THE LAWFUL CONDITIONS OF ISLAMIC RELICS

Bismillah hir Rahmaan nir Raheem

Nahmadahu Wa Nusalli A’la Rasoolihil Kareem

 

 

THE LAWFUL CONDITIONS OF ISLAMIC RELICS – “TABARUKAAT KI SHAR’I HAISIYAT”

 

by

Maulana Mahmood Akhtar Al Qaaderi

 

 

INTRODUCTION

 

It has been the practice of the Muslims of every period in history to show utmost respect to preserve Tabarukaat (Islamic Relics). To show respect and veneration of Islamic Relics, to gain blessings from them, to utilise them as a means for gaining victory, and to keep them near at the time of problems, or during any illness, or to steer away hardships, is not a new custom as some believe.

 

This argument is supported by the teachings of the Holy Quran. It is also proven form the books of Ahadith that the Companions of Sayyiduna Rasoolullah (sallal laahu alaihi wasallam) used to gain blessings from the blessed relics of Sayyiduna Rasoolullah (sallal laahu alaihi wasallam). They also used the Tabarukaats as a means of having their prayers accepted.

 

Volumes can be written concerning the respect and honour that should be accorded to Islamic Relics and this little booklet cannot fully serve that purpose. The author has placed a few facts before the readers in order that the beliefs of the true believers be reinforced and that their Imaan and practices be increased.

 

For those people of corrupt perceptions and wicked hearts who say that Tabarukaats are Bid’at (Innovation) and that they are Haraam (Prohibited), and are who opposed to the blessings that can be gained from the religious relics and blessed belongings, let this book serve as exposing their falsehood and as a means of correcting themselves.

 

 

 

THE LAWFUL CONDITIONS OF ISLAMIC RELICS

 

Almighty Allah says in the Holy Quran:”And make the standing place of Ebrahim, the place of Salaah.” (Sura Baqara)

 

In this verse, the command for Salaah to be performed at the place of “Muqaam-e-Ebrahim” was given. The question is: From the entire area of the Haram, why has the spot of “Muqaam-e-Ebrahim” received such a high distinction?

 

It has been stated in the famous and authentic books of Tafseer that: “Muqaam-e-Ebrahim is that stone wherein is the impression of the footprint of Hadrat Ebrahim (alaihis salaam). Muqaam-e-Ebrahim is that stone on which Hadrat Ebrahim (alaihis salaam) stood and built the Holy Kaaba.” (Jalaalain)

 

This one single stone which has been associated to Sayyiduna Ebrahim (alaihis salaam) has become so blessed that after making the Tawaaf of the Holy Kaaba, it is greater to read two Rakaats Salaah at that place than any other place. Almighty Allah has made it one of His tokens (signs). It is stated that: “Verily the very first house which was selected for the people, is that which is in Makkah. It is a blessed one and one that shows the path to the entire world. In is clear signs, the standing stone of Sayyiduna Ebrahim (alaihis salaam).” (Sura Nisa)

 

Commenting on the above verse of the Holy Quran, Sayyiduna Mujahid (radi Allahu anhu), the exalted student of Sayyiduna Abdullah ibn Abbas (radi Allahu anhu) says, “For the impression of both the blessed feet of Sayyiduna Ebrahim (alaihis salaam) to be imprinted on the stone, is a clear sign.” (Ibn Jareer; Ibnil Munzir)

 

For a stone that has been related to Sayyiduna Ebrahim (alaihis salaam), for that stone to become (part of) a verse of the Holy Quran and also a spot for the performance of Salaah, and for it to be protected for so many centuries is the proof of the excellence of that stone – that those objects which are associated to the beloved servants of Almighty Allah become blessed and religious relics! They should be respected and also preserved.

 

“The Prophet of Bani Israeel (Shamwail alaihis salaam) said to them: The sign of Taloots Kingship is this that a trunk from your Creator will come towards you in which there will be tranquillity of the hearts, and a few preserved objects from the belongings of respected Moosa and respected Haroon. This will be brought by the Angels. Verily in it for you is a great sign if you keep faith.” (Sura Baqara)

 

This trunk contained belongings and relics such as the Aasa (Staff) and Na’lain Shareef (Blessed Sandal) of Sayyiduna Moosa (alaihis salaam); the Imaama (Turban) of Sayyiduna Haaroon (alaihis salaam); the ring of Sayyiduna Sulaiman (alaihis salaam); a few Scripts of the Tauraat, and many other Tabarukaats. It was through the blessings of these relics that the Bani Israeel, when fighting any battle, would place the trunk before them, and would become victorious and conquer their enemies. The books of Tafseer record that they used the trunk for all their needs, to fulfil whatever they wished for and as mediation.

 

“Those relics were the Sandal and Staff of Sayyiduna Moosa (alaihis salaam), and the Turban of Sayyiduna Haroon (alaihis salaam) and a few pieces of Mun (Food from the skies) that used to come to the People of Israeel, and a few pieces of scriptures.” (Jalaalain)

 

“Those relics were portions of scriptures, the Staff (stick of Jannat) of Moosa (alaihis salaam), his clothing, his Sandals, the Turban of Sayyiduna Haroon (alaihis salaam), some of the Tauraat, the ring of Sayyiduna Sulaiman (alaihis salaam) and a few pieces of Mun (Food from the skies).” (Roohul Bayaan, Vol. 1, pg. 386)

 

The proof that the Bani Israeel kept this trunk before them in times of war, that they asked through its mediation and for victory over their enemies is present in the books of Tafseer. It has been stated: “The Bani Israeel used to ask, through the mediation of this trunk, for victory over their enemies. They used to place it in front of them in a battle, and this used to give them tranquillity.” (Jalaalain)

 

In has also been stated: “When the Bani Israeel used to present themselves in battle, then they used to keep that trunk in front of them and they used to ask for victory over their enemies through it’s mediation.” (Roohul Bayaan, Vol. 1, page 385)

 

From these clarifications, we learn that it is necessary to respect and honour the relics and belongings of the pious servants. It is through their blessings that victory is gained over the enemies, prayers are accepted and needs are fulfilled. By respecting and honouring the blessed belongings, one gains blessings and great benefit. By disrespecting and insulting these blessed relics, one is faced with many problems, sickness begin to spread, and destruction and devastation occurs.

 

The clear proof of this is that when Imaaqa stole the sacred trunk from the Bani Israeel and began to show disrespect and insult towards it, they became engulfed in all types of illnesses and all five of their villages were destroyed. It is recorded that: “When the Bani Israeel showed disobedience and began causing turmoil, Almighty Allah appointed Imaaqa over them. They became victorious over the Bani Israeel and took the trunk away form them. They kept it in the toilet area. When Almighty Allah intended to make Taaloot the King, then Almighty Allah sent problems on Imaaqa to this extent that any person who urinated near the trunk got piles, and five towns and their population were destroyed. The Kaafirs then knew that all this destruction was being caused through the disrespect of the Trunk. Thus, they took the trunk out of their locality. (Roohul Bayaan, Vol. 1, page 385)

 

We learn from this incident of the destruction and problems of Imaaqa, that showing disrespect and insult to the blessed belongings of the pious servants leads to destruction.

 

It is also evident that to respect, honour, show respect and use these blessed belongings as mediation is the sign of the believers. To show disrespect and insult to these blessed relics is a sign of being misled.

 

“Take this shirt of mine and place it on my fathers face and his eyesight will be regained.” (Sura Yusuf)

 

In Cairo, Sayyiduna Yusuf (alaihis salaam) asked his brothers concerning the condition of his father, Sayyiduna Yaqoob (alaihis salaam). They replied that he cries much in the loss of Sayyiduna Yusuf (alaihis salaam) and that he cannot see any more. When Sayyiduna Yusuf (alaihis salaam) heard this, he instructed his brothers to take his Kurta (shirt) and place it on his father’s face. This will enable him to see. When his brothers took the shirt and placed in on the face of Sayyiduna Yaqoob (alaihis salaam), he immediately regained his eyesight. Almighty Allah says: “And when the person with glad tidings arrived, he placed the Kurta (shirt) on the face of Yaqoob, immediately his eyes turned (he began to see).” (Sura Yusuf)

 

The shirt that Sayyiduna Yusuf (alaihis salaam) gave to his brothers was also from the belongings of Sayyiduna Ebrahim (alaihis salaam). Sayyiduna Ebrahim (alaihis salaam) used the very same shirt to confront Namrud. It was this same shirt that reached Sayyiduna Yaqoob (alaihis salaam).

 

Sayyiduna Yaqoob (alaihis salaam) later made the shirt into a Ta’weez and placed it around the neck of Sayyiduna Yusuf (alaihis salaam) as a protection against evil sight, and other things. This is evident in “Tafseer-e-Jalaalain”, “Tafseer-e-Saawi” and other books.

 

“And that shirt belonged to Sayyiduna Ebrahim (alaihis salaam) which he wore at the time when he was put into the fire. It was also around the neck of Sayyiduna Yusuf (alaihis salaam) when he was thrown into the well.” (Jalaalain)

 

“That shirt was by Sayyiduna Ebrahim (alaihis salaam). When he passed away, Sayyiduna Yaqoob (alaihis salaam) then received it. He placed the shirt in a silver cover, lengthened the top and placed it around the neck of Sayyiduna Yusuf (alaihis salaam) for the protection from evil sight. When he was thrown bare into the deep well, then Jibraeel (alaihis salaam) came and removed the shirt from the Ta’weez and dressed him in it.” (Tafseer Saawi, Vol. 2, page 258)

 

Sayyiduna Ebrahim Khaleelullah’s (alaihis salaam) shirt passing from one Nabi to another Nabi, it being placed as a Ta’weez around the neck of Sayyiduna Yusuf (alaihis salaam), for it to be used for the regaining of sight, and for Sayyiduna Yusuf (alaihis salaam) to send the Kurta to his father, Sayyiduna Yaqoob (alaihis salaam), is clear proof that to preserve the Tabarukaat of the pious servants, to show respect and honour towards it, to keep it for the cure of illnesses, etc. is not only permissible, but is the manner of the Ambiya (alaihimus salaam).

 

ARGUMENTS FROM HADITH SHAREEF

 

There are many Ahadith Shareef concerning Tabarukaat that cannot be included in this booklet. From these (Hadith), a few are being quoted to prove our position:

 

(1) It has been narrated from Sayyiduna Anas (radi Allahu anhu) that the Holy Prophet (sallal laahu alaihi wasallam) summoned a barber to remove the right-hand side of his hair. He then called Sayyiduna Abu Talha Ansaari (radi Allahu anhu) and gave all the hair to him. He then commanded the left-hand side of his hair to be removed and gave it to Sayyiduna Abu Talha (radi Allahu anhu), saying, “Distribute it amongst the people.” (Bukhari; Muslim)

 

Commenting on this Hadith, Imam-e-Ajal Abu Zakariyyah Nawawi Shaafa’i (radi Allahu anhu) states: “From this Hadith it has been proven that to take blessings from the blessed hair of the Holy Prophet (sallal laahu alaihi wasallam) and to keep it with you is permissible.” (Muslim, Vol. 1, page 421)

 

The command of the Holy Prophet (sallal laahu alaihi wasallam) to distribute the hair among the Sahaba-e-Kiraam is evident that Tabarukaat are objects of benefit and blessings. Whoever receives this will become prosperous.

 

The Fast of ‘Ashura (The 10th of Muharram)

 

Hadhrat Mu’awiyah ibn Abu Sufyan (Radiyallahu ‘anh) relates: I heard the Messenger of Allah (Subhanahu wa Ta’ala) say: “It is the day of ‘Ashura. Allah (Subhanahu wa Ta’ala) has not made fasting obligatory for you. But I am fasting. He who likes to observe fast among you should do so, and he who likes not to observe it (does not have to) observe it.” [Sahih Muslim]

Abu Qatada (Radiyallahu ‘anh) relates that the Holy Nabi (Sall Allahu alaihi wa Aalihi wa Sallim) said that the fast on the 10th of Muharram atones for the sins of the preceding year. [Sahih Muslim]

Abu Huraira (Radiyallahu ‘anh) reports that the Holy Nabi (Sall Allahu alaihi wa Aalihi wa Sallim) said that after Ramadan, the fasts of Muharram have the greatest excellence. [Sahih Muslim]

Alhamdulillah, Allah (Subhanahu wa Ta’ala) has blessed us to see another year. The first month of this year is Muharram. In this month is an excellent day—the day of ‘Ashura—which falls on the 10th of Muharram. The Holy Nabi (Sall Allahu alaihi wa Aalihi wa Sallim) recommended that we fast on this day, by his Sunnah. He also indicated how we should observe the fast of ‘Ashura.

Hakam ibn Al-Arat (Radiyallahu ‘anh) relates: I went to Ibn Abbas (Radiyallahu ‘anh)… I said to him: Tell me about fasting on ‘Ashura. He said, “When you seen the new moon of Muharram count the (days) and (begin to) observe fast on the 9th.” I said to him: “Is it how the Holy Messenger of Allah (Sall Allahu alaihi wa Aalihi wa Sallim) observed the fast?” He said, “Yes.” [Sahih Muslim]

Hadhrat Ibn Abbas (Radiyallahu ‘anh) relates that when the Holy Nabi (Sall Allahu alaihi wa Aalihi wa Sallim) said: “If I survive till next year, I will definitely observe fast on the 9th of Muharram (as well).” [Sahih Muslim]

(Note: What the Holy Nabi (Sall Allahu alaihi wa Aalihi wa Sallim) meant was that he would also fast on the 9th as well as the 10th to which he was accustomed. We also should try fasting on the 9th and the 10th of Muharram.)

The Historical Significance of ‘Ashura

Hadhrat Ibn Abbas (Radiyallahu ‘anh) reports that the Holy Nabi (Sall Allahu alaihi wa Aalihi wa Sallim) arrived in Madinah and found the Jews observing fast on the day of ‘Ashura… They said: “It is the day of great (significance) when Allah delivered Hadhrat Musa (‘Alaihis-Salaam) and his people and drowned Pharoah and his people, and Sayyidina Musa (‘Alaihis-Salaam) observed fast out of gratitude. And we also observe it.” The Holy Messenger of Allah (Sall Allahu alaihi wa Aalihi wa Sallim) responded: “We have more right, and we have closer connection with Sayyidina Musa (‘Alaihis-Salaam) than you have”; so Allah’s Messenger (Sall Allahu alaihi wa Aalihi wa Sallim) observed fast (on the day of ‘Ashura) and gave us orders to observe it. [Sahih Bukhari and Muslim]

• ‘Ashura is a day of great historical significance. On this day:
• Allah (Subhanahu wa Ta’ala) accepted the repentance of Sayyidina Adam (‘Alaihis-Salaam) after his exile from Paradise;
• Allah (Subhanahu wa Ta’ala) saved Sayyidina Nuh (‘Alaihis-Salaam) and his companions in the ark;
• Allah extinguished the fire in which Sayyidina Ibrahim (‘Alaihis-Salaam) was thrown by Nimrod;
• And Allah (Subhanahu wa Ta’ala) spoke directly to Sayyidina Musa (‘Alaihis-Salaam) and gave him the Commandments.
• On this same 10th of Muharram, Sayyidina Ayyub (‘Alaihis-Salaam) was restored to health (from leprosy);
• Sayyidina Yusuf (‘Alaihis-Salaam) was reunited with his father Ya’qub (‘Alaihis-Salaam);
• Sayyidina Yunus (‘Alaihis-Salaam) was taken out from the belly of the fish; and the sea was divided as the nation of Israel was delivered from captivity and Pharaoh’s army was destroyed.
• ‘Ashura is also the day when the kingdom of Sulaiman (‘Alaihis-Salaam) was restored;
• Sayyidina Isa (‘Alaihis-Salaam) was raised to Jannah; and Sayyidina al- Imam Husayn (Radiyallahu ‘anh) (the Holy Nabi’s, Sall Allahu alaihi wa Aalihi wa Sallim, grandson) achieved the honor of Martyrdom.

Worship Allah (Subhanahu wa Ta’ala) as much as you can on ‘Ashura. Whoever fasts on this day is like one who fasts all his life. Whoever clothes a naked person Allah (Subhanahu wa Ta’ala) will release him from a painful punishment. He who visits a sick person, Allah (Subhanahu wa Ta’ala) will grant him a reward that will not be decreased. Whoever places his hand on an orphan’s head, or feeds a hungry person or gives water to a thirsty man, Allah will feed him a feast from Paradise and will quench his thirst with Salsabil (a wine that does not intoxicate). And whoever takes a Ghusl on this day will enjoy excellent health and freedom from sickness and indolence. Whoever provides generously for his family on this day, Allah (Subhanahu wa Ta’ala) will be generous to him throughout this year. And whoever applies Kuhl to his eyes will never suffer from eye-sore again, Insha’Allah al-Aziz

O’ Allah! Bless us to perform good deeds and gain their reward on ‘Ashura. Make the new year one of unity, cooperation and success for Muslims in this city and around the world. Ameen.

Imam Jalaaluddin As Suyuti (RA) on the Excellence of Ahlul Bayt: a short excerpt

Ihyaa il Mayyit bi Fadhail-e-Ahle Bayt

by

Imam Jalaaludin As Suyuti

In the name of Allah the Beneficent the Merciful

 

Praise be to Allah and benediction upon those purified personalities who were the chosen ones from all of humanity- Muhammad and Aale Muhammad. This is a collection of sixty traditions and I have given it the title “Ihyaail Mayyit be Fadhail-e-Ahle Bayt” (Excellences of Ahle Bayt (Ridhwaan Allah ta ‘ala alaihim ajma’een) that bring the dead back to life).

By this endeavour the writer’s aim is to awaken the people from their slumber like the revivification of a dry tree. So that, the excellences of Aale Muhammad inculcates in the people love for these noble personages and by following their example they may achieve success in this world as well as the hereafter.

Tradition No. 1

It is recorded in the Sunan of Saeed Ibn Mansoor from Saeed ibne Jubair that, the people whose love has been made obligatory in the Quranic ayat, “Say I do not ask for any recompense for this except the love of my nearest relatives”; are the nearest of the Holy Prophet (Sall Allahu ‘alaihi wa Aalihi wa Sallim.).  

Tradition No. 2 

It has been recorded in the commentaries of Ibne Mundhir, Ibne Ibi Hatim and Ibne Murduwya; and also in the Mojamul Kabir of Tibrani that Ibne Abbas said: “When the verse, ‘Say I do not ask for any recompense for this except the love of my nearest relatives’ was revealed, I asked, ‘O Messenger of Allah who are your nearest relatives whose love is obligatory for us’? The Holy Prophet (Sall Allahu ‘alaihi wa Aalihi wa Sallim.) replied, “Ali, Fatimah, and their two sons.”

Tradition No. 3 

Ibn Abi Hatim narrates from Ibne Abbas regarding the ayat of Quran: “…and whoever earns good,”
Ibne Abbas said that it refers to those who love Aale Muhammad.”
And it is narrated from Imam Hasan (Karam Allahu wajhahu) that he said, “earning of good is loving us Ahle Bayt (Ridhwaan Allahu  ta ‘ala alaihim ajma’een).”
It is the honour achieved only through the love and attachment of the Ahle Bayt (Ridhwaan Allahu  ta’ala alaihim ajma’een)

Tradition No. 4 

Ahmed, Tirmizi, Sehah, Nasai and Hakim have all narrated through Matlab bin Rabi that the Messenger of Allah (Sall Allahu ‘alaihi wa Aalihi wa Sallim.) said: “By Allah! Faith cannot enter the heart of anyone if he does not love my nearest relatives for the sake of Allah and for the sake of the nearest relatives.” 

Tradition No. 5 

Muslim, Tirmizi and Nasai have recorded from Zaid bin Arqam that the Holy Prophet (Sall Allahu ‘alaihi wa Aalihi wa Sallim.) said: “Fear Allah! Beware that you do not distance yourself from my Ahle Bayt.” The same tradition is recorded in Sahih Muslim in the chapter of the excellences of Ali Ibne Abi Talib (Karam Allahu wajhahu). The Messenger of Allah (Sall Allahu ‘alaihi wa Aalihi wa Sallim.) has repeated the words “Fear Allah” thrice. 

Tradition No. 6

Tirmizi, Husna and Al-Hakim record from Zaid bin Arqam that the Holy Prophet (Sall Allahu ‘alaihi wa Aalihi wa Sallim.) said: “I am leaving amongst you those things that if you remain attached to them you will not deviate after me. (they are) The book of Allah and my Progeny, my Ahle Bayt. They will not separate till they reach me at the pool. So be careful how you behave with them (after me). 

Tradition 7

Abd bin Hameed has mentioned in his Musnad that Zaid ibne Thabit reported from the Messenger of Allah (Sall Allahu ‘alaihi wa Aalihi wa Sallim.): “I leave amongst you those things that if you remain attached with them you will not deviate after me. (They are) the Book of Allah and my Progeny, my Ahle Bayt. They will not separate till they meet me at the Haudh (of Kauthar).

Tradition 8 

Ahmad and Abu Yaala relate from Abu Saeed Khudri that the Prophet of Allah remarked: “In the near future I would be summoned by Allah and I would respond. I leave amongst you two weighty things, The Book of Allah and my Progeny, my Ahle Bayt. The All-Aware and the Kind Allah has informed me that these two will not separate till they reach me at the Haudh (Cistern of Kauthar). So take care as to how you behave with them.

Tradition 9 

Tirmizi, Husnah and Tibrani quote Ibne Abbas that the Messenger of Allah (Sall Allahu ‘alaihi wa Aalihi wa Sallim.) said: “Love Allah for His countless bounties upon you and love me because you love Allah, and my Ahle Bayt because of me. The Messenger of Allah (Sall Allahu ‘alaihi wa Aalihi wa Sallim.) also said: “The love of Ahle Bayt (Ridhwaan Allahu  ta’ala alaihim ajma’een) for a single day is better than a worship of whole year.” 

Tradition 10

Bukhari has narrated from Abu Bakr that he said: “Muhammad (Sall Allahu ‘alaihi wa Aalihi wa Sallim.) should be considered to belong to his Ahle Bayt (Ridhwaan Allahu  ta’ala alaihim ajma’een).” 

Tradition 11

Tibrani and Hakim have reported through Ibne Abbas that the Holy Prophet (Sall Allahu ‘alaihi wa Aalihi wa Sallim.) said: “O sons of Abdul Muttalib. I pray to Allah that He maintains and establishes three things among you; that is your ignorant may acquire knowledge, your misguided ones receive guidance and may you be bestowed, generosity, helpfulness and mercy.  One who prays and fasts all his life and dies between Rukn and Maqam, but harbours malice against the Ahle Bayt of Muhammad (Sall Allahu ‘alaihi wa Aalihi wa Sallim.) will be made to enter (Hell) Fire.” 

Tradition 12 

Tibrani has also quoted the Messenger of Allah through Ibne Abbas: “Hatred of Bani Hashim and the Ansar (supporters) is (equivalent to) disbelief and hatred of the Arabs is hypocrisy”.
 

Tradition 13 

Ibne Adi mentions in his book from Abu Saeed Khudri that the Holy Prophet (Sall Allahu ‘alaihi wa Aalihi wa Sallim.) said: “One who hates us, the Ahle Bayt, is a hypocrite.”  

Tradition 14 

Ibne Hayyan records in his Sahih and Hakim has also quoted Abu Saeed that the Prophet (Sall Allahu ‘alaihi wa Aalihi wa Sallim.) said: “By the one who controls my life! Whoever hates us, Ahle Bayt (Ridhwaan Allahu  ta’ala alaihim ajma’een), will made to enter the fire (of Hell) by Allah.”  

Tradition 15 

Tibrani mentions that Al-Hasan ibne Ali (Karam Allahu wajhahu) told Moawiya ibne Khudij: “I warn you against hating us, for surely the Messenger of Allah (Sall Allahu ‘alaihi wa Aalihi wa Sallim.) has said: “None hates us and none envies us except that he will be chased away from the Haudh (Pool) by maces of fire.”

The Month of Muharram

 

The First Month of the Islamic Calendar

Extracted from

Lata’if al-Ma`arif  of Imam Ibn Rajab al-Hanbali (Allah have mercy on him)

In the Name of Allah, Most Merciful and Compassionate

This is the first of a regular series of posts, inshaAllah, giving the fiqh of the months of the Islamic (Hijri) calendar, based on the comprehensive work by Imam Ibn Rajab al-Hanbali (Allah have mercy on him, 736-790 AH), Lata’if al-Ma`arif fi ma li Mawasim al-`Am min al-Wadha’if. Imam Ibn Rajab filled his magnificent work with hadiths, sayings of the righteous, and treasures of knowledge and wisdom. Only a small handful of the vast oceans of this wisdom is translated, because of the large size of the work, which is close to 600 pages in length.

Details relevant to Hanafi fiqh will be added to this, inshaAllah.

Faraz Rabbani.

Duties of the Month of Muharram:

1. It is the best of months for general voluntary fasts, after Ramadan.

2. It is especially recommended to fast the 10^th of Muharram (known as the Day of `Ashura’), with a day before it or after it. [Ibn Abidin, Radd al-Muhtar, quoting Kasani’s al-Bada’i`]

3. It is also virtuous to give in charity on this day.

Extracts from Ibn Rajab’s Lata’if al-Ma`arif, regarding the month of Muharram:

The Virtues of Fasting in the Month of Muharram and Its First Ten Days

Muslim reported from Abu Hurayra (Allah be pleased with him), that the Prophet (Allah bless him and give him peace) said, “The best of fasts after the month of Ramadan are in the Month of Allah, which you call Muharram. And the best of prayer after the obligatory prayer is the night prayer.” [Muslim, 1163]

This refers to general voluntary fasts according to Imam Ibn Rajab (Allah have mercy on him): These are best in the month of Muharram, just as the best general voluntary prayer is night prayer.

The virtue and honor of this month can be attested to by the fact that the Prophet (Allah bless him and give him peace) called it, ‘the Month of Allah.’ (Shahr Allah) Such ascription is only made by Allah to the most special of His creation, such as the ascription of the Prophets Muhammad, Ibrahim, Ishaq, Ya`qub, and others to his slavehood (Allah’s peace and blessings be on them all), and His ascription of the House (Ka`ba) and the camel to himself.

Given that Allah ascribed fasting, between all spiritual works, to Himself [saying, “It is Mine,”] it was suitable that this month, which is also ascribed to Allah, be selected for this particular form of worship.

Fasting is a secret between the servant and his Lord. This is why Allah Mighty and Exalted says, [in the divine hadith (hadith qudsi)], “Every action of the son of Adam is his, except for fasting. It is Mine, and it is I who reward it.” [Bukhari and Muslim, from Abu Hurayra]

The Prophet (Allah bless him and give him peace) also said, “The fasting person has two joys: one when he breaks his fast, and the other when he meets his Lord.” [Muslim]

Night Prayer

As for voluntary night prayer (qiyam al-layl), it is superior to voluntary prayer during the day because it is closer to secrecy, and nearer to sincerity (ikhlas).

Allah Most High said, “Lo! the vigil of the night is (a time) when impression is more keen and speech more certain.” [Qur’an, 73.9]

This is because the time of the night vigil (tahajjud) is the best of times for voluntary prayer, and the closest a servant gets to his Lord. It is a time when the doors of the skies are opened, supplications answered, and needs fulfilled.

Allah Most High has praised those who wake up at night in His remembrance, supplication, seeking forgiveness, and intimate entreating (munajat), saying, “Who forsake their beds to cry unto their Lord in fear and hope, and spend of that We have bestowed on them. No soul knows what is kept hid for them of joy, as a reward for what they used to do.” [Qur’an, 32.16-17]

And, “Or he who pays adoration in the watches of the night, prostrate and standing, bewaring of the Hereafter and hoping for the mercy of his Lord? Say: Are those who know equal with those who know not? But only those of understanding will pay heed.” [Qur’an, 39.9]

And He said to His Prophet (Allah bless him & give him peace), “And some part of the night awake for it, as voluntary worship for you. It may be that thy Lord will raise thee to a praised estate.” [Qur’an, 17.79]

It has been said that those who worship at night will enter Paradise without reckoning, and that standing in night prayer shortens the length of one’s Standing on the Day of Judgment.

This is why the Prophet (Allah bless him & give him peace) said, “Stick to night prayer, for it was the way of the righteous before you. Night prayer is a means of closeness to Allah Most High, of expiating for bad deeds, avoiding sins, and keeping away illness from one’s body.” [Tirmidhi (3543], Bayhaqi, and others; it is a sound (hasan) hadith]

Similarly, it has been related that fasting is a means for good health. The Prophet (Allah bless him & give him peace) is reported to have said, “Fast, and you shall have good health.” [Ahmad, from Abu Hurayra]

Lovers have no time more joyous than when they are alone in entreating their Beloved. This is the healing for their hearts, and the great thing that they could long for.

This is why Abu Sulayman al-Darani would say, “The people of the night find more joy than the people of distraction (lahw) in their distractions. Were it not for the night, I would not like to remain living.”

The Day of `Ashura’: The Tenth of Muharram

It is mentioned in Bukhari and Muslim from Ibn Abbas (Allah be pleased with him and his father) that he was asked about fasting the Day of `Ashura’ [10<sup>th</sup> of Muharram]. He said, “I did not see the Messenger of Allah (blessings and peace be upon him) fast a day while more avid to seek its virtue than this day,” meaning the Day of `Ashura’.” [Bukhari (2006), and Muslim (1132)].

The Day of `Ashura’ has great virtue, and tremendous sanctity (hurma). The virtue of fasting it was known among the Prophets (peace be upon them all). Both Prophet Nuh and Prophet Musa (peace be upon them both) fasted it.

The Spirit of Imam Husain’s Martyrdom

The Spirit of Imam Husain’s Martyrdom
Taken from Shahadat-e-Husain, by Maulana Abul-Kalam Azad

Nature of Umayyad Rule

To illustrate a few points, it may be stated that the Umayyad’s rule was unIslamic. Any rule which is based on force and violence can never be Islamic. The Umayyads crushed the spirit of democratic freedom. They laid the foundation of their authority on unscrupulous tactics and coercive methods instead of on mutual consultation and Ijma’ (Consensus). The Umayyad state craft did not follow the Shari’ah in total, but it was motivated merely by lust of power and political ends. Such a serious menace to the basic values of Islam demanded a heroic struggled against arbitration and a crusade for the vindication of truth and freedom.
Imam Husain’s character as a Mu’min

These were the changes that appeared in the wake of converting the Islamic Khulafat into dynastic imperialism. No one can deny that Yazid’s nomination as successor to his father was the starting point of all these transformation. It cannot be gainsaid that after a short span of time from the point of origin all the corrupt practices mentioned above came into existence. At the time when this revolutionary step was adopted, there was no indication of these evils, but a man of vision could have predicted these inevitable consequences of such a beginning and that the reforms introduced by Islam in the administration and political phases of the state would be rendered null and void by these charges. This is the reason why Imam Husain (radiyallahu ‘anh) could not remain indifferent to this undesirable development. He, therefore, decided to stem the tide of the evil forces taking the risk of confronting the worst consequences by rising the revolt against an established government. The consequences of his bold stand are known to every one. The fact which Imam Husain (radiyallahu ‘anh) wanted to emphasize by plunging himself into grave danger and enduring its consequences heroically was that the fundamental features of the Islamic State are valuable assets. It would not be a bad bargain, if a believer sacrificed his life and get his family members slain for preserving this valuable object. A believer should not hesitate to sacrifice all that he possesses for preventing the changes which constitute a serious danger to the religion of al-Islam and the Muslim Community which is a custodian of the constitutional values. One is at liberty to contemptuously disregard it as merely a maneuver for securing power, but in the eyes of Imam Husain bin Ali (radiyallahu ‘anh), it was primarily a religious obligation. He, therefore, laid down his life in this cause gaining the crown of martyrdom.

Imam Husain’s Role

Imam Husain (radiyallahu ‘anh), Sayyid-ush-Shuhadaa, initiated the holy war against the oppressive regime of the Umayyads and refused to take the oath of allegiance to that authority. It is a sacred legacy bequeathed to posterity by Imam Husain (radiyallahu ‘anh) that Muslims should never submit to any authority which defies the Divine Law, maintains itself by force and foists it arbitrary decisions on the people at the cost of inherent freedom. The struggle in this cause does not necessitate mobilization of men, money and material on the scaled possessed by the hostile temporal authority. Husain bin Ali (radiyallahu ‘anh) did not possess the sinews of war. He had the support of only a small band of helpless and un-armed individuals. A person entrenched in righteousness and truth does not care for consequences. The outcome of the struggle lies in the hands of the power that is always on the side of Justice and Truth. Cruelty eventually suffers a set back, gains despair and despondency despite its overwhelming superiority in number and resources. On such occasions, one surrenders to considerations of expediency through the agony of the accursed Shaitan who creates doubt in the mind of defenders of Truth whether the result is worth achieving at cost of much bloodshed. This can very easily be contradicted. Apart from numerous instances of Jihad, there is the event of Karbala that is a glaring example of a fight heroically fought by 62-72 scantily armed persons against the massive forces of a formidable state. It is true that Imam Husain (radiyallahu ‘anh) saw his kith and kin in utter distress suffering the agonies of hunger and thirst; witnessed each and every one of them writhing in dust and blood one after the other; it is also a fact that he did not even possess the force to wrest a morsel of bread from the enemy sufficient for their survival, but he eventually surrendered himself to the Supreme Being, sustaining grave injuries all over his body. However he came out successfully in the test. His wounded head was adorned with the crown of victory.
Imam Husain’s Martyrdom and Humanity

Now the question arises whether Imam Husain’s martyrdom was only the result of his attempt to seize the throne and the sympathy it evokes in the readers is the natural reaction to a splendid failure? Or, is this merely the recalcitrant attitude or unscrupulous policy of a short tempered leader who, by chance, happened to be the grandson of their beloved Nabi (Sall Allahu alaihi wa Aalihi wa Sallim) and solely on this account, do they come out for his defense. Whether this is a heart-rending story of the ruthless and brutal destruction of a weak party, the narration of which induces you to burst into tears? The history of the world provides a number of instances appealing to our sympathy. It is so much replete with individual and collective incidents of failure and frustration, on one hand, and those of cruelty and barbarism, on the other, that the world will not be particularly impressed with the tragic episode of Imam Husain (radiyallahu ‘anh). No! Imam Husain’s story does not purport to be anything of this kind. It is in the main, a story of human dignity; a tale of revealing the essential nobility of man; an account of a man’s ascent to the peak of grandeur. It presents a lofty deal of individual and collective human life; it is a mile-stone in the long journey from beastly slavery to human freedom; it is a proclamation of Allah’s Kingdom in this ephemeral world; it is an irrefutable proof of the possibility of its establishment among human being; it is a beacon light which guides humanity to perfection. Whenever evil forces make a bid to put out this light with their breath, the monumental performance of Imam Husain (radiyallahu ‘anh) intensifies its refulgence. When humanity falters in adhering to the path of truth and freedom, the example set up by Imam Husain (radiyallahu ‘anh) gives it a support and comes to its rescue. When the tyrants proud of their wealth, power, and authority harass the unassuming and helpless followers of Truth and when the incessant failure of the champions of truth cast doubt upon the validity of its claim, Imam Husain’s heroic stand in its cause teaches them the lesson of perseverance and save them from falling a prey to despair and despondency. When the rising power of tyrants overawes the individual, Imam Husain’s example reminds him that the duty of stimulating resistance against brutal power ultimately devolves on him. It matters not if for making such an attempt, the enemy offers him a cup of poison, sends him to the gallows, stones him to death, or stains the earth with his blood. Imam Husain (radiyallahu ‘anh) brings this fact home to the worldly persons that “life” does not mean just living, no matter how. He asserts that life sometimes means to live and sometimes to surrender it.
 

Real Object of Imam Husain’s Sacrifice

Every year, in the month of Muharram, millions of Muslims mourn Imam Husain’s martyrdom. It is regretable that among those mourners, there are very few persons who focus their attention on the real cause for which Imam Husain (radiyallahu ‘anh) not only sacrificed his own life, but also the lives of his kith and kin. It is but natural for the adherents and devoted followers of a man to feel grieved at his martyrdom. This sort of sentiment does not carry much of moral value; it is nothing but a spontaneous reaction of the mind of his relations and sympathizers. But the point at issue is what is the special feather of Imam Husain’s martyrdom that keeps the grief for him afresh although about 1,400 years have elapsed since this tragic event took place. If the martyrdom is not associated with any high ideal, it is meaningless to say that the mourning continues for centuries on personal grounds. If viewed in correct perspective, one may well ask what value Imam Husain (radiyallahu ‘anh) himself would attach to such devotion. If his own person were dearer to him than any ideology or subject, why did he sacrifice it at all? His sacrifice is a conclusive proof that this object was dearer to him than his own life. If we do not have a clear idea of Imam Husain’s purpose, but continue lamentation at each anniversary of his martyrdom, we can neither expect any appreciation from Imam Husain (radiyallahu ‘anh) on the Day of Resurrection, nor will it have any value with his Allah.

Let us ask what was that ideal or object! Did Imam Husain (radiyallahu ‘anh) affirm his claim to succession to the Caliphate and did he stake his life to vindicate this claim? Any one who knows the high moral standard of Imam Husain’s household cannot harbor this vile notion that the members of such a sacred family could have caused bloodshed among the Muslims for gaining political power for themselves. If, for argument’s sake this viewpoint is taken for granted that members of Bani Hashim had a claim for power, even then the 50-year’s history, from Hazrat Abu Bakr’s (radiyallahu ‘anh) Caliphate down to the period of Hazrat Amir Mu’awiyah, bears evidence that waging war and causing bloodshed merely to seize power had never been their motive. As a logical corollary, one has to admit that Imam Husain’s keep eye discerned symptoms of decay and corruption in the system of the Islamic State, and the felt impelled to resist these evil forces. He even deemed it his duty to wage war in this connection, as the situation so warranted.

Fight Against Falsehood