day of ‘Âshűrâ’ while on a journey. Ibn ‘Abbâs Radiyallâhu anh, Abű Is-hâq as-Sabî’î and az-Zuhrî are from among them. He said, “The month of Ramadân has other days [in which a person can fast if he were to miss the fasts of Ramadân because of travelling]. But the day of ‘Âshűrâ’ will pass by [and one cannot make up for it. Therefore I fast on this day even when I am travelling]”. Ahmad rahimahullâh explicitly states that one should fast on this day even if he is on a journey.

‘Abd ar-Razzâq narrates in his book from Isrâ’îl who narrates from Samâk ibn Harb from Ma’bad al-Qurashî who said, “The Messenger of Allâh Sallallâhu Alayhi wa Sallam was at Qadîd when a person came to him. The Messenger of Allâh Sallallâhu Alayhi wa Sallam asked him, ‘Did you eat anything today?’- referring to the day of ‘Âshűrâ’. The man said, ‘No. I only drank some water.’ He said, ‘Do not eat anything until sunset. Go and instruct the others to fast on this day.’” This person was probably one of the residents of Qadîd.[24]

It is narrated with regard to Ta’űs that he used to fast on the day of ‘Âshűrâ’ when he was not journeying, and abstained from fasting on this day when he was journeying.

One of the strangest things related with regard to the day of  ‘Âshűrâ’ is that wild animals and insects keep fast on this day. It is related that the surad[25] was the first bird to fast on the day of ‘Âshűrâ’. Al-Khatîb narrated this in his Tarîkh. The chain of this narration is unknown.[26] It is related from Abű Hurayrah Radiyallâhu anh as well. It is related from Fath ibn Shukhruf who said, “I used to scatter bread for ants every day, but when it was the day of ‘Âshűrâ’, they did not eat the bread."

It is said that Al-Qâdir Billâh, the ‘Abbâsî caliph, also experienced this. He was astonished by this and asked Abű al-Hasan al-Qazwînî az-zâhid about it. He said that ants fast on the day of ‘Âshűrâ’. He saw some people slaughtering some animals so he asked them the reason for this. They informed him that the wild animals were fasting. They said to him, “Come with us and we will show you.” They took him to a forest and made him stand at one spot. After ‘asr, the wild animals came from all directions. They surrounded the forest and raised their heads towards the sky. Not a single one of them ate anything. When the sun set, they all rushed together and began eating.

‘Abdullah ibn ‘Amr said, “Between India and China there was a place where there was a duck made of copper placed on pillars of copper. When it was the day of ‘Âshűrâ’, it would stretch out its beak and water would flow from it. This water used to suffice their agricultural crops and grazing livestock until the following year.”

One of the ‘ulama’ of the past was seen in a dream and he was asked about his condition. He said, “I was forgiven by virtue of my fasting on the day of ‘Âshűrâ’ for sixty years.” Another narration adds, “And a day before it and a day after it.”

‘Abd al-Wahhâb al-Khaffâf mentions in Kitâb as-Siyâm that Sa‘id said that Qatâdah said, “It used to be said that fasting on the day of ‘Âshűrâ’ is an atonement for whatever a man lost from the zakâh of his wealth.” It is related that the day of ‘Âshűrâ’ was the day of adornment on which was the appointed time between Műsâ ‘Alayhis Salâm and Pharaoh, and that it was their day of festivity.

It is related that Műsâ ‘Alayhis Salâm used to wear cotton on that day and apply the ithmid antimony to his eyes. During the era of the Messenger of Allâh Sallallâhu Alayhi wa Sallam, the Jews of Madînah and Khaybar used to celebrate this day as a day of festivity. The people of Jâhilîyyah used to emulate them in this regard, and they used to cover the Ka’bah on this day. However, our Shariah mentions contrary to all this. Abű Műsâ Radiyallâhu anh said, “The day of ‘Âshűrâ’ was a day which the Jews respected and celebrated as a day of festivity. So the Messenger of Allâh Sallallâhu Alayhi wa Sallam said, ‘You must fast on this day.’”[27] A narration of Muslim rahimahullâh states, “The people of Khaybar used to fast on the day of ‘Âshűrâ’ and celebrate it as a day of festivity. They used to make their women wear their jewellery and finery. So the Messenger of Allâh Sallallâhu Alayhi wa Sallam said, ‘You must fast on this day.’”[28] An- Nasa’î and Ibn Hibbân narrate the above as follows, “So the Messenger of Allâh Sallallâhu Alayhi wa Sallam said, ‘Act against them and fast on this day.’”
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This shows the prohibition of celebrating this day as a day of festivity, and the desirability of fasting on the days of festivity of the polytheists. This is because fasting on such days refutes considering them to be days of festivity. They would thus coincide with them by fasting on that day plus another day with it - as mentioned previously. In this way, there is also opposition to the polytheists in the manner of fasting. In so doing, there remains no conformity with them whatsoever. The following Hadîth must be understood in the same light: Umm Salamah radiyallâhu ‘anhâ said, “The Messenger of Allâh Sallallâhu Alayhi wa Sallam used to fast on Saturdays and Sundays the most, and he used to say, ‘These are the days of celebration of the polytheists, and I love to oppose them.’” By fasting on both days together, he would be absolving himself of similarity with the Jews and Christians in each group according respect to its day individually. His fasting on this day was an act of opposing them in celebrating this day. In this way, the present Hadîth is coincided with the Hadîth which prohibits fasting on Saturdays

As for all the narrations which speak about the merits of applying antimony, dying the hair, and bathing on the day of ‘Âshűrâ’ - these are all fabricated and not authentic.

As for giving charity on this day, it is related that ‘Abdullâh ibn ‘Amr ibn al-‘As Radiyallâhu anh said, “The person who fasts on the day of ‘Âshűrâ’ is as if he kept fast for the entire year. The person who gives charity on this day is as if he gave charity for the entire year.” Narrated by Abű Műsâ al-Madînî.

As for spending more on one’s family on this day, Harb said, “I asked Ahmad about the Hadîth which states, ‘The person who spends more on his family on the day of ‘Âshűrâ’...’ (Imâm) Ahmad rahimahullâh did not consider this to be authentic.” Ibn Mansűr said, “I asked Imam Ahmad rahimahullâh:  ‘Did you hear anything about this Hadîth, ‘the person who spends more on his family on the day of ‘Âshűrâ’, Allâh Subhânahu wa Taâlâ shall give him more for the entire year?" He replied, ‘Yes’ Sufyân ibn ‘Uyaynah narrated from Ja’far al-Ahmar from Ibrahîm ibn Muhammâd ibn al-Muntasir - who was from among the most superior people of his time - that he heard that the person who spends more on his family on the day of ‘Âshűrâ’, Allâh Subhânahu wa Taâlâ shall give him more for the entire year.’ Ibn ‘Uyaynah said, ‘We experienced this for the past fifty or sixty years, and he experienced absolute blessings."

The words of Harb, “(Imam) Ahmad rahimahullâh did not consider this to be authentic”, are in reference to the Hadîth which is attributed to the Messenger of Allâh Sallallâhu Alayhi wa Sallam because its chain of narrators is not authentic. It is also narrated through other chains, but none of them are authentic.

Muhammad ibn ‘Abdillah ibn ‘Abd al-Hakam is one of those who said this. Al-Uqayli said, “It is not known.” The statement of ‘Umar is quoted thus, “Its chain has unknown narrators.”

As for observing this day as a day of mourning as is done by the Shî’ah because of the murder of al-Husayn ibn ‘Alî Radiyallâhu anh on this day, it is a deed of a person whose efforts are gone to waste in this world while he thinks that he is doing good. Neither did Allâh Subhânahu wa Taâlâ nor the Messenger of Allâh Sallallâhu Alayhi wa Sallam ever order the days of calamities and deaths of the Prophets Alayhim’us Salâm to be celebrated as days of mourning, how can it be permissible for those who are lower than them in status?
 1. Al-Bukhâri (2006) and Muslim (1132).
 
 2. As-Suyoutti mentioned it in Al-Durr Al-Manthur (6/345).
 
 3. Al-Bukhâri (2002) and Muslim (1125).
 
 4. Al-Bukhâri (2003).
 
 5. Al-Bukhâri (2004) and Muslim (1130).
 
 6. Ahmad checked it in Al-Musnad (2/359, 360).
 
 7. Al-Bukhâri (2007) and Muslim (1135).
 
 8. Al-Bukhâri (1960) and Muslim (1136).
 
 9. At-Tabarany narrated it in "Al-Awsat".
 
 10. Al-Bukhâri (1892) and Muslim (1126/119).
 
 11. Checked by Muslim (1126/117).
 
 12. Al-Bukhâri (2003) and Muslim (1129).
 
 13. Muslim (1127).
 
 14. Muslim (1128).
 
 15. Ahmad (3/422), An-Nasa’î (5/49) and Ibn Majah (1828) checked it.
 
 16. Muslim (1162).
 
 17. An-Nasa’î narrated it (4/220) and Ahmad (6/287).
 
 18. Abu Dawoud in As-Sunan (2437) and An-Nasa’î (4/220).
 
 19. Muslim (1134/134).
 
 20. Ahmad’s Musnad (1/241) and Al-Baihaqi checked it (4/287) and Al- Hindi in "Al-Kanz "(24221).
 
 21. It was checked by Abdul-Razzak (7839) and Al-Baihaqi in Al-Kubra (4/287).
 
 22. At-Tabarany in "Al-Kabir" (4876).
 
 23. Muslim (1133).
 
 24. It was checked by Abdul-Razzak in his Musanaf (7836).
 
 25. A certain bird larger than a sparrow, having a large head, which preys upon sparrows.
 
 26. See ‘Al-La’aale’ Al-Masnou’a (2/110).
 
 27. Al-Bukhâri (2005) and Muslim (1131).
 
 28. Muslim (1131/130).
 
 29. An-Nasa’î in Al-Kubra (2849) and Ibn Hibban in his Sahîh (3628) and his editor said: Its Isnad is true according to Al-Bukharî.
 
The reviver of Tawhid will always be successful.

Murabit

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Virtues of the day of ‘Âshűrâ’

It is a day on which Allâh Subhânahu wa Taâlâ accepted the repentance of a nation. A Hadîth was quoted previously in which the Messenger of Allâh Sallallâhu Alayhi wa Sallam said to a person, “If you want to fast in any month after Ramadân, fast in Muharram because it is the month of Allâh. It is a month in which Allâh Subhânahu wa Taâlâ accepted the repentance of a nation and will accept the repentance of other nations [as well].”[1]
Abű Is-hâq narrates from al-Aswad ibn Yazîd who said, “I asked ‘Ubayd ibn ‘Umayr about fasting on the day of ‘Âshűrâ’. He said, ‘Muharram is the deaf month of Allâh Salalahu Alayhi wa Sallam. It was the day on which the repentance of Adam ‘Alayhis Salâm was accepted. If you are able to fast on this day, you should most certainly do so.” This is also related on the authority of Shu’bah from Abű Is-hâq. Isrâ’îl narrated it from Abű Is-hâq as follows, “A nation had committed a sin and repented on this day, and their repentance was accepted. If you are able to fast on this day, you should most certainly do so.”

Yűnus narrated the above from Abű Is-hâq as follows, “Muharram is the month of Allâh Subhânahu wa Taâlâ. It is the beginning of the year. It is the month in which books are written, history is recorded and coins are minted. In it is a day in which a nation repented to Allâh Subhânahu wa Taâlâ and He accepted their repentance. You should never allow this day to pass without fasting in it. In other words, the day of ‘Âshűrâ’.”

Abű Műsâ al-Madînî narrated a Hadîth from Abű Műsâ, “This is a day on which Allâh Subhânahu wa Taâlâ accepted the repentance of a nation, so engage in salâh and fasting on this day.” In other words, the day of ‘Âshűrâ’. He said, “It is a sound and rare Hadîth, and is not as he said.” It is also related from ‘Alî who said, “The day of ‘Âshűrâ’ is the day on which the repentance of the people of Yűnus ‘Alayhis Salâm was accepted.”

Ibn ‘Abbâs radiyallâhu anhumâ said, “It is the day on which the repentance of Adam ‘Alayhis Salâm was accepted.” Wahb narrates that Allâh Subhânahu wa Taâlâ revealed to Műsâ ‘Alayhis Salâm saying, “Order your people to gain proximity to Me [through worship] in the first ten days of Muharram. When it is the tenth day, they must come out to Me so that I may forgive them.”

‘Abd ar-Razzaq narrates from Ibn Jurayj from a person who narrated from ‘Ikramah who said, “It is the day on which Allâh Subhânahu wa Taâlâ accepted the repentance of Âdam ‘Alayhis Salâm, it is the day of ‘Âshűrâ’.” ‘Abd al-Wahhab al-Khaffaf narrates from Sa’id who narrates that Qatâdah said, “We used to speak among ourselves that the day on which Allâh Subhânahu wa Taâlâ accepted the repentance of Âdam Alayhis Salâm was the day of ‘Âshűrâ’, and the day on which he came down to earth was the day of ‘Âshűrâ’.”

In the Hadîth of ‘Alî Radiyallâhu anh, the Messenger of Allâh Sallallâhu Alayhi wa Sallam said, “and will accept the repentance of other nations [as well].” This is an encouragement for people to renew sincere repentance on the day of ‘Âshűrâ’, and instils hope for the acceptance of repentance in favour of the person who repents to Allâh Subhânahu wa Taâlâ for his sins, just as Allâh Subhânahu wa Taâlâ accepted the repentance of those before him. Allâh Subhânahu wa Taâlâ says with regard to Adam ‘Alayhis Salâm, “Then Adam learnt from his Lord some words and Allâh turned towards him. Surely it is He who accepts repentance, the Merciful.” (Sűrah al-Baqarah, 2: 37) Allâh Subhânahu wa Taâlâ says with regard to Adam ‘Alayhis Salâm and his wife that they both said, “O our Lord! We have wronged ourselves. If You do not forgive us and have mercy on us, we shall certainly be destroyed.” (Sűrah al- A‘râf, 7: 23)

‘Umar ibn ‘Abd al-‘Azîz wrote a letter to the cities saying, “Say as your father Adam ‘Alayhis Salâm had said, ‘O our Lord! We have wronged ourselves. If You do not forgive us and have mercy on us, we shall certainly be destroyed.” (Sűrah al-A‘râf, 7: 23) Say as Nűh ‘Alayhis Salâm had said, “If You do not forgive me and show mercy to me, I will be from among the losers.” (Sűrah Hűd, 11: 47) Say as Műsâ ‘Alayhis Salâm had said, “O my Lord! I wronged myself, so forgive me. And so He forgave him.” (Sűrah al-Qasas, 28: 16) Say as Dhű an-Nűn [Yűnus ‘Alayhis Salâm] had said, “There is none worthy of worship except You. Glory be to You. I was most certainly of the wrongdoers.” (Sűrah al-Ambiyâ’, 21: 87)

When a sinner confesses his sin with remorse over it, it is an accepted repentance. Allâh Subhânahu wa Taâlâ says, “There are others who have confessed their sins [after] having mixed a righteous deed with another that was evil. Soon Allâh will pardon them.” (Sűrah at- Taubah, 9: 102) The Messenger of Allâh Sallallâhu Alayhi wa Sallam said, “When a person confesses his sin and repents, Allâh Subhânahu wa Taâlâ accepts his repentance.”[2]

The Messenger of Allâh Sallallâhu Alayhi wa Sallam used to commence his supplication with the following words, “O Allâh! You are my Sustainer. There is none worthy of worship except You. I wronged myself and confess my sin. Forgive me, then, for none except You forgives sins.”[3] The Messenger of Allâh Sallallâhu Alayhi wa Sallam taught as-Siddîq Radiyallâhu anh the following supplication which he must make in his salâh, “O Allâh! I have wronged myself greatly, and none except You forgives sin. Forgive me, then, with forgiveness from You. Show mercy to me, surely You are all-forgiving, merciful.”[4]

Shaddâd ibn Aus Radiyallâhu anh narrates that the Messenger of Allâh Sallallâhu Alayhi wa Sallam said, “The best form of seeking forgiveness is for a person to say, ‘O Allâh! You are my Sustainer, there is none worthy of worship except You. You created me and I am Your servant. I shall remain on my covenant and promise as much as I can. I seek refuge in You from the evil which is committed. I come to You with Your bounties on me, and I come to You with my sins. Forgive me, then, surely none except You forgives sins.”[5] Confession wipes off perpetration. As a poet says:


فإن اعتراف المرء يمحو اقترافه…  كما أن إنكار الذنوب ذنوب

“The confession of a person wipes off his perpetration. In like manner, denial of sins is a sin in itself.”

It is said that when Adam ‘Alayhis Salâm was removed from Paradise, he cried over those memories for 300 years. It was most appropriate for him to cry because he was in an abode where there was no hunger, no nakedness, no thirst, and no suffering from the sun’s heat. When he came down to earth, he suffered all these things. Whenever he saw Jibra’îl ‘Alayhis Salâm he would be reminded of those memories and cry so intensely that Jibra’îl ‘Alayhis Salâm would start crying on seeing him in this condition. He would ask him, “Why are you crying like this, o Adam?” He would reply, “Why should I not cry when I have been removed from an abode of comfort to an abode of misery.” One of his children said to him, “You are disturbing the inhabitants of earth with your crying.” He said, “I am crying over the voices of the angels who are around the Throne.” Another narration states that he said, “I am crying over the close proximity with my Lord, in an abode whose soil is wholesome, and in which I hear the voices of the angels.” Another narration states, “I am crying over an abode which, if you were to see, your soul would die out of yearning for it.”

It is related that Adam ‘Alayhis Salâm said to his children, “We were a progeny from the heavens. We were created as they were created and provided with food as theirs. Our enemy, Satan, beguiled us. We now have neither joy nor comfort. We only have grief and misery until we return to the abode from which we were expelled.”


فحي على جنات عدن فإنها…  منازلك الاولى وفيها المخيم
ولكننا سي العدو فهل ترى…  نعود إلى أوطاننا ونسلم

“Let’s prepare for the gardens of Eden because that is where your original abodes and encampments are. However, we have been beguiled by the enemy. Do you think we will return to our homelands and live peacefully?”

When Adam ‘Alayhis Salâm and Műsâ ‘Alayhis Salâm met, Műsâ ‘Alayhis Salâm reprimanded him for causing himself and his progeny to be expelled from Paradise. So Adam ‘Alayhis Salâm provided the proof of pre-destination.[6] Providing the proof of pre-destination over miseries is good, as stated by the Messenger of Allâh Sallallâhu Alayhi wa Sallam “If anything afflicts you, do not say, ‘Had I done it like this, this would have been its outcome.’ You should rather say, ‘It was the will of Allâh Subhânahu wa Taâlâ, and He did as He willed.”[7] A poet says:


والله لو لا سابق الأقدار…  لم تبعد قط داركم عن داري
من قبل النأي جرية المقدار…  هل يمحو العبد ما قضاه الباري

“Were it not for pre-destination, your houses would not have been so far from my house. Even before we could be distanced from each other, fate had destined this for us. Can a servant wipe out what the Creator destined?”

When the merits of Adam ‘Alayhis Salâm were displayed before the creations by the angels prostration before him, his teaching and informing the angels of the names of everything, and they were listening attentively to him as a student listens to his teacher; they confessed their inability to possess his knowledge and acknowledged his merit. He and his wife were then made to live in Paradise. This caused jealousy on the part of Satan and he tried to harm them. It is the norm that when the merits of someone become manifest, people become jealous of him. A poet says:


لا مات حسادك خلدوا…  حتى يروا منك الذي يكمد
ولا برحت الدهر في نعمة…  فإنما الكامل من يحسد

“May those who are jealous of you not die. May they live forever so that they may see from you the things which causes distress to them. May time continue showering you with favours. Surely, the perfect person is the one whom people are jealous of.”

Satan continued plotting against Adam ‘Alayhis Salâm until he caused his expulsion from Paradise. But the foolish one [Satan] did not understand that if Adam ‘Alayhis Salâm leaves Paradise, his merits will reach perfection. He will then return to Paradise more perfect than his previous condition. Satan was destroyed by self-conceit. It is for this reason that he said, “I am better than him.” (Sűrah al-A‘râf: 7: 12) The merits of Adam ‘Alayhis Salâm reached perfection when he confessed against his self, “They both said, ‘O our Lord! We have wronged ourselves. If You do not forgive us and have mercy on us, we shall certainly be destroyed…” (Sűrah al-A’râf, 7: 23) Each time Satan ignited the fire of jealousy against Adam ‘Alayhis Salâm the fragrant wind of Adam ‘Alayhis Salâm blew from him and Satan got burnt

وإذا اراد الله نشر فضيلة…  طويت اتاح لها لسان حسود
لو لا اشتعال النار فيما جاورت…  ما كان يعرف طيب عرف العود

“When Allâh wills a hidden merit to spread. He bestows it with the tongue of jealous people. Were it not for the fact that the fire ignites whatever is around it, the wonderful fragrance of ‘űd (Indian aloes) would not have been known.”

A person of the past said, “Adam ‘Alayhis Salâm was expelled from Paradise because of a single sin. But you are committing numerous sins, and yet you want to enter Paradise!?” A poet says:


تصل الذنوب إلى الذنوب وترتجي…  درج الجنان بها وفوز العابد
ونسيت أن الله أخرج آدما…  منها إلى الدنيا بذنب واحد

“You are committing sins after sins, yet you hope to enter Paradise through them, and hope to become an ardent worshipper?! You have forgotten that Allâh expelled Adam ‘Alayhis Salâm from Paradise and sent him to the world because of just one sin.”

بفرد خطيئة وبفرد ذنب…  من الجنات أخرجت البرايا
فقل لي كيف ترجو في دخول…  إليها بالألوف من الخطايا

“It was because of a single mistake and a single sin that the creation was expelled from Paradise. Now you tell me, how can you hope to enter Paradise by committing thousands of sins?”

Be on your guard against this enemy who expelled your father from Paradise because he is striving in every way to prevent you from going back there. The enmity between you and him is very old. The only reason for his expulsion from Paradise and discharge from service was his haughtiness against your father and his refusal to prostrate to him when he was ordered to do so. He was divested of all mercy, lost all hope of returning to Paradise, and his eternal stay in the Hell-fire is certain. He is therefore striving to cause the progeny of Adam ‘Alayhis Salâm to remain eternally in the Hell-fire with him by beautifying polytheism to them. If he is unable to do this, he is satisfied with lesser acts of sinning and disobedience. Your Master warned you about him. The person who is warned has no excuse. You should therefore be on your guard, “O children of Adam! Do not allow Satan to entice you as he had removed your parents from Paradise.” (Sűrah al-A’râf, 7: 27)

It is most astonishing for a person who recognized his Lord and yet disobeyed him; and he recognized Satan and yet obeyed him. “Will you then take him and his offspring as friends apart from Me, although they are your enemies? What an evil exchange for the unjust!” (Sűrah al-Kahf, 18: 50)


رعى الله من نهوى وإن كان ما رعى…  حفظنا له العهد القديم فضيعا
وصاحبت قوما كنت أنهاك عنهم…  وحقك ما أبقيت للصلح موضعا

“May Allâh guard the one whom we love even though he was unmindful. We upheld our covenant with him but he did not uphold it. You joined the company of people whom I had prohibited you from. You certainly left no place for reconciliation.”

When Adam ‘Alayhis Salâm came down to earth, he was promised a return to Paradise - he and whoever from his progeny who believed and followed the Messengers: “O children of Adam! If there come to you Messengers from among you relating to you My verses, then whoever fears and adopts righteousness, there shall neither be any fear on them nor shall they grieve.” (Sűrah al-A’râf, 7: 35) The believers should therefore take the glad tidings of Paradise. It is their feudal estate and the document stating that it is their feudal estate came down with Jibrâ’îl ‘Alayhis Salâm to Muhammad Sallallâhu Alayhi wa Sallam, “Give glad tidings to those who believed and did good deeds that for them are gardens beneath which rivers flow.” (Sűrah al-Baqarah, 2: 25)

This feudal estate went away from the person who left the obedience [of Allâh Subhânahu wa Taâlâ]. As for the person who repents and believes, the feudal estate is returned to him. The believers in this world are on a journey of jihad in which they strive against the souls and desires. When the journey of jihad is over, they return to their original homeland in which they were in the loins of their father [Adam ‘Alayhis Salâm]. Allâh Subhânahu wa Taâlâ guaranteed He shall return the person who wages jihad in His cause to his homeland together with the reward of booty which he acquired.

O assembly of Muslims! You have received a message from your father, Ibrahim ‘Alayhis Salâm, sent with your Prophet Muhammad Sallallâhu Alayhi wa Sallam. The Messenger of Allâh Sallallâhu Alayhi wa Sallam said, “on the night when I was taken to the heavens [the night of Mi’râj], I met Ibrahim ‘Alayhis Salâm. He said, ‘o Muhammad! Convey my salam to your ummah and inform them that Paradise is a place which has sweet water and fertile soil, but it is barren. Its trees [which are to be planted in this barren land] are: sub-hânallâh (glory to Allâh), al-hamdulillâh (praise be to Allâh) and Allâhu akbar (Allâh is the greatest).[8]

Jâbir Radiyallâhu anh narrates that the Messenger of Allâh Sallallâhu Alayhi wa Sallam said, “Whoever says: sub-hânallâh al-‘azîm wa bi-hamdihî (glory and praise be to Allâh, the Almighty), shall have a date-palm planted for him in Paradise.”[9]

Abű Hurayrah Radiyallâhu anh narrates that the Messenger of Allâh Sallallâhu Alayhi wa Sallam said, “Whoever says: sub-hânallâh (glory to Allâh), al-hamdulillâh (praise be to Allâh), la ilaha illallâh (there is none worthy of worship except Allâh), and Allâhu akbar (Allâh is the greatest), a tree will be planted in Paradise for him for each of these statements.”[10]

At-Tabaranî narrates from Ibn ‘Abbâs Radiyallâhu anh and Ibn Abî ad-Dunyâ from Abű Hurayrah Radiyallâhu anh, “Whoever says: sub-hanallâh al ‘azim, shall have a castle in Paradise built for him.”

Al-Hasan said, “The angels are working for man in Paradise, planting trees and constructing buildings. At times they stop all activities. They are asked, ‘Why have you stopped?’ They reply, ‘We are waiting for our wages to reach us.’” Al-Hasan said, “May my parents be sacrificed for you, send your wages to them through good deeds.” Someone said, “I have heard that the abodes of Paradise are built through the remembrance of Allâh. When man stops remembering Allâh Subhânahu wa Taâlâ, the angels stop building. When they are asked the reason, they say, ‘We are waiting for our wages to reach us.’”

The lands of Paradise are presently barren. Good deeds inhabit them. It is through good deeds that castles are built and trees are planted on the lands of Paradise. Once the planting and constructing is completed, its residents shift to it. A righteous person saw a person telling him in a dream, “We have been ordered to complete the building of your abode. Its name is ‘the abode of happiness’. So take glad tidings from this. We have been ordered to furnish and adorn it, and to complete all this within seven days.” The person passed away seven days later. Someone saw him in a dream and he said, “I have been admitted into the abode of happiness, and I am most happy. Don’t even ask about what is in it because it is beyond description]. There is no one like the generous Allâh when an obedient person goes to Him.” One of them saw a dream in which he was admitted into Paradise and his houses and wives were presented to him. When he wanted to leave, his wives clung to him and said, “By Allâh, we ask you to do good deeds because each time you do good deeds, our beauty increases.”

Those who do good deeds today are actually advancing the capital of their deeds for all which the souls desire and the eyes take delight in, until a time when they shall receive more in the market of Paradise. When their time comes, they shall enter the market and carry away whatever they desire without having to pay any cash. They will take equal to what they had advanced from the capital of their deeds, but without having to weigh and measure the goods, o you who is determined to advance something today for that time! Hasten in taking possession of the capital renders any delay in taking possession of the capital renders the transaction invalid.


فلله واديها الذي هو موعد…  المزيد لوفد الحب لو كنت منهم
فما شئت خذ منه بلا ثمن له…  فقد أسلف التجار فيه وأسلموا

“By Allâh, the valley in Paradise is the promised place for those who loved Him. If you were among them, you may take whatever you like from there without having to pay any price, because the traders have already advanced the money and handed it over.”

A Hadîth states, “Paradise says, ‘o Lord! Bring to me my people and whatever You promised me. I now have too much of silk, silk brocade, pearls, corals, sapphires, silver, gold, pitchers of drinks, wine, honey and milk. Bring to me my people and whatever You promised me.”

A Hadîth states, “Paradise intercedes to Allâh Subhânahu wa Taâlâ in favour of the person who asks Allâh Subhânahu wa Taâlâ for Paradise. It says, ‘O Allâh! Admit him into Paradise.’”[11] Another Hadîth states, “Paradise opens at every pre-dawn and it is addressed thus, ‘Increase in your fragrance for your inhabitants.’ It increases in its fragrance, and that is the coolness which people experience at the time of pre-dawn.” The hearts of those who truly recognized Allâh Subhânahu wa Taâlâ occasionally inhale the gentle breeze of Paradise. Anas ibn an-Nadr Radiyallâhu anh said on the day of Uhud, “O how excellent the fragrance of Paradise is! I am experiencing the fragrance of Paradise coming from Uhud.” He then advanced and fought until he was killed.[12]


تمر الصبا صبحا بساكن ذي الغضا … ويصدع قلبي أن يهب هبوبها
قريبة عهد بالحبيب وإنما…  هوى كل نفس أين حل حبيبها

“The fresh morning breeze blows over the person living in the thicket. It breaks through my heart when it blows. Soon I will meet my beloved. The love of every person lies wherever his beloved lives.”

There is so much of affection and wisdom in sending Adam ‘Alayhis Salâm to earth. Had he not come down, the jihad of the mujahidűn and the striving of the ardent worshippers would not have become manifest. The sighs and moans of the repentant ones would not have ascended, nor would the tear drops of the sinners descended.

O Âdam! Although you may have been lowered from the abode of close proximity [to Me], “I am near! I accept the supplication of the supplicant when he supplicates to Me.” (Sűrah al-Baqarah 2: 186) Even though, you may be broken by your expulsion from Paradise, I am with those whose hearts are broken because of Me. If you are missing the chanting of those who are glorifying Me in the heavens, I have given you in return the ability to hear the sighing of the sinners on earth. The sighing of the sinners is more beloved to Us than the chanting of those who are glorifying Me. The chanting of those who are glorifying Me may well become adulterated with haughtiness, while the sighing of the sinners is adorned with their submission and humility. “If you do not sin, Allâh Subhânahu wa Taâlâ will take you away and bring another nation of people who commit sins, seek forgiveness, and are then forgiven.”

Glory to that Being who, when He is kind to His servant by putting him through tribulations. He turns them into rewards. When He disgraces a person, his excessive efforts do not benefit him, and they return as calamities to him. His proof was dictated to Adam ‘Alayhis Salâm and he was inspired with words which enabled the acceptance of his repentance, “Then Adam learnt from his Sustainer some words and Allâh turned towards him.” (Sűrah al-Baqarah, 2: 37)

Allâh Subhânahu wa Taâlâ repulsed Satan despite his lengthy service to Him. All his deeds thus went to waste. “He said, ‘Then get out from here, you are cursed, upon you is curse till the day of reckoning.” (Sűrah al-Hijr, 15: 34-35) If Allâh Subhânahu wa Taâlâ were to apply His justice on a person, he will have no good deed left. If He were to apply His favour on a person. He will have no evil left.


يعطي ويمنع من يشاء كما يشا … وهباته ليست تقارنها الرشا

“He gives and refuses to whomever He wills and as He wills. His gifts are not accompanied by bribes.”

When Adam’s ‘Alayhis Salâm merit became manifest over the creations on the basis of his knowledge - and knowledge is something which cannot be perfect without practising on its dictates, and Paradise is not the abode for deeds and striving, it is only an abode of comforts and witnessing [all the bounties] - he was told, “O Âdam! Go down to the fort of jihad, and strive against the armies of desires with earnestness and toiling, and shed tears of sorrow over your remoteness [from Paradise]. It is through your past life that you returned more perfect than the norm. A poet says:


عودوا إلى الوصل عودوا … فالهجر صعب شديد
لو ذاق طعم الفراق رضوى…  لكاد من وجده يميد
قد حملوني عذاب شوق…  يعجز عن حمله الحديد
قلت وقلبي أسير وجد … متيم في الجفا عميد
أنتم لنا في الهوى موال … ونحن في أسركم عبيد

“Come back to union, come back. Separation is most difficult. If Radwâ were to get a taste of separation, it would collapse out of pain. They have made me bear such a punishment of yearning, that even steel is unable to bear such a weight. I said - while my heart is a prisoner of emotion, enthralled by the support of alienation. You are friends to us in love, while we are slaves in your captivity.”
 1. Checked by Ahmad (1/154) and At-Tirmidhî (741).
 
 2. A part of Hadîth narrated by Al-Bukhâri (4141) and Muslim (2770).
 
 3. Checked by Muslim (771) and Abu-Dawoud (760).
 
 4. Checked by Al-Bukhâri (843) and Muslim (2705).
 
 5. Checked by Al-Bukhâri (6306) and At-Tirmîdhî (3393).
 
 6. Checked by Al-Bukhâri (6614) and At-Tirmîdhî (2134).
 
 7. Checked by Muslim (2664).
 
 8. Checked by At-Tirmidhi (3426).
 
 9. Checked by At-Tirmidhi (3464. and An-Nasa‘ei in Al-Yawm wal Layla (833).
 
 10. Checked by Ibn Majah in As-Sunan (3807).
 
 11. Checked by At-Tirmîdhî (2572. and An-Nasa‘ei (8/279. and Ibn Mâjah (4340) and Ahmad (3/141).
 
 12. Checked by Al-Bukhâri (4048) and Muslim (1903).
 
The reviver of Tawhid will always be successful.

 

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Last post 18.08.2021, 01:38:09 AM
by Izhâr'ud Dîn