تقرير تاريخ حمص وما تتعرض له من مجازر | هيئة الشام الإسلامية

تقرير تاريخ حمص وما تتعرض له من مجازر | هيئة الشام الإسلامية

البيان التأسيسي لهيئة الشام الإسلامية | هيئة الشام الإسلامية

البيان التأسيسي لهيئة الشام الإسلامية | هيئة الشام الإسلامية

Spirituality and Connectedness

It's been long time I haven't posted anything :(

Spirituality is important part in our life. One cannot deny this part of ours that needs nurturing. We need to connect with the Creator seeking His pleasure by accepting His gifts and using them in ways that are useful and beneficial in light with His commands.

Indeed it is uplifting to be with people to share knowledge and wisdom with them to enlighten their ways to live a more fulfilling and more meaningful life.

I wish all happy and more fulfilling life :)

www.islamreligion.com

useful website to share with non-Muslim to learn about Islam. live chat is available too

www.islamreligion.com

Allah's sacred month of Muharram

Allah's sacred month of Muharram is a blessed and important month. It is the first month of the Hijri calendar and is one of the four sacred months concerning which Allah says (interpretation of the meaning):

"Verily, the number of months with Allah is twelve months (in a year), so it was ordained by Allah on the Day when He created the heavens and the earth; of them, four are sacred. That is the right religion, so wrong not yourselves therein ... " [Al-Qur'an 9:36]

Abu Bakrah, may Allah be pleased with him, reported that the Prophet, peace be upon him, said:"The year is twelve months of which four are sacred, the three consecutive months of Dhu'l-Qa'dah, Dhu'l-Hijjah and Muharram, and Rajab Mudar which comes between Jumada and Sha'ban." [Reported by al-Bukhari]

Abu Hurayrah, may Allah be pleased with him, reported that the Messenger of Allah, peace be upon him, said: "The best fasting after Ramadhan is fasting Allah's month of Muharram." [Reported by Muslim] ... this hadith is meant to encourage increasing one's fasting during Muharram, without meaning that one should fast for the entire month.

FASTING 'ASHURA WHEN ONE STILL HAS DAYS TO MAKE UP FROM RAMADHAN

The fuqaha' differed concerning the ruling on observing voluntary fasts before a person has made up days that he or she did not fast in Ramadhan.

The Hanafi school said that it is permissible to observe voluntary fasts before making up days from Ramadhan, and it is not makruh to do so, because the missed days do not have to be made up straight away.

The Maliki and Shafi'i schools said that it is permissible but is makruh, because it means that one is delaying something obligatory.

The Hanbali school said that it is haram to observe a voluntary fast before making up any fasts missed in Ramadhan, and that a voluntary fast in such cases does not count, even if there is plenty of time to make up the obligatory fast. So a person must give priority to the obligatory fasts until he has made them up. [Al-Mawsu'ah al-Fiqhiyyah]

Muslims must hasten to make up any missed fasts after Ramadhan, so that they will be able to fast 'Arafah and 'Ashura without any problem. If a person fasts 'Arafah and 'Ashura with the intention from the night before of making up for a missed fast, this will be good enough to make up what he has missed, for the bounty of Allah is great.

BID'AHS COMMON ON 'ASHURA

Shaykh ul-Islam Ibn Taymiyyah, may Allah have mercy on him, was asked about the things that people do on 'Ashura, such as wearing kohl, taking a bath (ghusl), wearing henna, shaking hands with one another, cooking grains (hubub), showing happiness and so on. Was any of this reported from the Prophet, peace be upon him, in a sahih hadith, or not? If nothing to that effect was reported in a sahih hadith, is doing these things bid'ah, or not? Is there any basis for what the other group do, such as grieving and mourning, going without anything to drink, eulogizing and wailing, reciting in a crazy manner, and rending their garments?

His reply was:

"Praise be to Allah, the Lord of the Worlds. Nothing to that effect has been reported in any sahih hadith from the Prophet, peace be upon him, or from his Companions. None of the Imams of the Muslims encouraged or recommended such things, neither the four imams, nor any others. No reliable scholars have narrated anything like this, neither from the Prophet, peace be upon him, nor from the Companions, nor from those after them; neither in any sahih report or in a da'if (weak) report; neither in the books of Sahih, nor in as-Sunan, nor in the Musnad. No hadith of this nature was known during the best centuries, but some of the later narrators reported ahadith like the one which says, 'Whoever puts kohl in his eyes on the day of 'Ashura will not suffer from eye disease in that year, and whoever takes a bath (does ghusl) on the day of 'Ashura will not get sick in that year,' and so on. They also reported a fabricated hadith that is falsely attributed to the Prophet, peace be upon him, which says, 'Whoever is generous to his family on the day of 'Ashura, Allah will be generous to him for the rest of the year.' Reporting all of this from the Prophet, peace be upon him, is tantamount to lying."

Then he discussed in brief the tribulations that had occurred in the early days of this Ummah and the killing of al-Husayn, may Allah be pleased with him, and what the various sects had done because of this. Then he said:

"An ignorant, wrongful group – who were either heretics and hypocrites, or misguided and misled – made a show of allegiance to him and the members of his household, so they took the day of 'Ashura as a day of mourning and wailing, in which they openly displayed the rituals of Jahiliyyah such as slapping their cheeks and rending their garments, grieving in the manner of the Jahiliyyah ... The Shaytan made this attractive to those who are misled, so they took the day of 'Ashura as an occasion of mourning, when they grieve and wail, recite poems of grief and tell stories filled with lies. Whatever truth there may be in these stories serves no purpose other than the renewal of their grief and sectarian feeling, and the stirring up of hatred and hostility among the Muslims, which they do by cursing those who came before them ... The evil and harm that they do to the Muslims cannot be enumerated by any man, no matter how eloquent he is. Some others – either Nasibis who oppose and have enmity towards al-Husayn and his family or ignorant people who try to fight evil with evil, corruption with corruption, lies with lies and bid'ah with bid'ah – opposed them by fabricating reports in favour of making the day of 'Ashura a day of celebration, by wearing kohl and henna, spending money on one's children, cooking special dishes and other things that are done on 'Eid and special occasions. These people took the day of 'Ashura as a festival like 'Eid, whereas the others took it as a day of mourning. Both are wrong, and both go against the Sunnah, even though the other group (those who take it as a day of mourning) are worse in intention and more ignorant and more plainly wrong ... Neither the Prophet, peace be upon him, nor his successors did any of these things on the day of 'Ashura, they neither made it a day of mourning nor a day of celebration ...

As for the other things, such as cooking special dishes with or without grains, or wearing new clothes, or spending money on one's family, or buying the year's supplies on that day, or doing special acts of worship such as special prayers or deliberately slaughtering an animal on that day, or saving some of the meat of the sacrifice to cook with grains, or wearing kohl and henna, or taking a bath (ghusl), or shaking hands with one another, or visiting one another, or visiting the mosques and shrines and so on all of this is reprehensible bid'ah and is wrong. None of it has anything to do with the Sunnah of the Messenger of Allah, peace be upon him, or the way of the Khulafa' ar-Rashidun. It was not approved of by any of the imams of the Muslims, not Malik, not at-Thawri, not al-Layth ibn Sa'd, not Abu Hanifah, not al-Awza'i, not al-Shafi'i, not Ahmad ibn Hanbal, not Ishaq ibn Rahwayh, not any of the Imams and Scholars of the Muslims." [Al-Fatawa al-Kubra]