Tawheed Untangled

HOW IS IT TO FAST THREE DAYS (9th,10th, and 11th) OF MUHARRAM CONSECUTIVELY? Al-Bayhaqi narrated in as-Sunan al-Kubra and Al-Haafiz Ibn Hajar narrated in It-haaf al-Mahrah (2225) “Fast one day before it (ashura) and one day after,” (saying “and” instead of “or”). Ibn hajar said: It was narrated by Ahmad and al-Bayhaqi with a "da‘eef isnaad", because of the weakness of memory of Muhammad ibn Abi Layla, but he is not the only one who narrated it; Saalih ibn Abi Saalih ibn Hayy followed him in that. (If the hadith is hasan, that is all well and good. If it is da‘eef, then da‘eef hadiths about such matters are tolerated by the scholars, because its weakness is minor; it is not false or fabricated) The scholars differed regarding the soundness of this hadith. Shaykh Ahmad Shaakir classed it as hasan, but the editors of the Musnad classed it as da‘eef. This report indicates that it is mustahabb to fast on the ninth, the tenth and the eleventh, (not sunnah) backed by hadith where Prophet ﷺ said: The best fast after Ramadaan is the month of Allah Muharram.” (Muslim, 1163) Imam Ahmad said: "whoever wants to fast 'Ashura should fast on the ninth and the tenth, unless there is some uncertainty about the months, in which case he should fast for three days." (Ibn Sireen said in Al-Mughni, 4/441) Thus it becomes clear that it is not correct to describe fasting three days as being an innovation (bid‘ah). _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ • It is highly recommended and best to fast on 9th and 10th (9+10) • If a person misses fasting on the ninth, and he fasts only on the tenth, there is nothing wrong with that, and it is not makrooh. (Only 10) Shaykh Taqiy ud-Deen (Ibn Taymiyah) agreed that it is not makrooh. (Al-Mardaawi in al-Insaaf (3/346)) • But if he adds the eleventh to it, that is better. (10+11) • Many scholars agree that it is permissible to fast consecutively on the 9th, 10th, and 11th of Muharram. However, this practice is considered mustahabb and should not be regarded as Sunnah supporting the view of Shaykh Ibn Uthaymeen (9+10+11)

Do you practice what you learn and preach? - Do your deeds match the knowledge you proclaimed? Abu Al-Darda’a (رضي الله عنه) said: “What I fear most is the day of reckoning when said to me: ‘You had knowledge, so what did you do with that knowledge?’” Jami’ Bayan Al-‘Ilm 1/549 _____ Admin's note: In our pursuit of knowledge, we often forget its true purpose: to transform our actions and character. Gaining and sharing knowledge without practicing it is a betrayal of its essence. On that Day, our scholarly discussions, eloquent speeches, and extensive learning will be scrutinized. We will be asked not about how much we knew, but how much we lived by what we knew. Let this be a stark reminder: knowledge without action is like a tree that bears no fruit.It is our deeds that will testify for us or against us. Let us not be among those who are rich in words but poor in deeds. Strive to embody the knowledge you possess, for on that Day, mere possession of knowledge will hold no weight. Practice what you preach, for the true measure of wisdom is in the actions it inspires.

Do you practice what you learn and preach? - will your deeds match the knowledge you proclaimed? Abu Al-Darda’a (رضي الله عنه) said: “What I fear most is the day of reckoning when said to me: ‘You had knowledge, so what did you do with that knowledge?’” Jami’ Bayan Al-‘Ilm 1/549 _________ Admin's note: In our pursuit of knowledge, we often forget its true purpose: to transform our actions and character. Gaining and sharing knowledge without practicing it is a betrayal of its essence. On that Day, our scholarly discussions, eloquent speeches, and extensive learning will be scrutinized. We will be asked not about how much we knew, but how much we lived by what we knew. Let this be a stark reminder: knowledge without action is like a tree that bears no fruit. It is our deeds that will testify for us or against us. Let us not be among those who are rich in words but poor in deeds. Strive to embody the knowledge you possess, for on that Day, mere possession of knowledge will hold no weight. Practice what you preach, for the true measure of wisdom is in the actions it inspires.

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يارب إنها أيام ثِقال ،هونها بلطفك ورحمتك O Rabb, these are heavy days, lighten them with Your kindness and mercy

. None of Allah’s creatures is permitted to enslave any person of the slaves of Allah to other than Him. Therefore, it is not permissible to name somebody Abdul-Fadeel, Abdul-Nabi, Abdul-Rasool, Abd Ali, Abdul-Husayn, Abdul-Zahra’, Ghulam Ahmad, Ghulam Mustafa, or any other name which implies enslaving a created being to another. This is because such names involve excessive reverence of pious and prominent people, and therefore, impudence against the Right of Allah, and a means to Shirk and transgression. Moreover, Ibn Hazm narrated the consensus of scholars regarding the prohibition of using names that imply enslaving people to other than Allah. It is well-known that names such as Abdul-Rahman (Servant of the Merciful), Abdullah (Servant of Allah) and the like symbolizes the servant’s attachment to his Lord in the aspects of worship and submissiveness. Permanent Committee for Scholarly Research and Ifta’ Chairman:Abdul-Aziz ibn Abdullah ibn Baz Members:Abdullah ibn Qaud ,Abdullah ibn Ghudayyan ,Abdul-Razzaq Afify

NAMES LEADING TO SHIRK (polytheism) In difficult times and situations people call upon saints, Prophets, Imam, martyrs, angels and fairies for assistance; make their vows to them, invoke them for the fulfillment of their wishes and even make so-called offerings to them so that their wishes may come true. To avoid ailments, they have no scruples about attributing their sons to those false deities by giving them such names as - Abdun-Nabi, Ali Bakhsh, Hussain Bakhsh, Peer Bakhsh, Madar Bakhsh, Salar Bakhsh, Ghulam Muhiuddin and Ghulam Moinuddin etc. Someone raises a plait of hair in the name of a deity, someone slaughters an animal in their names, someone invokes them in a distressed situation and someone swears an oath in their names. This means that the way non-Muslims treat their gods and goddesses, these so-called Muslims also give exactly a similar treatment to the Prophets, saints, Imam, martyrs, angels and fairies. Despite committing all the above sinful acts, they still claim to be Muslims. As Allah has rightfully said: “And most of them believe not in Allah except that they attribute partners unto Him.” (12:106) Taqwiyat-ul-Iman by Shah Ismail Shaheed (Rahmatullāh)