Wearing wedding ring is an imitation of those who are no good; it is a custom that has come to the Muslims from the non-Muslims.

Narrated by Abu Sa’eed Al-Khudri (Radia Allahu ‘Anhu) that,

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

“YOU WILL CERTAINLY FOLLOW THE WAYS OF THOSE WHO CAME BEFORE YOU HAND SPAN BY HAND SPAN, CUBIT BY CUBIT, TO THE EXTENT THAT IF THEY ENTERED THE HOLE OF A LIZARD, YOU WILL ENTER IT TOO.”

We said: “O Messenger of Allah, (do you mean) the Jews and the Christians?”

 He (Salla-Allahu’ Alayhi wa Sallam) said:

 “WHO ELSE?”

Bukharee 1397 & Muslim 4822 

 This hadeeth indicates that it is haram to imitate the Jews and the Christians, and that those who follow them and tread the same path as them are criticized. Islam has reinforced this prohibition, by describing those who imitate the kuffaar as being of them.

Narrated by ‘Abd-Allaah Ibn ‘Umar (Radia Allahu ‘Anhu) that,

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

 “WHOEVER IMITATES A PEOPLE IS ONE OF THEM.”

Abu Dawud 3512. Classed as saheeh by Al-Albany in Irwa’ al-Ghaleel, 2691  

 Shaykh Al-Islam Ibn Taymiyah (Rahimullah) said:

 “This at the very least indicates that it is haram to imitate them, although the apparent meaning is that the one who imitates them is a kaafir.”

Based on that, the rulings on things that are only forbidden because they are imitation of the mushrikeen vary according to time and place, and according to different traditions and customs.

When you wear wedding ring is accompanied by the belief that it has an effect on the marital relationship, then this is a kind of shirk.

 LAA HAWLA WA LAA QUWWATA ILLA BILLAAH

 (There is no power and no strength except with Allah)

Shirk may sometimes take the form of beliefs that may associate others with Allah in love and veneration, by loving a created being as they love Allah. This is the kind of shirk that Allah does not forgive, and it is the shirk.

Allah (Subhanahu wa Ta ‘ala) says:

 “AND OF MANKIND ARE SOME WHO TAKE (FOR WORSHIP) OTHERS BESIDES ALLAH AS RIVALS (TO ALLAH). THEY LOVE THEM AS THEY LOVE ALLAH.”

Surah Al-Baqarah 2:165

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

 “WHOEVER DIES CLAIMING THAT ALLAH HAS A RIVAL, WILL ENTER HELL.”

Bukharee 4497 & Muslim 92

 Wearing wedding ring is a form of Riyaa’ (Showing off). Wearing Wedding ring to show-off others or people to see that you are married or not is also falls into minor shirk.

Narrated by Mahmoud Ibn Labeed (Radia Allahu ‘Anhu) that,

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

 “THE THING THAT I FEAR MOST FOR YOU IS MINOR SHIRK.”

They said: “O Messenger of Allah, what is minor shirk?”

 He (Salla-Allahu’ Alayhi wa Sallam) said:

 “SHOWING OFF, FOR ALLAH WILL SAY ON THE DAY WHEN PEOPLE ARE RECOMPENSED FOR THEIR ACTIONS: ‘GO TO THOSE FOR WHOM YOU WERE SHOWING OFF WITH YOUR DEEDS IN THE WORLD, AND SEE WHAT REWARD YOU FIND WITH THEM.’”

Al-Musnad 27742, Classed as saheeh by Al-Albany in al-Silsilah al-Saheehah 951

Shaykh Ibn ‘Uthaymeen (Rahimullah) said:

 The engagement ring is a kind of ring, and there is nothing wrong with rings in principle, unless that is accompanied by some belief, as some people do when the man writes his name on the ring that he gives to his fiancée, and she writes her name on the ring that she gives to him, believing that this will create strong bonds between the couple. In this case, this ring is haram, because it is an attachment to something for which there is no basis in Islam and which makes no sense. Similarly, with regard to the engagement ring, it is not permissible to the man to put it on his fiancée’s hand, because she is not his wife yet and she is still a stranger (non-mahram) to him, because she is not his wife until after the marriage contract has been done.

Al-Fataawa Al-Jaami’ah li’l-Mar’ah al-Muslimah, vol. 3, p. 914-915 

Some of the scholars are of the view that it is a confirmed Sunnah (Sunnah mu’akkadah). There are many ahaadeeth which speak of its virtue.

Ibn Taymiyyah said:

“Visiting the sick is a communal obligation (fard kifaayah).”

Al-Ikhtiyaaraat (p. 85)

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

“THERE ARE FIVE DUTIES THAT THE MUSLIM OWES TO HIS BROTHER MUSLIM,”

One of which is visiting the sick. According to another version:

“THE RIGHTS OF ONE MUSLIM OVER ANOTHER ARE…”

Al-Bukharee said:

Chapter on the obligation of visiting the sick, and he narrated the words of The Prophet Muhammad (Salla-Allahu ‘Alayhi wa Sallam):

“FEED THE HUNGRY, VISIT THE SICK AND FREE THE CAPTIVES.”

Bukharee & Muslim

This hadeeth indicates that it is obligatory, and may be understood as meaning that it is a communal obligation, like feeding the hungry and freeing the captives.

Imam Nawawi said:

“There is scholarly consensus that it is not waajib (obligatory).”

Al-Hafiz said:

“It is not obligatory for individuals.”

Al-Fath 10/117

Shaykh Ibn ‘Uthaymeen (Rahimullah) said:

“The correct view is that it is a communal obligation, and the Muslims are obliged to visit their sick.”

Al-Sharh Al-Mumti’ 5/173

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

“WHEN THE MUSLIM VISITS HIS (SICK) MUSLIM BROTHER, HE IS HARVESTING THE FRUITS OF PARADISE UNTIL HE RETURNS.”

Saheeh Muslim 2568

The reward attained by the one who visits the sick is likened to the harvest reaped by one who gathers fruit.

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

“WHOEVER VISITS A SICK PERSON OR VISITS A BROTHER IN ISLAM, A CALLER CRIES OUT TO HIM:

‘MAY YOU BE HAPPY, MAY YOUR WALKING BE BLESSED, AND MAY YOU OCCUPY A DIGNIFIED POSITION IN PARADISE.’”

Tirmidhi 2008, Classed as hasan by Al-Albani in Saheeh Al-Tirmidhi 

Narrated by Jabir (Radia Allahu ‘Anhu) that,

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

“WHOEVER VISITS A SICK PERSON IS PLUNGING INTO MERCY UNTIL HE SITS DOWN, AND WHEN HE SITS DOWN HE IS SUBMERGED IN IT.”

Imam Ahmad, Classed as saheeh by Al-Albani in Al-Silsilah Al-Saheehah 2504

 Imam Nawawi said:

“Visiting the sick does not involve only those whom you know; rather it is prescribed for those whom you know and those whom you do not know.”

Sharh Muslim

DEFINITION OF THE SICK PERSON WHOM IT IS OBLIGATORY TO VISIT

It is the sick person whose sickness is preventing him from seeing people. If he is sick but he is still going out and seeing people, then it is not obligatory to visit him.

Al-Sharh Al-Mumti’ 5/171

VISITING A NON-MAHRAM WOMAN OR MAN

There is no sin in a man visiting a non-mahram woman, or a woman visiting a non-mahram man, so long as the following conditions are met: proper covering, no risk of fitnah, and no being alone together.

Imam Al-Bukharee said in chapter on women visiting (sick) men that,

“Umm al-Darda’ visited one of the Ansari men from the mosque.”

Then he narrated a hadeeth from Ayesha (Radia Allahu ‘Anha) that,

“SHE VISITED ABU BAKR AND BILAAL (RADIA ALLAHU ‘ANHUM) WHEN THEY FELL SICK WHEN THEY FIRST CAME TO MADEENAH.

Narrated by Anas (Radia Allahu ‘Anhu) that,

“ABU BAKR SAID TO ‘UMAR (RADIA ALLAHU ‘ANHUM), AFTER THE PROPHET (SALLA-ALLAHU ‘ALAYHI WA SALLAM) DIED:

 “LET US GO TO UMM AYMAN AND VISIT HER AS THE PROPHET (SALLA-ALLAHU ‘ALAYHI WA SALLAM) USED TO VISIT HER,”

SO THEY WENT TO HER.

Saheeh Muslim

Ibn Qayyim al-Jawziyyah said:

This is to be interpreted as referring to one from whom there is no fear of fitnah, such as an old woman.

VISITING A KAAFIR

There is no sin in visiting a mushrik kaafir who is sick, if that serves an interest.

“THE PROPHET (SALLA-ALLAHU ‘ALAYHI WA SALLAM) VISITED A JEWISH BOY AND CALLED HIM TO ISLAM, AND HE BECAME MUSLIM.”

Saheeh Bukharee 1356

And

 “THE PROPHET (SALLA-ALLAHU ‘ALAYHI WA SALLAM) WAS PRESENT WHEN HIS PATERNAL UNCLE ABU TAALIB WAS DYING, AND HE CALLED HIM TO ISLAM BUT HE REFUSED.”

Agreed upon

The purpose in that case may be to call the person to Islam, or to restrain his evil, or to soften his heart, and so on.

Fath al-Bari, 10/125

SHOULD THE VISIT BE REPEATED?

 Some scholars are of the view that one should not visit every day so that it will not become burdensome for the sick person. The correct view is that it varies according to the situation. Some people may be dear to the sick person and it may be hard for him if he does not see them every day. In that case it is Sunnah to visit continuously, so long as they do not know that the sick person dislikes it.

Haashiyat Ibn Qaasim, 3/12

ONE SHOULD NOT SIT TOO LONG WITH THE SICK PERSON

The visitor should not sit for too long with the sick person, rather the visit should be short so that it does not cause any hardship to him or his family. The sick person may pass through periods when he suffers pain because of his sickness, or he may do something that he would not like anyone to see, so sitting with him for too long will cause him embarrassment. However, it depends on the situation; the sick person may like some people to sit with him for a long time.

Haashiyat Ibn Qaasim, 3/12; al-Sharh al-Mumti’, 5/174

TIME FOR VISITING

There is nothing in the Sunnah that suggests that there is a specific time for visiting the sick.

Ibn Qayyim al-Jawziyyah said:

The Prophet (Salla-Allahu ‘Alayhi wa Sallam) did not specify any particular day or time for visiting the sick, rather he prescribed that for his ummah by night and by day, at all times.

Zaad al-Ma’aad, 1/497

Some of the Salaf used to visit the sick at the beginning of the day or in the early evening, so that the angels would send blessings upon them for the longest time, based on the hadeeth.

Narrated by ‘Ali (Radia Allahu ‘Anhu) that,

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

“THERE IS NO MUSLIM WHO VISITS A (SICK) MUSLIM EARLY IN THE MORNING BUT SEVENTY THOUSAND ANGELS SEND BLESSINGS UPON HIM UNTIL EVENING COMES, AND IF HE VISITS HIM IN THE EVENING, SEVENTY THOUSAND ANGELS SEND BLESSINGS UPON HIM UNTIL MORNING COMES, AND HE WILL HAVE A GARDEN IN PARADISE.”

Tirmidhi 969, Classed as saheeh by Al-Albani in Saheeh al-Tirmidhi

But we should pay attention to the condition of the sick person and what is easiest for him; the visitor should not choose the time that suits him best, if that is going to cause hardship to the sick person or his family. That can be worked out with the sick person himself or with his family.

Frequent visits from people who do not take care to keep their visits short or choose the right time may make the sick person’s sickness even worse.

MAKING DU’AA’ FOR THE SICK PERSON

 Du’aa’ should be made for the sick person in the manner narrated in the Sunnah:

 “LA BA’S, TUHOOR INSHA’ALLAH

(NO WORRY, IT IS A PURIFICATION, IF ALLAH WILLS)”

Saheeh Bukharee

 DU’AA’ FOR HEALING SHOULD BE SAID THREE TIMES

 The Prophet (Salla-Allahu ‘Alayhi wa Sallam) visited Sa’d Ibn Abe Waqqaas and said:

 “O ALLAAH, HEAL SA’D,”

Three times.

Bukharee 5659 & Muslim 1628

 The Prophet (Salla-Allahu ‘Alayhi wa Sallam) used to place his right hand on the sick person and say:

“ADHHIB AL-BA’S RABB AN-NAAS, WA’SHFI ANTA AL-SHAAFI, LAA SHIFAA’A ILLA SHIFAA’UKA SHIFAA’AN LAA YUGHAADIR SAQAMAN

(TAKE AWAY THE PAIN, O LORD OF MANKIND, AND GRANT HEALING, FOR YOU ARE THE HEALER, AND THERE IS NO HEALING BUT YOUR HEALING THAT LEAVES NO TRACE OF SICKNESS).”

Saheeh Muslim 2191

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

 “WHOEVER VISITS A SICK PERSON WHO IS NOT YET DYING, AND SAYS SEVEN TIMES IN HIS PRESENCE:

‘AS’ALU ALLAAHA RABB AL-‘ARSH IL-‘AZEEM AN YASHFIYAKA

(I ASK ALLAAH, LORD OF THE MIGHTY THRONE, TO HEAL YOU),

ALLAH WILL HEAL HIM OF THAT SICKNESS.”

Ahmad & Abu Dawud 3106. Classed as Saheeh by Al-Albani in Saheeh Abi Dawud

“A PERSON MAY UTTER A WORD HE THINKS HARMLESS, WHICH RESULTS IN HIS FALLING THE DEPTH OF SEVENTY (70) YEARS INTO HELLFIRE.”

Tirmidhi

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

“THE ONE WHO ADHERES TO THE LENGTHY SILENCE (EXCEPT FROM THAT WHICH IS GOOD) WILL BE SAVED ON THE DAY OF JUDGMENT.”

Tirmidhi

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

“LET THE ONE WHO BELIEVES IN ALLAH AND THE HEREAFTER UTTER GOOD WORDS, OR LET HIM BE SILENT.”

Bukharee & Muslim

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

“YOU SHALL BE SAVED AS LONG AS YOU ARE SILENT, FOR IF YOU SPEAK, IT WILL EITHER BE IN YOUR FAVOR OR STAND AGAINST YOU.”

Al-Bayhaqee

“THE TONGUE IS A GREAT BLESSING FROM ALLAH; THOUGH SMALL IN SIZE, ITS CRIME IS SHOCKING.”

“GENERALLY HOW MANY ERRORS HAVE YOU FOUND THE SONS OF ADAM COMMIT?” THE OTHER REPLIED, “I HAVE COUNTED 8000 SUCH ERRORS, BUT LET IT BE KNOWN, WE CANNOT COUNT THEM ALL. HOWEVER, THERE IS ONE GOOD TRAIT THAT WOULD COVER UP FOR ALL OF THESE ERRORS AND MISTAKES: TO HAVE CONTROL OVER ONE’S TONGUE.”

“DO NOT SPEAK IN A RANDOM MANNER WITHOUT A NEED. ONCE UTTERED, YOU NO LONGER CONTROL THE WORDS, BUT THEY CONTROL YOU.”

“THE TONGUE IS THE THING THAT DESERVES IMPRISONMENT MOST.”

“THE TONGUE IS LIKE A BEAST. IF YOU DO NOT TIE IT UP, IT ATTACKS YOU.”

When asked about

“THE ONE WHO CONTROLS AND PROTECTS HIS HEART THE MOST,

Dhun-Nun al-Misriyy, (Ibrahim Ibn Tawbah) replied:

“THE ONE WHO CONTROLS HIS TONGUE THE MOST.”

“WORDS OF GOODNESS REFLECTS WHAT IS IN THE HEART, AS SINFUL OR BLASPHEMOUS WORDS REFLECT WHAT IS IN THE HEART”

Allah (Subhanahu wa Ta ‘ala) says:

O YOU WHO BELIEVE! AVOID MUCH SUSPICION, INDEED SOME SUSPICIONS ARE SINS. AND SPY NOT, NEITHER BACKBITE ONE ANOTHER. WOULD ONE OF YOU LIKE TO EAT THE FLESH OF HIS DEAD BROTHER? YOU WOULD HATE IT (SO HATE BACKBITING). AND FEAR ALLÂH. VERILY, ALLÂH IS THE ONE WHO ACCEPTS REPENTANCE, MOST MERCIFUL

Surah Al-Hujurat 49:12

WHEN PROPHET MUHAMMAD (SALLA-ALLAHU ‘ALAYHI WA SALLAM) ASCENDED TO THE SKIES. HE PASSED BY PEOPLE WHO WERE SCRATCHING THEIR FACES AND CHESTS WITH NAILS MADE OF BRASS. THE PROPHET ASKED JIBRIL WHO THOSE PEOPLE WERE, AND JIBRIL REPLIED, “THE ONES WHO WERE EATING THE FLESH OF OTHER PEOPLE.” THIS IS A DIRECT REFERENCE TO THOSE WHO COMMIT GOSSIP (GHIBAH).

Abu Dawud

Allah (Subhanahu wa Ta ‘ala) says:

AND WHEN THEY HEAR AL­LAGHW (DIRTY, FALSE, EVIL VAIN TALK), THEY WITHDRAW FROM IT…

Surah Al-Qasas 28:55

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

“ALLAH SHALL PROTECT ONE’S FACE FROM HELLFIRE IN THE HEREAFTER IF HE PROTECTS HIS MUSLIM BROTHER FROM GOSSIP.”

Tirmidhi

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

“THE REWARD OF THE PERSON WHO COVERS UP THE PREVIOUS MISTAKES OF A MUSLIM IS SIMILAR TO THE REWARD OF THE PERSON WHO RESCUES A GIRL BURIED ALIVE.”

Al-Hakim in his book, al-Mustadrak

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

“THE ONE WHO COMMITS TALE-BEARING (NAMIMAH) SHALL NOT ENTER PARADISE WITH THE FIRST GROUP.”

Bukharee

GOSSIP (GHIBAH) AND TALE-BEARING (NAMIMAH)

 The tongue is one of many blessings Allah (Subhanahu wa Ta ‘ala) bestowed upon His slaves. Although the tongue is a tiny organ, the person who uses it to comply with the orders of Allah, the teachings of the Qur’an, and the teachings of the Prophet Muhammad (Salla-Allahu ‘Alayhi wa Sallam) may earn blessings in this world and the in Hereafter.

However, the one who uses his tongue in disobedience does not display thankfulness to Allah (Subhanahu wa Ta ‘ala) and leads to his own destruction.

One needs to know the sins of the tongue can be small or enormous. One should be aware some of these sins take the person out of Islam.

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

 “A PERSON MAY UTTER A WORD HE THINKS HARMLESS, WHICH RESULTS IN HIS FALLING THE DEPTH OF SEVENTY (70) YEARS INTO HELLFIRE.”

Tirmidhi

 This hadeeth clearly refers to the bottom of Hellfire, a place only the blasphemers will reach.

Among the sins of the tongue are gossip (ghibah) and tale-bearing (namimah)

Ibn Abid-Dunyia related,

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

 “ONE CAN GREATLY BEAUTIFY HIMSELF WITH TWO HABITS–GOOD MANNERS AND LENGTHY SILENCE.”

 In the above hadeeth lengthy silence means not speaking, except for what is good, such as remembering and praising Allah (Subhanahu wa Ta ‘ala) and teaching others what is good.

Related from the route of Abu Hurayrah (Radia Allahu Anhu),

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

 “LET THE ONE WHO BELIEVES IN ALLAH AND THE HEREAFTER UTTER GOOD WORDS, OR LET HIM BE SILENT.”

Bukharee & Muslim

 We are responsible for our words.

Allah (Subhanahu wa Ta ‘ala) says:

 …VERILY! THE HEARING, AND THE SIGHT, AND THE HEART, OF EACH OF THOSE YOU WILL BE QUESTIONED (BY ALLÂH)

Surah Al-Isra’ 17:36

 A saying of the Prophet to the Companion, Mu’adh Ibn Jabal, in which he responded to Mu’adh by saying:

In this hadeeth the Prophet answered the question of Mu’adh Ibn Jabal,

 “CONFIRMING WHAT MAKES THE PEOPLE FALL INTO HELLFIRE ON THEIR FACES IS THE REAPS OF THEIR TONGUES.”

Tirmidhi

The one uses his tongue in remembering Allah, performing obedience, ordering the lawful, and forbidding the unlawful.

Allah (Subhanahu wa Ta ‘ala) says:

 NOT A WORD DOES HE (OR SHE) UTTER, BUT THERE IS A WATCHER BY HIM READY (TO RECORD IT)

Surah Qaf 50:18

However, it is known that some of these sinful words will be erased if the person repents. On the Day of Judgment wouldn’t each one of us want to have all good words in his record and not those disliked or sinful words?
It is important to emphasize on matters relating to the tongue.

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

“THE ONE WHO ADHERES TO THE LENGTHY SILENCE (EXCEPT FROM THAT WHICH IS GOOD) WILL BE SAVED ON THE DAY OF JUDGMENT.”

Tirmidhi

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

“YOU SHALL BE SAVED AS LONG AS YOU ARE SILENT, FOR IF YOU SPEAK, IT WILL EITHER BE IN YOUR FAVOR OR STAND AGAINST YOU.”

Al-Bayhaqee

Due to the importance of this subject the scholars of Islam were compelled to write extensively about it.

Among the great scholars of Islam is Imam Al-Ghazali, who said about the tongue:

“The tongue is a great blessing from Allah; though small in size, its crime is shocking.”

A person may utter words of praise and thankfulness to Allah (Subhanahu wa Ta ‘ala) for which he earns reward. One might also utter a word that takes him out of the fold of Islam. Which cause loosing the reward of all his previous good deeds.

Among these is what Imam An-Nawawi reported:

Qiss Ibn Sa’idah and Aktham Ibn Saifiyy met together. One of them asked the other,

“Generally how many errors have you found the sons of Adam commit?” The other replied, “I have counted 8000 such errors, but let it be known, we cannot count them all. However, there is one good trait that would cover up for all of these errors and mistakes: To have control over one’s tongue.”

Imam ‘Ash-Shafi’, in addressing his companion, Ar-Rabi’, said:

“Do not speak in a random manner without a need. Once uttered, you no longer control the words, but they control you.”

That is, once you speak a word it will be to your benefit if it is good. However, if it is sinful, then it will be written against you and will require a valid repentance.

Abdullah Ibn Mas’ud (Radia Allahu ‘Anhu) said:

“The tongue is the thing that deserves imprisonment most.”

 Other scholars said:

 “The tongue is like a beast. If you do not tie it up, it attacks you.”

 Various scholars talked at length about issues related to the tongue to highlight for Muslims the importance of keeping control of one’s tongue.

When asked about

 “The one who controls and protects his heart the most,

 Dhun-Nun al-Misriyy, (Ibrahim Ibn Tawbah) replied:

 “The one who controls his tongue the most.”

Allah made the tongue witness to what is in the heart, as mentioned by the great scholars of Islam.

“Words of goodness reflects what is in the heart, as sinful or blasphemous words reflect what is in the heart”

GOSSIP (GHIBAH)

Gossip (ghibah) is a disease prevailing in many societies. In addressing this issue, let us remind ourselves and others to be cautious of spreading this disease.

Allah (Subhanahu wa Ta ‘ala) says:

O YOU WHO BELIEVE! AVOID MUCH SUSPICION, INDEED SOME SUSPICIONS ARE SINS. AND SPY NOT, NEITHER BACKBITE ONE ANOTHER. WOULD ONE OF YOU LIKE TO EAT THE FLESH OF HIS DEAD BROTHER? YOU WOULD HATE IT (SO HATE BACKBITING). AND FEAR ALLÂH. VERILY, ALLÂH IS THE ONE WHO ACCEPTS REPENTANCE, MOST MERCIFUL

Surah Al-Hujurat 49:12

In the above Ayah, Allah ordered us not to commit gossip (ghibah) amongst one another as it is similar to one eating the flesh of his dead brother. Allah gave us this comparison to show the ugliness of this sin and to guide us to clear ourselves of it.

There are many hadeeths of the Prophet (Salla-Allahu ‘Alayhi wa Sallam) highlighting the unlawfulness of gossip (ghibah).

From the route of Abu Musa al-Ash’ariyy,

The Prophet Muhammad (Salla-Allahu ‘Alayhi wa Sallam) was asked about the best among the Muslims, to which he replied:

“HE WHOM THE MUSLIMS ARE SAFE FROM HIS HANDS AND HIS TONGUE.”

Bukharee & Muslim

From the route of Anas Ibn Malik (Radia Allahu Anhu), he said:

WHEN PROPHET MUHAMMAD (Salla-Allahu ‘Alayhi wa Sallam) ASCENDED TO THE SKIES. HE PASSED BY PEOPLE WHO WERE SCRATCHING THEIR FACES AND CHESTS WITH NAILS MADE OF BRASS. THE PROPHET ASKED JIBRIL WHO THOSE PEOPLE WERE, AND JIBRIL REPLIED, “THE ONES WHO WERE EATING THE FLESH OF OTHER PEOPLE.” THIS IS A DIRECT REFERENCE TO THOSE WHO COMMIT GOSSIP (GHIBAH).

Abu Dawud

When the Prophet spoke about gossip (ghibah), he gave a very specific definition. From the route of Abu Hurayrah (Radia Allahu Anhu),

The Prophet Muhammad (Salla-Allahu ‘Alayhi wa Sallam) asked about gossip (ghibah), said:

The Prophet defined gossip (ghibah) as mentioning something about your Muslim brother that he hates. The Prophet was asked,

“WHAT IF THAT THING I MENTIONED WAS SOMETHING TRUTHFUL ABOUT HIM?” THE PROPHET SAID, “IF IT WAS IN HIM, THEN YOU HAVE COMMITTED GOSSIP (GHIBAH), AND IF IT WAS NOT IN HIM, THEN YOU HAVE COMMITTED AL-BUHTAN”

Abu Dawud, An-Nasai, Muslim & Tirmidhi

Slander (Al-Bhutan) which is a sin more enormous than gossip (ghibah). Gossip (ghibah) is mentioning about your Muslim brother something that he hates, whether he is alive or dead, regarding his body, dress, house, character, or the like.

Many people fall into gossip (ghibah) as a result of negligence and not having proper control over their tongues.

EXAMPLES OF GOSSIP

He is short
He is cross-eyed
He is rude
He likes to sleep a lot
He eats too much
His house is messy
His son is rude
He is controlled by his wife
He is too fat
He does not have good taste
His car is ugly
His father is a garbage collector (with the purpose of slandering him)

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

“EXAGGERATING IN GOSSIPING ABOUT THE MUSLIM IS AS SINFUL AS THE HIGHEST LEVELS OF USURIOUS GAIN (RIBA).”

Abu Dawud

LISTENING TO GOSSIP (GHIBAH)

Listening to Gossip is unlawful in Islam. Allah (Subhanahu wa Ta ‘ala) says:

AND WHEN THEY HEAR AL­LAGHW (DIRTY, FALSE, EVIL VAIN TALK), THEY WITHDRAW FROM IT…

Surah Al-Qasas 28:55

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

“ALLAH SHALL PROTECT ONE’S FACE FROM HELLFIRE IN THE HEREAFTER IF HE PROTECTS HIS MUSLIM BROTHER FROM GOSSIP.”

Tirmidhi

If within a gathering of people someone is committing gossip, then it is obligatory on the others to forbid this. If they are unable to stop it by speaking or by force, then they must leave that gathering and hate the gossip in their hearts. In this way they escape being sinful themselves.

THE PRACTICE OF SOME PIOUS MUSLIMS IN THAT REGARD

It was related Ibrahim Ibn Adham was once invited to a banquet. When the guests were seated, some people mentioned the name of a person not in attendance by saying his presence was not pleasant anyway. Ibrahim Ibn Adham immediately reacted by saying:

“This is what I have done to myself; I have allowed myself to be present in a session with people who commit gossip (ghibah).”

He immediately departed that banquet without eating anything, and he continued to abstain from eating for three days.

If a Muslim committed enormous sins and then repented to Allah, it is not permissible for any of us to mention these sins about that Muslim because he already repented. The criterion for judging the Muslim is by his current prevailing state.

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

“THE REWARD OF THE PERSON WHO COVERS UP THE PREVIOUS MISTAKES OF A MUSLIM IS SIMILAR TO THE REWARD OF THE PERSON WHO RESCUES A GIRL BURIED ALIVE.”

Al-Hakim in his book, al-Mustadrak

TALE-BEARING (NAMIMAH)

Tale-bearing, (namimah) is defined as spreading words among believers with the purpose of stirring up enmity and problems between them this matter is forbidden. It is unlawful and sinful.

Allah (Subhanahu wa Ta ‘ala) says:

HINDERER OF THE GOOD, TRANSGRESSOR, SINFUL

Al-Qalam 68:12

Above Ayah highlights how ugly the sin of tale-bearing (namimah) is.

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

“THE ONE WHO COMMITS TALE-BEARING (NAMIMAH) SHALL NOT ENTER PARADISE WITH THE FIRST GROUP.”

Saheeh Bukharee

That is, the Muslim who died without repenting of his sin of tale-bearing (namimah) will be tortured in Hellfire before entering Paradise.
Moreover, know that the reasons for most of the torture in the grave are gossip (ghibah), tale-bearing (namimah), and not clearing oneself from urine.

I ask Allah to protect us from falling into gossip (ghibah), tale-bearing (namimah), and other sins. May Allah make us among those who soundly prepare themselves for the Day of Judgment and among those who use the endowments Allah bestowed upon them in sincerity and obedience.

The fuqaha’ define:

“DAYN (DEBT) AS AN OBLIGATION TO BE FULFILLED.”

Al-Mawsoo’ah Al-Fiqhiyyah 21/102

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

 “YOUR COMPANION IS BEING DETAINED BY HIS DEBT.”

Abu Dawud, 3341; Classed as hasan by al-Albany in Saheeh Abi Dawud

 Islam takes the matter of debt very seriously and warns against it and urges the Muslim to avoid it as much as possible.

Narrated by Ayesha (Radia Allahu ‘Anha) that,

 The Prophet Muhammad (Salla-Allahu ‘Alayhi wa Sallam) used to say in his prayer:

 “ALLAAHUMMA INNI A’OODHI BIKA MIN AL-MA’THAM WA’L-MAGHRAM”

 “(O Allah, I seek refuge with You from sin and heavy debt).”

 Someone said to him:

 “How often you seek refuge from heavy debt!”

  He (Salla-Allahu ‘Alayhi wa Sallam) said:

 “WHEN A MAN GETS INTO DEBT, HE SPEAK AND TELLS LIES, AND HE MAKES A PROMISE AND BREAKS IT.”

Bukharee 832 & Muslim 589

Narrated by Muhammad Ibn Jahsh (Radia Allahu ‘Anhu) that,

“We were sitting with the Messenger of Allah (Salla-Allahu ‘Alayhi wa Sallam) when he raised his head towards the sky, then he put his palm on his forehead and said:

“SUBHAN-ALLAH!  WHAT A STRICT ISSUE HAS BEEN REVEALED TO ME!”

 We remained silent and were afraid. The following morning I asked him,

 “O Messenger of Allah, what is this strict issue that has been revealed?”

 He (Salla-Allahu ‘Alayhi wa Sallam) said,

 “BY THE ONE IN WHOSE HAND IS MY SOUL, IF A MAN WERE KILLED IN BATTLE FOR THE SAKE OF ALLAAH, THEN BROUGHT BACK TO LIFE, THEN KILLED AND BROUGHT BACK TO LIFE AGAIN, THEN KILLED, AND HE OWED A DEBT, HE WOULD NOT ENTER PARADISE UNTIL HIS DEBT WAS PAID OFF.”

Al-Nasaa’i 4605, Classed as hasan by Al-Albany in Saheeh al-Nasaa’i, 4367

 The Prophet (Salla-Allahu ‘Alayhi wa Sallam) refrained from offering the funeral prayer for one who had died owing two dinars, until Abu Qataadah (Radia Allahu ‘Anhu) promised to pay it off for him. When he saw him the following day and said,

 I have paid it off,

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

 “NOW HIS SKIN HAS BECOME COOL FOR HIM.”

Musnad Ahmad 3/629; classed as hasan by al-Nawawi in al-Khalaasah 2/931 and by Ibn Muflih in al-Adaab al-Shar’iyyah 1/104

 Al-Hafiz Ibn Hajar (Rahimullah) said,

 THIS HADEETH INDICATES HOW DIFFICULT THE ISSUE OF DEBT IS, AND THAT IT SHOULD NOT BE UNDERTAKEN EXCEPT IN CASES OF NECESSITY.

Fath Al-Baari 4/547  

 Narrated by Thawbaan (Radia Allahu ‘Anhu) that,

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

 “WHOEVER DIES FREE FROM THREE THINGS – ARROGANCE, CHEATING AND DEBT – WILL ENTER PARADISE.”

Tirmidhi 1572; Classed as Saheeh by al-Albany in Saheeh al-Tirmidhi

 Narrated by Abu Hurayrah (Radia Allahu ‘Anhu) said:

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

 “THE SOUL OF THE BELIEVER IS SUSPENDED BECAUSE OF HIS DEBT UNTIL IT IS PAID OFF.”

Tirmidhi 1078

 Al-Mubaarakfoori said:

 The words

 “THE SOUL OF THE BELIEVER IS SUSPENDED”

 Al-Suyooti said:

 “IT IS DETAINED AND KEPT FROM REACHING ITS NOBLE DESTINATION.”

 Al-‘Iraqi said:

 “NO JUDGEMENT IS PASSED AS TO WHETHER IT WILL BE SAVED OR DOOMED UNTIL IT IS DETERMINED WHETHER HIS DEBT WILL BE PAID OFF OR NOT.”

Tuhfat al-Ahwadhi 4/164 

 It was also narrated that many of the salaf warned against debt: 

 Narrated by ‘Umar Ibn Al-Khattaab (Radia Allahu ‘Anhu) that,

 “BEWARE OF DEBT, FOR IT STARTS WITH WORRY AND IT ENDS WITH WAR.”

Maalik in Al-Muwatta’ 2/770

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

 “O HUMRAAN, FEAR ALLAAH AND DO NOT DIE IN DEBT, LEST IT BE TAKEN FROM YOUR GOOD DEEDS WHEN THERE WILL BE NO DINARS AND NO DIRHAMS.”

 Musannaf ‘Abd al-Razzaaq 3/57

 These stern warnings about debt only came because of the negative consequences to which it leads both on an individual level and on a community level.

With regard to the personal level, Al-Qurtubi said:

 Our scholars said:

 “It is a disgrace and a humiliation because it preoccupies the mind and makes one worried about paying it off, and makes one feel humiliated before the lender when meeting him, and feeling that he is doing one a favour when accepting a delay in payment. Perhaps he may promise himself that he will pay it off then break that promise, or speak to the lender and lie to him, or swear an oath to him then break it, and so on. Moreover, he may die without having paid off the debt so he will be held hostage because of it.”

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

 “THE SOUL OF THE BELIEVER IS HELD HOSTAGE BY HIS DEBT IN HIS GRAVE UNTIL IT IS PAID OFF.”

Tirmidhi 1078

 All of that undermines one’s religious commitment.

With regard to the community level, specialists have described the negative consequences and the danger it poses to the economy as follows:

•  Desire for immediate gratification with no thought of the future

• Lack of responsibility and self-reliance
• Poor distribution of wealth

Based on the above, the scholars have stipulated three conditions for debt to be permissible:

• The borrower should be determined to repay it.
• It should be known or thought most likely that he is able to repay it,
• It should be for something that is permissible according to sharee’ah.

Ibn ‘Abd Al-Barr said:

 The debt for which a person will be kept out of Paradise and Allah knows best is that for which he left behind enough to pay it off but he did not leave instructions to that effect, or he was able to pay it off but did not do so, or he took the loan for some unlawful or extravagant matter and died without having paid it off.

 As for the one who took a loan for something lawful because he was poor, and he died without leaving behind anything to pay it off, Allah will not keep him from Paradise because of it, Insha’Allah.”

Al-Tamheed 23/238

So long as you have taken on a debt so that you can fulfil the duty of helping your husband and family to pay for living expenses, you will be rewarded by Allah for this good deed. I ask Allah to reward you greatly for that. Remember that He will help you to pay off this debt.

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

 “THE ONE WHO TAKES PEOPLE’S WEALTH INTENDING TO PAY IT BACK, ALLAAH WILL PAY IT BACK FOR HIM, AND THE ONE WHO TAKES IT INTENDING TO DESTROY IT, ALLAH WILL DESTROY HIM.”

Saheeh Bukharee 2387

Seek help with that by working and striving hard to pay off the debt, and by putting your trust in Allah, and praying to Him to make it easy for you to pay off your debt.

In the Sunnah there are a number of du’aa’s which specifically seek the help of Allah in praying off debts.

Narrated by ‘Ali (Radia Allahu ‘Anhu) that,

“A mukaatib (slave who had entered into a contract of manumission) came to him and said:

“I am unable to pay off my manumission; help me.”

He (Radia Allahu ‘Anhu) said:

 “Shall I not tell you some words which the Messenger of Allah (Salla-Allahu ‘Alayhi wa Sallam) taught me? And if you have debt like the mountain of Seer, Allah will pay it off for you.

He (Radia Allahu ‘Anhu) said:

 ‘Say: “ALLAAHUMMA AKFINI BI HALAALIKA ‘AN HARAAMIKA WA AGHNINI BI FADLIKA ‘AMMAN SIWAAKA.”

 (O Allah, suffice me with what You have permitted so that that I have no need of that which You have forbidden, and make me independent of means by Your bounty so that I have no need of anyone besides You).’”

Tirmidhi 2563, who said: This is a hasan ghareeb hadeeth. It was also classed as hasan by Al-Albany in Saheeh Al-Tirmidhi 

 Ibn Qudaamah (Radia Allahu ‘Anhu) said:

 “Whoever owes a debt that is due to be paid now or at some time in the future, it is not permissible for him to go out to fight except with the permission of his creditor, unless he leaves behind enough to pay it off or leaves something in pledge with him or he asks someone else to acts as his guarantor.”

Al-Mughni 13/28

 The evidence for that is that a man came to the Messenger of Allah (Salla-Allahu ‘Alayhi wa Sallam) and said:

 “O Messenger of Allah, if I am killed for the sake of Allah, and bear that with patience, seeking the reward of Allah, will that expiate for my sins?

 He (Salla-Allahu ‘Alayhi wa Sallam) said:

 “YES, EXCEPT FOR DEBT. JIBREEL TOLD ME THAT.”

Saheeh Muslim

 That is because what is sought in jihad is martyrdom in which a person loses his life, and the rights and dues of others are lost as a result.

But if it is a case where jihad becomes an individual obligation, then he does not need the permission of his creditor, because it is the matter of individual obligation, which takes precedence over other duties, as in the case of all other individual obligations.

If he leaves behind enough to pay it off or asks someone to act as his guarantor, then he may go and fight without (his creditor’s) permission.

This was stated by Ahmad concerning one who leaves behind enough to pay it off.

That is because ‘Abd-Allah Ibn Haram, the father of Jaabir Ibn ‘Abd-Allah, went out to Uhud, and he owed a great debt. He was martyred and his son paid off his debt, with the knowledge of the Prophet (Salla-Allahu ‘Alayhi wa Sallam), and the Prophet (Salla-Allahu ‘Alayhi wa Sallam) did not criticize him for that, rather he praised him and said:

 “THE ANGELS CONTINUED TO SHADE HIM WITH THEIR WINGS, UNTIL YOU LIFTED HIM (FROM THE BATTLEFIELD).”

 And he (Salla-Allahu ‘Alayhi wa Sallam) said to his son Jaabir:

 “DO YOU KNOW THAT ALLAH BROUGHT YOUR FATHER TO LIFE AND SPOKE TO HIM DIRECTLY?”

Al-Mawsoo’ah Al-Fiqhiyyah 16/135

 But if jihad becomes an individual obligation, there is no dispute among the scholars that there is no need for permission from the creditor.”

If you took out these loans intending to pay them back, then you must think positively of Allah and trust that He will enable you to pay them off.

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

 “ALLAH WILL BE WITH THE BORROWER UNTIL HE PAYS OFF HIS DEBT, SO LONG AS IT (THE LOAN) IS NOT FOR SOMETHING THAT ALLAAH DISLIKES.”

Ibn Majah 2409. Classed as Saheeh by Al-Albany in Saheeh Ibn Majah

If the loan is not written down and the debtor denies it or takes a long time to repay it, then the lender has no one to blame but himself, because he exposed his property to loss.

It was narrated from the Prophet (Salla-Allahu ‘Alayhi wa Sallam) that if a loan is not written down, the du’aa’ of the lender against the debtor will not be accepted if he takes too long to pay or he denies the loan.

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

 “THERE ARE THREE WHO CALL UPON ALLAAH BUT THEIR PRAYER WILL NOT BE ANSWERED:… A MAN WHO LENT MONEY TO ANOTHER MAN BUT HE DID NOT HAVE (THE LOAN) WITNESSED.”

Saheeh al-Jaami’, 3075

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”

Saheeh Bukharee

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 (saws) 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 10^TH (EITHER 9 & 10 OR 10 & 11):

Al-Tahhaawi (may Allah have mercy on him) said: The Messenger of Allah (saws) 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  (saws) said: ‘Prayer during the mid of the night.’ I asked: ‘Which fasting is the best after that of Ramadan?’ He (saws) 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 (saws) 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 (saws) 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(saws), 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(saws), 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 (saws) 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 (saws) 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)”

Saheeh Bukharee

 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.”

Saheeh Bukharee

 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.”

Saheeh Bukharee

 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

This consensus was narrated by more than one of the scholars, such as:

Imam Ishaaq Ibn Raahawayh, Ibn Al-Mundhir, Al-Qaadi ‘Iyaad, Al-Khattaabi and others.

Al-Saarim Al-Maslool, 2/13-16 

 This ruling is indicated by the Qur’an and Sunnah. 

 Allah (Subhanahu wa Ta ‘ala) said:

 “THE HYPOCRITES FEAR LEST A SURAH (CHAPTER OF THE QUR’AN) SHOULD BE REVEALED ABOUT THEM, SHOWING THEM WHAT IS IN THEIR HEARTS. SAY: “(GO AHEAD AND) MOCK! BUT CERTAINLY ALLAH WILL BRING TO LIGHT ALL THAT YOU FEAR.” IF YOU ASK THEM (ABOUT THIS), THEY DECLARE: “WE WERE ONLY TALKING IDLY AND JOKING.” SAY: “WAS IT AT ALLAH AND HIS AYAT (PROOFS, EVIDENCES, VERSES, LESSONS, SIGNS, REVELATIONS, ETC.) AND HIS MESSENGER (PBUH) THAT YOU WERE MOCKING?” MAKE NO EXCUSE; YOU HAVE DISBELIEVED AFTER YOU HAD BELIEVED…”

Surah At-Taubah 9:64-66

This verse clearly states that mocking Allah, His verses and His Messenger constitutes kufr, so that applies even more so to insulting. The verse also indicates that whoever belittles the Messenger of Allah (Salla-Allahu ‘Alayhi wa Sallam) is also a kaafir, whether he was serious or joking. 

Narrated by ‘Ali (Radia Allahu ‘Anhu) that,

“A JEWISH WOMAN USED TO INSULT THE PROPHET (SALLA-ALLAHU ‘ALAYHI WA SALLAM) AND SAY BAD THINGS ABOUT HIM, SO A MAN STRANGLED HER UNTIL SHE DIED, AND THE PROPHET (SALLA-ALLAHU ‘ALAYHI WA SALLAM) RULED THAT NO BLOOD MONEY WAS DUE IN THIS CASE.

Abu Dawud 4362 

Shaykh al-Islam Ibn Taymiyah (Rahim-Ullah) said:

“This Hadeeth is jayyid, and there is a corroborating report in the Hadeeth of Ibn ‘Abbaas which we will quote below.”

Al-Saarim al-Maslool (1/162)

 This Hadeeth clearly indicates that it was permissible to kill that woman because she used to insult the Prophet (Salla-Allahu ‘Alayhi wa Sallam). 

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

 “A blind man had a freed concubine (umm walad) who used to insult the Prophet (Salla-Allahu ‘Alayhi wa Sallam) and say bad things about him. He told her not to do that but she did not stop, and he rebuked her but she did not heed him. One night, when she started to say bad things about the Prophet (Salla-Allahu ‘Alayhi wa Sallam) and insult him, he took a short sword or dagger, put it on her belly and pressed it and killed her. The following morning that was mentioned to the Messenger of Allah (Salla-Allahu ‘Alayhi wa Sallam).

 He (Salla-Allahu ‘Alayhi wa Sallam) called the people together and said,

 “I ADJURE BY ALLAH THE MAN WHO HAS DONE THIS ACTION AND I ADJURE HIM BY MY RIGHT OVER HIM THAT HE SHOULD STAND UP.”

 The blind man stood up and said,

 “O Messenger of Allah, I am the one who did it; she used to insult you and say bad things about you. I forbade her, but she did not stop, and I rebuked her, but she did not give up her habit. I have two sons like pearls from her, and she was kind to me. Last night she began to insult you and say bad things about you. So I took a dagger, put it on her belly and pressed it till I killed her.”

 Thereupon the Prophet (Salla-Allahu ‘Alayhi wa Sallam) said:

 “BEAR WITNESS, THERE IS NO BLOOD MONEY DUE FOR HER.”

Abu Dawud 4361. Classed as Saheeh by al-Albany in Saheeh Abi Dawud, 3655

 It seems that this woman was a kaafir, not a Muslim, for a Muslim could never do such an evil action. If she was a Muslim she would have become an apostate by this action, in which case it would not have been permissible for her master to keep her; in that case it would not have been good enough if he were to keep her and simply rebuke her.  

 Narrated by Abu Barzah al-Aslami That,

 “A man spoke harshly to Abu Bakr al-Siddeeq (Radia Allahu ‘Anhu) and I said,

 ‘Shall I kill him?’

 He (Radia Allahu ‘Anhu) rebuked me and said,

 ‘That is not for anyone after the Messenger of Allah (Salla-Allahu ‘Alayhi wa Sallam).’”

Al-Nasaa’i 4071, Saheeh al-Nasaa’i, 3795

 It may be noted from this that the Prophet (Salla-Allahu ‘Alayhi wa Sallam) had the right to kill whoever insulted him and spoke harshly to him, and that included both Muslims and kaafirs. 

 The second issue is: if a person who insulted the Prophet (Salla-Allahu ‘Alayhi wa Sallam) repents, should his repentance be accepted or not? 

 The scholars are agreed that if such a person repents sincerely and regrets what he has done, this repentance will benefit him on the Day of Resurrection and Allah will forgive him. 

 But they differed as to whether his repentance should be accepted in this world and whether that means he is no longer subject to the sentence of execution. 

 Malik and Ahmad were of the view that it should not be accepted, and that he should be killed even if he has repented. 

 They quoted as evidence the Sunnah and proper understanding of the Hadeeth: 

 Narrated by Sa’d Ibn Abi Waqqaas (Radia Allahu ‘Anhu) that,

 “On the Day of the Conquest of Makkah, the Messenger of Allah (Salla-Allahu ‘Alayhi wa Sallam) granted safety to the people except for four men and two women, and he named them and Ibn Abi Sarh… As for Ibn Abi Sarh, he hid with ‘Uthmaan Ibn ‘Affaan, and when the Messenger of Allah (Salla-Allahu ‘Alayhi wa Sallam) called the people to give their allegiance to him, he brought him to stand before the Messenger of Allah (Salla-Allahu ‘Alayhi wa Sallam). He said,

 “O Prophet of Allah accepts the allegiance of ‘Abd-Allaah.”

 He (Salla-Allahu ‘Alayhi wa Sallam) raised his head and looked at him three times, refusing him, then he (Salla-Allahu ‘Alayhi wa Sallam) accepted his allegiance after the third time.

 Then he (Salla-Allahu ‘Alayhi wa Sallam) turned to his companions and said:

 “WAS THERE NOT AMONG YOU ANY SMART MAN WHO COULD HAVE GOT UP AND KILLED THIS PERSON WHEN HE SAW ME REFUSING TO GIVE HIM MY HAND AND ACCEPT HIS ALLEGIANCE?”

 They said,

 “We do not know what is in your heart, O Messenger of Allah. Why did you not gesture to us with your eyes?”

 He (Salla-Allahu ‘Alayhi wa Sallam) said,

 “IT IS NOT BEFITTING FOR A PROPHET TO BETRAY A PERSON WITH A GESTURE OF HIS EYES.”

Abu Dawud 2683. Classed as Saheeh by al-Albany in Saheeh Abi Dawud, 2334

 This clearly indicates that in a case such as this apostate who had insulted the Prophet (Salla-Allahu ‘Alayhi wa Sallam), it is not obligatory to accept his repentance, and rather it is permissible to kill him even if he comes repentant. 

 ‘Abd-Allaah Ibn Sa’d was one of those who used to write down the Revelation, then he apostatized and claimed that he used to add whatever he wanted to the Revelation. This was a lie and a fabrication against the Prophet (Salla-Allahu ‘Alayhi wa Sallam), and it was a kind of insult. Then he became Muslim again and was a good Muslim, may Allah be pleased with him.

Al-Saarim 115

With regard to proper understanding of the Hadeeth: 

 They said that insulting the Prophet (Salla-Allahu ‘Alayhi wa Sallam) has to do with two rights, the right of Allah and the right of a human being. With regard to the right of Allah, this is obvious, because it is casting aspersions upon His Message, His Book and His Religion.

 As for the right of a human being, this is also obvious, because it is like trying to slander the Prophet (Salla-Allahu ‘Alayhi wa Sallam) by this insult. In a case which involves both the rights of Allah and the rights of a human being, the rights of the human beings are not dropped when the person repents, as in the case of the punishment for banditry, because if the bandit has killed someone that means that he must be executed and crucified.

 But if he repents before he is caught, then the right of Allah over him, that he should be executed and crucified, no longer applies, but the rights of other humans with regard to qisaas (retaliatory punishment) still stand.

 The same applies in this case. If the one who insulted the Prophet (Salla-Allahu ‘Alayhi wa Sallam) repents, then the rights of Allah no longer apply, but there remains the right of the Messenger of Allah (Salla-Allahu ‘Alayhi wa Sallam), which still stand despite his repentance. 

 If it is said,

 “Can we not forgive him, because during his lifetime the Prophet (Salla-Allahu ‘Alayhi wa Sallam) forgave many of those who had insulted him and he did not execute them?”

 The answer is: 

 The Prophet (Salla-Allahu ‘Alayhi wa Sallam) sometimes chose to forgive those who had insulted him, and sometimes he ordered that they should be executed, if that served a greater purpose. But now his forgiveness is impossible because he is dead, so the execution of the one who insults him remains the right of Allah, His Messenger and the believers, and the one who deserves to be executed cannot be let off, so the punishment must be carried out.

Al-Saarim al-Maslool, 2/438 

 Insulting the Prophet (Salla-Allahu ‘Alayhi wa Sallam) is one of the worst of forbidden actions, and it constitutes kufr and apostasy from Islam, according to scholarly consensus, whether done seriously or in jest. The one who does that is to be executed even if he repents and whether he is a Muslim or a kaafir. If he repents sincerely and regrets what he has done, this repentance will benefit him on the Day of Resurrection and Allah will forgive him. 

 Shaykh al-Islam Ibn Taymiyah (Rahim-Ullah) wrote a valuable book on this matter, entitled al-Saarim al-Maslool ‘ala Shaatim Al-Rasool  which every believer should read, especially in these times when a lot of hypocrites and heretics dare to insult the Messenger (Salla-Allahu ‘Alayhi wa Sallam) because they see that the Muslims are careless and feel little protective jealousy towards their religion and their Prophet, and they do not implement the shar’i punishment which would deter these people and their ilk from committing this act of blatant kufr.

 Narrated by Abu Sa’eed Al-Khudri (Radia Allahu ‘Anhu) that,

 “WHOEVER READS SOORAT AL-KAHF ON THE NIGHT OF JUMU’AH, WILL HAVE A LIGHT THAT WILL STRETCH BETWEEN HIM AND THE ANCIENT HOUSE (THE KA’BAH).”

Al-Daarimi, 3407. This Hadeeth was classed as Saheeh by Shaykh Al-Albany in Saheeh Al-Jaami, 6471

 “WHOEVER READS SURAH AL-KAHF ON THE DAY OF JUMU’AH, WILL HAVE A LIGHT THAT WILL SHINE FROM HIM FROM ONE FRIDAY TO THE NEXT.”

Al-Hakim, 2/399; Al-Bayhaqee, 3/249

 Ibn Hajar said in Takhreej Al-Adhkaar that this is a hasan Hadeeth, and he said, this is the strongest report that has been narrated concerning reading Surah Al-Kahf.

 Fayd al-Qadeer, 6/198. It was classed as Saheeh by Shaykh al-Albany in Saheeh al-Jaami’, 6470

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

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

 ‘WHOEVER READS SURAH AL-KAHF ON THE DAY OF JUMU’AH, A LIGHT WILL SHINE FOR HIM FROM BENEATH HIS FEET TO THE CLOUDS OF THE SKY, WHICH WILL SHINE FOR HIM ON THE DAY OF RESURRECTION, AND HE WILL BE FORGIVEN (HIS SINS) BETWEEN THE TWO FRIDAYS.’”

 Al-Mundhiri said, this was narrated by Abu Bakr Ibn Mardawayh in his Tafseer, with an isnaad with which there was nothing wrong.

 Al-Targheeb wa’l-Tarheeb, 1/298 

 The surah may be read during the night or the day of Jumu’ah. The night of Jumu’ah starts from sunset on Thursday, and the day of Jumu’ah ends at sunset. Therefore the time for reading this surah extends from sunset on Thursday to sunset on Friday. 

 Al-Mannaawi said:

 Al-Hafiz Ibn Hajar said in his Amaali:

 “In some reports it says ‘the day of Jumu’ah’ and in some reports it says ‘the night of Jumu’ah’. They may be reconciled by saying that what is meant is the day which includes the night and vice versa.”

Fayd al-Qadeer, 6/199

Al-Mannaawi also said:

 “It is recommended to read it during the day or night of Jumu’ah, as al-Shaafa’i (may Allah have mercy on him) stated.”

Fayd al-Qadeer, 6/198

Narrated by Jabir Ibn ‘Abd-Allah (Radia Allahu ‘Anhu) that,

“I attended Eid prayers with the Messenger of Allah (Salla-Allahu ‘Alayhi wa Sallam). He (Salla-Allahu ‘Alayhi wa Sallam) started with the prayer before the khutbah, with no adhaan or iqaamah. Then he (Salla-Allahu ‘Alayhi wa Sallam) stood up, leaning on Bilal, speaking of fear of Allah (taqwa) and urging us to obey Him. He (Salla-Allahu ‘Alayhi wa Sallam) preached to the people and reminded them. Then he (Salla-Allahu ‘Alayhi wa Sallam) went over to the women and preached to them and reminded them. Then he (Salla-Allahu ‘Alayhi wa Sallam) said,

‘GIVE IN CHARITY, FOR YOU ARE THE MAJORITY OF THE FUEL OF HELL.

A woman with dark cheeks stood up in the midst of the women and said, ‘Why is that, O Messenger of Allah?’

 He (Salla-Allahu ‘Alayhi wa Sallam) said,

 ‘BECAUSE YOU COMPLAIN TOO MUCH AND ARE UNGRATEFUL TO YOUR HUSBANDS.’

 Then they started to give their jewellery in charity, throwing their earrings and rings into Bilal’s cloak.”

Saheeh Muslim, 885

 Women will form the majority of the people of Hell.

 Narrated by ‘Imran Ibn Husain (Radia Allahu ‘Anhu) that,

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

 “I LOOKED INTO PARADISE AND I SAW THAT THE MAJORITY OF ITS PEOPLE WERE THE POOR. AND I LOOKED INTO HELL AND I SAW THAT THE MAJORITY OF ITS PEOPLE ARE WOMEN.”

Bukharee, 3241 & Muslim, 2737

 With regard to the reason for that, the Prophet (Salla-Allahu ‘Alayhi wa Sallam) was asked about it and he explained the reason. 

 Narrated by ‘Abd-Allah Ibn ‘Abbâs (Radia Allahu ‘Anhu) that,

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

 “I WAS SHOWN HELL AND I HAVE NEVER SEEN ANYTHING MORE TERRIFYING THAN IT. AND I SAW THAT THE MAJORITY OF ITS PEOPLE ARE WOMEN.”

 They said, “Why, O Messenger of Allah?”

 He (Salla-Allahu ‘Alayhi wa Sallam) said,

 “BECAUSE OF THEIR INGRATITUDE (KUFR).”

 It was said, “Are they ungrateful to Allah?”

 He (Salla-Allahu ‘Alayhi wa Sallam) said,

 “THEY ARE UNGRATEFUL TO THEIR COMPANIONS (HUSBANDS) AND UNGRATEFUL FOR GOOD TREATMENT. IF YOU ARE KIND TO ONE OF THEM FOR A LIFETIME THEN SHE SEES ONE (UNDESIRABLE) THING IN YOU, SHE WILL SAY, ‘I HAVE NEVER HAD ANYTHING GOOD FROM YOU.’”

Saheeh Bukharee, 1052

 Narrated by Abu Sa’eed al-Khudri (Radia Allahu ‘Anhu) that,

 “The Messenger of Allah (Salla-Allahu ‘Alayhi wa Sallam) went out to the Musalla on the day of Eid al-Adha or Eid al-Fitr. He passed by the women and said,

 ‘O WOMEN! GIVE CHARITY, FOR I HAVE SEEN THAT YOU FORM THE MAJORITY OF THE PEOPLE OF HELL.’

 They asked, ‘Why is that, O Messenger of Allah?’ 

 He (Salla-Allahu ‘Alayhi wa Sallam) replied,

 ‘YOU CURSE FREQUENTLY AND ARE UNGRATEFUL TO YOUR HUSBANDS. I HAVE NOT SEEN ANYONE MORE DEFICIENT IN INTELLIGENCE AND RELIGIOUS COMMITMENT THAN YOU. A CAUTIOUS SENSIBLE MAN COULD BE LED ASTRAY BY SOME OF YOU.’

 The women asked, ‘O Messenger of Allah, what is deficient in our intelligence and religious commitment?’

 He (Salla-Allahu ‘Alayhi wa Sallam) said,

 ‘IS NOT THE TESTIMONY OF TWO WOMEN EQUAL TO THE TESTIMONY OF ONE MAN?’ THEY SAID, ‘YES.’ HE SAID, ‘THIS IS THE DEFICIENCY IN HER INTELLIGENCE. IS IT NOT TRUE THAT A WOMAN CAN NEITHER PRAY NOR FAST DURING HER MENSES?’ THE WOMEN SAID, ‘YES.’ HE SAID, ‘THIS IS THE DEFICIENCY IN HER RELIGIOUS COMMITMENT.’”

Saheeh Bukharee, 304

It is advisable to the sisters is to strive to adhere to the rituals and obligatory duties of Islam, especially prayer, and to keep away from that which Allah has forbidden, especially shirk in its many forms which are widespread among women, such as seeking one’s needs from someone other than Allah, going to practitioners of witchcraft and fortune-tellers, etc.

“THERE ARE NO DAYS IN WHICH RIGHTEOUS DEEDS ARE MORE BELOVED TO ALLAH THAN THESE TEN DAYS.” THE PEOPLE ASKED, “NOT EVEN JIHAD FOR THE SAKE OF ALLAH?” HE SAID, “NOT EVEN JIHAD FOR THE SAKE OF ALLAH, EXCEPT IN THE CASE OF A MAN WHO WENT OUT, GIVING HIMSELF AND HIS WEALTH UP FOR THE CAUSE (OF ALLAH), AND CAME BACK WITH NOTHING.”

Saheeh Bukharee

Allah (Subhanahu wa Ta ‘ala) said:

“BY THE DAWN; BY THE TEN NIGHTS”

Surah Al-Fajr 89: 1-2

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 `ASHURAH, ON THREE DAYS OF EACH MONTH, AND ON THE FIRST TWO MONDAYS AND THURSDAYS OF EACH MONTH.”

An-Nisa’ee, 4/205

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

“THERE ARE NO DAYS GREATER IN THE SIGHT OF ALLAH AND IN WHICH RIGHTEOUS DEEDS ARE MORE BELOVED TO HIM THAN THESE TEN DAYS, SO DURING THIS TIME RECITE A GREAT DEAL OF TAHLIL (LAA ILAAHA ILL-ALLAH), TAKBIR (ALLAHU  AKBAR) AND TAHMID (ALHAMDULILLAH).”

Ahmad

THE TAKBIR IS AS FOLLOWS:

“ALLAH AKBAR, ALLAHU AKBAR, LAA ILAAHA ILL-ALLAH, ALLAHU AKBAR, WA LILLAAH IL-HAMD”

(Allah is Most Great, Allah is Most Great, there is no god but Allah; Allah is Most Great and to Allah be praise).

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

“THERE ARE NO DAYS THAT ARE DEARER TO ALLAH IN RESPECT OF DEVOTING ONESELF TO DEVOTION AND WORSHIP THAN THE FIRST TEN DAYS OF DHUL-HIJJAH.” HE IS ALSO REPORTED TO HAVE SAID, “FASTING ON THE DAY OF `ARAFAH EXPIATES SINS OF TWO YEARS, THE PAST AND FUTURE.”

Saheeh Muslim

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

“PERFORMANCE OF UMRAH IS AN EXPIATION OF THE SINS COMMITTED BETWEEN IT AND THE PREVIOUS UMRAH, AND THE REWARD OF THE HAJJ WHICH IS ACCEPTED BY ALLAH, THE MOST HIGH, IS NOTHING BUT PARADISE.”

Bukharee & Muslim

Allah (Subhanahu wa Ta ‘ala) said:

“THAT THEY MIGHT WITNESS THINGS THAT ARE OF BENEFIT TO THEM (I.E., REWARD OF HAJJ IN THE HEREAFTER, AND ALSO SOME WORLDLY GAIN FROM TRADE, ETC.), AND MENTION THE NAME OF ALLAH ON APPOINTED DAYS, OVER THE BEAST OF CATTLE THAT HE HAS PROVIDED FOR THEM (FOR SACRIFICE)…”

Surah Al-Hajj 22: 28

Allah (Subhanahu wa Ta ‘ala) said:

“EXCEPT THOSE WHO REPENT AND BELIEVE, AND DO RIGHTEOUS DEEDS; FOR THOSE, ALLAH WILL CHANGE THEIR SINS INTO GOOD DEEDS, ALLAH IS EVER OFT-FORGIVING AND MOST MERCIFUL”

Surah Al-Furqan 25:70

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

“HE WHO HAS INTENDED A GOOD DEED AND HAS NOT DONE IT, ALLAH (THE GLORIFIED AND THE EXALTED) WRITES IT DOWN WITH HIMSELF AS A FULL GOOD DEED; BUT IF HE HAS INTENDED IT AND HAS DONE IT, ALLAH (THE GLORIFIED AND THE EXALTED) WRITES IT DOWN WITH HIMSELF AS FROM TEN GOOD DEEDS TO SEVEN HUNDRED TIMES, OR MANY TIMES OVER. BUT IF HE HAS INTENDED A BAD DEED AND HAS NOT DONE IT, ALLAH (THE GLORIFIED AND THE EXALTED) WRITES IT DOWN WITH HIMSELF AS A FULL GOOD DEED, BUT IF HE HAS INTENDED IT AND HAS DONE IT, ALLAH (THE GLORIFIED AND THE EXALTED) WRITES IT DOWN AS ONE BAD DEED.”

Bukharee & Muslim

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.”

Saheeh Bukharee

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.”

Saheeh 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