Shariah status, rulings
Fourteen hundred and forty-seven years have passed since the Prophet's ﷺ migration to Medina, and the fourteen hundred and forty-eighth year has begun. Muharram Al-Haram is the first month of the Islamic Hijri calendar.
Whether it is the beginning of a new year or a new month, whenever this word (new year or new month) is mentioned in the Sharia, it will refer to the Islamic month, not the solar month. Therefore, the only Sunnah method of starting this month from the Sharia is that at the end of the month, arrangements should be made to see the new moon, this action is Sunnah and when the moon is sighted, a prayer for seeing the new moon should also be recited.
Adopting this Sunnah method alone brings blessings, and reward. We should show that we are true Muslims and lovers of the Prophet ﷺ by giving up unnecessary rituals and expenses. Imam Ibn Al-Sunni (رحمه الله) has mentioned the Sunnah and noble habit of the Prophet ﷺ regarding the beginning of the month as follows:
إن رسول الله صلى الله عليه وسلم كان إذا رأى الهلال قال: " اللهم اجعله هلال يمن و بركة (عمل الیوم والليلة لابن السنی بس : ۵۹۶ ، رقم الحدیث : ۶۴۱ ، مکتبہ الشیخ ، کراچی )
When the Prophet ﷺ saw the crescent of the first night, he would pray: O Allah! Make this crescent of goodness and blessing for us."
(Amal al-Yawm wa al-Layla by Ibn al-Sunni, Bas: 596, Hadith No. 641, Maktaba al-Sheikh, Karachi)
Another narration mentions reciting this supplication at that time:
(Musnad Ahmad bin Khalil, Musnad Abi Muhammad Talha bin Ubaidullah, Hadith No. 1397, Vol. 2, p. 179, Dar al-Hadith, Cairo) : O Allah! "May the moon of this first night rise upon us with peace, security, faith and Islam. (O moon!) My Lord and your Lord is Allah Almighty."
We should also start the month in the same way, as was the way of the Prophet ﷺ , so that blessings and mercy may be received, so let us Want to avoid with customs and innovations.
The importance of using the Islamic calendar - The second thing is that we should make a habit of using the Islamic Hijri calendar, keep this calendar in front of us in our daily use, although! Using other calendars, dates and calendars is not a sin, there is no prohibition in adopting it according to Sharia, but using any calendar in such a way that we completely forget the Islamic calendar is not right in any way, because protecting the Islamic Hijri calendar is also a duty of Muslims and there is a reward in using it which should not be deprived of.
Also! Maintaining our identity and our distinction is also of great importance for a proud Muslim, in this case, the best way is for us to use the lunar date on a preferential basis compared to other calendars, God forbid, if all Muslims abandon the Islamic Hijri calendar and forget it, then all All of them will be guilty before Allah, because many acts of worship in Islam are related and linked to this calendar.
Hazrat Hakim al-Ummah (رحمه الله) states in his commentary on Bayan al-Quran:
Of course, since the rulings of Shariah are based on the lunar calendar, its preservation is “فرض علي الكفاية.” Therefore, if the entire Ummah adopts another calendar as their norm, which causes the lunar calendar to be lost, then all of them will be sinners. If it is preserved, then the use of the other calendar is also permissible, but it is definitely against the Sunnah of the Salaf, and the use of the lunar calendar is definitely better and more virtuous because it is fard kifayah. (Bayan-ul-Quran, Surah At-Tawbah 32, Vol. 3, 31, Maktaba Rumani (Bour))
This first month of the Islamic year has great value in the sight of Allah. It is one of the months of greatness. According to historical traditions, many great events took place in this month. The only two matters that come to light from the authentic and authentic hadiths in terms of rulings are:
The first ruling in the month of Muharram Al-Haram.
Fasting any day in this blessed month is considered the best fast after Ramadan. Fasting on the ninth and tenth of Muharram or the tenth and eleventh of Muharram is even more excellent. This is stated in the hadith of Sahih Muslim.
أفضل الصيام بعد رمضان شهر الله المحرم، وأفضل الصلاة بعد الفريضة صلوة الليل". (صحیح مسلم ، کتاب الصوم ، باب فضل صوم المحرم ، رقم الحديث : ۲۰۲ )
(Sahih Muslim, Kitab al-Sawm, Chapter on the Virtues of Fasting in Muharram, Hadith No. 202) Translation: The best fasting after Ramadan is the month of Allah, Muharram, and the best prayer after the obligatory prayer is the night prayer (tahajjud).
Hazrat Ibn Abbas رَضِيَ ٱللَّٰهُ عَنْهُ said:
حين صام رسول الله يوم عاشوراء وأمر بصيامه، قالوا: يا رسول الله إنه يوم تعظمه اليهود والنصارى؟ فقال رسول الله : "فإذا كان العام المقبل إن شاء الله صمنا اليوم التاسع، قال: فلم يأت العام المقبل حتى توفى رسول الله ﷺ"
(Sahih Muslim, Kitab al-Sayyam, Chapter: A day to fast on Ashura 20, Hadith No. 1134, Vol. 2, p. 779, Dar al-Kuttab al-Ilmiyah) Translation: When the Messenger of Allah (ﷺ) himself fasted on the day of Ashura and ordered his noble companions Sahabah (رضوان اللہ علیہم اجمعین) to fast, the companions Sahabah (رضوان اللہ علیہم اجمعین) said: "O Messenger of Allah ﷺ ! The Jews and Christians also respect this day" (Probably meaning that by fasting, we also respected this day, as if we resemble them in one action.) He (ﷺ) said: "If God wills, we will fast on the ninth of the following year as well." (In this way, there will be no doubt of similarity.) Hazrat Ibn Abbas رَضِيَ ٱللَّٰهُ عَنْهُ states: He passed away before the next year.
For this reason, the jurists say: One should not only fast on Ashura, but also fast on the 9th or 11th of Muharram, so that one can avoid similarity with the Jews. It is not difficult to understand from this prophetic teaching that Hazrat Rasulullah (ﷺ) did not like similarity or conformity with the Jews even in any good deed; Another narration in Sahih Muslim shows that the Quraysh also used to fast on Ashura during the pre-Islamic period:
عن عائشة رضى الله عنها قالت: كانت قريش تصوم عاشوراء في الجاهلية وكان رسول الله يصومه ، فلما هاجر إلى المدينة صامه وأمر بصيامه، فلما فرض شهر رمضان، قال: من شاء صامه ومن شاء تركه
(Sahih Muslim, Book of Fasting, Chapter on Fasting on the Day of Ashura, Hadith No. 1125, Volume 2, Page 792, Dar al-Kutb al-Ilmiyah)
Translation;
Hazrat Aisha Siddiqah (may Allah be pleased with her) said that during the Pre-Islamic Period, the Quraysh used to fast and the Messenger of Allah (peace and blessings of Allah be upon him) also used to fast.
When he migrated to Medina, he also fasted on the day of Ashura and ordered all the Companions (may Allah be pleased with them) to fast. Then when the command to fast Ramadan came, the Messenger of Allah (peace and blessings of Allah be upon him) gave the people the option of fasting on the day of Ashura whoever they wanted and not fasting whoever they wanted.
This blessed hadith shows that even before the migration, the Holy Prophet (ﷺ) had his own noble habit of fasting and after the migration, he had emphasized it to others as well.
The second ruling in the month of Muharram-ul-Haram
There is a special virtue in being generous with food and drink or in any way on the day of Ashura for his family; therefore, it is narrated from Hazrat Ibn Masood, Hazrat Abu Saeed Khudri, Hazrat Abu Hurairah and Hazrat Jabir (رضي الله عنهم) that the Holy Prophet (ﷺ) said:
من وسع على عياله في يوم عاشوراء، وسع الله عليه السنة كلها"..
(Shaab al-Iman by Bayhaqi, Kitab al-Siyam, Sawm al-Twelfth and Tenth, Vol. 3, p. 365) Translation: Whoever is generous in spending on his family on the day of Ashura, Allah will be generous in providing for him for the whole year.
Although there is a discussion on the chain of transmission of this hadith, according to the explanations of the scholars of hadith, such narrations that are narrated through different channels gain strength due to their different chains of transmission, so there is no major problem in describing it as a virtue.
Imam Bayhaqi (رحمۃ اللہ علیہ) said after mentioning the chains of transmission on this subject:
هذه الأسانيد وإن كانت ضعيفة، فهي إذا ضم بعضها إلى بعض، أخذت قوة والله أعلم
. (Shu’b al-Iman al-Muhaibqi, Kitab al-Siyam Sawm al-Ninth and al-A’shir, vol. 3, p. 365) Translation: “Although there is weakness in the chains of these narrations, there is definitely enough in them that if these chains of narration are combined, they become a form of strength.
The ruling on mourning in Muharram al-Haram
Another thing that has become very common is that this month is a month of sorrow. One should not celebrate happiness in this month. Why?! Because in this month, the grandson of the Prophet, Hazrat Hussain (رضی اللہ عنہ), and the young and old of his family were martyred cruelly and mercilessly.
In order to express sympathy with them, it is necessary to mourn, mourn and avoid every act of joy. The question is, what guidance do we get from the Shariah in this regard??!!
First of all, let us see a saying of Allama Ibn Kathir (رحمہ اللہ):
فكل مسلم ينبغى له أن يحزنه هذا الذي وقع من قتله رضى الله عنه، فإنه من سادات المسلمين وعلماء الصحابة، وابن بنت رسول الله يم التي هي أفضل بناته وقد كان عابداً وشجاعاً وسخيا ........ وقد كان أبوه أفضل منه، وهم لا يتخذون مقتله ماتماً كيوم مقتل الحسين، فإن أباه قتل يوم الجمعة وهو خارج إلى صلاة الفجر في السابع عشر من رمضان سنة أربعين، وكذالك عثمان كان أفضل من على عند أهل السنة والجماعة، وقد قتل وهو محصور في داره في أيام التشريق من شهر ذي الحجة سنة ست وثلاثين، وقد ذبح من الوريد إلى الوريد، ولم يتخذ الناس يوم مقتله مأتما، وكذالك عمر بن الخطاب، وهو أفضل من عثمان وعلى، قتل وهو قائم يصلي في المحراب صلاة الفجر، وهو يقرأ القرآن، ولم يتخذ الناس يوم مقتله مأتما، ورسول الله السيد ولد آدم في الدنيا والآخرة، وقد قبضه الله إليه كما مات الأنبياء قبله، ولم يتخذ أحد يوم موته مأتما " r:
Per Al-Ikhbar Bamqatal Al-Hussain bin Ali (may Allah be pleased with him), Vol. 11, p. 579, Dar Al-Hijr for Printing, Publishing and Distribution) It is appropriate for every Muslim Let the incident of Hazrat Hussain (رَضِيَ ٱللَّٰهُ عَنْهُ.)' incident makes us sad, because he was the leader of the Muslims and one of the Scholars companions Sahabah .
He was the son of the most excellent daughter of the Holy Prophet (ﷺ.), I.e. the grandson of the Holy Prophet (ﷺ).generous. Your father (Hazrat Ali (رضی اللہ عنہ)) was better than you, he was martyred on Friday, 17th Ramadan, 40 AH, while he was leaving his house for Fajr prayer. Similarly, Hazrat Usman (رضی اللہ عنہ) is better than Hazrat Ali (رضی اللہ عنہ) according to Ahlus Sunnah wal Jamaat, who was martyred in his house after Eid al-Adha, 36 AH, but the people did not mourn the day of his murder in this way.
Similarly, Hazrat Umar bin Al-Khattab (رضی اللہ عنہ) is better than these two (Hazrat Usman and Hazrat Ali (رضی اللہ عنهما), who were martyred in the mihrab of the mosque while they were reciting the Quran, but the day of their murder is not mourned in this way either.And no one declared the day of the death of the Holy Prophet (ﷺ), who is the leader of the children of Adam in this world and the Hereafter, a day of mourning.
After seeing this statement, one should understand whether the status of martyrdom is one of joy or one of sorrow and grief??!! Teachings The Prophethood or Islam teaches us that achieving martyrdom is a matter of immense happiness:
Hazrat Farooq Azam رضی اللہ عنه or Allah's hobby for martyrdom This is the reason why Hazrat Umar Farooq رضی اللہ عنه) used to constantly pray for achieving martyrdom.
(Sahih Bukhari, Kitab Fadhail Madinah, Chapter Karahiyyatul-Nabi Naam An Ta'ari Madinah, Hadith Number: 1890, Vol. 3, P. 23, Dar Tuq Al-Najat)
Hazrat Khalid bin Walid رضی اللہ عنه desire for martyrdom
Hazrat Khalid bin Walid (رَضِيَ ٱللَّٰهُ عَنْهُ), who received the title of Saifullah from the Prophet ﷺ spent his entire life fighting in the way of Allah, striving for martyrdom. But the glory of Allah they could not obtain martyrdom.. So when the time came for his death, he wept bitterly, saying, "Today, I am lying on my bed, awaiting my death like a camel dying." (Al-Bidaa’ al-Nahiya, Sitha Ahady wa al-Ushreen, Dhikr min tawfi ahady wa al-Ushreen, vol. 7, p. 114, Maktaba’tul-Ma’arif, Beirut)
The Prophet Muhammad’s (ﷺ) Hobby for martyrdom
Martyrdom is such a great happiness and wealth that the Prophet Muhammad (ﷺ) desired for himself and encouraged his Ummah to do the same. It is narrated from Abu Hurairah (may Allah be pleased with him) that the Prophet (peace be upon him) said: “I want to fight in the way of Allah, then be martyred, (then be brought back to life), then fight in the way of Allah and be martyred (then be brought back to life), then fight in the way of Allah and be martyred, (then be brought back to life), then fight in the way of Allah and be martyred. (Sahih Muslim, Kitab al-Imara, Bab Fadl al-Jihad wa al-Khuruz fi Sabil Allah, Hadith No. 4967)
In short, the purpose here is only to show that martyrdom is a blessing that was eagerly desired to obtain, it is not something that is to be celebrated with regret and sorrow, If this process is accepted as correct, then we should be told which day of the whole year is there in which some companion of the Prophet has not been martyred, if we look at the books of history and biography, we will find the martyrdom of someone or the other on every day, which requires that this day be made an expression of grief and sorrow, and also! It should be seen that even in the life of the Holy Prophet (ﷺ), many great and beloved personalities of the Prophet (ﷺ) were martyred, but did our beloved Prophet (ﷺ) also celebrate the day of their martyrdom in this way??!! No! Absolutely not! So are we going to feel more sorrow than our Prophet (ﷺ)??!! By God! Let us examine our deeds and try our best to avoid such rituals and useless deeds.
Ruling on getting married in Muharram Haram
According to the above mentioned details, mourning in this blessed month is completely baseless and an excess of religion in the name of religion, which must be abandoned, therefore when mourning is not permissible, then according to the Sharia There is no prohibition against getting married in this month, but the strange thing is that the Commander of the Faithful, Hazrat Ali رَضِيَ ٱللَّٰهُ عَنْهُ married Hazrat Fatimat Uz-Zahra رضی اللہ تعالی عنھا in this blessed month. (See: History of Medina in Damascus by Ibn Asakir, Chapter on the Construction of the Prophet's House and Its Obligatory Obligations, Vol. 3, p. 138, Dar al-Fikr - History of the Messengers and the Kings of Al-Turayri, Dhikr of what happened in the second year, Ghazwat of the Clan, Vol. 2, p. 410, Dar al-Ma'arif in Egypt)
Not getting married in this month means that there is a bad omen in this month, while according to Islamic law this is completely baseless and baseless, rather it is a sin to have this belief or mind, Allah Almighty has not placed any kind of bad omen on any day or time. There are explanations in the fatwas of the great muftis, the answer to this issue is quoted below from Fatwa Rahimiyah. :
(Answer) It is not permissible to consider the month of Muharram as a month of mourning and mourning.
It is stated in the Hadith that women are allowed to mourn and mourn for three days for the death of their relatives and must mourn for four months and ten days for the death of their husbands. It is not permissible to mourn for more than three days for the death of anyone else. It is forbidden. The Prophet (ﷺ) said:
“" لا يحل لامرأة تؤمن بالله واليوم الآخر أن تحد على ميت فوق ثلث ليال إلا على زوج أربعة أشهر وعشراً
” (Bukhari, Chapter Al-Hamd Al-Tuni, narrated by her: 803, Vol. 2) Translation: It is not permissible for a woman who believes in Allaah and the Last Day to mourn for a dead person for more than three nights, except for a husband who has four months and ten days to mourn for his death.
Considering marriage etc. in the blessed month of Muharram as unblessed and unlawful is a grave sin and against the beliefs of the Sunnis.
It is a danger to the faith to consider things that Islam has declared lawful and permissible as unlawful and unblessed, either in belief or in practice.
Muslims should be very careful and stay away from these rituals
because participating in them is forbidden.
It is stated in Mala Budda Minhu : مسلم تر اتشبہ بہ کفار و فساق, meaning: It is forbidden for Muslims to imitate the disbelievers and the corrupt.” (p. 131) We pray to Allah, the Almighty, to grant us the ability to avoid all kinds of evil deeds, and to keep us on the straight path while avoiding excess and excess, Amen
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