Question:
What is the position of Islamic scholars on seeing Allah in dreams, waking, and the
afterlife
Answer:
In the name of Allah, Most Compassionate, Most Merciful,
The position of the mainstream Ahl al-Sunnah wa al-Jama'ah (Asha'ira and Maturidiyya)is that the vision of Allah Most High with the eyes of the head is rationally (aqlan)possible and that the believers will be blessed with this vision in the hereafter. This vision, however, will be without encompassment (ihata) or delimitation (tahdid) within any given limit (hadd), whether from the front, the back, above, below, right, or left. Allah Most High will be seen (unlike any material being) not in place or in a direction so far as being confronted, nor by the conjunction of the rays of light, nor by a certain definite distance between the one who sees and Allah. In other words, the believers will see Allah Most High in Paradise without our specifying how and in a manner Allah knows best. It is impossible and wrong to draw analogy for the unseen from the seen. This vision of Allah is certainly unlike the vision of material things in this world, for vision in this world requires the seen to be in a place, direction, at a specific distance, etc, whilst the vision of Allah Most High in the hereafter will be free from such restrictions. Allah Most High will enable the believers to see His esteemed self.
(Culled from Mulla Ali al-Qari's Sharh Fiqh al-Akbar P: 245-246, Taftazani's Sharh al-Aqa'id al-Nasafiyya P: 131, Nuh Ali Suleyman's commentary on Jawhara al-Tawhid P:
113 and Bajuri's commentary on the Jawhara P: 114)
The above is the position that the Ahl al-Sunnah wa al-Jama'ah scholars have always maintained. The Mu'tazila and some other groups such as the Shi'a held that Allah Most High could not be seen at all, even on the Day of Resurrection or in Paradise. They interpreted certain verses of the Qur'an erroneously, rejected some sound hadiths claiming that such vision necessitated a physical body for Allah and a direction, which He Most High is free from. However, the position of the Ahl al-Sunnah wa al-Jama'ah is supported by many evidences of the Qur'an and Sunnah, of which some are presented below:
1) Allah Most High says:
"Some faces, that day, will beam (in brightness and beauty), looking towards their Lord."(Surah al-Qiyama, V: 22-23)
2) Allah Most High says regarding the Prophet Sayyiduna Musa (Peace be upon him): "When Moses came to the place appointed by Us, and his Lord addressed him, He said: "O my Lord! Show (Yourself) to me, that I may look upon You." Allah said: "By no means can you see Me (direct); But look upon the mount; if it abides in its place, then you shall see Me..." (Surah al-A'raf, V: 143)
In the above verse, Sayyiduna Musa (peace be upon him) requested to see Allah Most High. Had the vision of Allah been impossible, the request of Sayyiduna Musa (peace be upon him) would have been out of ignorance or foolishness or he would be making a request for the impossible, whereas all the Prophets of Allah are far removed from such things. Secondly, Allah Most High connected the vision with the abiding of the mountain firm in its place, which is something that is possible in itself. Hence, that which is connected to the possible is also possible. (Taftazani and Nasafi, Sharh al-Aqa'id al-Nasafiyya, P: 127-128)
3) Allah Most High says:
"There will be for them therein (in Paradise) all that they wish, and more besides in Our presence."(Surah Qaf, V: 35)
The Messenger of Allah (Allah bless him & give him peace) interpreted "more" saying that it referred to the vision of Allah Most High. (Narrated by Muslim and others)
4) Allah Most High says regarding the disbelievers:
"Verily, from their Lord, that Day, will they be veiled."(Surah al-Mutaffifin, V: 15) This verse explains that the disbelievers will be deprived from the vision of Allah; hence by contrast, it implies that the believers will be blessed with this vision. Thus, Sayyiduna Imam Shafi'i (Allah have mercy on him) said:
"Allah Most High's veiling Himself from a people (disbelievers) due to His displeasure indicates that a group (believers) will see Him due to His pleasure. By Allah, had Muhammad ibn Idrees (Shafi'i himself) not been convinced that he will see his Lord in the hereafter, he would not have worshipped him in this world!" (Bajuri, Tuhfat al-Murid)
5) Sayyiduna Abu Hurayra (Allah be pleased with him) narrates that the people(companions) said: "O Messenger of Allah! Shall we see our Lord on the Day of Resurrection?" He replied: "Do you have any doubt in seeing the full moon on a clear(not cloudy) night?" They replied: "No, O Messenger of Allah" He said: "Do you have any doubt in seeing the sun when there are no clouds?" They replied in the negative. He said: "You will see Allah (your Lord) in the same way...." (Sahih al-Bukhari, no:773)
6) Sayyiduna Jarir ibn Abd Allah (Allah be pleased with him) narrates that we were sitting in the company of the Messenger of Allah (Allah bless him & give him peace) on a fourteenth night (of the lunar month), and he looked at the (full) moon and said: "You will see your Lord as you see this moon. You have no trouble in looking at it. So, whoever can should not miss the offering of prayers before sunrise (Fajr prayer) and before sunset (Asr prayer)." Then the Messenger of Allah (Allah bless him & give him peace) recited: "And celebrate the praises of your Lord, before the rising of the sun and before (its) setting." (Sahih al-Bukhari, no: 4570 and others)
7) Moreover, the occurrence of the vision of Allah has been narrated from Sayyiduna Abu Bakr, Sayyiduna Huzayfa ibn al-Yaman, Sayyiduna Abd Allah ibn Mas'ud, Sayyiduna Abd Allah ibn Abbas, Sayyiduna Abu Musa al-Ash'ari and many others (Allah be pleased with them all). No Companion (sahabi) of the Messenger of Allah is reported to have rejected the vision of Allah; hence there is complete consensus of the Companions on this. (Sharh al-Aqa'id al-Nasafiyya, P: 131 & Tuhfat al-Murid Sharh al-Jawhara, P: 115)
As far as the verse "Visions comprehend Him not, but He comprehends (all) vision" (6: 139) is concerned, it refers to encompassing Allah Most High with our vision. Vision and encompassment are two different things, the latter is rejected in this verse, in that the visions of humans will not be able to encompass Allah most High (even in the hereafter), whilst the former (vision) has been proven in many verses of the Qur'an and many Hadiths. (ibid)
The vision of Allah Most High in this world
The above few evidences were relating to the possibility of seeing Allah and the believers seeing Him Most High in the hereafter. As far as seeing Allah Most High in this world is concerned, there are two situations here. Seeing Him whist awake and secondly seeing Him in sleep.
a) Seeing Allah whilst awake
There is, more or less, a consensus amongst the Ahl al-Sunnah wa al-Jama'ah scholars that, though logically possible, nobody is able to see Allah Most High in this world in the state of being awake. However, there is a difference of opinion as to whether the Messenger of Allah (Allah bless him & give him peace) saw Allah Most High in the night of ascension (me'raj) or not.
The renowned Hadith scholar and Hanafi jurist, Mulla Ali al-Qari (Allah have mercy on him) states: "There is an agreement among the Muslims (scholars) that no believer will see Allah Most High with his eyes in this world. The scholars only differed with regards to the Messenger of Allah (Allah bless him & give him peace) seeing Allah during his ascension to the heavens." (Sharh Fiqh al-Akbar, P: 354) Mulla Ali al-Qari then said, there is a consensus on the fact that the vision of Allah cannot take place in this world for other than the Messenger of Allah (Allah bless him & give him peace). He quoted Ibn al-Salah and Abu Shama saying that the one who claims to have seen Allah whilst being awake will not be believed, for this (vision of Allah whilst being awake) is something that even Sayyiduna Musa (peace be upon him) was prevented from when Allah Most High said to him: "By no means can you see Me".
However, there is a difference of opinion whether this vision occurred for the Messenger of Allah (Allah bless him & give him peace). (ibid) Some scholars went to the extent of considering such a person, who claims to have seen Allah whilst awake, a Kafir, although most scholars were precautions and did not consider such a person to be an outright Kafir. However, there is no doubt that this person will be considered to have severely deviated. (ibid) Hence, no individual (besides the Messenger of Allah) is able to see Allah Most High whilst being awake in this mortal world.
As far as the Messenger of Allah (Allah bless him & give him peace) is concerned, the Companions differed as to whether he (Allah bless him & give him peace) saw Allah in the night of Isra' and Me'raj or not. Sayyiduna Abd Allah ibn Abbas and others (Allah be pleased with them all) related that he did, whilst Sayyida A'isha, Sayyiduna Abd Allah ibn Mas'ud and others (Allah be pleased with them all) were of the opinion that he did not see Allah with the eyes of his head during his ascension to the heavens. As a result, the scholars of the Ahl al-Sunnah also have conflicting views on this issue.
Imam al-Bukhari relates that Sayyiduna Abd Allah ibn Abbas (Allah be pleased with him)said regarding the statement of Allah: "And We granted the vision (Ascension to the heavens) which We showed you, but as a trial for men..." (17.60): He said: "The sights which the Messenger of Allah (Allah bless him & give him peace) was shown on the night he was taken to Bayt al-Maqdis (i.e. Jerusalem) were actual sights, (not dreams).And the cursed tree (mentioned) in the Qur'an is the tree of Zaqqum." (Sahih al-Bukhari,no: 3675)
Imam Tirmidhi has also related some narrations from Abd Allah ibn Abbas (Allah be pleased with him) wherein he states that the Messenger of Allah (Allah bless him & give him peace) did see his Lord in the night of Isra' and Me'raj. (See: Sunan Tirmidhi, chapter on the commentary of the Qur'an, Surah al-Najm)
On the other hand, Sayyida A'isha (Allah be pleased with her) has rigorously denied that the Messenger of Allah (Allah bless him & give him peace) saw Allah Most High with the eyes of his head. The following is the narration expressing her viewpoint:
Imam al-Bukhari (Allah have mercy on him) narrates from Masruq that the latter said: "I said to A'isha: "O my mother! Did Muhammad (Allah bless him & give him peace) see his Lord?" She replied: "My hair stands on end because of what you said. Have you no idea of three things? Whoever tells them to you is lying. Whosoever tells you that Muhammad (Allah bless him & give him peace) saw his Lord, is lying." She then recited: "Visions comprehend Him not, but He comprehends (all) vision. He is the Subtle, the Aware" and "And it is not fitting for a man that Allah should speak to him except by inspiration, or from behind a veil". (Secondly), whosoever tells you that he knows what shall happen tomorrow is lying." She then recited: "No soul knows what it will earn tomorrow" And (thirdly) whosoever tells you that he (Allah bless him & give him peace) concealed something, is lying." She then recited: "O Messenger. Proclaim the (message) which has been sent to you from your Lord" "However, he (Allah bless him & give him peace) did see (the angel) Jibra'il (peace be upon him) in his actual form twice." (Sahih al-Bukhari, no: 4574).
Some scholars explained that the Messenger of Allah (Allah bless him & give him peace)had a vision with the eyes of the heart, and not with the eyes of his head. This is elucidated by Ibn Abbas' other narrations in Sahih Muslim and elsewhere where he said:
"He saw him with his heart." Hence, in this way, the two opinions may be reconciled. (Ibn Hajar, Fath al-Bari, 8/430)
Imam al-Bajuri (Allah have mercy on him) said that the preferred position according to the Ulama is that the Messenger of Allah (Allah bless him & give him peace) did see his Lord in the night of al-Isra' and al-Me'raj with the eyes of his head. The Hadith of Sayyiduna Ibn Abbas (Allah be pleased with him) will be given preference over the position of Sayyida A'isha (Allah be pleased with her), as the principle states "Affirmation (ithbat) takes precedence over the negation (nafi)". Hence, the position of Ibn Abbas and others (Allah be pleased with them all) will be given preference and it will be said that the Messenger of Allah (Allah bless him & give him peace) was blessed with the vision of his Lord in the night of al-Isra' and al-Me'raj. (Bajuri, Tuhfat al-Murid, P: 117-118)
The best statement on the issue is of Shaykh Muhyi al-Din ibn Arabi (Allah have mercy on him). He said: This world is that which is below the heavens and anything above the heavens is considered to be part of the next world (akhira). Hence, the vision of the Messenger of Allah (Allah bless him & give him peace) will not be considered a vision of this world; rather it is a vision of the next world, and there is no disagreement concerning the vision of the hereafter. Hence, this vision of the Messenger of Allah (Allah bless him & give him peace) was also a type of the vision of the hereafter. (See: Ma'arif al-Qur'an, 3/412)
b) Seeing Allah in a dream
As far as the vision of Allah Most High in a dream is concerned, Imam al-Taftazani (Allah have mercy on him) states in his commentary of Imam Nasafi's al-Aqa'id:
"As far as the vision of Allah in sleep is concerned, it is something that has been related from many predecessors (salaf). And there is no doubt that this is a type of observation by the heart rather than the eye." (Sharh al-Aqa'id al-Nasafiyya, P: 135)
Mulla Ali al-Qari (Allah have mercy on him) states in his renowned Sharh Fiqh al Akbar:
"The majority of the scholars are of the view that the vision of Allah Most High in sleep is possible, without any given description of modality (kayfiyya), direction (jiha) or quiddity (hay'a). It is recorded that Imam Abu Hanifa (Allah have mercy on him) said: "I saw Allah Most High 99 times whilst asleep." Then he saw Him the hundredth time also, the story of which is long and not feasible to be mentioned here. It is recorded that Imam Ahmad (Allah have mercy on him) said: "I saw Allah Most High in a dream, I said: "O Lord! How is it possible to achieve closeness to You?" He replied: "By the recitation of my speech (Qur'an)." I said: "O Lord! Recitation with understanding or (even) without understanding?" He replied: "With or without understanding." It is also narrated from the Messenger of Allah (Allah bless him & give him peace) that he said: "I saw my Lord in my sleep." Hence, the vision of Allah in sleep is recorded from many predecessors (salaf) and it is a type of observation by the heart observed by noble people..." (Sharh Fiqh al-Akbar, P: 356 357)
Imam al-Bajuri (Allah have mercy on him) states:
"As far as seeing Allah Most High in sleep, it is narrated from Qadhi Iyadh that there is no difference of opinion regarding its occurrence and truth, for the Satan cannot take the form of Allah Most High like he cannot take the form of the Prophets(peace be upon them)..... (Tuhfat al-Murid, P: 118)
The above-mentioned few texts of the scholars indicate clearly that Allah Most High can be (and has been) seen in a dream. It is something that His noble and pious servants are blessed with, and one cannot deny its occurrence. Indeed some Ulama did deny the possibility of seeing Allah in sleep, but that is a minority position not accepted by the majority of the scholars.
Imam al-Bajuri (Allah have mercy on him) has mentioned some additional notes regarding the vision of Allah in sleep in his commentary of Jawhara al-Tahid. He states that, if one sees Allah in a manner that is not impossible for Allah, then one has surely seen Him. However, if one sees Him in a form that is impossible for Him such as seeing Him in a form of a specific individual, then that is not Allah rather it is the creation of Allah, and the dream will need to be interpreted by those qualified to do so.
Some scholars said that even in such a case, one did actually see Allah, but the form seen is not the reality of Allah; rather, it is reflecting the mind of the one having the vision. (Tuhfat al-Murid Sharh Jawhara al-Tawhid, P: 118)
Imam Ibn Sirin (Allah have mercy on him), a major classical scholar considered to be a master in the science of interpreting dreams, states in his renowned book, The Interpretation of Dreams: (This book incidentally covers over 900 dreams with their meanings explained. It explains what facts are to be taken into account when interpreting a dream, when is a dream regarded as true or false, etc.)
"Sayyiduna Daniyal (peace be upon him) relates that if a believer was to see Allah Most High in his dream unequalled and incomparable, as is related in the verses of the Qur'an and in the Hadiths, he will be blessed with the magnificent sight of Allah Most High (in the hereafter) and his needs will also be fulfilled. If an individual was to see a dream in a manner that he was standing before Allah Most High and that He Most High was watching him, then the dream is a sign of his piety and spiritual well-being. He will be chosen for forgiveness, and if he is sinful he will repent." (Ta'bir al-Ru'ya, P: 67)
Imam Ibn Sirin then goes on to mention many types of dreams in which one sees Allah Most High and gives their interpretations. For example, if one sees that Allah Most High is talking secretly with one, then this means one is close to Allah Most High. If one sees that Allah Most High is advising one and giving one Nasiha, then this alludes to the fact that Allah Most High is not completely happy with one's actions. A glad tiding from Allah is a sign of His pleasure and admonition from Allah is a sign of His wrath and anger (ibid). For more details, one may refer to Imam Ibn Sirin's above-mentioned book, but one should consult a reliable scholar of knowledge, piety and wisdom before coming to any sort of conclusion.
To sum up, the vision of Allah Most High is rationally possible and the believers will be blessed with this vision in the hereafter. However, no one is able to see Allah in this world whilst in a state of being awake besides the Messenger of Allah(Allah bless him & give him peace), and regarding the Messenger of Allah (Allah bless him & give him peace) too, there is a difference of opinion amongst the Companions (Allah be pleased with them all). As far as seeing Allah in sleep is concerned, this is possible and is related from many pious servants of Allah, saints and scholars.
And Allah knows best
Muhammad ibn Adam al-Kawthari
Darul Iftaa, Leicester, UK
www.daruliftaa.com
Source: http://qa.sunnipath.com/issue_view.asp?HD=7&ID=6259&CATE=24
Tuesday, September 29, 2009
Wednesday, August 19, 2009
Taraweeh 8 raka'ats or 20 raka'ats?
Taraweeh
Taraweeh During The Era of Nabi (Sallallahu Alayhi Wasallam) and the Sahabah (R.A.):
Ibn Abbass (R.A.) states that during the month of Ramadhaan, Nabi (s.a.w.) performed twenty rakaats (Taraweeh) and thereafter performed the witr salaat.
-Baihaqi and Musannaf Ibn Abie Shaiba.
Ubay bin Ka’ab (R.A.) led the Taraweeh prayers and offered 20 rakaats and three rakaats waajib salaat.
Umar (R.A.) commanded the Imaam to perform twenty rakaats Taraweeh salaat for the congregation.
Rasulullah did in fact perform the Taraweeh salaah in Jama’ah, but only curtailed this practice due to the fear that it might be made compulsory (fardh) on the Ummah and this would put them into difficulty. In the era of Umar (R.A.) this fear remained no more, therefore following the original practice of Rasulullah (sa.w.), Umar (R.A.) re-introduced Taraweeh salaah in Jama’ah behind one Imaam. Hence this act of Hazrath Umar (R.A.) is based on the Sunnah of Rasulullah (s.a.w.).
Hazrat Umar (R.A.) during his Caliphate had directed that Taraweeh salaat be performed collectively in the Masjid, lest the practice gradually dissipates from the Ummah. He did not introduce the number of rakaats on his own accord. To believe that the twenty rakaats is an innovation of Umar (R.A.) IS TO UNDERMINE THE INTEGRITY OF Umar (R.A.) and all the Sahabah who were present at that time!
Views of The Scholars:
Imaan Qurtubie (R.A.) states: “ Twenty rakaats Taraweeh and three rakaats witr is the most authentic narration.”
Imaam Nawawie (R.A.) states: “Taraweeh is a unanimously accepted Sunnah of the Muslims. It is twenty rakaats”.
Tahajjud not Taraweeh
The proponents of eight rakaats Taraweeh quote the following Hadeeth of Ayesha (r.a.) as stated in Bukhari Shareef.
Ayesha (r.a.) was asked about the salaat of Nabi (s.a.w.). She replied by saying that Nabi (s.a.w.) did not exceed eleven rakaats in Ramadhaan nor in any other month…".
This hadeeth apparently indicates that Nabi (s.a.w.) performed eight rakaats Taraweeh and three rakaats Witr. However the words ‘nor in any other month’ clearly indicates that this was with reference to Tahajjud salaat and not Taraweeh salaat. The fact that Imaam Bukhari (r.a..) himself has not mentioned this hadeeth under the caption of Taraweeh salaat is clear proof that the salaat in question refers to Witr and not Taraweeh salaat.
Taraweeh During The Era of Nabi (Sallallahu Alayhi Wasallam) and the Sahabah (R.A.):
Ibn Abbass (R.A.) states that during the month of Ramadhaan, Nabi (s.a.w.) performed twenty rakaats (Taraweeh) and thereafter performed the witr salaat.
-Baihaqi and Musannaf Ibn Abie Shaiba.
Ubay bin Ka’ab (R.A.) led the Taraweeh prayers and offered 20 rakaats and three rakaats waajib salaat.
Umar (R.A.) commanded the Imaam to perform twenty rakaats Taraweeh salaat for the congregation.
Rasulullah did in fact perform the Taraweeh salaah in Jama’ah, but only curtailed this practice due to the fear that it might be made compulsory (fardh) on the Ummah and this would put them into difficulty. In the era of Umar (R.A.) this fear remained no more, therefore following the original practice of Rasulullah (sa.w.), Umar (R.A.) re-introduced Taraweeh salaah in Jama’ah behind one Imaam. Hence this act of Hazrath Umar (R.A.) is based on the Sunnah of Rasulullah (s.a.w.).
Hazrat Umar (R.A.) during his Caliphate had directed that Taraweeh salaat be performed collectively in the Masjid, lest the practice gradually dissipates from the Ummah. He did not introduce the number of rakaats on his own accord. To believe that the twenty rakaats is an innovation of Umar (R.A.) IS TO UNDERMINE THE INTEGRITY OF Umar (R.A.) and all the Sahabah who were present at that time!
Views of The Scholars:
Imaan Qurtubie (R.A.) states: “ Twenty rakaats Taraweeh and three rakaats witr is the most authentic narration.”
Imaam Nawawie (R.A.) states: “Taraweeh is a unanimously accepted Sunnah of the Muslims. It is twenty rakaats”.
Tahajjud not Taraweeh
The proponents of eight rakaats Taraweeh quote the following Hadeeth of Ayesha (r.a.) as stated in Bukhari Shareef.
Ayesha (r.a.) was asked about the salaat of Nabi (s.a.w.). She replied by saying that Nabi (s.a.w.) did not exceed eleven rakaats in Ramadhaan nor in any other month…".
This hadeeth apparently indicates that Nabi (s.a.w.) performed eight rakaats Taraweeh and three rakaats Witr. However the words ‘nor in any other month’ clearly indicates that this was with reference to Tahajjud salaat and not Taraweeh salaat. The fact that Imaam Bukhari (r.a..) himself has not mentioned this hadeeth under the caption of Taraweeh salaat is clear proof that the salaat in question refers to Witr and not Taraweeh salaat.
Wednesday, July 29, 2009
Sha’ban: Merits, Do’s, and Dont’s
By Mufti Taqi Usmani
Sha’ban is one of the meritorious months for which we find some particular instructions in the Sunnah of Prophet Muhammad, Sall-Allahu alayhi wa sallam. It is reported in the authentic ahadith that Prophet Muhammad, Sall-Allahu alayhi wa sallam, used to fast most of the month in Sha’ban. These fasts were not obligatory on him but Sha’ban is the month immediately preceding the month of Ramadan. Therefore, some preparatory measures are suggested by Prophet Muhammad, Sall-Allahu alayhi wa sallam. Some of these are given below:
1. The blessed companion Anas, Radi-Allahu anhu, reports that Prophet Muhammad, Sall-Allahu alayhi wa sallam, was asked, “Which fast is the most meritorious after the fasts of Ramadan?” He replied, “Fasts of Shaban in honor of Ramadan.”
2. The blessed companion Usama ibn Zaid, Radi-Allahu anhu, reports that he asked Prophet Muhammad, Sall-Allahu alayhi wa sallam: “Messenger of Allah, I have seen you fasting in the month of Sha’ban so frequently that I have never seen you fasting in any other month.” Prophet Muhammad, Sall-Allahu alayhi wa sallam, replied: “That (Sha’ban) is a month between Rajab and Ramadan which is neglected by many people. And it is a month in which an account of the deeds (of human beings) is presented before the Lord of the universe, so, I wish that my deeds be presented at a time when I am in a state of fasting.”
3. Ummul Mu’mineen ‘Aishah, Radi-Allahu anha, says, “Prophet Muhammad, Sall-Allahu alayhi wa sallam, used to fast the whole of Sha’ban. I said to him, ‘Messenger of Allah, is Sha’ban your most favorite month for fasting?’ He said, ‘In this month Allah prescribes the list of the persons dying this year. Therefore, I like that my death comes when I am in a state of fasting.”
4. In another Tradition she says, “Prophet Muhammad, Sall-Allahu alayhi wa sallam, would sometimes begin to fast continuously until we thought he would not stop fasting, and sometimes he used to stop fasting until we thought he would never fast. I never saw the Messenger of Allah, Sall-Allahu alayhi wa sallam, fasting a complete month, except the month of Ramadan, and I have never seen him fasting in a month more frequently than he did in Sha’ban.”
5. In another report she says, “I never saw the Messenger of Allah, Sall-Allahu alayhi wa sallam, fasting in a month so profusely as he did in the month of Sha’ban. He used to fast in that month leaving only a few days, rather, he used to fast almost the whole of the month.”
6. Ummul-Mu’mineen Umm Salamah, Radi-Allahu anha, says: “I have never seen the Messenger of Allah fasting for two months continuously except in the months of Sha’ban and Ramadan.”
These reports indicate that fasting in the month of Sha’ban, though not obligatory, is so meritorious that Prophet Muhammad, Sall-Allahu alayhi wa sallam, did not like to miss it.
But it should be kept in mind that the fasts of Sha’ban are for those persons only who are capable of keeping them without causing deficiency in the obligatory fasts of Ramadan. Therefore, if one fears that after fasting in Sha’ban, he will lose strength or freshness for the fasts of Ramadan and will not be able to fast in it with freshness, he should not fast in Sha’ban, because the fasts of Ramadan, being obligatory, are more important than the optional fasts of Sha’ban. That is why Prophet Muhammad, Sall-Allahu alayhi wa sallam, himself has forbidden the Muslims from fasting one or two days immediately before the commencement of Ramadan. The blessed Companion Abu Hurairah, Radi-Allahu anhu, reports Prophet Muhammad, Sall-Allahu alayhi wa sallam, to have said, “Do not fast after the first half of the month of Sha’ban is gone.”
According to another report Prophet Muhammad, Sall-Allahu alayhi wa sallam has said: “Do not precede the month of Ramadan with one or two fasts.”
The essence of the above-quoted ahadith is that Prophet Muhammad, Sall-Allahu alayhi wa sallam, himself used to fast most of the month of Sha’ban, because he had no fear of developing weakness or weariness before the commencement of Ramadan. As for others, he ordered them not to fast after the 15th of Sha’ban for the fear that they would lose their strength and freshness before Ramadan starts, and would not be able to welcome the month of Ramadan with enthusiasm.
The Night of Bara’ah
Another significant feature of the month of Sha’ban is that it consists of a night which is termed in Shariah as “Laylatul-bara’ah” (The night of freedom from Fire). This is the night occurring between 14th and 15th day of Sha’ban. There are certain traditions of Prophet Muhammad, Sall-Allahu alayhi wa sallam, to prove that it is a meritorious night in which the people of the earth are attended by special Divine mercy. Some of these traditions are quoted as follows:
1. Ummul-Mu’mineen ‘Aishah, Radi-Allahu anha, is reported to have said, “Once Prophet Muhammad, Sall-Allahu alayhi wa sallam, performed the Salah of the night (Tahajjud) and made a very long Sajdah until I feared that he had passed away. When I saw this, I rose (from my bed) and moved his thumb (to ascertain whether he is alive). The thumb moved, and I returned (to my place). Then I heard him saying in Sajdah: ‘I seek refuge of Your forgiveness from Your punishment, and I seek refuge of Your pleasure from Your annoyance, and I seek Your refuge from Yourself. I cannot praise You as fully as You deserve. You are exactly as You have defined Yourself.’ Thereafter, when he raised his head from Sajdah and finished his salah, he said to me: ‘Aishah, did you think that the Prophet has betrayed you?’ I said, ‘No, O Prophet of Allah, but I was afraid that your soul has been taken away because your Sajdah was very long.’ He asked me, ‘Do you know which night is this?’ I said, ‘Allah and His Messenger know best.’ He said, ‘This is the night of the half of Sha’ban. Allah Almighty looks upon His slaves in this night and forgives those who seek forgiveness and bestows His mercy upon those who pray for mercy but keeps those who have malice (against a Muslim) as they were before, (and does not forgive them unless they relieve themselves from malice).’”
2. In another Tradition Sayyidah’ Aishah, Radi-Allahu anha, has reported that Prophet Muhammad, Sall-Allahu alayhi wa sallam, has said, “Allah Almighty descends (in a manner He best knows it) in the night occurring in the middle of Sha’ban and forgives a large number of people more than the number of the fibers on the sheep of the tribe, Kalb.”
Kalb was a big tribe the members of which had a very large number of sheep. Therefore, the last sentence of the hadith indicates the big number of the people who are forgiven in this night by Allah Almighty.
3. In yet another Tradition, she has reported Prophet Muhammad, Sall-Allahu alayhi wa sallam, to have said, “This is the middle Night of Sha’ban. Allah frees in it a large number of the people from Fire, more than the number of the hair growing on the sheep of the tribe, Kalb. But He does not even look at a person who associates partners with Allah, or at a person who nourishes malice in his heart (against someone), or at a person who cuts off the ties of kinship, or at a man who leaves his clothes extending beyond his ankles (as a sign of pride), or at a person who disobeys his parents, or at a person who has a habit of drinking wine.”
4. Sayyidna Mu’adh ibn Jabal, Radi-Allahu anhu, reports that Prophet Muhammad, Sall-Allahu alayhi wa sallam, has said: “Allah Almighty looks upon all those created by Him in the middle Night of Sha’ban and forgives all those created by Him, except the one who associates partners with Him or the one who has malice in his heart (against a Muslim)”.
Although the chain of narrators of some of these traditions suffers with some minor technical defects, yet when all these traditions are combined together, it becomes clear that this night has some well founded merits, and observing this night as a sacred night is not a baseless concoction as envisaged by some modern scholars who, on the basis of these minor defects, have totally rejected to give any special importance to this night. In fact, some of these traditions have been held by some scholars of hadith as authentic and the defects in the chain of some others have been treated by them as minor technical defects which, according to the science of hadith, are curable by the variety of their ways of narration. That is why the elders of the ummah have constantly been observing this night as a night of special merits and have been spending it in worship and prayers.
What should be done in this Night?
In order to observe the Night of Bara’ah, one should remain awakened in this night as much as he can. If someone has better opportunities, he should spend the whole night in worship and prayer. However, if one cannot do so for one reason or another, he can select a considerable portion of the night, preferably of the second half of it for this purpose, and should perform the following acts of worship:
(a) Salah. Salah is the most preferable act to be performed in this night. There is no particular number of Rak’at but preferably it should not be less than eight. It is also advisable that each part of the Salah like qiyam, rukoo’ and sajdah should be longer than normal. The longest surahs of the Holy Qur’an one remembers by heart should be recited in the Salah of this night. If someone does not remember the long surahs, he can also recite several short surahs in one rak’ah.
(b) Tilawa. The recitation of the Holy Qur’an is another form of worship, very beneficent in this night. After performing Salah, or at any other time, one should recite as much of the Holy Qur’an as he can.
(c) Dhikr. One should also perform dhikr (recitation of the name of Allah) in this night. Particularly the following dhikr is very useful:
One should recite Salah (durood) on Prophet Muhammad, Sall-Allahu alayhi wa sallam, as many times as he can. The dhikr can also be recited while walking, lying on bed and during other hours of work or leisure.
(d) Dua. The best benefit one can draw from the blessings of this night is prayers and supplications. It is hoped that all the prayers in this night will be accepted by our Lord, insha-Allah. Prayer itself is an ‘Ibadah, and Allah Almighty gives reward on each prayer along with the fulfillment of the supplicator’s need. Even if the purpose prayed for is not achieved, one cannot be deprived of the reward of the prayer which is sometimes more precious than the mundane benefits one strives for. The prayers and supplications also strengthen one’s relation with Allah Almighty, which is the main purpose of all kinds and forms of worship.
One can pray for whatever purpose he wishes. But the best supplications are the ones made by Prophet Muhammad, Sall-Allahu alayhi wa sallam. These are so comprehensive and all-encompassing prayers that recitation of the Qur’an and dhikr should be performed in this night individually, not collectively. The Nafl Salah should not be performed in Jama’ah, nor should the Muslims arrange gatherings in the mosques in order to celebrate the night in a collective manner.
On the contrary, this night is meant for worshipping Allah in solitude. It is the time to enjoy the direct contact with the Lord of the Universe, and to devote one’s attention to Him and Him alone. These are the precious hours of the night in which nobody should intervene between one and his Lord, and one should turn to Allah with total concentration, not disturbed or intermitted by any one else.
That is why Prophet Muhammad, Sall-Allahu alayhi wa sallam, observed the acts of worship in this night in total seclusion, not accompanied by anyone, not even by his favorite life companion Sayyidah ‘Aishah, Radi-Allahu anha, and that is why all forms of the optional worship (Nafl Ibadah), are advised by him to be done in individual, not in collective manner.
Fast of the 15th Sha’ban
On the day immediately following the Night of Bara’ah, i.e. the 15th of Sha’ban, it is mustahabb (advisable) to keep fast. Prophet Muhammad, Sall-Allahu alayhi wa sallam, is reported to have recommended this fast emphatically. Although the scholars of hadith have some doubts in the authenticity of this report, yet it is mentioned earlier that the fasts of the first half of Sha’ban have special merits and Prophet Muhammad, Sall-Allahu alayhi wa sallam, used to fast most of the days in Sha’ban. Moreover, a large number of the elders (salaf) of the Ummah have been observing the fast of the 15th of Sha’ban. This constant practice indicates that they have accepted the relevant hadith as authentic.
Therefore, it is advisable to fast the 15th of Sha’ban as an optional (nafl) fast. One can also keep a fast of qada on this day and it is hoped that he can also benefit from the merits of this fast.
Sha’ban is one of the meritorious months for which we find some particular instructions in the Sunnah of Prophet Muhammad, Sall-Allahu alayhi wa sallam. It is reported in the authentic ahadith that Prophet Muhammad, Sall-Allahu alayhi wa sallam, used to fast most of the month in Sha’ban. These fasts were not obligatory on him but Sha’ban is the month immediately preceding the month of Ramadan. Therefore, some preparatory measures are suggested by Prophet Muhammad, Sall-Allahu alayhi wa sallam. Some of these are given below:
1. The blessed companion Anas, Radi-Allahu anhu, reports that Prophet Muhammad, Sall-Allahu alayhi wa sallam, was asked, “Which fast is the most meritorious after the fasts of Ramadan?” He replied, “Fasts of Shaban in honor of Ramadan.”
2. The blessed companion Usama ibn Zaid, Radi-Allahu anhu, reports that he asked Prophet Muhammad, Sall-Allahu alayhi wa sallam: “Messenger of Allah, I have seen you fasting in the month of Sha’ban so frequently that I have never seen you fasting in any other month.” Prophet Muhammad, Sall-Allahu alayhi wa sallam, replied: “That (Sha’ban) is a month between Rajab and Ramadan which is neglected by many people. And it is a month in which an account of the deeds (of human beings) is presented before the Lord of the universe, so, I wish that my deeds be presented at a time when I am in a state of fasting.”
3. Ummul Mu’mineen ‘Aishah, Radi-Allahu anha, says, “Prophet Muhammad, Sall-Allahu alayhi wa sallam, used to fast the whole of Sha’ban. I said to him, ‘Messenger of Allah, is Sha’ban your most favorite month for fasting?’ He said, ‘In this month Allah prescribes the list of the persons dying this year. Therefore, I like that my death comes when I am in a state of fasting.”
4. In another Tradition she says, “Prophet Muhammad, Sall-Allahu alayhi wa sallam, would sometimes begin to fast continuously until we thought he would not stop fasting, and sometimes he used to stop fasting until we thought he would never fast. I never saw the Messenger of Allah, Sall-Allahu alayhi wa sallam, fasting a complete month, except the month of Ramadan, and I have never seen him fasting in a month more frequently than he did in Sha’ban.”
5. In another report she says, “I never saw the Messenger of Allah, Sall-Allahu alayhi wa sallam, fasting in a month so profusely as he did in the month of Sha’ban. He used to fast in that month leaving only a few days, rather, he used to fast almost the whole of the month.”
6. Ummul-Mu’mineen Umm Salamah, Radi-Allahu anha, says: “I have never seen the Messenger of Allah fasting for two months continuously except in the months of Sha’ban and Ramadan.”
These reports indicate that fasting in the month of Sha’ban, though not obligatory, is so meritorious that Prophet Muhammad, Sall-Allahu alayhi wa sallam, did not like to miss it.
But it should be kept in mind that the fasts of Sha’ban are for those persons only who are capable of keeping them without causing deficiency in the obligatory fasts of Ramadan. Therefore, if one fears that after fasting in Sha’ban, he will lose strength or freshness for the fasts of Ramadan and will not be able to fast in it with freshness, he should not fast in Sha’ban, because the fasts of Ramadan, being obligatory, are more important than the optional fasts of Sha’ban. That is why Prophet Muhammad, Sall-Allahu alayhi wa sallam, himself has forbidden the Muslims from fasting one or two days immediately before the commencement of Ramadan. The blessed Companion Abu Hurairah, Radi-Allahu anhu, reports Prophet Muhammad, Sall-Allahu alayhi wa sallam, to have said, “Do not fast after the first half of the month of Sha’ban is gone.”
According to another report Prophet Muhammad, Sall-Allahu alayhi wa sallam has said: “Do not precede the month of Ramadan with one or two fasts.”
The essence of the above-quoted ahadith is that Prophet Muhammad, Sall-Allahu alayhi wa sallam, himself used to fast most of the month of Sha’ban, because he had no fear of developing weakness or weariness before the commencement of Ramadan. As for others, he ordered them not to fast after the 15th of Sha’ban for the fear that they would lose their strength and freshness before Ramadan starts, and would not be able to welcome the month of Ramadan with enthusiasm.
The Night of Bara’ah
Another significant feature of the month of Sha’ban is that it consists of a night which is termed in Shariah as “Laylatul-bara’ah” (The night of freedom from Fire). This is the night occurring between 14th and 15th day of Sha’ban. There are certain traditions of Prophet Muhammad, Sall-Allahu alayhi wa sallam, to prove that it is a meritorious night in which the people of the earth are attended by special Divine mercy. Some of these traditions are quoted as follows:
1. Ummul-Mu’mineen ‘Aishah, Radi-Allahu anha, is reported to have said, “Once Prophet Muhammad, Sall-Allahu alayhi wa sallam, performed the Salah of the night (Tahajjud) and made a very long Sajdah until I feared that he had passed away. When I saw this, I rose (from my bed) and moved his thumb (to ascertain whether he is alive). The thumb moved, and I returned (to my place). Then I heard him saying in Sajdah: ‘I seek refuge of Your forgiveness from Your punishment, and I seek refuge of Your pleasure from Your annoyance, and I seek Your refuge from Yourself. I cannot praise You as fully as You deserve. You are exactly as You have defined Yourself.’ Thereafter, when he raised his head from Sajdah and finished his salah, he said to me: ‘Aishah, did you think that the Prophet has betrayed you?’ I said, ‘No, O Prophet of Allah, but I was afraid that your soul has been taken away because your Sajdah was very long.’ He asked me, ‘Do you know which night is this?’ I said, ‘Allah and His Messenger know best.’ He said, ‘This is the night of the half of Sha’ban. Allah Almighty looks upon His slaves in this night and forgives those who seek forgiveness and bestows His mercy upon those who pray for mercy but keeps those who have malice (against a Muslim) as they were before, (and does not forgive them unless they relieve themselves from malice).’”
2. In another Tradition Sayyidah’ Aishah, Radi-Allahu anha, has reported that Prophet Muhammad, Sall-Allahu alayhi wa sallam, has said, “Allah Almighty descends (in a manner He best knows it) in the night occurring in the middle of Sha’ban and forgives a large number of people more than the number of the fibers on the sheep of the tribe, Kalb.”
Kalb was a big tribe the members of which had a very large number of sheep. Therefore, the last sentence of the hadith indicates the big number of the people who are forgiven in this night by Allah Almighty.
3. In yet another Tradition, she has reported Prophet Muhammad, Sall-Allahu alayhi wa sallam, to have said, “This is the middle Night of Sha’ban. Allah frees in it a large number of the people from Fire, more than the number of the hair growing on the sheep of the tribe, Kalb. But He does not even look at a person who associates partners with Allah, or at a person who nourishes malice in his heart (against someone), or at a person who cuts off the ties of kinship, or at a man who leaves his clothes extending beyond his ankles (as a sign of pride), or at a person who disobeys his parents, or at a person who has a habit of drinking wine.”
4. Sayyidna Mu’adh ibn Jabal, Radi-Allahu anhu, reports that Prophet Muhammad, Sall-Allahu alayhi wa sallam, has said: “Allah Almighty looks upon all those created by Him in the middle Night of Sha’ban and forgives all those created by Him, except the one who associates partners with Him or the one who has malice in his heart (against a Muslim)”.
Although the chain of narrators of some of these traditions suffers with some minor technical defects, yet when all these traditions are combined together, it becomes clear that this night has some well founded merits, and observing this night as a sacred night is not a baseless concoction as envisaged by some modern scholars who, on the basis of these minor defects, have totally rejected to give any special importance to this night. In fact, some of these traditions have been held by some scholars of hadith as authentic and the defects in the chain of some others have been treated by them as minor technical defects which, according to the science of hadith, are curable by the variety of their ways of narration. That is why the elders of the ummah have constantly been observing this night as a night of special merits and have been spending it in worship and prayers.
What should be done in this Night?
In order to observe the Night of Bara’ah, one should remain awakened in this night as much as he can. If someone has better opportunities, he should spend the whole night in worship and prayer. However, if one cannot do so for one reason or another, he can select a considerable portion of the night, preferably of the second half of it for this purpose, and should perform the following acts of worship:
(a) Salah. Salah is the most preferable act to be performed in this night. There is no particular number of Rak’at but preferably it should not be less than eight. It is also advisable that each part of the Salah like qiyam, rukoo’ and sajdah should be longer than normal. The longest surahs of the Holy Qur’an one remembers by heart should be recited in the Salah of this night. If someone does not remember the long surahs, he can also recite several short surahs in one rak’ah.
(b) Tilawa. The recitation of the Holy Qur’an is another form of worship, very beneficent in this night. After performing Salah, or at any other time, one should recite as much of the Holy Qur’an as he can.
(c) Dhikr. One should also perform dhikr (recitation of the name of Allah) in this night. Particularly the following dhikr is very useful:
One should recite Salah (durood) on Prophet Muhammad, Sall-Allahu alayhi wa sallam, as many times as he can. The dhikr can also be recited while walking, lying on bed and during other hours of work or leisure.
(d) Dua. The best benefit one can draw from the blessings of this night is prayers and supplications. It is hoped that all the prayers in this night will be accepted by our Lord, insha-Allah. Prayer itself is an ‘Ibadah, and Allah Almighty gives reward on each prayer along with the fulfillment of the supplicator’s need. Even if the purpose prayed for is not achieved, one cannot be deprived of the reward of the prayer which is sometimes more precious than the mundane benefits one strives for. The prayers and supplications also strengthen one’s relation with Allah Almighty, which is the main purpose of all kinds and forms of worship.
One can pray for whatever purpose he wishes. But the best supplications are the ones made by Prophet Muhammad, Sall-Allahu alayhi wa sallam. These are so comprehensive and all-encompassing prayers that recitation of the Qur’an and dhikr should be performed in this night individually, not collectively. The Nafl Salah should not be performed in Jama’ah, nor should the Muslims arrange gatherings in the mosques in order to celebrate the night in a collective manner.
On the contrary, this night is meant for worshipping Allah in solitude. It is the time to enjoy the direct contact with the Lord of the Universe, and to devote one’s attention to Him and Him alone. These are the precious hours of the night in which nobody should intervene between one and his Lord, and one should turn to Allah with total concentration, not disturbed or intermitted by any one else.
That is why Prophet Muhammad, Sall-Allahu alayhi wa sallam, observed the acts of worship in this night in total seclusion, not accompanied by anyone, not even by his favorite life companion Sayyidah ‘Aishah, Radi-Allahu anha, and that is why all forms of the optional worship (Nafl Ibadah), are advised by him to be done in individual, not in collective manner.
Fast of the 15th Sha’ban
On the day immediately following the Night of Bara’ah, i.e. the 15th of Sha’ban, it is mustahabb (advisable) to keep fast. Prophet Muhammad, Sall-Allahu alayhi wa sallam, is reported to have recommended this fast emphatically. Although the scholars of hadith have some doubts in the authenticity of this report, yet it is mentioned earlier that the fasts of the first half of Sha’ban have special merits and Prophet Muhammad, Sall-Allahu alayhi wa sallam, used to fast most of the days in Sha’ban. Moreover, a large number of the elders (salaf) of the Ummah have been observing the fast of the 15th of Sha’ban. This constant practice indicates that they have accepted the relevant hadith as authentic.
Therefore, it is advisable to fast the 15th of Sha’ban as an optional (nafl) fast. One can also keep a fast of qada on this day and it is hoped that he can also benefit from the merits of this fast.
Saturday, May 30, 2009
Islamic Clothing
In Islam both men and women are told by Allah to dress modestly. In the Quran Allah commands both the men and women not to let Satan tempt them into divesting them of their clothes. In today's society people walk around half naked and the overwhelming usage of female imagery in advertising is evidence enough of the exploitation and lack of respect for women in society. Islam encourages covering up since the woman is to be recognized, respected and honored for her personality and intelligence, not because of her body, which then becomes the center of attention of all men, leading to no respect only lust.
What do the Qur'an and Hadith have to say about Muslim Clothing?
The Quran tells both women and men to be modest. The Quran tells men that they should not wear silk or gold jewelry to show off their wealth. Clothing should not attract attention or be worn to show off. Clothing must cover the entire body; only the hands and face may remain visible for women. The material must not be so thin that one can see through it. Clothing must hang loose so that the shape of the body is not shown off. The woman's clothing must not resemble the man's clothing, nor should the man's clothing resemble the woman's. Women shouldn't artificially lengthen their hair with wigs or weaves, nor have tattoos. A Muslim should not wear clothing to look like a non-Muslim. (For example, the Persians were known for wearing red, many silk robes, and their men's robes had long trains which dragged behind them. The Prophet Muhammad was against Muslims copying these styles.)
Men's robes should not be so long as to trail behind on the ground.
While praying in a mosque, clothing should be plain and not be distracting.
A man's hair might be criticized if it was shoulder-length or longer. The Prophet Muhammad preferred men to wear their hair neat and cut a little below the ears.
Seven Conditions For Women's Dress in Islam
Hijab is a word that indicates not just the headscarf but clothing in its entirety which meets the following conditions :
1. Clothing must cover the entire body, only the hands and face may remain visible (According to some Fiqh Schools) .
2. The material must not be so thin that one can see through it.
3. The clothing must hang loose so that the shape / form of the body is not apparent.
4. The female clothing must not resemble the man's clothing.
5. The design of the clothing must not resemble the clothing of the non believing women.
6. The design must not consist of bold designs which attract attention.
7. Clothing should not be worn for the sole purpose of gaining reputation or increasing one's status in society.
The reason for this strictness is so that the woman is protected from the lustful gaze of men. She should not attract attention to herself in any way. It is permissible for a man to catch the eye of a woman , however it is Haram (unlawful) for a man to look twice, so the modesty is two sided, not just for the woman but also for the man.
Islam protects the woman. It is for this reason that Allah gave these laws. In today's society womankind is being exploited, female sexuality is being openly used in advertising, mainly to attract the desires of men and therefore sell the product. Is the woman really free in today's society ? The answer is obviously no, the constant bombardment by the media as to how the ideal woman should look and dress testifies to this.
Hijab (compulsory) vs Niqab (optional)
Some women choose to even hide their faces for their own protection and for extra modesty. This was a practice of the wives of the Prophet and many Muslim women choose to cover their faces out of their love for the Prophet and his wives who were the best Muslims and examples for all others.
An Example of a dress for Muslim women covering the whole body. Islam doesn't put restrictions on women or men to wear beautiful clothing at all. The only requirements are modesty and the body to be covered properly not displaying everything.
Islam liberated woman over 1400 years ago. Is it better to dress according to man or God ?
Allah has stated in the Quran that women must guard their modesty.
Al-Quran, Chapter 33 Al-Ahzab, Verse 59
In the Name of Allah, The Benevolent, The Merciful
"O Prophet! tell thy wives and daughters and the believing women that they should cast their outer garments over their persons (when abroad): that is most convenient that they should be known (as such) and not molested: and Allah is Oft-Forgiving Most Merciful."
~~~~~~~~
Al-Quran, Chapter 24 Ibrahim, Verse 30-31
In the Name of Allah, The Benevolent, The Merciful
"Say to the believing man that they should lower their gaze and guard their modesty ; that will make for greater purity for them, and God is well acquainted with all they do."
"Say to the believing women that they should lower their gaze and guard their modesty ; that they should not display their beauty and ornaments except what must ordinarily appear thereof."
The main concept behind the covering is modesty. However Allah has made it easy for women past a certain age to discard their outer garments if they wish whilst still observing modesty in their dress and behavior:
Al-Quran, Chapter 24 An-Nur, Verse 60
In the Name of Allah, The Benevolent, The Merciful
"Such elderly women as are past the prospect of marriage there is no blame on them if they lay aside their (outer) garments provided they make not a wanton display of their beauty: but it is best for them to be modest: and Allah is One Who sees and knows all things."
Allah has given us guidance through the Quran and Sunnah, He also given us the logic and commonsense to apply these in our everyday life. However, Allah is not unreasonable and understands the mankind’s weakness as stated in Sahih Al-Bukhari.
Narrated (Abu Huraira):
The Prophet said, "Religion (Islam) is very easy and whoever overburdens himself in his religion will not be able to continue in that way. So you should not be extremists, but try to be near perfection and receive the good tidings that you will be rewarded; and gain strength by offering the prayers in the mornings, afternoons and during the last hour of the night." [1:38-O.B.]
Islamic Dress for Men
Many often forget in their discussion of clothing within the guidelines of Islam, to speak of the issue of Islamic Dress for Men. While the dress code of women is often the discussion of newspaper articles and magazine stories and academic writings, you hardly ever will see a word written about the issue of Islamic dress of Men.
Men too, in Islam, have a religiously based dress code, that is designed to provide tools for societal interaction and protection. This dress code, like that of women, is loosely defined. In the case of men, it is the mandatory covering of the lower torso & upper legs, from the navel to the knee in loose garment that conceals the shape of the body. In addition, it is recommended that Muslim men wear a beard, no longer than a fist length and keep their hair in a managed format. Adding to this, there is the preferences known as Sunnah, where in the Prophet recommended such items as the Tunic or Long Shirt, and the turban. Within the loosely defined requirements of dress is the mandate that the clothing is kept clean, as much as possible, and that it be mended and not be of a style that is below one's means.
Thus Muslims should not dress to look poorer than they really are, so as to make themselves look pious (ie like some religious sects of other faiths do). Muslim men are also commanded to dress in a fashion that distinguishes them from the non-Believer. Due in large part to the loosely defined dress code, we often will find Muslim men in a variety of dress styles.
Some of the practices of the Prophet in his own dress code included:
- Loose clothing
- The body parts did not used to be visible separately (legs etc)
- Covering of the head
- Clean and nice smelling clothes
- The Prophet often used to wear white
Some examples of types of men clothing
An Example of Muslim clothing worn in Pakistan - In Arab regions people prefer to wear long gowns like the ones on the left
Prohibition on Certain types of Clothing for Men
While we were with 'Utba bin Farqad at Adharbijan, there came 'Umar's letter indicating that Allah's Apostle had forbidden the use of silk for men except this much, then he pointed with his index and middle fingers. To our knowledge, by that he meant embroidery.
[Sahih Al-Bukhari HadithHadith 7.718 Narrated byAba Uthman An Nahdi]
However if one has an allergy to other types of materials like cotton, polyester, velvet, etc then Islam gives allowance for men to wear silk as seen by this hadith:
The Prophet allowed Az-Zubair and 'Abdur-Rahman to wear silk because they were suffering from an itch.
[Sahih Al-Bukhari HadithHadith 7.730 Narrated byAnas]
Gold jewelery is not permitted for men, however they may use silver rings. But the usage of Gold and silver Utensils (drinking glasses, bowls, etc) is forbidden for both men and women. Wearing of Silk and saffron colored clothing is also forbidden for men only.
.... Allah's Apostle said, 'Gold jewelery and utensils, silver utensils, silk and Dibaj (a kind of silk) are for them (unbelievers) in this world and for you (Muslims) in the hereafter.' -
[Sahih Al-Bukhari HadithHadith 7.722 Narrated byIbn Abi Laila]
The Prophet said, -Whoever (of men) wears silk in this world shall not wear it in the Hereafter."
[Sahih Al-Bukhari HadithHadith 7.723 Narrated byAnas bin Malik]
Yahya said that he heard Malik say, "I disapprove of youths wearing any gold because I heard that the Messenger of Allah, may Allah bless him and grant him peace, forbade wearing gold rings, and I disapprove of it for males old or young."
[Al-Muwatta Hadith Hadith 48.4]
Once while referring to men wearing gold jewelry the Prophet said:
The Prophet (peace be upon him) said: If anyone wants to put a ring of fire on one he loves, let him put a gold ring on him: if anyone wants to put a necklace of fire on one he loves, let him put a gold necklace on him, and if anyone wants to put a bracelet of fire on one he loves let him put a gold bracelet on him. Keep to silver and amuse yourselves with it.
[Sunan of Abu-DawoodHadith 4224 Narrated byAbuHurayrah]
From the above Hadith we can see that he permitted usage of silver rings, etc.
The Prophet forbade us to use seven things:
He forbade using gold rings, silk, Istabraq, Dibaj, red Mayathir, Al-Qassiy, and silver utensils. He ordered us to do seven other things. To pay a visit to the sick; to follow funeral processions; to say, "May Allah be merciful to you" to a sneezer if he says "Praise be to Allah"; to return greetings, to accept invitations; to help others to fulfill their oaths and to help the oppressed ones.
[Sahih Al-Bukhari HadithHadith 7.753 Narrated byAl Bara bin Azib]
The usage of saffron for men was also clearly prohibited.
The Prophet forbade men to use saffron.
[Sahih Al-Bukhari HadithHadith 7.737 Narrated byAnas]
While dressed the Prophet recommended the Muslim men to have the lower part of their garment above the ankles.
The Prophet said, "The part of an Izar which hangs below the ankles is in the Fire."
[Sahih Al-Bukhari HadithHadith 7.678 Narrated byAbu Huraira]
Seven Conditions For Men's Dress in Islam
1. Clothing must cover from the navel up to the knees
2. The material must not be so thin that one can see through it.
3. The clothing must hang loose so that the shape / form of the body is not apparent.
4. The male clothing must not resemble the female's clothing.
5. The design of the clothing must not resemble the clothing of the non believing men.
6. Silk, and gold cannot be worn by Muslim men, however a very small amount of silk may be used for embroidery.
7. Clothing should not be worn for the sole purpose of gaining reputation or increasing one's status in society.
In conclusion, the main point behind the covering up of both men and women in Islam and the seemingly strict dress code, is only for the benefit of the individual. It is for self protection and to be taken seriously in society and not to be viewed as sex objects, but as respectable individuals.
Source: http://path-to-peace.com/clothing.html
What do the Qur'an and Hadith have to say about Muslim Clothing?
The Quran tells both women and men to be modest. The Quran tells men that they should not wear silk or gold jewelry to show off their wealth. Clothing should not attract attention or be worn to show off. Clothing must cover the entire body; only the hands and face may remain visible for women. The material must not be so thin that one can see through it. Clothing must hang loose so that the shape of the body is not shown off. The woman's clothing must not resemble the man's clothing, nor should the man's clothing resemble the woman's. Women shouldn't artificially lengthen their hair with wigs or weaves, nor have tattoos. A Muslim should not wear clothing to look like a non-Muslim. (For example, the Persians were known for wearing red, many silk robes, and their men's robes had long trains which dragged behind them. The Prophet Muhammad was against Muslims copying these styles.)
Men's robes should not be so long as to trail behind on the ground.
While praying in a mosque, clothing should be plain and not be distracting.
A man's hair might be criticized if it was shoulder-length or longer. The Prophet Muhammad preferred men to wear their hair neat and cut a little below the ears.
Seven Conditions For Women's Dress in Islam
Hijab is a word that indicates not just the headscarf but clothing in its entirety which meets the following conditions :
1. Clothing must cover the entire body, only the hands and face may remain visible (According to some Fiqh Schools) .
2. The material must not be so thin that one can see through it.
3. The clothing must hang loose so that the shape / form of the body is not apparent.
4. The female clothing must not resemble the man's clothing.
5. The design of the clothing must not resemble the clothing of the non believing women.
6. The design must not consist of bold designs which attract attention.
7. Clothing should not be worn for the sole purpose of gaining reputation or increasing one's status in society.
The reason for this strictness is so that the woman is protected from the lustful gaze of men. She should not attract attention to herself in any way. It is permissible for a man to catch the eye of a woman , however it is Haram (unlawful) for a man to look twice, so the modesty is two sided, not just for the woman but also for the man.
Islam protects the woman. It is for this reason that Allah gave these laws. In today's society womankind is being exploited, female sexuality is being openly used in advertising, mainly to attract the desires of men and therefore sell the product. Is the woman really free in today's society ? The answer is obviously no, the constant bombardment by the media as to how the ideal woman should look and dress testifies to this.
Hijab (compulsory) vs Niqab (optional)
Some women choose to even hide their faces for their own protection and for extra modesty. This was a practice of the wives of the Prophet and many Muslim women choose to cover their faces out of their love for the Prophet and his wives who were the best Muslims and examples for all others.
An Example of a dress for Muslim women covering the whole body. Islam doesn't put restrictions on women or men to wear beautiful clothing at all. The only requirements are modesty and the body to be covered properly not displaying everything.
Islam liberated woman over 1400 years ago. Is it better to dress according to man or God ?
Allah has stated in the Quran that women must guard their modesty.
Al-Quran, Chapter 33 Al-Ahzab, Verse 59
In the Name of Allah, The Benevolent, The Merciful
"O Prophet! tell thy wives and daughters and the believing women that they should cast their outer garments over their persons (when abroad): that is most convenient that they should be known (as such) and not molested: and Allah is Oft-Forgiving Most Merciful."
~~~~~~~~
Al-Quran, Chapter 24 Ibrahim, Verse 30-31
In the Name of Allah, The Benevolent, The Merciful
"Say to the believing man that they should lower their gaze and guard their modesty ; that will make for greater purity for them, and God is well acquainted with all they do."
"Say to the believing women that they should lower their gaze and guard their modesty ; that they should not display their beauty and ornaments except what must ordinarily appear thereof."
The main concept behind the covering is modesty. However Allah has made it easy for women past a certain age to discard their outer garments if they wish whilst still observing modesty in their dress and behavior:
Al-Quran, Chapter 24 An-Nur, Verse 60
In the Name of Allah, The Benevolent, The Merciful
"Such elderly women as are past the prospect of marriage there is no blame on them if they lay aside their (outer) garments provided they make not a wanton display of their beauty: but it is best for them to be modest: and Allah is One Who sees and knows all things."
Allah has given us guidance through the Quran and Sunnah, He also given us the logic and commonsense to apply these in our everyday life. However, Allah is not unreasonable and understands the mankind’s weakness as stated in Sahih Al-Bukhari.
Narrated (Abu Huraira):
The Prophet said, "Religion (Islam) is very easy and whoever overburdens himself in his religion will not be able to continue in that way. So you should not be extremists, but try to be near perfection and receive the good tidings that you will be rewarded; and gain strength by offering the prayers in the mornings, afternoons and during the last hour of the night." [1:38-O.B.]
Islamic Dress for Men
Many often forget in their discussion of clothing within the guidelines of Islam, to speak of the issue of Islamic Dress for Men. While the dress code of women is often the discussion of newspaper articles and magazine stories and academic writings, you hardly ever will see a word written about the issue of Islamic dress of Men.
Men too, in Islam, have a religiously based dress code, that is designed to provide tools for societal interaction and protection. This dress code, like that of women, is loosely defined. In the case of men, it is the mandatory covering of the lower torso & upper legs, from the navel to the knee in loose garment that conceals the shape of the body. In addition, it is recommended that Muslim men wear a beard, no longer than a fist length and keep their hair in a managed format. Adding to this, there is the preferences known as Sunnah, where in the Prophet recommended such items as the Tunic or Long Shirt, and the turban. Within the loosely defined requirements of dress is the mandate that the clothing is kept clean, as much as possible, and that it be mended and not be of a style that is below one's means.
Thus Muslims should not dress to look poorer than they really are, so as to make themselves look pious (ie like some religious sects of other faiths do). Muslim men are also commanded to dress in a fashion that distinguishes them from the non-Believer. Due in large part to the loosely defined dress code, we often will find Muslim men in a variety of dress styles.
Some of the practices of the Prophet in his own dress code included:
- Loose clothing
- The body parts did not used to be visible separately (legs etc)
- Covering of the head
- Clean and nice smelling clothes
- The Prophet often used to wear white
Some examples of types of men clothing
An Example of Muslim clothing worn in Pakistan - In Arab regions people prefer to wear long gowns like the ones on the left
Prohibition on Certain types of Clothing for Men
While we were with 'Utba bin Farqad at Adharbijan, there came 'Umar's letter indicating that Allah's Apostle had forbidden the use of silk for men except this much, then he pointed with his index and middle fingers. To our knowledge, by that he meant embroidery.
[Sahih Al-Bukhari HadithHadith 7.718 Narrated byAba Uthman An Nahdi]
However if one has an allergy to other types of materials like cotton, polyester, velvet, etc then Islam gives allowance for men to wear silk as seen by this hadith:
The Prophet allowed Az-Zubair and 'Abdur-Rahman to wear silk because they were suffering from an itch.
[Sahih Al-Bukhari HadithHadith 7.730 Narrated byAnas]
Gold jewelery is not permitted for men, however they may use silver rings. But the usage of Gold and silver Utensils (drinking glasses, bowls, etc) is forbidden for both men and women. Wearing of Silk and saffron colored clothing is also forbidden for men only.
.... Allah's Apostle said, 'Gold jewelery and utensils, silver utensils, silk and Dibaj (a kind of silk) are for them (unbelievers) in this world and for you (Muslims) in the hereafter.' -
[Sahih Al-Bukhari HadithHadith 7.722 Narrated byIbn Abi Laila]
The Prophet said, -Whoever (of men) wears silk in this world shall not wear it in the Hereafter."
[Sahih Al-Bukhari HadithHadith 7.723 Narrated byAnas bin Malik]
Yahya said that he heard Malik say, "I disapprove of youths wearing any gold because I heard that the Messenger of Allah, may Allah bless him and grant him peace, forbade wearing gold rings, and I disapprove of it for males old or young."
[Al-Muwatta Hadith Hadith 48.4]
Once while referring to men wearing gold jewelry the Prophet said:
The Prophet (peace be upon him) said: If anyone wants to put a ring of fire on one he loves, let him put a gold ring on him: if anyone wants to put a necklace of fire on one he loves, let him put a gold necklace on him, and if anyone wants to put a bracelet of fire on one he loves let him put a gold bracelet on him. Keep to silver and amuse yourselves with it.
[Sunan of Abu-DawoodHadith 4224 Narrated byAbuHurayrah]
From the above Hadith we can see that he permitted usage of silver rings, etc.
The Prophet forbade us to use seven things:
He forbade using gold rings, silk, Istabraq, Dibaj, red Mayathir, Al-Qassiy, and silver utensils. He ordered us to do seven other things. To pay a visit to the sick; to follow funeral processions; to say, "May Allah be merciful to you" to a sneezer if he says "Praise be to Allah"; to return greetings, to accept invitations; to help others to fulfill their oaths and to help the oppressed ones.
[Sahih Al-Bukhari HadithHadith 7.753 Narrated byAl Bara bin Azib]
The usage of saffron for men was also clearly prohibited.
The Prophet forbade men to use saffron.
[Sahih Al-Bukhari HadithHadith 7.737 Narrated byAnas]
While dressed the Prophet recommended the Muslim men to have the lower part of their garment above the ankles.
The Prophet said, "The part of an Izar which hangs below the ankles is in the Fire."
[Sahih Al-Bukhari HadithHadith 7.678 Narrated byAbu Huraira]
Seven Conditions For Men's Dress in Islam
1. Clothing must cover from the navel up to the knees
2. The material must not be so thin that one can see through it.
3. The clothing must hang loose so that the shape / form of the body is not apparent.
4. The male clothing must not resemble the female's clothing.
5. The design of the clothing must not resemble the clothing of the non believing men.
6. Silk, and gold cannot be worn by Muslim men, however a very small amount of silk may be used for embroidery.
7. Clothing should not be worn for the sole purpose of gaining reputation or increasing one's status in society.
In conclusion, the main point behind the covering up of both men and women in Islam and the seemingly strict dress code, is only for the benefit of the individual. It is for self protection and to be taken seriously in society and not to be viewed as sex objects, but as respectable individuals.
Source: http://path-to-peace.com/clothing.html
Friday, April 3, 2009
The Position of the Friday Khutbah In Islam
Introduction
'Ibaadah worship in Islam in its specific since has a special form which has been imparted to the Ummah by Rasulullah Sall Allahu alaihi wa Aalihi wa Sallim. While the Islamic acts of 'Ibaadah have names with general for literal mean, their forms a specific,. Thus, Salaah, Sawm, Hajj, etc. while having literal means have specific forms which are not subject to logic nor to man's mind. All acts of 'Ibaadah a by Divine command and their specific forms were revealed to Rasulullah Sall Allahu alaihi wa Aalihi wa Sallim through the agency of Wahi .
The Jumu'ah Khutbah is one such act of 'Ibaadah which is not the result of man's endeavors. The Sahaabah Ridhwaanullahu ta 'ala alaihim ajma'een did not formulate the Khutbah out of their minds. It's form and method were for directly by Rasulullah Sall Allahu alaihi wa Aalihi wa Sallim. The Jumu'ah Khutbah is thus and act of pure 'Ibaadah. It is therefore utterly fallacious to describe it has a mere lecture which could be subjected to mans' whims and fancies. It is an act of Divine 'Ibaadah which has to be retained in its' original form. It's purity cannot the adulterated by human interpolation. If this process of modernistic and baatil interpolation has to be allowed, then in a while all Shar'i acts of 'Ibaadah will become distorted beyond recognition. Bid'ah will replace the original Sunnah forms of 'Ibaadah. It is precisely for this reason that Rasulullah Sall Allahu alaihi wa Aalihi wa Sallim said that a votary of Bid'ah is engaged in digging at the foundations a the Deen. Muslims should therefore jealousy and zealously guard the originality of Shar'i practices whether such practices are fardh, waajib, Sunnah for Mustahab. Our Deen does not tolerate interference or deviation from the path laid down by Rasulullah Sall Allahu alaihi wa Aalihi wa Sallim. Those who seek to introduce the English language into our acts of 'Ibaadah are in fact the enemies of the Deen, even though they may not be aware of it.
The Khutbah is a act of pure Dhikr and Dhikr has to be in the Arabic language just as Tilaawat and Salaah and the athaan have to be in Arabic . Tomorrow the modernists who argue that since the purpose of the athaan is to call the people to the Masjid, it is better to recite it in English or the language which is understood by the people. Such arguments have no validity in Islam. Such arguments cannot be entertained.
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A Deceptive Argument
Those who advocate that the Jumu'ah Khutbah be in English or some other language, mislead people by their argument that the Shaafi' Madhdhab permits the Khutbah to be recited in a language other than Arabic. This argument is baseless and deceiving.
While according to the Shaafi' Madhdhab the Khutbah will be valid if certain parts are in Arabic, it ( the Shaafi' Madhdhab) does not advocate the recital of the Khutbah in English or a other language besides Arabic. All Madhdhabs are unanimous that the Jumu'ah Khutbah has to be in the Arabic language. This has been the standing practice of the Ummah for the last fourteen hundred years, right from the time of the Sahaaba Ridhwaanullahu ta 'ala alaihim ajma'een.
The question of validity should not be misconstrued. A practice may be valid, but not necessarily advocated or encouraged. According to the Hanafi Madhdhab, if the Khatib mounts the mimbar and says only Subhanalllah the Khutbah is valid. After having mentioned only Subhanalllah, if the Khatib steps down and starts the Jumu'ah Salaah, the Jumu'ah is valid and discharged. However, but such a validity does not mean that the Hanafi Madhdhab advocates the Khutbah to be confined to the mere utterance of Subhanalllah.
Similarly, Salaah will be valid if a person come to the Masjid dressed only in a cloth which covers him from navel to the knees. The rest of his body can be exposed, but his Salaah will be valid. However, it cannot be argued from such validity that the Hanafi Madhdhab or in other Madhdhab advocates or encourages the performance of Salaah in such scanty dress.
Thus, the validity of the Khutbah as long as certain parts are in Arabic, doesn't mean it is permissible to recite the Khutbah or even part of the Khutbah in English or any other language. It is sinful to depart from the established practice of the Ummah. No authority of the Shari'ah advocates the Khutbah in English or any other language besides Arabic. People should, therefore not be misled by the devious arguments presented by non-entities and the juhala.
It must be clearly understood that the sources of Islamic law are only four, viz.
1. Kitaabullah ta 'ala
2. Sunnah of Rasulullah Sall Allahu alaihi wa Aalihi wa Sallim,
3. Ijma', ( Consensus of opinion of the Sahaaba Ridhwaanullahu ta 'ala
alaihim ajma'een and Jurists)
4. Qiyaas ( Analytical reasoning of the Sahaaba Ridhwaanullahu ta 'ala
alaihim ajma'een and the jurists.
The defective and false reasoning of our modern, so-called mujtahideen who cannot even recite Qur'an properly is no source of Islamic law. The Knowledge of these modern "reformers", in most cases is limited to a couple of English books written by authors of dubious distinction and character and, of course, to a translation of the Qur'an by Yusuf 'Ali. If they have a value case we say to them: "present your proof on the basis of the four Proofs of Islamic law. We and all Muslims are not interested in your fancy type of reasoning which is nothing but the unfortunate and illegitimate consequence of western influence and skepticism. About such people Rasulullah Sall Allahu alaihi wa Aalihi wa Sallim said:
Dhallu wa adhalloo
" They are astray and lead others astray."
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The Jumu'ah Khutbah is Dhikr.
Basically the Friday Khutbah is a form of Dhikrullah and it is absolutely necessary for the 'Ibaadah of Dhikr to be executed in the language of the Qur'an. Allahu ta 'ala says in the Qur'an:
O believers, when you are called for Salaah on the day of Jumu'ah
hasten to the Dhikr of Allah. (Suratul Jumu'ah)
The above mentioned verse was sent down to decree that Jumu'ah Salaah and Jumu'ah Khutbah are a fardh 'Ibaadah, a fardh Dhikr which has to be done according to the Sunnah of Rasulullah Sall Allahu alaihi wa Aalihi wa Sallim. None of the Illustrious Companions Ridhwanullahu ta 'ala alaihim ajma'een ever delivered the Khutbah in another language even when they left Arabia and spread deen throughout the world. Allahu ta 'ala uses the term "Dhikr" to describe Salaatul Jumu'ah and Khutbatul Jumu'ah. One would not think of doing the Dhikr "Subhanallah" after salaah by saying "Glory be to Allah" 33 times. Imam Abu Hanifah Rahmatullahu ta 'ala alaih as well as other jurists maintain that the Friday Khutbah is a Dhikr and they all substantiate their claim on the basis of the above mentioned ayah of Qur'an. The opinion of Imam Abu Hanifah Rahmatullahu ta 'ala alaih summed up in the following quote:
"If the Khatib shortens the Khutbah to a brief Dhikr ( Remembrance of Allahu ta 'ala such as saying Al Hamdulillah ) ,it is permissible according to Imam Abu Hanifah Rahmatullahu ta 'ala alaih." (Hidayah)
The opinion of Imam Abu Yusuf Rahimuhumullah and Imam Muhammad Ash Shaybaani Rahimuhumullah as well as other jurists is contained in the following quotation:
"And they ( Imams Abu Yusuf and Muhammad Ash Shaybaani Rahimuhumullah) state that (for the purpose of the Khutbah) a lengthy Dhikr could be described as a Khutbah if necessary." (Hidayah)
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The Shari' meaning of the Jumu'ah Khutbah
According to the Shari'ah the Friday Khutbah is not regarded as an ordinary lecture or talk. Allahu ta 'ala refers to it as Dhikrullah.
Hadhrat Sa'eed ibn Musayyib Rathiallahu anhu states:
"It( the Dhikr mentioned in the Ayah) is the sermon of the Imam, (i.e. the khutbah)"
In Tafseerul Mazhaari we read:
"The best meaning (of the term Dhikr mentioned in this ayah) is that it refers to both the Jumu'ah Salaah and the Khutbah because the term can correctly be applied to both."
In Tafseerul Baidhaawi we read:
"This Dhikr is the khutbah, and it has also been said that it refers to the Salaah.
( fas'aw ila Dhikrillah}"
Shamsul Aimmah Sarakhasi Rahmatullah alaih says:
"The ayah establishes that it (the khutbah) is Dhikr, for Allahu ta 'ala
says: "And hasten to the Dhikr of Allah."
Finally from Sharhul Ihyaa al 'Uloom:
"The correct version is that the recital of the whole khutbah (both Khuthabs) in Arabic is a Shart ( Compulsory condition for the validity of the khutbah). Therefore, if among the people there is none who can recite Arabic, the khutbah shall then be given in non-Arabic, and it becomes waajib for them to learn Arabic. If they do not, they become sinners and there is no jumu'ah."
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Copyright © 2003 Al Adaab: Living Islam According to the Minhaj of the True Salaf as Salihoon
Monday, January 12, 2009
Muharram 10: Day of Ashura
Although the month of Muharram is a sacred month as a whole, the 10 th of Muharram is the most sacred among all its days. The day is named ‘Ashurah'. It is one of the most important and blessed days of Allah in the Islamic calendar.
According to the Holy companion, Ibn Abbas Radhiallaho Anhu, when the Holy Prophet Sallallahu Alayhi Wassallam migrated to Madinah, he found that the Jews of Madinah used to fast on the 10 th day of Muharram. They said that it was the day on which the Holy Prophet Musa Alayhis Salaam and his followers crossed the Red Sea miraculously, and the Pharaoh was drowned in its water. On hearing this from the Jews, the Holy Prophet Sallallahu Alayhi Wassallam said, “We are more closely related to Musa than you.” So the Prophet Sallallahu Alayhi Wassallam directed the Muslims to fast on the day of Ashura. (Abu Dawood). According to another Hadith, it is more advisable that the fast of Ashura should be either preceeded or suceded by an additional fast. It means that one should fast two days: the 9 th and 10 th of Muharram or the 10 th and 11 th . The reason of this additional fast as mentioned by the Holy Prophet Sallallahu Alayhi Wassallam is that the Jews used to fast on the day of Ashura alone, and the Holy Prophet Sallallahu Alayhi Wassallam wanted to distinguish the Islmaic-way of fasting from that of the Jews. Therefore, he advised the Muslims to add another fast to the day of Ashura.
Some Ulama (scholars) are of the opinion that before the fasts of Ramadhan were made compulsory, the fast of the day of Aashora was compulsory upon the Ummah. This is stated in a Hadeeth reported by Hazrat Aisha (Radhiyallahu-Anha): "that the Holy Prophet Sallallahu-Alayhi-Wasallam) ordered the observance of the fast of Aashora. However, when the fast of Ramadhan became compulsory, then whosoever wished, kept this fast and whosoever desired did not observe this fast." (Bukhari)
But, nevertheless the Prophet (Sallallahu-Alayhi-Wasallam) continued to fast this day and encouraged his Companions to do the same.
Ref: http://www.inter-islam.org/Miscellaneous/muharramreyaz.htm
Significance of Ashura for Sunni Muslims
According to Sunni Hadith, Ashura was already known as a commemorative day during which some Meccans used to observe customary fasting. In Hijrah event when Prophet Muhammad (pbuh) led his followers to Medina, he found the Jews of that area likewise observing fasts on the day of Ashura. At this, Prophet Muhammad (pbuh) affirmed the Islamic claim to the fast, and from then the Muslims have fasted on combinations of two or three consecutive days including the 10th of Muharram (e.g. 9th and 10th or 10th and 11th).
A companion of the prophet, Ibn Abas reports that the prophet went to Medina and found the Jews fasting on the tenth of Muharram. Prophet Muhammad (pbuh) inquired of them, “What is the significance of this day on which you fast?” They replied, “This is a righteous day. On this day God saved the Israelites from their enemy. Therefore Moses fasted on this day.” Prophet Muhammad (pbuh) said, “I am more worthy of Moses than you.” (taken from Muslim).
From then, Prophet Muhammad (pbuh) fasted on the tenth of Muharram. The Shariah law however, shuns acts that resemble Jews and Christians. Thus it is reported in Mishkaat that Prophet Muhammad (pbuh) said, “Fast on the day of Ashura and oppose the Jews regarding it. Thus fast on the day before it and on the day after.” (Taken from The Significance of Muharram by Rafique Valli, lecturer at the Islamic University for Girls, Johannesburg)
All Sunni Muslims believe that the fast on Ashura is optional. The Ashura is commemorated for the following occasions which may have happened on the 10th Day of the Muharram:
· God had mercy on Adam
· The deliverance of Noah from the flood
· Abraham was saved from Nimrod’s fire
· Jacob’s blindness was healed after Joseph’s shirt was brought to him on this day (Quran)
· Job was healed from his illness
· The Israelites were saved from Pharaoh’s army.
· Jesus was brought up to heaven after attempts by the Romans to capture and crucify him failed.
· Martyrdom of Husayn ibn Ali the grandson of Prophet Muhammad (pbuh)
All the above incidents are not confirmed to have taken place on Ashura in the Koran, nor by any strong Hadith. Some of these have been reported in the weaker Hadith, but are nevertheless regarded possible by majority of the Sunni Muslims. The most authentic is the 5th incident where God saved Moses and the Israelites from Pharaoh. This is the reason why many Muslims fast on the 10th of Muharram.
Today, Sunnis regard fasting during Ashura as recommended, though not obligatory, having been superseded by the Ramadan fast.
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