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Shaykh-al-’Arab wa -al-’Ajam ‘Arif Billah Hazrat Mawlana Shah Hakeem Muhammad Akhtar Sahib (db) is very ill. Hazratwala (db) had a case of heart failure a week ago and has been in and is in critical condition for the last few days.
Many of his senior khulafaa are present in Karachi with him. Hazrat Mufti Jaleel Akhoon (db) is also in Karachi. Maulana Yunus Patel Sahib (db) is in the Haram praying for Hazratwala (db) as well. Hazrat Feroz Memon Sahib (db) is spending the whole day with Hazratwala (db).
Artificial oxygen is being provided under the supervision of various doctors who are specialists in their respective fields. While they were attempting to give Hazratwala (db) painkiller injections to alleviate his pain, Hazratwala (db) said to the doctors, “I do not want to undergo the pain of injections, just let me meet my Creator…”
In conclusion, please just remember Hazratwala (db) in your prayers and request the Imams of your local masjids to pray for him as well.
Courtesy of Shaykh Nabeel Khan (db) from an-Noor
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Sunday, February 7, 2010
Friday, January 29, 2010
The ʿAqidah of the Salaf and the Safe Position in ʿIlm al-Kalam
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[Hakim al-Ummat Mawlana Ashraf ‘Ali Thanawi (may Allah shower His mercy upon him)] said:
‘Whatever the scholars of kalam have said regarding the Being and Attributes of the Divine is, in reality, only a defence from the errors of the People of Innovation and Atheism. It should only be restricted to what is known in academic nomenclature as manaʿ (theoretical probability). This would mean that if such and such a condition is found, this result is probable or feasible, and not impossible. It can never mean that in actual reality, it is exactly so in the Knowledge of the Divine.
What transpired, however, is that later scholastic theologians (mutakallimun) became definers of religion, instead of remaining its defenders, and gave their theoretical probabilities the name of Islamic creed.
Let us understand this through an example of an important issue discussed in ʿIlm al-Kalam. The theologians have suggested that a body (jism) is composed of indivisible atomic particles (Atomism) as opposed to the philosophers’ suggestion that it is composed of Hyle (substance – hayula in Arabic) and form (sura).
This was necessary because if a body was assumed to be a composite of Hyle and forms according to the classification of the philosophers, it would necessitate the eternality (qidam) of all bodies. To avoid this, the theologians presented an alternate view that it is equally possible that bodies are composed of indivisible atoms. [1]
Had this probability been kept at that only (i.e. a probability), there would not have been a problem. But, the later theologians began presenting this as though it was a part of Islamic creed. Creedal matters can only be established through incontrovertible proofs, which are substantially lacking in this instance.’
Hadrat (may Allah shower His mercy upon him) further added: ‘That is why I say that ʿIlm al-Kalam should be restricted to defence from erroneous ideologies and the technical manaʿ (theoretical probability). And, ʿAqa’id (creed) should be kept free from such intricacies, following the example of the righteous predecessors.’
Footnote:
[1] Of general interest: According to Shah Wali Allah Dehlawi (may Allah shower His mercy upon him), the contention of the philosophers, that a body composed of Hyle and form will be eternal is itself fallacious, and therefore, there is no need to postulate the theory of ajza’ la yatajazza’ (that bodies are composed of indivisible atoms) (translators’ note).
Majalis-e-Hakim al-Ummat, p. 178-179 (Karachi: Darul Isha‘at) compiled by Mawlana Mufti Muhammad Shafi Usmani
Translated by Mawlana Ibrahim Muhammad Amin
Courtesy of Pearls of the Elders
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Shaykh `Allamah Ashraf Ali at-Thanwi (ra)
From the discourses of Hakim al-Ummah Mawlana Ashraf ‘Ali Thanawi, after Jumu‘ah prayer, 21st Ramadan 1348 AH
[Hakim al-Ummat Mawlana Ashraf ‘Ali Thanawi (may Allah shower His mercy upon him)] said:
‘Whatever the scholars of kalam have said regarding the Being and Attributes of the Divine is, in reality, only a defence from the errors of the People of Innovation and Atheism. It should only be restricted to what is known in academic nomenclature as manaʿ (theoretical probability). This would mean that if such and such a condition is found, this result is probable or feasible, and not impossible. It can never mean that in actual reality, it is exactly so in the Knowledge of the Divine.
What transpired, however, is that later scholastic theologians (mutakallimun) became definers of religion, instead of remaining its defenders, and gave their theoretical probabilities the name of Islamic creed.
Let us understand this through an example of an important issue discussed in ʿIlm al-Kalam. The theologians have suggested that a body (jism) is composed of indivisible atomic particles (Atomism) as opposed to the philosophers’ suggestion that it is composed of Hyle (substance – hayula in Arabic) and form (sura).
This was necessary because if a body was assumed to be a composite of Hyle and forms according to the classification of the philosophers, it would necessitate the eternality (qidam) of all bodies. To avoid this, the theologians presented an alternate view that it is equally possible that bodies are composed of indivisible atoms. [1]
Had this probability been kept at that only (i.e. a probability), there would not have been a problem. But, the later theologians began presenting this as though it was a part of Islamic creed. Creedal matters can only be established through incontrovertible proofs, which are substantially lacking in this instance.’
Hadrat (may Allah shower His mercy upon him) further added: ‘That is why I say that ʿIlm al-Kalam should be restricted to defence from erroneous ideologies and the technical manaʿ (theoretical probability). And, ʿAqa’id (creed) should be kept free from such intricacies, following the example of the righteous predecessors.’
Footnote:
[1] Of general interest: According to Shah Wali Allah Dehlawi (may Allah shower His mercy upon him), the contention of the philosophers, that a body composed of Hyle and form will be eternal is itself fallacious, and therefore, there is no need to postulate the theory of ajza’ la yatajazza’ (that bodies are composed of indivisible atoms) (translators’ note).
Majalis-e-Hakim al-Ummat, p. 178-179 (Karachi: Darul Isha‘at) compiled by Mawlana Mufti Muhammad Shafi Usmani
Translated by Mawlana Ibrahim Muhammad Amin
Courtesy of Pearls of the Elders
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Monday, January 18, 2010
Authenticity of the Hadith Regarding Women Revealing their Bodies
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Question:
AsslamuAlaikum Mufti sahib,
is this following hadith is authentic hadith, please give it reference and authenticity
Hadith is, "The Prophet (Sallallahu Alaihi Wasallam) said, "a woman who reveals her body or even wears tight fitting clothes won't come within 500 yreas of the smell of Jannah."
Answer:
In the name of Allah, Most Gracious, Most Merciful
Assalaamu `alaykum waRahmatullahi Wabarakatoh
The Hadith comes in the Mu’atta of Imam Malik with the following words:
Malik narrates from Muslim bin Abu Maryam who narrates from Abu Saleh who narrates from Abu Hurairah (Radhiyallahu Anhu)that he said, “Women who are dressed but appear naked, who will be inclined (towards men) and make (men) incline (toward them). They will not enter Jannah and they will not smell its fragrance where as its fragrance can be would be smelt from the distance of 500 years."
In most of the narrations of Mu’atta the chain reaches up to Abu Hurairah (Radhiyallahu Anhu) and not up to the Rasulullah (Sallalahu Alaihi Wasallam). Only the chain of Abdullah bin Naafay reaches up to Rasullah (Sallalahu Alaihi Wasallam). Regardless of the case, it will treated as a Marfoo’ narration (chain reaching Rasulullah), since the topic of the Hadith is not something which can be understood by analogy. Therefore, Abu Hurairah (Radhiyallahu Anhu) must have heard it from Rasulullah (Sallalahu Alaihi Wasallam). (Awjaz al-Masalik 16:174)
A similar narration also comes in Sahih Muslim and Musnad Imam Ahmed. The wordings of Sahih Muslim are:
Abu Hurairah (Radhiyallahu Anhu) narrates that Rasulullah (Sallalahu Alaihi Wasallam) has said, “Two groups from the inhabitants of Hell whom I did not see. People having flogs like the tails of the ox with them and they would be beating people, and the women who would be dressed but appear to be naked, who would be inclined (toward men) and make men incline towards them. Their heads would be like the humps of the bukht camel inclined to one side. They will not enter Jannah and they will not fragrance its scent whereas its fragrance would be smelt from such and such distance."
This Hadith is authentic.
And Allah knows best
Wassalam
Ml. Ehzaz Ajmeri,
Student Darul Iftaa
Checked and Approved by:
Mufti Ebrahim Desai
Darul Iftaa, Madrassah In'aamiyyah
Courtesy of Ask Imam
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Answered by Mufti Ehzaz Ajmeri (db)
Question:
AsslamuAlaikum Mufti sahib,
is this following hadith is authentic hadith, please give it reference and authenticity
Hadith is, "The Prophet (Sallallahu Alaihi Wasallam) said, "a woman who reveals her body or even wears tight fitting clothes won't come within 500 yreas of the smell of Jannah."
Answer:
In the name of Allah, Most Gracious, Most Merciful
Assalaamu `alaykum waRahmatullahi Wabarakatoh
The Hadith comes in the Mu’atta of Imam Malik with the following words:
و حدثني عن مالك عن مسلم بن أبي مريم عن أبي صالح عن أبي هريرة أنه قال نساء كاسيات عاريات مائلات مميلات لا يدخلن الجنة ولا يجدن ريحها وريحها يوجد من مسيرة خمس مائة عام
Malik narrates from Muslim bin Abu Maryam who narrates from Abu Saleh who narrates from Abu Hurairah (Radhiyallahu Anhu)that he said, “Women who are dressed but appear naked, who will be inclined (towards men) and make (men) incline (toward them). They will not enter Jannah and they will not smell its fragrance where as its fragrance can be would be smelt from the distance of 500 years."
In most of the narrations of Mu’atta the chain reaches up to Abu Hurairah (Radhiyallahu Anhu) and not up to the Rasulullah (Sallalahu Alaihi Wasallam). Only the chain of Abdullah bin Naafay reaches up to Rasullah (Sallalahu Alaihi Wasallam). Regardless of the case, it will treated as a Marfoo’ narration (chain reaching Rasulullah), since the topic of the Hadith is not something which can be understood by analogy. Therefore, Abu Hurairah (Radhiyallahu Anhu) must have heard it from Rasulullah (Sallalahu Alaihi Wasallam). (Awjaz al-Masalik 16:174)
A similar narration also comes in Sahih Muslim and Musnad Imam Ahmed. The wordings of Sahih Muslim are:
عن أبي هريرة قال قال رسول الله صلى الله عليه وسلم صنفان من أهل النار لم أرهما قوم معهم سياط كأذناب البقر يضربون بها الناس ونساء كاسيات عاريات مميلات مائلات رءوسهن كأسنمة البخت المائلة لا يدخلن الجنة ولا يجدن ريحها وإن ريحها ليوجد من مسيرة كذا وكذا
Abu Hurairah (Radhiyallahu Anhu) narrates that Rasulullah (Sallalahu Alaihi Wasallam) has said, “Two groups from the inhabitants of Hell whom I did not see. People having flogs like the tails of the ox with them and they would be beating people, and the women who would be dressed but appear to be naked, who would be inclined (toward men) and make men incline towards them. Their heads would be like the humps of the bukht camel inclined to one side. They will not enter Jannah and they will not fragrance its scent whereas its fragrance would be smelt from such and such distance."
This Hadith is authentic.
And Allah knows best
Wassalam
Ml. Ehzaz Ajmeri,
Student Darul Iftaa
Checked and Approved by:
Mufti Ebrahim Desai
Darul Iftaa, Madrassah In'aamiyyah
Courtesy of Ask Imam
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Sunday, January 10, 2010
Incidents of Servitude
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Hadhrat Qari Muhammad Tayyab Qasmi (ra) said that his father, Hadhrat Maulana Hafiz Muhammad Ahmad Saheb (ra), had mentioned that he had seen many pious people. However, there were three among them whom he had not only seen, but, in fact, the memories of their lives were very clear and apparent before him.
Hadhrat Haji Imdaadullah Saheb and His Expression of Servitude
The first of these three men was Haji Imdaadullah (ra). Whenever he experienced any minor difficulty, he would moan and groan excessively. Someone once said to him, “Hadhrat, outwardly this seems to be against submission to the will of Allah Ta’ala and is a sign of expressing intolerance. We ought to be patient with the decree of Allah. Your reaction is totally opposite.”
Hadhrat replied: “Do you wish me to be bold in front of my Allah? Should I display such boldness that I can withstand any calamity that He places me in? Instead, I rather express my humility and submission that ‘O Allah, I am not worthy of being tested. I do not have any strength at all. Forgive me without engaging me in any trial. Therefore, I express my helplessness, inability, and my dependence on you.’ To express one’s helplessness, inability, and dependence is actual servitude.”
Hadhrat Shaykh Qasim an-Nanotwi’s Expression of Servitude
The second pious person was my father Hadhrat Shaykh Qasim an-Nanotwi (ra) [grandfather of Qari Muhammad Tayyib]. His practice was that no matter how big a calamity he may be afflicted with, he would never disclose it to anyone. He tolerated it. After many months, he would say, "I had experienced such and such difficulty." Then only would we come to know that he went through such severe difficulties.
He used to say: "Whatever comes from the friend is best." In other words, whatever difficulty a person experiences from Allah, he should exercise patience. If sickness comes, he should be patient. If he is afflicted with any calamity then too he should be patient. Thereafter, he used to explain that this is the true meaning of servitude.
Hadhrat Shaykh Rasheed Ahmad al-Gangohi’s Expression of Servitude
The third pious person was Hadhrat Shaykh Rasheed Ahmad al-Gangohi (ra) who was my Ustaadh (teacher) as well as my Murabbi (spiritual guide). If he was afflicted with the slightest sickness, he would not complain. However, he would be extremely particular about medication: "Call the doctor! Bring the medicine! What food should be eaten? What food should be refrained from? Now the doctor/hakim is coming for treatment."
These were some of the statements he would constantly make. The people would comment: "Hadhrat, this apparently seems to be against Tawakkul (reliance on Allah). So much concern for such a small sickness! This is against the very essence of Tawakkul."
Hadhrat would reply: "This body of ours is a machine from the (divine) Government. We are not the owners of it. The real owner is Allah and to look after it is fardh. This body is an amaanah (trust). Look after it so that you will be saved from khiyaanah (misuse). [i.e. One should not neglect medication nor should one overdo medication. One should avoid extremes.] When a person gets sick it is Sunnah to adopt the means to cure himself so that this machine will function well. To look after oneself is fardh."
Thereafter he would say: "Ittiba' as-sunnah (following of the Sunnah) is in fact true servitude."
Qari Muhammad Tayyib (ra) states, "Thereafter, my father would say: 'I saw all these three saints. One would moan and groan like Haji Saheb (ra), one would keep silent like Shaykh Qasim an-Nanotwi (ra), and one [Shaykh Rasheed Ahmad] would take his precautions so that he may follow the Sunnah.”
In one instance servitude is to express one’s inability. In another instance it is tafweedh (submission to the will of Allah). In yet a third instance, it is in the following of the Sunnah by resorting to treatment. All these are expressions of servitude.
Extracted from Virtues and Etiquettes of Visiting the Sick by Mufti Rasheed Ahmad Fareedi.
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Hadhrat Qari Muhammad Tayyab Qasmi (ra) said that his father, Hadhrat Maulana Hafiz Muhammad Ahmad Saheb (ra), had mentioned that he had seen many pious people. However, there were three among them whom he had not only seen, but, in fact, the memories of their lives were very clear and apparent before him.
Hadhrat Haji Imdaadullah Saheb and His Expression of Servitude
The first of these three men was Haji Imdaadullah (ra). Whenever he experienced any minor difficulty, he would moan and groan excessively. Someone once said to him, “Hadhrat, outwardly this seems to be against submission to the will of Allah Ta’ala and is a sign of expressing intolerance. We ought to be patient with the decree of Allah. Your reaction is totally opposite.”
Hadhrat replied: “Do you wish me to be bold in front of my Allah? Should I display such boldness that I can withstand any calamity that He places me in? Instead, I rather express my humility and submission that ‘O Allah, I am not worthy of being tested. I do not have any strength at all. Forgive me without engaging me in any trial. Therefore, I express my helplessness, inability, and my dependence on you.’ To express one’s helplessness, inability, and dependence is actual servitude.”
Hadhrat Shaykh Qasim an-Nanotwi’s Expression of Servitude
The second pious person was my father Hadhrat Shaykh Qasim an-Nanotwi (ra) [grandfather of Qari Muhammad Tayyib]. His practice was that no matter how big a calamity he may be afflicted with, he would never disclose it to anyone. He tolerated it. After many months, he would say, "I had experienced such and such difficulty." Then only would we come to know that he went through such severe difficulties.
He used to say: "Whatever comes from the friend is best." In other words, whatever difficulty a person experiences from Allah, he should exercise patience. If sickness comes, he should be patient. If he is afflicted with any calamity then too he should be patient. Thereafter, he used to explain that this is the true meaning of servitude.
Hadhrat Shaykh Rasheed Ahmad al-Gangohi’s Expression of Servitude
The third pious person was Hadhrat Shaykh Rasheed Ahmad al-Gangohi (ra) who was my Ustaadh (teacher) as well as my Murabbi (spiritual guide). If he was afflicted with the slightest sickness, he would not complain. However, he would be extremely particular about medication: "Call the doctor! Bring the medicine! What food should be eaten? What food should be refrained from? Now the doctor/hakim is coming for treatment."
These were some of the statements he would constantly make. The people would comment: "Hadhrat, this apparently seems to be against Tawakkul (reliance on Allah). So much concern for such a small sickness! This is against the very essence of Tawakkul."
Hadhrat would reply: "This body of ours is a machine from the (divine) Government. We are not the owners of it. The real owner is Allah and to look after it is fardh. This body is an amaanah (trust). Look after it so that you will be saved from khiyaanah (misuse). [i.e. One should not neglect medication nor should one overdo medication. One should avoid extremes.] When a person gets sick it is Sunnah to adopt the means to cure himself so that this machine will function well. To look after oneself is fardh."
Thereafter he would say: "Ittiba' as-sunnah (following of the Sunnah) is in fact true servitude."
Qari Muhammad Tayyib (ra) states, "Thereafter, my father would say: 'I saw all these three saints. One would moan and groan like Haji Saheb (ra), one would keep silent like Shaykh Qasim an-Nanotwi (ra), and one [Shaykh Rasheed Ahmad] would take his precautions so that he may follow the Sunnah.”
In one instance servitude is to express one’s inability. In another instance it is tafweedh (submission to the will of Allah). In yet a third instance, it is in the following of the Sunnah by resorting to treatment. All these are expressions of servitude.
Extracted from Virtues and Etiquettes of Visiting the Sick by Mufti Rasheed Ahmad Fareedi.
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Thursday, December 31, 2009
Islamic Manners in Dealing With Non-Muslims
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Shaykh Abdul Fattah Abu Ghuddah (ra) Min Adab al-Islam
If your neighbors happen to be non-Muslim you must not forget Islamic manners in dealing with neighbors. The recommendation of Islam for good relationship with neighbors is for Muslims and non-Muslims alike.
You as a Muslim should demonstrate to all people the goodness of Islam with your gentle manners and kind behavior. Bukhari and Muslim reported the Hadith of Anas (R): "No one is a believer if he does not like for his brother what he likes for himself." The report of Muslim said "till he loves for his brother, or neighbor, as he likes for himself." The scholars said that the word 'brother' here is said in the most common context and thus the means brothers in humanity including Muslims and non-Muslims. A Muslim would love for his non-Muslim brother, as he loves for himself, to become a Muslim to enjoy the benefits of Islam and the rewards of Allah.
A Muslim would do very well when he prays for the guidance of his non-Muslim brothers as he likes for his Muslim brothers to remain Muslim and to continue their devotion and adherence to Islam. In Surah al-Mumtahana, Allah said:
Allah forbid you not, with regard to those who did not fight you for your faith nor drive you out of your homes, to deal kindly and justly with them: For Allah loves those who are just. Allah only forbids you with regard to those who fought you for your faith and drove you out of your homes and support others in driving you out, for turning to them for friendship and alliance. Those of you who do that are doing wrong.
There is nothing to prevent us from being kind, generous and helpful to non-Muslims as long as they do not demonstrate verbal or tangible animosity towards Islam. Hopefully, this will remove barriers to introduce them to join Islam and Muslims.
This positive attitude does not mean going along with non-Muslims and abandoning our distinct personality. It means we must be fair, kind, and moderate with ourselves and our neighbors in all matters. In interpreting this, Imam Qurtubi (ra) said: ‘This constitutes a consent by Allah to maintain amicable relationship with those who did not antagonize Muslims or attack them." Imam Qurtubi (ra) cited the opinion of Abdul Rahman bin Zayed who said that this rule was in the beginning of Islam when fighting was not required, but later it was annulled. Imam Qurtubi (ra) also cited Qatadah (ra) who said this verse had been annulled by another verse in Surah at-Tawba (9:5):
But when the forbidden months are past, then fight and the slay the pagans wherever you find them...
After citing these two opinions and other similar ones, Imam Qurtubi (ra) concluded by saying: "The majority of interpreters have said that it is a valid verse that has not been annulled. They cited the story reported by Bukhari and Muslim of Asma' bint Abu Bakr (R) when she asked the Prophet (S) if she could entertain and be kind to her non-Muslim mother who visited her in Madinah and the Prophet (S) said 'Yes.'
It was said that this verse was revealed in this incident. Al-Mauardi and Abu Dawood reported that Amer bin Abdullah bin Al-Zubair (ra) narrated that his father told him that before Islam Abu Bakr (R) divorced his wife Qutaila who was the mother of Asma (R). When the truce was held between the Prophet (S) and the pagans of Quraish, the mother visited her daughter in Madinah and brought her an ear-ring and other gifts. Asma (R) was reluctant to accept the gifts before asking the Prophet (S). In answer to her question Allah revealed this verse. When Allah says to deal kindly and justly with them, Al-Faraa said that Allah meant those who did not fight you alluding to the Khoza tribe who made an agreement with Muslims not to fight them or assist those fighting them. Allah ordered Muslims to be kind and faithful to them as per the terms of the agreement.
Al-Qadi Abu Bakr ibn Al-Arabi (ra) said that the expression of Qist is not derived from justice but from share, meaning you may give them a portion of your money to maintain cordial relationship. For justice is a duty towards all whether they are friends or foes. Imam Bukhari and Imam Ahmad reported from Anas bin Malik (R) that a Jewish boy used to serve the Prophet (S), preparing his ablution and to hand him his shoes. The boy became ill. The Prophet (S) went to visit the boy and he was gravely ill with his father sitting at his head. The Prophet (S) invited him to Islam by telling him to say: “There is no God but Allah”. The boy looked at his father who kept silent. The Prophet (S) repeated his request and the boy looked at his father again who told him “Obey Abu Al-Qasim.” The boy, just before dying, said “I bear witness that there is no God but Allah and that you are His Messenger.” The Prophet (S) said “Thank Allah for enabling me to save him.””
Hafiz Ibn Hajar (ra) said that this Hadith indicates many rules [such as] that Muslims are allowed to employ non-Muslims [and] to visit them while sick. It also directs us to maintain cordiality. It allows the employment of the youth, to offer them Islam if they were mature to make a choice, and to accept their conversion if they embraced Islam.
Hafiz Al-Badr Al-Aini (ra) said this Hadith indicted the consent to visit ill non-Muslims especially if they were neighbors since it demonstrated the kindness of Islam and may encourage them to embrace it. The Hadith also allows the employment of non-Muslims and the cordiality to them. It also consents employing the youth.
You may console non-Muslims on mourning using appropriate expressions. Imam al-Qadi Abu Yusuf (ra) said, in the end of his book al-Kharaj, that he asked Imam Abu Hanifa (ra) about how to console a Jew or a Christian who lost a child or relative. Imam Abu Hanifa (ra) said to say,
"Allah decreed death for all His creations. We ask Allah to make death the best fate to wait for. We all belong to Allah and to Him we all shall return. Be patient and endure this calamity."
Imam Abu Yusuf (ra) said: "We learned that a Christian who used to attend the lectures of Hasan al-Basri (ra) died. Hasan al-Basri (ra) went to console his brother. He said:
“May Allah reward you for this calamity as He reward your fellows. May Allah bless our death and make it the best fate to wait for. Be patient against the misfortunes.”
You may say these kind words and remind them of death as the inescapable fate with which we can do nothing about but acceptance and patience.
Imam Ibn 'Aabidin (ra) in his book Rad al-Muhtar states that the Imam Shaf'i (ra) said: "You may console Muslims when at the death of a non-Muslim relative. On such occasion you may say: 'May Allah increase your rewards and patience.' You may console non-Muslims on the loss of a Muslim relative. On such occasions you may say: 'May Allah forgive your deceased and give best condolence'.”
Extracted from Min Adab al-Islam [Islamic Manners] written by Shaykh Abdul Fattah Abu Ghuddah (ra)
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Saturday, December 26, 2009
A Historical Analysis of 'Aashura and its Relation to the Jewish Calender
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Shaykh Abul Hasan Ali an-Nadwi (ra)The fast of 'Ashura was prescribed before the fasts of Ramadan. The Jews observed it and so did the people of Arabia before the dawn of Islam.
It is related by Imam Bukhari (ra) on the authority of Ibn Abbas (R) that when the Prophet (S) came to Madinah he found that the Jews observed the fast of 'Ashura. He enquired about it from them and was told that it was the day on which God had delivered the Children of Israel from the enemy and Moses (A) used to keep a fast on it as an expression of gratitude to the Almighty. The Prophet (S) thereupon, remarked that 'Moses has a greater claim upon me than upon you,' and he fasted on that day and instructed his followers to do the same.
It is also mentioned in Muslim that it is a most important day. On this day God had delivered Moses (A) and his followers and drowned Pharaoh and his men. Moses (A) fasted on it in thanksgiving. Imam Bukhari (ra) adds that it is related by Abu Bishr: "We also keep fast as a token of respect to Moses (A)."
But the celebrated mathematician Abu Rehan Beruni challenged the veracity of these reports on the basis of a comparative study of the Jewish and Arabian Calendars. He writes: "It is said that 'Ashur is a Hebrew word which has become 'Ashura in Arabic. It stands for the tenth day of the Jewish month of Tisri. The fast observed on this day is called Yom Kippur. It came to be incorporated in the Arab Calendar and the name was given to the tenth day of the first month of their year in the same way in which it denoted the tenth day of the first month of the Jewish Calendar. It was instituted as a day of fasting among the Muslims in the first year of Migration. Later, when fasting was enjoined in the month of Ramadan it was dropped. A Tradition has it that when the Prophet (S) came to Madinah and saw that the Jews observed the fast of 'Ashura he enquired about it and was told that it was the day on which God had drowned Pharaoh and his people and delivered Moses (A) and his followers from them, and Moses (A) used to fast on it in thanksgiving. The Prophet, then, remarked that Moses (A) had a greater claim upon him than upon them and he fasted on that day and instructed his followers to do the same. When the fasts of Ramadan were prescribed, the Prophet neither enjoined the fast of 'Ashura nor forbade it.
But this report is fallacious and does not stand the test of enquiry. The first day of the month of Muharram in the first year of Hijrah (Migration) was Friday, which corresponds to the 16th of Tamuz, 933 (A.E.). As against it, the first day of that year among the Jews was Sunday, the 12th of Awwal which corresponds to the 29th of Safar. Hence, the fast of 'Ashura should have fallen on Tuesday, the 9th of Rabi-ul-Awwal, while the Migration had taken place during the first half of that month. The two dates, at any rate, do not correspond to each other."
He adds: "The contention that on this day God had drowned the Pharaoh, too, is not supported by what is given in the Torah. The event of the drowning of the Pharaoh had taken place, according to Torah, on the 21st of Nisan, which is the seventh day of the festival of Passover. The first Jewish fast of Passover, after the arrival of the Prophet (S) in Madinah, occurred on Tuesday, the 22nd of Azhar 933 which corresponds to the 17th of Ramadan. This report also is, therefore, without a foundation."
With due respect to the scholarship of Beruni, it is clear that he has built his thesis wholly on conjecture. He has, for instance, surmised that the talk reported by Ibn Abbas and other Companions had taken place on the very first day of the Prophet (S)'s arrival in Madinah as is evident from his observation, "when the sacred Prophet came to Madinah or entered it."
This misconception is due to the ignorance of the science of Traditions and of the holy Companion's mode of narration, innumerable instances of which are available in the Traditions. For example, it is related by Anas bin Malik (R): "When the Prophet (S) came to Madinah and (saw that) there were two days which the people of that place celebrated as festivals he enquired about their significance. (The people of Madinah) told, 'These were our days of fun and entertainment during the days of Paganism.' The Prophet, thereupon, observed, 'God has given you two better days in their place, Eid-ul-Fitr and Eid-ul-Adha'."
Now, will it be proper for anyone to infer from the above Tradition that the arrival of the Prophet (S) in Madinah took place on the same day that was the day of celebration in that town, and to proceed to question the veracity of the Tradition on the ground that it was not chronometrically possible? Similar errors of interpretation have been made in respect of other traditions as well, like the one relating to pollination in date palms.
Commenting on the argument advanced by Beruni, Allama Ibn Hajr al-Asqallani (ra) says,
"He found it difficult to accept the tradition due to the misunderstanding that when the Prophet (S) arrived in Madinah he saw the Jews in the state of keeping the fast of 'Ashura while, in fact, it was in the month of Rabi-ul-Awwal that the Prophet had come to Madinah. The answer to it is that he has erred in the interpretation of the tradition. What the tradition actually means is that the Prophet (S) came to know of the fast of 'Ashura only when he had migrated to Madinah and made his enquiry, for the first time, after he had reached there. In other words, the Prophet (S), when he came to Madinah and stayed there till 'Ashura, found that the Jews fasted on that day."
There is left no chronological contradiction after Allama al-Asqallani (ra)'s explanation, in the Tradition regarding the fast of 'Ashura.
The second misconception under which Beruni labors is that the fast of 'Ashura mentioned in the Tradition signifies the tenth day of the Jewish month of Tisri which is also known as Yom Kippur or the Fast of Atonement and is observed by them with greater ceremony than any other fast. But there is nothing in the tradition to warrant such a conclusion, and it is also not supported by the Torah because the Fast of Atonement was instituted in expiation of a mortal sin and observed as a day of penance and mourning.
The Day of Atonement, which is the tenth day of the seventh month of Tisri, is referred to in these words in the Third Book of Moses called, Leviticus:
"And this will be a statute for ever unto you; that in the seventh month, on the tenth day of the month, ye shall afflict your souls, and do no work at all, whether it be one of your own country, or a stranger who sojourneth among you: for on that day shall the priest make an atonement for you, to cleanse you, that ye may be clean from all your sins before the Lord. It shall be a sabbath of rest unto you, and ye shall afflict your souls, by a statute forever" (Lev. 16:29-31)
At another place, in the same Book, it is said: "And the Lord spoke unto Moses, saying, also on the tenth day of this seventh month there shall be a day of atonement: it shall be a holy convocation unto you; and ye shall afflict your souls, and offer an offering made by fire unto the Lord. And ye shall do no work in that same day; for it is a day of atonement to make an atonement for you before the Lord your God." (Lev. 23:26-28)
Similarly, in the Book of Numbers, it is set forth: "And ye shall have on the tenth day of this seventh month a holy convocation; and ye shall afflict your souls; ye shall not do any work therein."
On the other hand, it explicitly occurs in the traditions that the day of 'Ashura (on which the Muslims are enjoined to fast) was a day of rejoicing among the Jews. As Imam Bukhari (ra) has related it on the authority of Abu Musa Ashari (R), the Jews regarded it to be a day of Eid and it was on seeing it that the Holy Prophet (S) advised his Companions (R) also to keep fast on it.
In Saheeh Muslim, also, it is related from Qais bin Muslim that men of good-doing observed the fast of 'Ashura and celebrated it as the day of Eid, with their women wearing the best of clothes and ornaments. The Prophet (S), on seeing it, said to us, "You should also fast on this day."
It is, further, related by Koraib bin S'ad from Umar bin al-Khattab (R) that, "On the Day of Judgment God will ask you only about two fasts, the fasts of Ramadan and the fast of the day of adornment (i.e., 'Ashura)."
In the light of the facts given above, it will be incorrect to say that 'Ashura is the Day of Atonement. Were it so, it would have been a day of lamentation and mortification while 'Ashura, as mentioned in the tradition, is a day of merriment and decoration.
The same fallacy is shared by a number of Western scholars as well. As for instance, Abraham Katish observes about the Day of Atonement in his book entitled, 'Judaism in Islam,' that "Mohammad, in the beginning, instituted it as a day of fasting for Muslims."
The assertion of the Jews themselves about 'Ashura that it was the day on which God had delivered the Israelites from their enemies is enough to set at rest all doubts in this connection. In the Torah it has been repeatedly mentioned as Abib which later came to be known as Nisan. About Abib, we read in Dairatul M'aarif, "It is a Hebraic word which means 'green'. It is the name of the first month of the Hebraic year. This name was given to it by Moses and it corresponds nearly to the month of April. When the Jews were exiled in Babylon they changed its name to Nisan, meaning 'the month of flowers.' Their Eid-ul-Fateer (Passover) is also held in the middle of it."
Beruni, also, has admitted that it is wrong to suppose that the Day of Atonement signified the day on which God had drowned Pharaoh and his men. He says, "Their contention that on this day God had drowned Pharaoh is opposed to what is stated in the Torah because the event of drowning took place on the 21st of Nisan, which is the seventh day of Ayam-ul-Fateer (Passover). It is set forth in Torah (Ex. 12: 18): 'In the first month, on the fourteenth day of the month at even, ye shall eat unleavened bread, until the one and twentieth day of the month at even'."
We, therefore, conclude that 'Ashura, which is mentioned in the traditions related by Ibn Abbas (R) and others and on which day the Muslims have been exhorted to fast and was included among the near-obligatory duties in Islam before the fasts of Ramadan were prescribed, corresponds, in the largest measure, to the day which falls in the middle of the Hebraic month of Abib, whose name was changed to Nisan by the Jews during the period of their exile in Babylon and was celebrated by them as an Eid and an event of fasting and entertainment. It was on this day that the Israelites had come out of Egypt and the Pharaoh was drowned. In the second Book of Moses it is related: "And Moses said unto the people, Remember this day in which ye came out from Egypt, out of the house of bondage; for by strength of hand the Lord brought you out from this place; there shall no leavened bread be eaten. This day came ye out in the month of Abib." (Ex. 13: 3-4)
In sum, the general consensus among Muslim theologians and religious scholars is that 'Ashura fell on the tenth day of the Arab month of Muharram in the second year of Migration and that it was later annulled by Ramadan.
Besides, any attempt to make the Lunar Arabian Calendar correspond to the Solar Jewish Calendar can, at the best, be only hypothetical. The ancient custom of Nasi has also taken a hand in adding to the confusion. This practice was quite common in Arabia, both before and after the advent of Islam, till it was prohibited by the Qur'anic injunction which reads: Postponement of a month is only an excess of disbelief, whereby those who disbelieve are misled. (ix: 37)
On the occasion of the Farewell Hajj, the Holy Prophet (S) had declared, "Time has returned to the original state that obtained when the heavens and the earth were created". These words were of Divine Inspiration for the Arab arrangement of time into days, weeks, months and years had been changed so frequently that it could not be relied upon nor restored to its original form through mathematical calculation. It is, therefore, incorrect to question the authenticity of successive Traditions merely on the basis of an erratic and inconstant Calendar.
It is also possible that the Jews of Madinah were different from the other Jewish communities where the fast of 'Ashura was concerned and observed it with greater enthusiasm and regularity, and, in this respect, they were similar to the Arabs who, seeing that so many important events had taken place on that day, fasted on it out of reverence.
It is related by Umm ul-Mu'mineen Ayesha (R), "The Quraish fasted on the day of 'Ashura during the period of Ignorance and the Sacred Prophet (S) also kept it." (Muslim). Further, the fast days among the Jews living in different countries differed from one another. We have seen how in the Jewish Encyclopedia it is indicated that apart from the fixed fast-days many fasts of a local or national character had become established among the Jews from the early days, which varied from place to place. Private fasts were also common among the Jews and one could take it upon oneself to fast on certain days in memory of certain events or at the time of adversity to arouse God's mercy. In these circumstances, it is quite possible that the fast of 'Ashura, on the tenth day of the first month of the Arab Calendar, was peculiar to the Jews living in Arabia alone. Perhaps, it is for this reason that the Talmud and the Jewish Calendar are silent on this score. Some historians have treated it as identical! to the Fast of Atonement which all the Jews, wherever they be, consider obligatory. Thus, those who subscribe to this view are inclined to doubt the veracity of the aforementioned traditions. But their judgment is influenced by the ignorance of the habits and practices of the Jews living in various parts of the world, specially in Arabia where they had been settled for generations as a distinct community, possessing their own beliefs and customs and receiving local impressions in the historical course of things.
Posted: 6 Muharram 1423, 21 March 2002
Courtesy of al-Balagh
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Spending on one's Family on the day of 'Aashura
.
Question:
What is the virtue of spending on one's family on the day of 'Aashura and what is the authenticity of the Hadith that encourages this sort of spending?
Answer:
Rasulullah (S) is reported to have said: "Whoever expands his expenditure on his family on the day of 'Aashura, Allah I will inflate his sustenance for the rest of that year"
This Hadith has been reported by several Sahabah (R), among them are the following:
1) Sayyiduna Jaabir (R) (Al-Istidhkaar of Ibn 'Abdil Barr, vol.10, pg. 140)
Hafidh Al-'Iraqi (ra) has declared this chain to be par in authenticity with the standards of Imam Muslim (ra) (Al-Maqaasidul Hasanah, #1193)
2) Sayyiduna Abu Hurayrah (R) (Shu'abul Imaan, # 3515, Al-Targheeb, vol.2 pg. 115-116))
Classified as Saheeh (Authentic) by: Hafidh Ibn Naasir (ra) (Al-Maqaasidul Hasanah, #1193)
3) Sayyiduna Abu Sa'eed Al-Khudry (R) (Shu'abul Imaan, #3514)
4) Sayyiduna 'Abdullah ibn Mas'ood (R) (Shu'abul Imaan, #3513)
After recording the above Ahadith, Imam Al-Baihaqi (ra) comments as follows: "When all the chains of these narrations are gathered, they assume (sufficient) strength"
5) Sayyiduna 'Abdullah ibn 'Umar (R) (Al-Afraad of Daaraqutni, Tanzihu Shari'ah, vol.2, pg. 158)
This has also been reported with a good chain as the statement of Sayyiduna 'Umar (R) (Al-Afraad of Daaraqutni, see Al-Maqaasidul Hasanah, #1193 & Tanzihu Shari'ah, vol.2, pg. 158)
Furthermore, several narrators of this Hadith have been reported to have echoed the following testimony:
"We have tried this out, and have found it to be accurate" (Al-Istidhkar, vol.10 pg. 140).
This further strengthens the credibility of the narration.
'Allamah Al-'Iraqi (ra) has authored a detailed treatise on this Hadith in which he has proven its acceptability beyond a shadow of doubt. He has also vehemently rebutted the assumption of Shaykh Ibn Taymiyyah (ra) that this Hadith has no basis. Al-'Iraqi (ra) – like many others- has expressed his amazement at such an irrational assertion! (see: Tanzihu Shari'ah, vol.2, pg. 158)
Lastly, this Hadith provides an ideal solution during these times of global financial constraint. The extent of expansion in expenditure will naturally differ from one individual to another.
And Allah Ta'ala knows best.
Note: Imam Al-Baihaqi (ra) has written that the practice of applying surma on 'Aashura (for specific reasons...) has been reported by an extremely weak narration. (Shu'abul Iman, vol.5 pg.334) and should therefore be shunned.
[Maulana] Mohammed H Abasoomer
Camperdown
South Africa
.
Shaykh Mohammed ibn Haroon Abasoomer (db)
Question:
What is the virtue of spending on one's family on the day of 'Aashura and what is the authenticity of the Hadith that encourages this sort of spending?
Answer:
Rasulullah (S) is reported to have said: "Whoever expands his expenditure on his family on the day of 'Aashura, Allah I will inflate his sustenance for the rest of that year"
This Hadith has been reported by several Sahabah (R), among them are the following:
1) Sayyiduna Jaabir (R) (Al-Istidhkaar of Ibn 'Abdil Barr, vol.10, pg. 140)
Hafidh Al-'Iraqi (ra) has declared this chain to be par in authenticity with the standards of Imam Muslim (ra) (Al-Maqaasidul Hasanah, #1193)
2) Sayyiduna Abu Hurayrah (R) (Shu'abul Imaan, # 3515, Al-Targheeb, vol.2 pg. 115-116))
Classified as Saheeh (Authentic) by: Hafidh Ibn Naasir (ra) (Al-Maqaasidul Hasanah, #1193)
3) Sayyiduna Abu Sa'eed Al-Khudry (R) (Shu'abul Imaan, #3514)
4) Sayyiduna 'Abdullah ibn Mas'ood (R) (Shu'abul Imaan, #3513)
After recording the above Ahadith, Imam Al-Baihaqi (ra) comments as follows: "When all the chains of these narrations are gathered, they assume (sufficient) strength"
5) Sayyiduna 'Abdullah ibn 'Umar (R) (Al-Afraad of Daaraqutni, Tanzihu Shari'ah, vol.2, pg. 158)
This has also been reported with a good chain as the statement of Sayyiduna 'Umar (R) (Al-Afraad of Daaraqutni, see Al-Maqaasidul Hasanah, #1193 & Tanzihu Shari'ah, vol.2, pg. 158)
Furthermore, several narrators of this Hadith have been reported to have echoed the following testimony:
"We have tried this out, and have found it to be accurate" (Al-Istidhkar, vol.10 pg. 140).
This further strengthens the credibility of the narration.
'Allamah Al-'Iraqi (ra) has authored a detailed treatise on this Hadith in which he has proven its acceptability beyond a shadow of doubt. He has also vehemently rebutted the assumption of Shaykh Ibn Taymiyyah (ra) that this Hadith has no basis. Al-'Iraqi (ra) – like many others- has expressed his amazement at such an irrational assertion! (see: Tanzihu Shari'ah, vol.2, pg. 158)
Lastly, this Hadith provides an ideal solution during these times of global financial constraint. The extent of expansion in expenditure will naturally differ from one individual to another.
And Allah Ta'ala knows best.
Note: Imam Al-Baihaqi (ra) has written that the practice of applying surma on 'Aashura (for specific reasons...) has been reported by an extremely weak narration. (Shu'abul Iman, vol.5 pg.334) and should therefore be shunned.
[Maulana] Mohammed H Abasoomer
Camperdown
South Africa
.
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