SHA’BAN: A MONTH TO WHICH PEOPLE DO NOT PAY ATTENTION


Sha’ban is the name of the (eight) month of the Islamic lunar calendar, 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 it is so called because it sha’aba (branches out or emerges) i.e., it appears between the months of Rajab and Ramadan.

FASTING IN SHA’BAN:

‘A’ishah (Radia Allahu ‘Anha) said:

“THE MESSENGER (SALLA-ALLAHU ‘ALAYHI WA SALLAM) 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 ALLAH FASTING FOR AN ENTIRE MONTH EXCEPT IN RAMADAN, AND I NEVER SAW HIM FAST MORE THAN HE DID IN SHA’BAN.”

Bukharee and Muslim

According to a report narrated by Muslim,

“HE USED TO FAST ALL OF SHA’BAN, HE USED TO FAST ALL BUT A LITTLE OF SHA’BAN.”

A group of scholars, including Ibn al-Mubarak and others, thought that the Prophet did not fast all of Sha’ban, but he fasted most of it.

This is supported by a report in Saheeh Muslim narrated from ‘A’ishah (Radia Allahu ‘Anha), who said:

“I NEVER KNEW OF HIM – MEANING THE PROPHET (SALLA-ALLAHU ‘ALAYHI WA SALLAM) – FASTING FOR ANY ENTIRE MONTH APART FROM RAMADAN.”

According to another report also narrated by Muslim, A’ishah said:

“I NEVER SAW HIM FAST FOR ANY ENTIRE MONTH FROM THE TIME HE CAME TO MADINAH, APART FROM RAMADAN.”

It was reported in al-Bukharee and Muslim that Ibn ‘Abbas said:

“THE MESSENGER OF ALLAH (SALLA-ALLAHU ‘ALAYHI WA SALLAM) DID NOT FAST ANY ENTIRE MONTH APART FROM RAMADAN.”

Ibn ‘Abbas regarded it as makruh to fast any entire month apart from Ramadan.

Ibn Hajar (may Allah have mercy on him) said:

“HE OBSERVED MORE VOLUNTARY FASTS IN SHA’BAN THAN IN ANY OTHER MONTH, AND HE USED TO FAST MOST OF SHA’BAN.”

Usamah Ibn Zayd (may Allah be pleased with them both) said:

“I SAID, ‘O MESSENGER OF ALLAH, I DO NOT SEE YOU FASTING IN ANY OTHER MONTH LIKE YOU FAST IN SHA’BAN.’ HE SAID, ‘THAT IS A MONTH TO WHICH PEOPLE DO NOT PAY ATTENTION, BETWEEN RAJAB AND RAMADAN, 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.’”

Al-Nasa’i

According to a report narrated by Abu Dawud, he said:

“THE MOST BELOVED OF MONTHS FOR THE MESSENGER OF ALLAH (SALLA-ALLAHU ‘ALAYHI WA SALLAM) TO FAST IN WAS SHA’BAN, AND HIS FASTING IN SHA’BAN WAS CONTINUOUS WITH HIS FASTING IN RAMADAN.”

Classed as saheeh by al-Albani

Ibn Rajab (may Allah have mercy on him) said:

“FASTING IN SHA’BAN IS BETTER THAN FASTING IN THE SACRED MONTHS, AND THE BEST OF VOLUNTARY FASTS ARE THOSE THAT ARE (OBSERVED IN THE MONTHS) CLOSEST TO RAMADAN, BEFORE OR AFTER. THE STATUS OF THESE FASTS IS LIKE THAT OF AL-SUNAN AL-RAWATIB, WHICH IS DONE BEFORE AND AFTER FARD (OBLIGATORY PRAYERS) AND WHICH MAKES UP FOR ANY SHORTFALL IN THE NUMBER OF OBLIGATORY PRAYERS. THE SAME APPLIES TO FASTS OBSERVED BEFORE AND AFTER RAMADAN. JUST AS AL-SUNAN AL-RAWATIB ARE BETTER THAN OTHER KINDS OF VOLUNTARY PRAYERS, SO FASTS OBSERVED (IN THE MONTHS) BEFORE AND AFTER RAMADAN ARE BETTER THAN FASTS AT OTHER TIMES.”

The phrase

“SHA’BAN IS A MONTH TO WHICH PEOPLE DO NOT PAY ATTENTION, BETWEEN RAJAB AND RAMADAN”

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’ban. Many people think that fasting in Rajab is better than fasting in Sha’ban, 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 possess a particular virtue, there may be others that are better than them.

It also indicates that it is mustahab (recommended) 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 Maghreb and ‘Isha’ with prayer, saying that it was a time when many people were negligent. Another example is the remembrance of Allah (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 nawafil (supererogatory) 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 mustahab for a person who was fasting to do things that would conceal the fact that he was fasting.

It was reported that Ibn Mas’ud (Radia Allahu ‘Anhu) said:

“WHEN YOU GET UP IN THE MORNING AND YOU ARE FASTING, THEN APPLY PERFUME.”

Qutadah said:

“IT IS MUSTAHAB 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 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 Allah.

Narrated by Ma’qil Ibn Yasar that,
The Prophet Muhammad (Salla-Allahu ‘Alayhi wa Sallam) said:

‘WORSHIP AT TIMES OF TRIBULATION (FITNAH) IS LIKE HIJRAH TO ME.’

Sahih Muslim

(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 (Salla-Allahu ‘Alayhi wa Sallam) fasted so much in Sha’ban.

Their various opinions were as follows:

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’ban. When the Prophet (Salla-Allahu ‘Alayhi wa Sallam) began to do some nafl (supererogatory) action, he would persist in it, and if he missed it, he would make it up later. It was said that his wives used to make up the days that they missed of Ramadan in Sha’ban, so he used to fast because of that.

This is the opposite of what was reported from ‘A’ishah, that she used to delay making up days that she had missed in Ramadan until Sha’ban because she was too busy with the Messenger of Allah (Salla-Allahu ‘Alayhi wa Sallam) to fast. 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 Usamah quoted above, in which it says:

“THAT IS A MONTH TO WHICH PEOPLE DO NOT PAY ATTENTION, BETWEEN RAJAB AND RAMADAN.”

When Sha’ban began, if the Prophet (Salla-Allahu ‘Alayhi wa Sallam) still had some voluntary fasts outstanding that he had not fasted, he would make them up during Sha’ban so that his nafl fasts would be complete before Ramadan came. Similarly, if he had missed some Sunnah prayers or he had missed Qiyam al-Layl (night prayer), he would make it up. ‘A’ishah used to make the most of this opportunity to make up any obligatory Ramadan fasts that she had missed because of menstruation; during other months she was too busy with the Prophet (Salla-Allahu ‘Alayhi wa Sallam) 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 Ramadan comes. It is not permissible to delay it until after the following Ramadan except in cases of necessity (such as a valid excuse that continues between the two Ramadans). Whoever is able to make them up before the (second) Ramadan and does not do so has to make them up after the (second) Ramadan 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 Malik, al-Shafa’i and Ahmad.

Another benefit of fasting in Sha’ban is that it is a kind of training for the Ramadan fast, in case a person finds it difficult to fast when Ramadan starts; if he fasts in Sha’ban he will have gotten used to fasting and he will feel strong and energetic when Ramadan comes. Sha’ban is like an introduction to Ramadan and it has some things in common with Ramadan, such as fasting, reciting Qur’an and giving in charity.

Salamah Ibn Suhayl used to say:

“THE MONTH OF SHA’BAN IS THE MONTH OF RECITERS (OF THE QUR’AN).”

Habeeb Ibn Abi Thabit used to say, when Sha’ban came,

“THIS IS THE MONTH OF RECITERS (OF THE QUR’AN).”

When Sha’ban came, ‘Amr Ibn Qays al-Mala’i used to close his store and devote his time to reading the Qur’an.

FASTING AT THE END OF SHA’BAN:

It was reported in al-Bukharee and Muslim from ‘Imran Ibn Husayn (may Allah be pleased with him) that the Prophet (Salla-Allahu ‘Alayhi wa Sallam) 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-Bukharee:

I THINK HE MEANT RAMADAN. ACCORDING TO A REPORT NARRATED BY MUSLIM, (THE PROPHET – PBUH) SAID: “HAVE YOU FASTED ANYTHING OF THE SIRAR OF SHA’BAN?”

There was some dispute as to the meaning of the word sirar. The most well known view is that it refers to the end of the month. The end of the month is called sirar because the moon is hidden at that time.

Someone may raise the point that it was reported in al-Bukharee and Muslim from Abu Hurayrah (Radia Allahu ‘Anhu) that the Prophet (Salla-Allahu ‘Alayhi wa Sallam) said:

“DO NOT PRE-EMPT RAMADAN BY ONE OR TWO DAYS, EXCEPT FOR THOSE WHO HAVE THE HABIT OF FASTING REGULARLY, IN WHICH CASE THEY MAY FAST.”

Bukharee and Muslim

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 (Salla-Allahu ‘Alayhi wa Sallam) addressed this question was known to have the habit of fasting regularly, or else he had made a vow, so the Prophet (Salla-Allahu ‘Alayhi wa Sallam) 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’BAN:

The first scenario is when a person fasts at the end of Sha’ban with the intention of being on the safe side and not missing the first day of Ramadan. 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 Ramadan that he missed or as an act of expiation (kaffarah), etc. This is permissible according to the majority.

The third scenario is when this is purely a voluntary fast. This is regarded as makruh (disliked) by those who said that we should differentiate between Sha’ban and Ramadan 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, Malik and those who agreed with him permitted this, but al-Shafa’i, al-’Awza’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 makruh to observe a voluntary fast one or two days before Ramadan for those who do not habitually fast on those days and who have not previously fasted until the end of Sha’ban.

It may be asked: why is it makruh to fast just before Ramadan (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 Ramadan that is 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”.

‘Ammar said:

“WHOEVER FASTS ON THIS DAY HAS DISOBEYED ABU’L-QASIM (SALLA-ALLAHU ‘ALAYHI WA SALLAM).

The “day of doubt” is a day when people are not sure whether it is Ramadan 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 ‘ulama’ 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 nafl fasts, because making a clear distinction between fard actions and nafl actions is prescribed in Islam. Hence it is haram to fast on the day of Eid, and the Prophet (Salla-Allahu ‘Alayhi wa Sallam) forbade following an obligatory prayer immediately with another prayer unless they are separated by saying Salam 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 (Salla-Allahu ‘Alayhi wa Sallam) saw a man praying at the time when the Iqamah had been given for Fajr, he said to him:

“AL-SUBH IS FOUR RAK`AHS?”

Bukharee

Some ignorant people may think that the reason why we do not fast just before Ramadan 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.

NEIGHBOUR’S RIGHTS


Islam pays attention to the issue of neighbours, whether they are Muslim or not, because of the interests served by that in making the nation like one body.

The Prophet Muhammad (Salla-Allahu ‘Alayhi wa Sallam) said:

‘JIBREEL KEPT ON ENJOINING THE GOOD TREATMENT OF NEIGHBOURS TO THE EXTENT THAT I THOUGHT THAT HE WOULD INCLUDE NEIGHBOURS AS HEIRS.”

Agreed upon. Sahih Muslim 2625

Among the rights of one neighbour over another as affirmed by Islam are the initiation of greetings, visiting him if he is sick, offering condolences if calamity befalls him, congratulating him at times of joy, overlooking his mistakes, concealing his faults, bearing his annoyance with patience, giving him gifts, lending him money if he needs it, lowering one’s gaze from looking at his womenfolk, and guiding him to that which will benefit him in his religious and worldly affairs.

The Prophet Muhammad (Salla-Allahu ‘Alayhi wa Sallam) said:

“THE BEST OF COMPANIONS WITH ALLAAH IS THE ONE WHO IS BEST TO HIS COMPANION, AND THE BEST OF NEIGHBOURS WITH HIM IS THE ONE WHO IS BEST TO HIS NEIGHBOUR.”

Sahih Bukhaari in Al-Adab Al-Mufrad 115

Concerning neighbours’ rights, Allah (Subhanahu wa Ta ‘ala) says in the Noble Qur’an:

“WORSHIP ALLAAH AND JOIN NONE WITH HIM (IN WORSHIP); AND DO GOOD TO PARENTS, KINSFOLK, ORPHANS, AL-MASAAKEEN (THE POOR), THE NEIGHBOUR WHO IS NEAR OF KIN, THE NEIGHBOUR WHO IS A STRANGER, THE COMPANION BY YOUR SIDE…”

Surah An-Nisaa’ 4:36

Islam warns against annoying one’s neighbours or treating them badly.

The Messenger (Salla-Allahu ‘Alayhi wa Sallam) explained that this would lead to being deprived of Paradise:

“HE WILL NOT ENTER PARADISE FROM WHOSE HARM HIS NEIGHBOUR IS NOT SAFE.”

Agreed upon. Sahih Muslim 64

In order to achieve the common interest, Islam gives rights to the ruler over his subjects and to the subjects over their ruler and its gives the husband rights over his wife and the wife rights over her husband, and there are other just rights which Islam has enjoined.

Narrated by Abu Hurayrah (Radia Allahu ‘Anhu) that,

A MAN SAID: O MESSENGER OF ALLAH, “SO AND SO (A WOMAN) – AND HE SPOKE OF HOW MUCH SHE PRAYED AND FASTED AND GAVE CHARITY – BUT SHE ANNOYS HER NEIGHBOURS WITH HER (SHARP) TONGUE.” HE (SALLA-ALLAHU ‘ALAYHI WA SALLAM) SAID: “SHE WILL BE IN HELL.”

HE SAID: “O MESSENGER OF ALLAH, SO AND SO (ANOTHER WOMAN) – AND HE SPOKE OF HOW LITTLE SHE FASTED AND GAVE CHARITY AND PRAYED – BUT SHE GIVES CHEESE IN CHARITY AND SHE DOES NOT ANNOY HER NEIGHBOURS WITH HER (SHARP) TONGUE.” HE (SALLA-ALLAHU ‘ALAYHI WA SALLAM) SAID: “SHE WILL BE IN PARADISE.”

Ahmad in al-Musnad 2/440 and classed as Sahih by Al-Albany in Al-Targheeb Wa’l-Tarheeb 3/321 and by Shaykh Al-Albany in Al-Silsilah Al-Saheehah 190

(Taken From the book “Usool Al-Deen Al-Islami by Shaykh Muhammad Ibn Ibrahim Al-Tuwayjri)

RAJAB: THE MONTH OF INNOVATIONS


Rajab (رجب‎) is the seventh month of the Islamic Calender. The lexical definition of Rajaba is “to respect”, of which Rajab is a derivative.

This month is regarded as one of the four sacred months in Islam in which battles are prohibited. The pre-Islamic Arabs also considered warfare blasphemous during the four months.

Allah (Subhanahu wa Ta ‘ala) says:

“Verily, the number of months with Allah is twelve months (in a year), so was it ordained by Allah on the Day when He created the heavens and the earth; of them four are Sacred, (i.e. the 1st, the 7th, the 11th and the 12th months of the Islamic calendar)…”

Surah At-Tawbah 9:36

These months are calculated according to the movements of the moon, not the movements of the sun, as the kuffaar do.

The Sacred Months are mentioned by implication in the Qur’an, but their names are not given. Their names are mentioned in the Sunnah:

Narrated by Abu Bakrah (Radia Allahu ‘Anhu) that,

The Prophet Muhammad (Salla-Allahu’ Alayhi wa Sallam) gave his Farewell Sermon and said:

“Time has completed its cycle and is as it was on the Day when Allah created the heavens and the earth. The year is twelve months, of which four are sacred, three consecutive months – Dhul-Qa’dah, Dhul-Hijjah and Muharram – and the Rajab of Mudar which comes between Jumaada and Sha’baan.”

Bukharee 1741, in Kitaab Al-Hajj, Al-Khutbah Ayaam Mina & Muslim 1679, in Kitaab Al-Qisaamah, Baab Tahreem al-Dimaa’

RAJAB IS A SACRED MONTH

The Sacred months have a special status, which applies also to Rajab because it is one of these sacred months.

Allah (Subhanahu wa Ta ‘ala) says:

“O you who believe! Violate not the sanctity of the Symbols of Allah, nor of the Sacred Month…”

Surah Al-Mā’idah 5:2

So we should pay attention to the sanctity of these four months, because Allah has singled them out for a special status and has forbidden us to commit sins out of respect for their sanctity, for sins committed at this time are even worse, because of the sanctity of the time which Allah has made sacred.

FIGHTING DURING THE SACRED MONTHS

Allah (Subhanahu wa Ta ‘ala) says:

They ask you about the sacred month – about fighting therein. Say, “Fighting therein is great [sin]…”

Surah Al-Baqarah 2:217

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

FASTING IN RAJAB

There is no authentic report from Qur’an or The Prophet Muhammad (Salla-Allahu’ Alayhi wa Sallam) or from the Sahaabah to indicate that there is any particular virtue in fasting during Rajab.

Umar Ibn Al-Khattab (Radia Allahu ‘Anhu) used to forbid fasting in Rajab because it involved resemblance to the Jāhiliyyah.

Narrated by Kharashah Ibn Al-Harr that,

“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 Jāhiliyyah.”

Al-Irwaa’ 957 & Al-Albany said: it is Saheeh

Ibn Qayyim Al-Jawziyyah (Rahimullah) said:

The Prophet Muhammad (Salla-Allahu’ Alayhi wa Sallam) did not fast for three consecutive months (i.e., Rajab, Sha’baan and Ramadan) as some people do, and he never fasted Rajab at all, nor did he encourage people to fast this month.

 Ibn Hajar Al-Asqalani (Rahimullah) said:

“No Saheeh hadith 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 specifically during this month.”

Tabayyun al-‘Ajab bimaa wurida fi Fadl Rajab

UMRAH IN RAJAB

There is no report to prove that the Prophet (Salla-Allahu ‘Alayhi wa Sallam) performed Umrah in Rajab.

Ayesha (Radia Allahu ‘Anha) said:

The Messenger of Allah (Salla-Allahu ‘Alayhi wa Sallam) never performed Umrah in Rajab.”

Bukharee 1776 & Muslim 1255

 Ali Ibn Ibrahim al-‘Attar (d. 724 AH) said:

One of the things that I have heard about the people of Makkah 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 hadith that The Prophet Muhammad (Salla-Allahu ‘Alayhi wa Sallam) said:

“Umrah in Ramadan is equivalent to Hajj.”

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.

INNOVATIONS IN THE MONTH OF RAJAB

Innovation in religion is one of the serious matters which go against the Book of Allah and the Sunnah. The Prophet Muhammad (Salla-Allahu ‘Alayhi wa Sallam) did not die until after the religion had been perfected.

Allah (Subhanahu wa Ta ‘ala) says:

“…This day, I have perfected your religion for you, completed My Favour upon you, and have chosen for you Islam as your religion…”

Surah Al-Mā’idah 5:3

Narrated by Ayesha (Radia Allahu ‘Anha) that,

The Prophet Muhammad (Salla-Allahu ‘Alayhi wa Sallam) said:

“Whoever innovates something in this matter of ours which is not a part of it, will have it rejected.”

Bukharee & Muslim

The Prophet Muhammad (Salla-Allahu ‘Alayhi wa Sallam) said:

“Whoever does an action which is not a part of this matter of ours will have it rejected.”

Saheeh Muslim

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

• Salaat Umm Dawud halfway through Rajab.
• The du’a’s which are recited specifically during Rajab are all fabrications and innovations.
• Visiting graves specifically in Rajab is bid’ah, because graves are to be visited at any time of the year.
• Salaat Al-Raghaa’ib: This prayer became widespread after the first and best centuries, especially in the fourth century AH. Some liars fabricated this prayer, which is done on the first night of Rajab.

Ibn Taymiyyah (Rahimullah) said:

Salaat al-Raghaa’ib is bid’ah according to the consensus of the scholars of religion, such as Malik, al-Shaafa’i, Abu Haneefah, al-Thawri, al-‘Oozaa’i, al-Layth and others. The hadith that is narrated concerning it is a lie according to the consensus of the scholars who have knowledge of hadith.

It was reported that major events happened in the month of Rajab, but NONE OF THESE REPORTS ARE TRUE.

It was reported that The Prophet Muhammad (Salla-Allahu ‘Alayhi wa Sallam) 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.

Ibn Qayyim Al-Jawziyyah (Rahimullah) said:

“Every hadith which mentions fasting in Rajab and praying during some of its nights is false and fabricated.”

Al-Manaar Al-Muneef, Page 96

It was reported with an isnaad that IS NOT SAHEEH 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.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 Muhammad (Salla-Allahu ‘Alayhi wa Sallam) or from his companions (Radia Allahu ‘Anhuma) or from any of the Salaf (early generations) of this Ummah. If it were a good thing, they would surely have done it before us.

Sayyid Saabiq (Rahimullah) said:

Fasting in Rajab is no better than fasting in any other month, except that it is one of the sacred months. There is no report in the Saheeh Sunnah to suggest that there is anything special about fasting in this month. Whatever has been narrated concerning that is not fit to be quoted as evidence.

Fiqh al-Sunnah 1/282

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 Qiyaam al-Layl or fasting during the day, or rejoicing and celebrating, mixing of men and women, singing and music, all of which are not permitted in Islam.

Ibn ‘Uthaymeen (Rahimullah) was asked about fasting on the twenty-seventh of Rajab and spending that night in prayer.

He (Rahimullah) replied:

“Fasting on the twenty-seventh of Rajab and spending that night in prayer is a bid’ah (innovation), and every bid’ah is a going astray.”

Majmoo’ Fataawa Ibn ‘Uthaymeen 20/440

HOMOSEXUALITY: GAY & LESBIAN BOTH SHOULD BE KILLED


The crime of homosexuality is one of the greatest of crimes, the worst of sins and the most abhorrent of deeds, and Allaah punished those who did it in a way that He did not punish other nations. It is indicative of violation of the fitrah, total misguidance, weak intellect and lack of religious commitment, and it is a sign of doom and deprivation of the mercy of Allaah. We ask Allaah to keep us safe and sound.

Allah (Subhanahu wa Ta ‘ala) said:

“AND (REMEMBER) LOOT (LOT), WHEN HE SAID TO HIS PEOPLE: ‘DO YOU COMMIT THE WORST SIN SUCH AS NONE PRECEDING YOU HAS COMMITTED IN THE ‘AALAMEEN (MANKIND AND JINN)? ‘VERILY, YOU PRACTICE YOUR LUSTS ON MEN INSTEAD OF WOMEN. NAY, BUT YOU ARE A PEOPLE TRANSGRESSING BEYOND BOUNDS (BY COMMITTING GREAT SINS).’ AND THE ANSWER OF HIS PEOPLE WAS ONLY THAT THEY SAID: ‘DRIVE THEM OUT OF YOUR TOWN; THESE ARE INDEED MEN WHO WANT TO BE PURE (FROM SINS)!’ THEN WE SAVED HIM AND HIS FAMILY, EXCEPT HIS WIFE; SHE WAS OF THOSE WHO REMAINED BEHIND (IN THE TORMENT). AND WE RAINED DOWN ON THEM A RAIN (OF STONES). THEN SEE WHAT WAS THE END OF THE MUJRIMOON (CRIMINALS, POLYTHEISTS AND SINNERS)”
(Surah Al-A’raaf 7:80-84)

Allaah did not test anyone with this major sin before the people of Loot, and He punished them with a punishment that He did not send upon any other nation; He combined all kinds of punishment for them, such as destruction, turning their houses upside down, causing them to be swallowed up by the earth, sending stones down upon them from the sky, taking away their sight, punishing them and making their punishment ongoing, and wreaking vengeance upon them such as was not wrought upon any other nation. That was because of the greatness of the evil consequences of this crime which the earth can hardly bear if it is committed upon it, and the angels flee to the farthest reaches of heaven and earth if they witness it, lest the punishment be sent upon those who do it and they be stricken along with them. The earth cries out to its Lord, may He be blessed and exalted, and the mountains almost shift from their places.

Allah (Subhanahu wa Ta ‘ala) said:

“VERILY, BY YOUR LIFE (O MUHAMMAD), IN THEIR WILD INTOXICATION, THEY WERE WANDERING BLINDLY. SO AS SAIHAH (TORMENT — AWFUL CRY) OVERTOOK THEM AT THE TIME OF SUNRISE. AND WE TURNED (THE TOWNS OF SODOM IN PALESTINE) UPSIDE DOWN AND RAINED DOWN ON THEM STONES OF BAKED CLAY. SURELY, IN THIS ARE SIGNS FOR THOSE WHO SEE (OR UNDERSTAND OR LEARN THE LESSONS FROM THE SIGNS OF ALLAAH). AND VERILY, THEY (THE CITIES) WERE RIGHT ON THE HIGHROAD (FROM MAKKAH TO SYRIA, I.E. THE PLACE WHERE THE DEAD SEA IS NOW)”
(Surah Al-Hijr 15:72-76)

The companions of the Messenger of Allaah (peace and blessings of Allaah be upon him) agreed unanimously that the homosexual is to be executed, and none of them differed concerning that. Rather they differed as to the method of execution.

Narrated by Ibn ‘Abbaas (Radia Allahu ‘Anhu) that,

The Prophet Muhammad (Salla-Allahu ‘Alayhi wa Sallam) said:

“WHOEVER YOU FIND DOING THE ACTION OF THE PEOPLE OF LOOT, EXECUTE THE ONE WHO DOES IT AND THE ONE TO WHOM IT IS DONE.”
Tirmidhi 1456), Abu Dawood 4462 and Ibn Maajah 2561. Classed as Saheeh by Al-Albaani in Saheeh al-Tirmidhi

They (gays and lesbians) both go against the natural disposition (fitrah) which Allaah has created in mankind – and also in animals – whereby the male is inclined towards the female, and vice versa.

Narrated by Ibn ‘Abbaas (Radia Allahu ‘Anhu) that,

The Prophet Muhammad (Salla-Allahu ‘Alayhi wa Sallam) said:

“MAY ALLAAH CURSE THE ONE WHO DOES THE ACTION OF THE PEOPLE OF LOOT, MAY ALLAAH CURSE THE ONE WHO DOES THE ACTION OF THE PEOPLE OF LOOT,” THREE TIMES.
Ahmad 2915. This was classed as hasan by Shu’ayb Al Arna’oot in Tahqeeq Al-Musnad

He cursed those who do a variety of major sins, but he did not curse any of them more than once, but he repeated the curse for the homosexual three times.

The Sahaabah were unanimously agreed on the execution of homosexuals, but they differed as to how they were to be executed.

Ali Ibn Abu Taleb (Radia Allahu ‘Anhu) & Abu Bakr (Radia Allahu ‘Anhu) said that,

“THOSE WHO COMMIT THE ACTION OF PEOPLE OF LOOT SHOULD BE BURNED IN FIRE.”

The spread of homosexuality has caused man diseases which neither the east nor the west can deny exist because of them. The only result of this perversion was AIDS, which attacks the immune system, would be enough.

Ibn ‘Abbaas (Radia Allahu ‘Anhu) said that,

“THOSE WHO COMMIT THE ACTION OF PEOPLE OF LOOT SHOULD BE THROWN DOWN FROM A HIGH PLACE THEN HAVE STONES THROWN AT THEM.”

Ali Ibn Abu Taleb (Radia Allahu ‘Anhu) & Ibn ‘Abbaas (Radia Allahu ‘Anhu) said that,

“THOSE WHO COMMIT THE ACTION OF PEOPLE OF LOOT SHOULD BE THROWN DOWN FROM A HIGH PLACE THEN HAVE STONES THROWN AT THEM.”

Ibn al-Qayyim (Rahimullah) discuss the views of scholars in his book ‘Al-Jawaab Al-Kaafi’ li Man Sa’Ala ‘An Al-Dawa’ Al-Shaafi as follows:

The evil consequences of homosexuality are among the worst of evil consequences, so its punishment is one of the most severe of punishments in this world and in the Hereafter. Whether it is to be punished more severely than zina, or whether the punishment for zina should be more severe, or whether the punishments should be the same. There are three points of view:

Abu Bakr, Ali Ibn Abu Taleb, Kalid Ibn Al Waleed, Abd Allah Ibn Al Zubayr, Abd Allah ibn Abbas, Imam Malik, Ishaaq Ibn Rahawayh, Imam Ahmad & Imam Shaafa’I said that,

“THE PUNISHMENT FOR HOMOSEXUALITY SHOULD BE MORE SEVERE THAN THE PUNISHMENT FOR ZINA, AND THE PUNISHMENT IS EXECUTION IN ALL CASES, WHETHER THE PERSON IS MARRIED OR NOT.”

Al-Shaafa’I & Imam Ahman said that,

‘THE PUNISHMENT FOR THE HOMOSEXUAL SHOULD BE THE SAME AS THE PUNISHMENT FOR THE ADULTERER.’

Imam Abu Haneefah said that,

‘THE PUNISHMENT FOR THE HOMOSEXUAL SHOULD BE LESS SEVERE THAN THE PUNISHMENT FOR THE ADULTERER, AND IT IS A PUNISHMENT TO BE DETERMINED BY THE JUDGE (TA’ZEER).’

Narrated by Ibn ‘Abbaas (Radia Allahu ‘Anhu) that,

The Prophet Muhammad (Salla-Allahu ‘Alayhi wa Sallam) said:

“WHOEVER YOU FIND DOING THE ACTION OF THE PEOPLE OF LOOT, EXECUTE THE ONE WHO DOES IT AND THE ONE TO WHOM IT IS DONE.”
Al-Sunan and was Classed as Saheeh by Ibn Hibbaan and others. Imam Ahmad quoted this hadeeth as evidence, and its isnaad meets the conditions of al-Bukhaari.

Allah (Subhanahu wa Ta ‘ala) said:

“AND COME NOT NEAR TO UNLAWFUL SEX. VERILY, IT IS A FAAHISHAH (I.E. ANYTHING THAT TRANSGRESSES ITS LIMITS: A GREAT SIN), AND AN EVIL WAY (THAT LEADS ONE TO HELL UNLESS ALLAAH FORGIVES HIM)”
Surah Al-Isra’ 17:32

WHEN ALLAAH MENTIONED ZINA, HE DESCRIBED IT AS A “GREAT SIN” (FAAHISHAH – INDEFINITE) AMONG OTHER GREAT SINS, BUT WHEN HE MENTIONED HOMOSEXUALITY, HE CALLED IT “THE WORST SIN” (AL-FAAHISHAH – DEFINITE). THIS SUGGESTS THAT IT CONTAINS ALL THE ESSENCE OF EVIL AND SIN.
Al-Jawaab al-Kaafi – Page 260 – 263

Shaykh al-Islam Ibn Taymiyah (Rahimullah) said that,

‘THE HADD PUNISHMENT FOR IT IS THE SAME AS THE HADD PUNISHMENT FOR ZINA, AND IT WAS SAID THAT IT IS LESS THAN THAT.’

But the correct view on which the Sahaabah were unanimously agreed is that,

‘BOTH ARE TO BE KILLED, THE ACTIVE AND THE PASSIVE PARTNERS, WHETHER THEY ARE MARRIED OR NOT.’

ALLAAH STONED THE PEOPLE OF LOOT, AND STONING IS PRESCRIBED FOR THE ZAANI BY ANALOGY WITH THE STONING OF THE HOMOSEXUAL. BOTH ARE TO BE STONED, WHETHER THEY ARE FREE OR SLAVES, OR ONE OF THEM IS THE SLAVE OF THE OTHER, IF THEY HAVE REACHED THE AGE OF PUBERTY. IF ONE OF THEM HAS NOT REACHED THE AGE OF PUBERTY, HE IS TO BE PUNISHED BUT NOT STONED, AND NONE IS TO BE STONED EXCEPT ONE WHO HAS REACHED PUBERTY.
Al-Siyaasah Al-Shar’iyyah Page 138

THERE IS NO HADD PUNISHMENT IF THE ONE WHO HAS BEEN SODOMIZED IS FORCED INTO IT, SUCH AS IF THE ONE WHO DID IT OVERPOWERED HIM OR THREATENED HIM WITH DEATH OR BEATING AND THE LIKE
Sharh Muntaha Al Iraadaat 3/348

IF THE ONE TO WHOM IT WAS DONE IS A MINOR AND HAS NOT REACHED THE AGE OF PUBERTY. THERE IS NO HADD PUNISHMENT IN THIS CASE, BUT HE SHOULD BE DISCIPLINED AND PUNISHED IN A WAY THAT WILL DETER HIM FROM COMMITTING THIS CRIME.
Shaykh al-Islam Ibn Taymiyah

Ibn Qudaamah (Rahimullah) said that,

‘THERE IS NO DIFFERENCE OF OPINION AMONG THE SCHOLARS CONCERNING THE FACT THAT THE HADD PUNISHMENT SHOULD NOT BE CARRIED OUT ON ONE WHO IS INSANE OR A BOY WHO HAS NOT YET REACHED THE AGE OF PUBERTY.
Al-Mughni 9/62

The Muslims there feel total abhorrence towards this shameful act, because their religion, Islam, emphatically forbids this deed and prescribes a severe punishment for it, in this world and the next.

The Prophet Muhammad (Salla-Allahu ‘Alayhi wa Sallam) said:

“WHOEVER YOU FIND COMMITTING THE SIN OF THE PEOPLE OF LUT (LOT), KILL THEM, BOTH THE ONE WHO DOES IT AND THE ONE TO WHOM IT IS DONE” – I.E. IF IT IS DONE WITH CONSENT.”
Tirmidhi in his Sunan 1376

The scholars of Islam said that,

‘THE PERSON GUILTY OF HOMOSEXUALITY SHOULD BE STONED, WHETHER HE IS MARRIED OR UNMARRIED.’
Maalik, Al-Shaafi’i, Ahmad and Ishaaq

THE DAYS OF AL-TASHREEQ


The days of Tashreeq are the three days following Eid al-Adha, namely the 11th, 12th and 13th of Dhu’l-Hijjah.

The Prophet Muhammad (Salla-Allahu ‘Alayhi wa Sallam) said:

“THE DAYS OF TASHREEQ ARE THE DAYS OF EATING AND DRINKING.”

Saheeh Muslim 1141 from the hadith of Nubayshah al-Hadhali 

In His Book Allah commands us to eat of good things and thank Him for them. So whoever uses Allah’s blessings to commit sin is showing ingratitude for the blessing of Allah, so he deserves to have it taken away from him.

There are several verses and ahaadeeth which speak of their virtue:

Allah (Subhanahu wa Ta ‘ala) said:

“AND REMEMBER ALLAAH DURING THE APPOINTED DAYS”

Surah Al-Baqarah 2:203

The Prophet Muhammad (Salla-Allahu ‘Alayhi wa Sallam) said:

“THE DAY OF ‘ARAFAH, THE DAY OF SACRIFICE (AL-NAHR) AND THE DAYS OF TASHREEQ ARE OUR EID, US MUSLIMS, AND THEY ARE DAYS OF EATING AND DRINKING.”

Al-Nasaa’I 3004, Al-Tirmidhi 773 & Abu Dawood 2419 from the hadith of ‘Uqbah ibn ‘Amir. Classed as Saheeh by al-Albany in Saheeh Abi Dawood

These are the days of Tashreeq. This was the view of Ibn ‘Umar and most of the scholars.

Remembering Him by saying Bismillah and Allaahu Akbar when slaughtering the sacrificial animal. The time for slaughtering the hadiy and udhiyah lasts until the end of days of Tashreeq.

Remembering Allah when eating and drinking. It is prescribed when eating and drinking to say Bismillah at the beginning, and to praise Him (say Al-hamdu Lillaah) at the end.

The Prophet Muhammad (Salla-Allahu ‘Alayhi wa Sallam) said:

“ALLAAH LIKES HIS SLAVE WHEN HE EATS SOMETHING TO PRAISE HIM FOR IT, AND WHEN HE DRINKS SOMETHING TO PRAISE HIM FOR IT.”

Saheeh Muslim 2734

Remembering Him by saying Takbeer when stoning the Jamaraat on the days of Tashreeq. This applies only to the pilgrims on Hajj.

Remembering Allah in general. It is mustahabb to make a lot of Dhikr during the days of Tashreeq. ‘Umar used to recite Takbeer in Mina in his tent, and when the people heard him they recited Takbeer too and Mina echoed with the sound of their Takbeer.

Allah says (interpretation of the meaning):

“SO WHEN YOU HAVE ACCOMPLISHED YOUR MANAASIK [RITUALS OF HAJJ], REMEMBER ALLAAH AS YOU REMEMBER YOUR FOREFATHERS OR WITH A FAR MORE REMEMBRANCE. BUT OF MANKIND THERE ARE SOME WHO SAY: “OUR LORD! GIVE US (YOUR BOUNTIES) IN THIS WORLD!” AND FOR SUCH THERE WILL BE NO PORTION IN THE HEREAFTER. AND OF THEM THERE ARE SOME WHO SAY: “OUR LORD! GIVE US IN THIS WORLD THAT WHICH IS GOOD AND IN THE HEREAFTER THAT WHICH IS GOOD, AND SAVE US FROM THE TORMENT OF THE FIRE!””

Surah Al-Baqarah 2:200-201

Many of the salaf regarded it as mustahabb to make a lot of du’aa’ during the days of Tashreeq.

Fasting on the two days of Eid is haram, as indicated by the hadith of Abu Sa’eed al-Khudri (Radia Allahu ‘Anhu) who said:

THE PROPHET (SALLA-ALLAHU ‘ALAYHI WA SALLAM) FORBADE FASTING ON THE DAY OF AL-FITR AND AL-NAHR.”

Bukhaari 1992 & Muslim 827

The scholars are unanimously agreed that fasting on these two days is haram.

It is also haram to fast on the days of al-Tashreeq which are the three days after Eid al-Adha (the 11th, 12th and 13th of Dhu’l-Hijjah).

The Prophet Muhammad (Salla-Allahu ‘Alayhi wa Sallam) said:

“THE DAYS OF AL-TASHREEQ ARE DAYS OF EATING, DRINKING AND REMEMBERING ALLAAH.”

Saheeh Muslim 1141

Dhikr (remembering Allah) is enjoined during the days of Tashreeq in several ways:

Remembering Allah immediately after the prescribed prayers by reciting Takbeer. This is prescribed until the end of the days of Tashreeq according to the majority of scholars.

It is not permissible to fast on these days, regardless of whether that are a naafil fast, making up a missed fast or fasting in fulfilment of a vow. They said that a fast was invalid if it was observed during this time.

The Prophet (Salla-Allahu ‘Alayhi wa Sallam) forbade fasting on these days:

“DO NOT FAST ON THESE DAYS, FOR THEY ARE THE DAYS OF EATING, DRINKING AND REMEMBERING ALLAAH.”

Ahmad 10286. Classed as Saheeh by al-Albany in al-Silsilah al-Saheehah, 3573.  See Lataa’if al-Ma’aarif by Ibn Rajab, p. 500

The Prophet (Salla-Allahu ‘Alayhi wa Sallam) did not grant a concession allowing anyone to fast on these three days except for the pilgrims performing tamattu’ or qiraan who did not have sacrificial animal with them.

Narrated By Ayesha (Radia Allahu ‘Anha & Ibn Umar (Radia Allahu ‘Anhu) that,

“NO ONE WAS ALLOWED TO FAST ON THE DAYS OF TASHREEQ EXCEPT THE (PILGRIM) WHO DID NOT HAVE A SACRIFICIAL ANIMAL.”

Saheeh Bukhaari 1998

Narrated from Abu Murrah that,

‘THE FREED SLAVE OF UMM HAANI THAT HE ENTERED WITH ‘ABD-ALLAAH IBN ‘AMR UPON HIS FATHER ‘AMR IBN AL-‘AAS. HE OFFERED THEM FOOD AND SAID, “EAT.” HE SAID, “I AM FASTING.” ‘AMR SAID: “EAT, FOR THESE ARE THE DAYS ON WHICH THE MESSENGER OF ALLAAH (SALLA-ALLAHU ‘ALAYHI WA SALLAM) WOULD TELL US NOT TO FAST AND FORBADE US TO FAST, AND THESE ARE THE DAYS OF AL-TASHREEQ.”

Abu Dawood 2418. Classed as Saheeh by al-Albany in Saheeh Abi Dawood

Shaykh Ibn ‘Uthaymeen (Rahimullah) said: 

“IT IS PERMISSIBLE FOR THE PILGRIM PERFORMING TAMATTU’ OR QIRAAN, IF HE CANNOT FIND A SACRIFICIAL ANIMAL, TO FAST THESE THREE DAYS SO THAT HE CAN FAST THEM DURING THE HAJJ SEASON. BUT APART FROM THAT IT IS NOT PERMISSIBLE TO FAST THESE DAYS; EVEN IF A PERSON IS FASTING TWO CONSECUTIVE MONTHS, HE MUST NOT FAST ON THE DAY OF EID AND THE THREE DAYS THAT FOLLOW IT, THEN HE SHOULD RESUME HIS FASTING.”

Fataawa Ramadan, p. 727

VIRTUES OF MUHARRAM AND ASHURA


Muharram (Arabic: محرم) is the first month of the Islamic calendar. It is one of the four months of the year in which fighting are prohibited. Since the Islamic calendar is lunar, Muharram moves from year to year when compared with the Gregorian calendar. Muharram is so called because it was unlawful to fight during this month; the word is derived from the word ‘Haram’ meaning forbidden. It is held to be the most sacred of all the months, excluding Ramadan.

Allah (Subhanahu wa Ta ‘ala) says:

 Verily, the number of months with Allah is twelve months (in a year), so it was ordained by Allah 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…

Al-Taubah 9:36

The Prophet Muhammad (Salla-Allahu ‘Alayhi wa Sallam) said:

“The year is twelve months of which four are sacred, the three consecutive months of Dhul-Qadah, Dhul-Hijjah, Muharram, and Rajab, which comes between Jumada and Shaban”

Bukhari

The Prophet Muhammad (Salla-Allahu ‘Alayhi wa Sallam) said:

“The best of fasting after Ramadan is fasting Allah’s month of Muharram”

Muslim

 The word Ashura means simply tenth in Arabic; hence the name of the remembrance, literally translated, means “the tenth day”. The Day of Ashura (Arabic: عاشوراء) is on the 10th day of Muharram in the Islamic calendar and marks the climax of the Remembrance of Muharram. The tenth day of Muharram is called Yaumu-l ‘Ashura, meaning, ‘the tenth day’, and it is a day of voluntary fasting.

The Prophet Muhammad (Salla-Allahu ‘Alayhi wa Sallam) was asked about fasting on the Day of Ashura (10th of Muharram). He  answered:

 “It atones for the sins of the preceding year”

Muslim

Fasting on the day of Ashura – the 10th of Muharram- is of great merits in Islam.

The Prophet Muhammad (Salla-Allahu ‘Alayhi wa Sallam) said:

“Fasting the day of Ashura (is of great merits), I hope that Allah will accept it as an expiation for (the sins committed in) the previous year”

Muslim

FAST TWO DAYS, INSTEAD OF ONLY THE 10TH (EITHER 9 & 10 OR 10 & 11):

Al-Tahhaawi (may Allah have mercy on him) said: The Messenger of Allah  allowed us to fast on Ashura and urged us to do so. He did not say that if it falls on a Saturday we should not fast. This is evidence that all days of the week are included in this.

Ibn Abbaas (may Allah be pleased with him) reported that,

“When the prophet (peace be upon him) fasted on the day of Ashura and commanded that it should be observed as a fast, they (his companions) said to him: Messenger of Allah, it is a day which the Jews and Christians hold in high esteem. Thereupon the messenger of Allah (peace be upon him) said: “When the next year comes, Allah willing, we would observe fast on the 9th” (meaning 9th & 10th). But the Messenger of Allah (peace be upon him) died before the advent of the next year”

Muslim

 Ahmad said:

If there is confusion about the beginning of the month, one should fast for three days, to be sure of fasting on the ninth and tenth days.

(Al-Mughni by Ibn Qudamah, Part 3; Al-Siyam; Ashura)

 It was reported that the Prophet (peace be upon him) used to fast more in Shaban. It is likely that the virtue of Muharram was not revealed to him until the end of his life, before he was able to fast during this month.

Sharh al-Nawawi & Muslim

 If a person does not know when Muharram began, and he wants to be sure of fasting on the tenth, he should assume that Dhul-Hijjah was thirty days as is the usual rule; and should fast on the ninth and tenth.

Whoever wants to be sure of fasting the ninth as well should fast the eight, ninth and tenth (then if Dhul-Hijjah was twenty-nine days, he can be sure of having fasted on the 10th. But given that fasting on Ashura is mustahab rather than wajib, people are not commanded to look for the crescent of the new moon of Muharram as they are to do in the case of Ramadan and Shaw-wal.

Abu Hurayrah reported: “I asked The Prophet Muhammad (Salla-Allahu ‘Alayhi wa Sallam):

 ‘Which Prayer is the best after the obligatory Prayers?’ He   said: ‘Prayer during the mid of the night.’ I asked: ‘Which fasting is the best after that of Ramadan?’ He  said, ‘The month of Allah that you call Muharram’”

Abu Dawud, Ahmad & Muslim

The Prophet Muhammad (Salla-Allahu ‘Alayhi wa Sallam) said:

“Concerning the day of Ashura, it is not obligatory upon you to fast on it as I do. Whoever wishes may fast and whoever does not wish to is not obliged to do so”

Bukhari & Muslim

It is noteworthy that Muslim scholars have stated that fasting of Ashura is of three levels as follows:

1. fasting for three days, i.e., on the 9th, 10th, and 11th of Muharram,
2. fasting the 9th and 10th of Muharram, and
3. fasting only the 10th of Muharram.

BID’A A (INNOVATIONS) WHICH ARE COMMON ON ASHURA:

Sheikh al-Islam Ibn Taymiyah (may Allah have mercy on him) was asked about the things that people do Ashura, such as wearing kohl, taking a bath (ghusl), wearing henna, shaking hands with one another, cooking grains (huboob), showing happiness and so on. Was any of this reported from the Prophet  in a Sahih hadith, or not? If nothing to that effect was reported in a Sahih hadith, is doing these things bid’ a, or not?

His reply was:

Praise be to Allah, the Lord of the Worlds. Nothing to that effect has been reported in any Sahih hadith from the Prophet  or from his Companions. None of the imams of the Muslims encouraged or recommended such things, neither the four imams, nor any others.

No reliable scholars have narrated anything like this, neither from the Prophet, nor from the Sahabah, nor from the Taabieen; neither in any Sahih report or in a daeef (weak) report; neither in the books of Sahih, nor in al-Sunan, nor in the Musnads. No hadith of this nature was known during the best centuries, but some of the later narrators reported hadith like the one which says, Whoever puts kohl in his eyes on the day of Ashura; will not suffer from eye disease in that year, and whoever takes a bath (does ghusl) on the day of Ashura; will not get sick in that year; and so on. They also reported a fabricated hadith that is falsely attributed to the Prophet, which says, whoever is generous to his family on the day of Ashura Allah will be generous to him for the rest of the year. Reporting all of this from the Prophet  is tantamount to lying.

Narrated ‘Aishah (Radia-Allahu ‘Anha):

“Quraish used to fast on the day of Ashura’ in the Pre-Islamic Ignorance Period, and Allah’s Messenger  too, used too observes Saum (fast) on that day. When he came to Al-Madinah, he observed Saum (fast) on that day and ordered others to observe Saum (fast), too. Later when the fasting of the month of Ramadan was prescribed, he gave up fasting on the day of ‘Ashura’ and it became optional for one to observe Saum (fast) on it or to leave its Saum (fast)”

Bukhari

 We ask Allah to make us followers of the Sunnah of His Noble Prophet, to make us live in Islam and die in a state of faith. May He help us to do that which He loves and which pleases Him. We ask Him to help us to remember Him and be thankful to Him, to worship Him properly and to accept our good deeds. May He make us of those who are pious and fear Him. May Allah bless our Prophet Muhammad and all his family and companions.

The Prophet Muhammad (Salla-Allahu ‘Alayhi wa Sallam) said:

“No servant (of Allah, the Most High) fasts one day in the Path of Allah, except that Allah, the Most High, removes his face from the Fire because of it (the distance of travelling) seventy years.”

Bukhari and Muslim

 CONCLUSION:

It is Sunnah (highly recommended) to fast the day of Ashura and it is also recommended to fast a day before it.

The Prophet Muhammad (Salla-Allahu ‘Alayhi wa Sallam) said:

“Observing Saum (fasting) on three days of every month is equivalent to a full month’s fasting.”

Bukhari & Muslim

Hunaydah ibn Khalid quoted some of the wives of the Prophet (peace and blessings be upon him) as saying:

“The Prophet (peace and blessings be upon him) used to fast on the ninth of Dhul-Hijjah, on the day of `Ashura, on three days of each month, and on the first two Mondays and Thursdays of each month.”

An-Nasa’i, 4/205

Fasting is one of the best of deeds. Allah has chosen for Himself as it says in the hadith qudsi:

“Allah says: ‘Fasting is for Me, and it is I who give reward for it. Verily, someone gives up his sexual passion, his food and his drink for My sake…”

An-Nasa’i, Ibn Majah, Bukhari, Muslim, Malik & Tirmidhi

 Imam Malik relates the following hadith, which has been related by others in different forms:

“Every action a human being does shall be multiplied—a good action by ten times its value, up to 700 times and even more as Allah may wish. Allah says: With the exception of fasting, which belongs to Me, and I reward it accordingly.”

Malik

The Prophet Muhammad (Salla-Allahu ‘Alayhi wa Sallam) said that Allah (Subhanahu wa Ta ‘ala) said:

“Every (sinful) deed can be expiated; and the fast is for Me, so I will give the reward for it; and the smell which comes out of the mouth of a fasting person, is better in Allah’s Sight than the smell of musk.”

Bukhari

 The Prophet Muhammad (Salla-Allahu ‘Alayhi wa Sallam) said:

“Indeed there is for the fasting person, when he breaks his fast, a supplication which is not rejected.”

Ibn Majah, Al-Hakim

 The Prophet Muhammad (Salla-Allahu ‘Alayhi wa Sallam) said:

“The fasting person has two moments of joy: one when he breaks his fast and one when he meets his Lord and rejoices over his fasting.”

Muslim

 The Prophet Muhammad (Salla-Allahu ‘Alayhi wa Sallam) said:

“Fasting is a protection and a strong fortress that keeps a person safe from the Fire.”

Ahmad, Sahih Al-Targhib & Sahih al-Jaami

 The Prophet Muhammad (Salla-Allahu ‘Alayhi wa Sallam) said:

“Whoever fasts one day for the sake of Allah, Allah will remove his face seventy years’ distance from the Fire.”

Muslim

 The Prophet Muhammad (Salla-Allahu ‘Alayhi wa Sallam) said:

“Whoever fasts one day seeking the pleasure of Allah, if that is the last day of his life, he will enter Paradise.”

Ahmad & Sahih Al-Targhib

 The Prophet Muhammad (Salla-Allahu ‘Alayhi wa Sallam) said:

“In Paradise there is a gate called Ar-Raiyan, through those who fast will enter, and no one will enter it except them; when they have entered it will be locked, and no-one else will enter through it.”

Bukhari

 The Prophet Muhammad (Salla-Allahu ‘Alayhi wa Sallam) said:

“The fast and the Qur’an are two intercessors for the servant of Allah on the Day of Resurrection. The fast will say: ‘O Lord, I prevented him from his food and desires during the day. Let me intercede for him.’ The Qur’an will say: ‘I prevented him from sleeping at night. Let me intercede for him.’ And their intercession will be accepted.”

Ahmad

 

The Prophet Muhammad (Salla-Allahu ‘Alayhi wa Sallam) said:

“Deed of people are presented (to Allah) on Monday and Thursday. So I like that my actions be presented while I am fasting.”

Tirmidhi

PARENTS: SAY NOT TO THEM A WORD OF DISRESPECT


Allah (Subhanahu wa Ta ‘ala) said:

﴿وَقَضَى رَبُّكَ أَلاَّ تَعْبُدُواْ إِلاَّ إِيَّـهُ وَبِالْوَلِدَيْنِ إِحْسَـناً إِمَّا يَبْلُغَنَّ عِندَكَ الْكِبَرَ أَحَدُهُمَا أَوْ كِلاَهُمَا فَلاَ تَقُل لَّهُمَآ أُفٍّ وَلاَ تَنْهَرْهُمَا وَقُل لَّهُمَا قَوْلاً كَرِيمًا – وَاخْفِضْ لَهُمَا جَنَاحَ الذُّلِّ مِنَ الرَّحْمَةِ وَقُل رَّبِّ ارْحَمْهُمَا كَمَا رَبَّيَانِى صَغِيرًا ﴾

And your Lord has decreed that you worship none but Him. And that you be dutiful to your parents. If one of them or both of them attain old age in your life, say not to them a word of disrespect, nor shout at them but address them in terms of honour. And lower unto them the wing of submission and humility through mercy, and say: “My Lord! Bestow on them Your Mercy as they did bring me up when I was young

Al-Isra 17:23-24

 Allah commands us to worship Him alone, with no partner or associate.

﴿وَقُضِىَ﴾

And He has decreed

 Means enjoined. This is also how Ubayy bin Ka`b, Ibn Mas`ud and Ad-Dahhak bin Muzahim recited the Ayat as:

«وَوَصَّى رَبُّكَ أَلَّا تَعْبُدُوا إِلَّا إِيَّاه»

“And your Lord has Wassa enjoined that you worship none but Him.”

 The idea of worshipping Allah is connected to the idea of honouring one’s parents. Allah often mentions obeying Him and being dutiful to parents together.

Allah (Subhanahu wa Ta ‘ala) said:

﴿وَبِالْوَلِدَيْنِ إِحْسَانًا﴾

And that you be dutiful to your parents

In the above ayat Allah (Subhanahu wa Ta ‘ala) commanded and ordered to be kind and good treatment of our parents.

Allah (Subhanahu wa Ta ‘ala) said:

﴿إِمَّا يَبْلُغَنَّ عِندَكَ الْكِبَرَ أَحَدُهُمَا أَوْ كِلاَهُمَا فَلاَ تَقُل لَّهُمَآ أُفٍّ﴾

If one of them or both of them attain old age in your life, say not to them a word of disrespect

Means do not let them hear anything offensive from you, not even say “Uff!” which is the mildest word of disrespect,

﴿وَلاَ تَنْهَرْهُمَا﴾

Nor shout at them

Means do not do anything horrible to them; do not raise your hand against them. When Allah forbids speaking and behaving in an obnoxious manner, He commands speaking and behaving in a good manner.

Allah (Subhanahu wa Ta ‘ala) said:

﴿وَقُل لَّهُمَا قَوْلاً كَرِيمًا﴾

But address them in terms of honour

Meaning gently, kindly, politely, and with respect and appreciation

﴿وَاخْفِضْ لَهُمَا جَنَاحَ الذُّلِّ مِنَ الرَّحْمَةِ﴾

And lower unto them the wing of submission and humility through mercy

 Means, be humble towards them in your actions.

﴿وَقُل رَّبِّ ارْحَمْهُمَا كَمَا رَبَّيَانِى صَغِيرًا﴾

And say: “My Lord! Bestow on them Your Mercy as they did bring me up when I was young.”

 Means, say this when they grow old and when they die.

There are many Hadiths which speak about honouring one’s parents, such as the Hadith narrated through a number of chains of narration from Anas and others.

 The Prophet Muhammad (Salla-Allahu ‘Alayhi wa Sallam) climbed up on the Minbar, and then said, (Amin, Amin, Amin.) It was said, “O Messenger of Allah, why did you say Amin”

 The Prophet Muhammad (Salla-Allahu ‘Alayhi wa Sallam) said:

«أَتَانِي جِبْرِيلُ فَقَالَ: يَا مُحَمَّدُ رَغِمَ أَنْفُ رَجُلٍ ذُكِرْتَ عِنْدَهُ فَلَمْمُيصَلِّ عَلَيْكَ، قُلْ: آمِينَ، فَقُلْتُ: آمِينَ، ثُمَّ قَالَ: رَغِمَ أَنْفُ رَجُلٍ دَخَلَ عَلَيْهِ شَهْرُ رَمَضَانَ ثُمَّ خَرَجَ فَلَمْ يُغْفَرْ لَهُ، قُلْ: آمِينَ، فَقُلْتُ: آمِينَ، ثُمَّ قَالَ: رَغِمَ أَنْفُ رَجُلٍ أَدْرَكَ وَالِدَيْهِ أَوْ أَحَدَهُمَا فَلَمْ يُدْخِلَاهُ الْجَنَّةَ، قُلْ: آمِينَ، فَقُلْتُ: آمِين»

“Jibril came to me and said, “O Muhammad, he is doomed who hears you mentioned and does not say Salla-Allahu ‘Alayhi wa Sallam upon you.” He said, “Say Amin,” so I said Amin. Then he said, “He is doomed who sees the month of Ramadan come and go, and he has not been forgiven.” He said, “Say Amin,” so I said Amin. Then he said, “He is doomed who grows up and either his parents or one of them are still alive, and they do not cause him to enter Paradise.” He said, “Say Amin,” so I said Amin.”

 The Prophet Muhammad (Salla-Allahu ‘Alayhi wa Sallam) said:

 «رَغِمَ أَنْفُ، ثُمَّ رَغِمَ أَنْفُ ثُمَّ رَغِمَ أَنْفُ رَجُلٍ أَدْرَكَ أَحَدَ أَبَوَيْهِ أَوْ (كِلَيْهِمَا) عِنْدَ الْكِبَرِ وَلَمْ يَدْخُلِ الْجَنَّة»

“He is doomed, he is doomed, he is doomed, the man whose parents, one or both of them, reach old age while he is alive and he does not enter Paradise.”

Ahmad & Muslim

 Jahimah came to the Prophet and said: “O Messenger of Allah, I want to go out to fight and I have come to seek your advice.”

 The Prophet Muhammad (Salla-Allahu ‘Alayhi wa Sallam) said:

«فَهَلْ لَكَ مِنْ أُم»

“Do you have a mother?”

 He said, “Yes.”

 The Prophet Muhammad (Salla-Allahu ‘Alayhi wa Sallam) said:

«فَالْزَمْهَا فَإِنَّ الْجَنَّةَ عِنْدَ رِجْلَيْهَا»

“Then stay with her, for Paradise is at her feet.”

 An-Nasa’i & Ibn Majah

 The Prophet Muhammad (Salla-Allahu ‘Alayhi wa Sallam) said:

«إِنَّ اللهَ يُوصِيكُمْ بِآبَائِكُمْ إِنَّ اللهَ يُوصِيكُمْ بِأُمَّهَاتِكُمْ إِنَّ اللهَ يُوصِيكُمْ بِأُمَّهَاتِكُمْ إِنَّ اللهَ يُوصِيكُمْ بِأُمَّهَاتِكُمْ إِنَّ اللهَ يُوصِيكُمْ بِالْأَقْرَبِ فَالْأَقْرَب»

“Allah enjoins you concerning your fathers, Allah enjoins you concerning your mothers, Allah enjoins you concerning your mothers, Allah enjoins you concerning your mothers, and Allah enjoin you concerning your close relatives then the next in closeness.”

Ibn Majah

 The Prophet Muhammad (Salla-Allahu ‘Alayhi wa Sallam) said:

«يَدُ الْمُعْطِي الْعُلْيَا، أُمَّكَ وَأَبَاكَ، وَأُخْتَكَ وَأَخَاكَ، ثُمَّ أَدْنَاكَ أَدْنَاك»

“The hand of the one who gives is superior. (Give to) your mother and your father, your sister and your brother, then the closest and next closest.”

Ahmad

 Allah (Subhanahu wa Ta ‘ala) said:

 ﴿وَوَصَّيْنَا الإِنْسَـنَ بِوَلِدَيْهِ حَمَلَتْهُ أُمُّهُ وَهْناً عَلَى وَهْنٍ وَفِصَالُهُ فِى عَامَيْنِ أَنِ اشْكُرْ لِى وَلِوَلِدَيْكَ إِلَىَّ الْمَصِيرُ – وَإِن جَـهَدَاكَ عَلَى أَن تُشْرِكَ بِى مَا لَيْسَ لَكَ بِهِ عِلْمٌ فَلاَ تُطِعْهُمَا وَصَـحِبْهُمَا فِى الدُّنْيَا مَعْرُوفاً وَاتَّبِعْ سَبِيلَ مَنْ أَنَابَ إِلَىَّ ثُمَّ إِلَىَّ مَرْجِعُكُمْ فَأُنَبِّئُكُمْ بِمَا كُنتُمْ تَعْمَلُونَ ﴾

Give thanks to Me and to your parents. Unto Me is the final destination. But if they (both) strive with you to make you join in worship with Me others that of which you have no knowledge, then obey them not; but behave with them in this world kindly, and follow the path of him who turns to Me in repentance and in obedience. Then to Me will be your return, and I shall tell you what you used to do

Surah Luqman 31:14-15

 Means, Allah ordered children to be dutiful and kind to their parents, even if they were idolaters.

But if they are idolaters, and they try to make you follow them in their religion, then beware of them, and do not obey them in that, for you will be brought back to Me on the Day of Resurrection.

Allah (Subhanahu wa Ta ‘ala) said that, “I will reward you for your kindness towards them and your patience in adhering to your religion.”

It is Allah Who will gather you with the group of the righteous, not with the group of your parents, even though you were the closest of people to them in the world. For a person will be gathered on the Day of Resurrection with those whom he loves, meaning, religious love

Allah (Subhanahu wa Ta ‘ala) said:

﴿وَإِذْ أَخَذْنَا مِيثَـقَ بَنِى إِسْرءِيلَ لاَ تَعْبُدُونَ إِلاَّ اللَّهَ وَبِالْوَلِدَيْنِ إِحْسَانًا﴾

And (remember) when We took a covenant from the Children of Israel, (saying): Worship none but Allah and be dutiful and kind to parents

Surah Al-Baqarah 2:83

THE COMMAND TO BE GOOD AND DUTIFUL TO PARENTS

Allah commands His servants to be dutiful to parents, after urging them to adhere to belief in His Tawhid, because a person’s parents are the cause of his existence. So he must treat them with the utmost kindness and respect, his father for spending on him and his mother because of her compassion for him.

Although Allah orders us to show kindness, mercy and respect towards them in return for their previous kindness.

It is recorded in the Two Sahihs that Ibn Mas`ud said, “I asked Allah’s Messenger about which deed is the best.

The Prophet Muhammad (Salla-Allahu ‘Alayhi wa Sallam) said:

«الصَّلَاةُ عَلَى وَقْتِهَا»

“The prayer, when it is performed on time”

I said, `Then’

 The Prophet Muhammad (Salla-Allahu ‘Alayhi wa Sallam) said:

«بِرُّ الْوَالِدَيْن»

“Being dutiful to parents”

I asked, `Then’

The Prophet Muhammad (Salla-Allahu ‘Alayhi wa Sallam) said:

«الْجِهَادُ فِي سَبِيلِ الله»

“Jihad in Allah’s cause”

Ibn Mas`ud said, “The Messenger of Allah said these words to me, and had I asked him for more, he would have said more.”

 Allah (Subhanahu wa Ta ‘ala) said:

﴿وَوَصَّيْنَا الإِنسَـنَ بِوَلِدَيْهِ إِحْسَـناً﴾

And We have enjoined on man to be dutiful and kind to his parents

Surah Al-Ahqaf 46:15

Meaning, Allah (Subhanahu wa Ta ‘ala) said that, “We have commanded him to treat them well and show compassion towards them.”

Abu Dawud At-Tayalisi recorded from Sa`d bin Abi Waqqas (May Allah be pleased with him) that, his mother said to him:

“Hasn’t Allah commanded that you obey your parents then I will not eat any food or drink any drink until you disbelieve in Allah.”

 Thus she stubbornly abstained from eating and drinking, until they had to open her mouth with a stick.

Abu Dawud, Ahmad, An-Nasa’i, Muslim & Tirmidhi

 MENTION OF THE UNDUTIFUL CHILDREN AND THEIR END

Allah (Subhanahu wa Ta ‘ala) said:

 ﴿وَالَّذِى قَالَ لِوَلِدَيْهِ أُفٍّ لَّكُمَآ أَتَعِدَانِنِى أَنْ أُخْرَجَ وَقَدْ خَلَتِ الْقُرُونُ مِن قَبْلِى وَهُمَا يَسْتَغِيثَانِ اللَّهَ وَيْلَكَ ءَامِنْ إِنَّ وَعْدَ اللَّهِ حَقٌّ فَيَقُولُ مَا هَـذَآ إِلاَّ أَسَـطِيرُ الاٌّوَّلِينَ – أُوْلَـئِكَ الَّذِينَ حَقَّ عَلَيْهِمُ الْقَوْلُ فِى أُمَمٍ قَدْ خَلَتْ مِن قَبْلِهِمْ مِّنَ الْجِنِّ وَالإِنسِ إِنَّهُمْ كَانُواْ خَـسِرِينَ – وَلِكُلٍّ دَرَجَـتٌ مِّمَّا عَمِلُواْ وَلِيُوَفِّيَهُمْ أَعْمَـلَهُمْ وَهُمْ لاَ يُظْلَمُونَ – وَيَوْمَ يُعْرَضُ الَّذِينَ كَفَرُواْ عَلَى النَّارِ أَذْهَبْتُمْ طَيِّبَـتِكُمْ فِى حَيَـتِكُمُ الدُّنْيَا وَاسْتَمْتَعْتُمْ بِهَا فَالْيَوْمَ تُجْزَوْنَ عَذَابَ الْهُونِ بِمَا كُنتُمْ تَسْتَكْبِرُونَ فِى الاٌّرْضِ بِغَيْرِ الْحَقِّ وَبِمَا كُنتُمْ تَفْسُقُونَ ﴾

But he who says to his parents: “Uff to you! Do you promise me that I will be raised up when generations before me have passed” While they invoke Allah for help: “Woe to you! Believe! Verily, the promise of Allah is true.” But he says: “This is nothing but the legends of the ancient.” They are those against whom the Word (of torment) has justified among the previous generations of Jinn and mankind that have passed away. Verily, they are ever the losers. And for all, there will be degrees according to that which they did, so that He might fully recompense for their deeds. And they will not be wronged. On the Day when those who disbelieve will be exposed to the Fire (it will be said): “You received your good things in the life of the world, and you took your pleasure therein. Today, you will be recompensed with the torment of extreme humiliation, because you were arrogant upon the earth without a right, and because you used to rebel against Allah’s command

Surah Al-Ahqaf 46:17-20

 Here Allah (Subhanahu wa Ta ‘ala) connects to that discussion the situation of the wretched offspring who are undutiful toward their parents.

Allah (Subhanahu wa Ta ‘ala) said:

﴿وَالَّذِى قَالَ لِوَلِدَيْهِ أُفٍّ لَّكُمَآ﴾

But he who says to his parents: “Uff to you! …

 As for the saying “Uff” in this Ayat, it is a general description applying to anyone who says it to his parents.

Allah (Subhanahu wa Ta ‘ala) commands the servants to be dutiful to their parents, for Allah made parents the reason for the servants to come to existence, after they did not exist. Allah joins the order to worship Him with being dutiful to parents in many places.

After Allah ordained being dutiful to parents, He ordained kind treatment of relatives, males and females. A Hadith states,

 «الصَّدَقَةُ عَلَى الْمِسْكِينِ صَدَقَةٌ، وَعَلى ذِي الرَّحِمِ صَدَقَةٌ وَصِلَة»

“Charity given to the poor is Sadaqah, while charity given to relatives is both Sadaqah and Silah (keeping the relations).”

 THE SEVEN DESTRUCTIVE SINS

 In the Two Sahihs, it is recorded that `Abdurrahman bin Abi Bakrah said that his father said that,

 The Prophet Muhammad (Salla-Allahu ‘Alayhi wa Sallam) said:

 «أَلَا أُنَبِّئُكُمْ بِأَكْبَرِ الْكَبَائِرِ؟»

“Should I inform you about the greatest of the great sins”

 We said, `Yes, O Allah’s Messenger!’

 The Prophet Muhammad (Salla-Allahu ‘Alayhi wa Sallam) said:

«الِإشْرَاكُ بِاللهِ، وَعُقُوقُ الْوَالِدَيْن»

“To join others in worship with Allah and to be undutiful to one’s parents.”

 The Prophet Muhammad (Salla-Allahu ‘Alayhi wa Sallam) was reclining, then he sat up and said:

«أَلَا وَشَهَادَةُ الزُّورِ، أَلَا وَقَوْلُ الزُّور»

“And I warn you against false testimony and false speech.”

 And he continued repeating it until we wished that he would stop.”

 The Prophet Muhammad (Salla-Allahu ‘Alayhi wa Sallam) said:

«أَكْبَرُ الْكَبَائِرِ: الِإشْرَاكُ بِاللهِ، وَعُقُوقُ الْوَالِدَيْنِ أَوْ قَتْلُ النَّفْسِ شعبة الشاك وَالْيَمِينُ الْغَمُوس»

“The greatest sins are: To join others in worship with Allah, to be undutiful to one’s parents – or to take a life”

An-Nasa’i, Bukhari & Tirmidhi

 Another Hadith by `Abdullah bin `Amr about causing one’s Parents to be Cursed `Abdullah bin `Amr said that,

The Prophet Muhammad (Salla-Allahu ‘Alayhi wa Sallam) said:

«إِنَّ مِنْ أَكْبَرِ الْكَبَائِرِ أَنْ يَلْعَنَ الرَّجُلُ وَالِدَيْه»

“Among the worst of the major sins is for a man to curse his own parents.”

 They said, “How can one curse his own parents”

 The Prophet Muhammad (Salla-Allahu ‘Alayhi wa Sallam) said:

«يَسُبُّ الرَّجُلُ أَبَا الرَّجُلِ، فَيَسُبُّ أَبَاهُ، وَيَسُبُّ أُمَّهُ فَيَسُبُّ أُمَّه»

“One curses another man’s father, and that man curses his father in retaliation, or he curses someone’s mother and that man curses his mother.”

Muslim & Tirmidhi