The Days Of Tashreeq

What are the days of Tashreeq? What is special about them and distinguishes them from other days?

The days of Tashreeq are the 11th, 12th and 13th of Dhul-Hijjah. There are several verses and ahadith which speak of their virtue: 

Allah (SWT) says: 

وَاذْكُرُواْ اللَّهَ فِى أَيَّامٍ مَّعْدُودَتٍ

“And remember Allah during the appointed Days”

[Al-Baqarah 2:203] 

These are the days of Tashreeq. This was the view of Ibn ‘Umar (RA) and most of the scholars. 

The Prophet (peace and blessings of Allah be upon him) said concerning the days of Tashreeq:

“They are days of eating, drinking and remembering Allaah.”

Dhikr (remembering Allah) is enjoined during the days of tashreeq in several ways: 

~ Remembering Allah immediately after the prescribed prayers by reciting Takbeer. This is prescribed until the end of the days of Tashreeq according to the majority of scholars.

~ Remembering Him by saying 'Bismillaah' and 'Allahu Akbar' when slaughtering the sacrificial animal. The time for slaughtering the hadiy and udhiyah lasts until the end of days of Tashreeq.

~ Remembering Allah when eating and drinking. It is prescribed when eating and drinking to say Bismillaah at the beginning, and to praise Him (say AlhamduLillah) at the end. 

According to the hadith narrated from the Prophet (peace and blessings of Allah be upon him): 

“Allah likes His slave when he eats something to praise Him for it, and when he drinks something to praise Him for it.”

Narrated by Muslim, 2734.

~ Remembering Him by saying Takbeer when stoning the Jamaraat on the days of Tashreeq. This applies only to the pilgrims on Hajj.

 

~ Remembering Allah in general. It is 'mustahabb' to make a lot of dhikr during the days of Tashreeq. ‘Umar (RA) used to recite Takbeer in Mina in his tent, and when the people heard him they recited Takbeer too and Mina echoed with the sound of their Takbeer. 

Allah says:

فَإِذَا قَضَيْتُم مَّنَـسِكَكُمْ فَاذْكُرُواْ اللَّهَ كَذِكْرِكُمْ ءَابَآءَكُمْ أَوْ أَشَدَّ ذِكْرًا فَمِنَ النَّاسِ مَن يَقُولُ رَبَّنَآ ءَاتِنَا فِى الدُّنْيَا وَمَا لَهُ فِى الاٌّخِرَةِ مِنْ خَلَـقٍ - وِمِنْهُم مَّن يَقُولُ رَبَّنَآ ءَاتِنَا فِى الدُّنْيَا حَسَنَةً وَفِي الاٌّخِرَةِ حَسَنَةً وَقِنَا عَذَابَ النَّارِ

“So when you have accomplished your Manaasik [rituals of Hajj], remember Allah as you remember your forefathers or with a far more remembrance. But of mankind there are some who say: “Our Lord! Give us (Your Bounties) in this world!” and for such there will be no portion in the Hereafter.

And of them there are some who say: “Our Lord! Give us in this world that which is good and in the Hereafter that which is good, and save us from the torment of the Fire!””

[Al-Baqarah 2:200-201] 

Many of the salaf regarded it as 'mustahabb' to make a lot of du’aa’ during the days of tashreeq. 

The words of the Prophet (peace and blessings of Allah be upon him), “These are days of eating, drinking and remembering Allaah” indicate that eating and drinking during the days of Eid are means that help one to remember Allaah and obey Him; perfect gratitude for the blessing means using it to help one obey and worship Allaah, 

In His Book Allah commands us to eat of good things and thank Him for them. So whoever uses Allah’s blessings to commit sin is showing ingratitude for the blessing of Allah, so he deserves to have it taken away from him. 

The Prophet (peace and blessings of Allah be upon him) forbade fasting on these days: 

“Do not fast on these days, for they are the days of eating, drinking and remembering Allaah.” 

Narrated by Ahmad, 10286; classed as saheeh by al-Albaani in al-Silsilah al-Saheehah, 3573.

O Allaah, help us to do righteous deeds and make us steadfast until death; have mercy on us, O Most Generous Giver. Praise be to Allah, the Lord of the World!

The Glorious Days Of Dhul Hijjah

Alhamdulillah, the blessed days are here one more time!

The glorious days of Dhul Hijjah are here. Rewards for good deeds are multiplied many times, and sins are forgiven much more. 

The days in which Allah gives us yet another chance to worship Him, to ask for forgiveness and correct our faults and make up for our shortcomings.The Prophet testified to that. He said:

"There are no days in which righteous deeds are more beloved to Allah than these ten days." The people asked, "Not even jihaad for the sake of Allah?" He said, "Not even jihaad for the sake of Allaah, except in the case of a man who went out to fight giving himself and his wealth up for the cause, and came back with nothing."

[Bukhari]

Fasting on the Day of ‘Arafah:

It is Sunnah for the Muslim to fast on the first nine days of Dhul-Hijjah, because fasting is one of the best of deeds. 

In a hadith qudsi, Allah says: 

“All the deeds of the son of Adam are for him, except fasting, which is for Me and I shall reward for it.” [Bukhari, 1805]

The ten days of Dhul-Hijjah include Yawm al-`Arafah (the Day of `Arafah), on which Allah perfected His Religion. 

The Prophet (peace be upon him) said: “Fasting the day of `Arafah expiates the sins of two years: the past one and the coming one. And fasting the day of Ashura expiates the sins of the past year.”

[Muslim]

Subhaan Allah wal-Hamdulillaah! 

Make the best of these days and ask Allah to bless our families with peace and happiness, InShaAllah!

Surah Al- Mā`ūn (107)

It is called Sūrah al-Mā`ūn according to most of the books of tafseer, Surat Ara’ayta (سورة أرأيت). It was revealed in Makkah according to the majority of scholars. However, some had the view that it is a Makki and Madani surah.

It is reported that Sūrah al-Mā`ūn was revealed in the case of Abū Jahl, who was the guardian of an orphan. He refused to give him his rights when he came to ask for it and drove him away.

Theme:

The Sūrah points out the kind of moral that man develops when he refuses to believe in the Hereafter. 

It delivers the message that:

a.) Islām is a complete way of life which is based on sincerity and devotion to Allāh.

b.) Worship, sincerely motivated, produces good deeds. Bad deeds become a sign of having very weak faith or the absence of it.

c.) Good deeds that are not the result of true belief would not be done properly.

Commentary on The Sūrah:

Ayah 1: أَرَءَيْتَ الَّذِى يُكَذِّبُ بِالدِّينِ

Have you seen the one who denies the  Recompense?

Allah addresses His Messenger and every intellectual person who has the ability of seeing; holding their attention and making them wonder: “Who are those who deny the Day of Recompense and as such are wrongdoers?” And receive the answer, “They are those who do not feel that they will eventually have to stand before Allāh and answer for all that they have done in this worldly life” – thus, this way of behaving becomes a sign of disbelief in the Judgment Day.

:يكذب is in the present tense – to indicate persistence in the action.

الدين: refers to the religion of Islam itself. Others said it refers to accountability, recompense, and payback. 

Ayah 2: فَذَلِكَ الَّذِى يَدُعُّ الْيَتِيمَ

That is the one who drives away the orphan.

اليتيم – is someone who has lost his parents in childhood.

The Quraysh did not give inheritance to women and children, because they believed they didn't participate in war, so they didn't need it. 

The first sign of disbelief in the Day of Judgement is oppressing the orphan.

By pointing out this bad practice, Allāh is also advising us to be trustworthy as He said: 

"ياأيها الذين آمنوا أوفوا بالعقود" “O you who have believed, fulfill [all] contracts."

Islām is not merely a verbal confession; rather it is an overall change of the individual’s conduct. Allāh (SWT) demands good deeds together with belief. Mere words are weightless and valueless if not accompanied by good deeds.

The virtues of caring for the orphans:

- Sahl bin Sa`ed said that the Prophet said, “I and the guardian of the orphan are like these [and he pointed with his index and middle fingers together] in Paradise.”

- Ibn ‘Abbās reported the Prophet saying, “The one who makes an orphan join in his household [providing food and drink] for him, Allāh will make Paradise obligatory for him, unless he commits a sin which cannot be forgiven.” [such as Shirk].

- Abu Umāmah reported, “The Prophet  said, “The one who passes his hand on the orphan’s head [only for the sake of Allāh], he will have as many rewards recorded for him as the number of the hair upon which his hand passes.”

Ayah 3: وَلاَ يَحُضُّ عَلَى طَعَامِ الْمِسْكِينِ

And does not encourage the feeding of the poor.

The second sign of disbelief in the Day of Judgement is that of stinginess. Such a man does not encourage the feeding of the poor, but spends his wealth for himself and his family. He feels that his wealth is a result of his own hard work, and that the poor have no money because of their laziness. 

على طعام: the feeding is very significant. It indicates that the food which is to be given to the poor is his right enjoined upon the rich, and the one who gives it is doing him no favor.

المسكين: refers to the one who is needy or extremely poor, as is mentioned in the Qur’an;

 "إنما الصدقات للفقراء والمساكين ..." - “Zakah expenditures are only for the poor and for the needy …”

[Sūrah at-Tawbah 9: 60]

Having faith in the Day of Resurrection is the only preventive factor that gives man balance and clear understanding of the meaning of wealth. It makes him understand that it is a blessing from Allāh given to him to be tested; so will he be thankful to Allāh and prove it by sharing with others, or will he be ungrateful and become stingy?

Ayah 4: فَوَيْلٌ لِّلْمُصَلِّينَ

So woe [i.e., destruction] to those who pray.

فويل: the (fa) indicates the meaning that, “Such was the condition of the disbeliever, so one may consider the condition of the hypocrite, who is included among those who pray.” 

وَيْلٌ: is mentioned in the Qur’an in several places in connection with different sins:

ويل لكل همزة لمزة

        [Surah Al- Humazah 104:1]

ويل للمطففين

        [Surah Al-Mutaffifin 83:1]

فويل للذين يكتبون الكتاب بأيديهم ثم يقولون هذا من عند الله 

        [Surah Al-Baqarah 2:79]

 

So heedlessness and showing off in prayers are similar sins.

Ayah 5: الَّذِينَ هُمْ عَن صَلَـتِهِمْ سَاهُونَ

[But] who are heedless of their prayer.

Now the meaning becomes clear; Allāh is not saying woe to all those who make salāh, but destruction is only sent upon those who pretend to pray, make it in a careless way, or out of its time. 

- Ibn `Abbās said that (sāhūn) are those who do not expect a reward for it when they pray, nor do they fear a penalty for neglecting it

- Sa`d bin Abī Waqqās said that they are those who perform their prayers later to its prescribed time.

- Or that those who pray only to be seen by people, not out of devotion to Allāh. Therefore, they become inattentive when they pray. Thus, prayer leaves no effect on them. Allah says:

 "إن الصلاة تنهى عن الفحشاء والمنكر" “Indeed, prayer prohibits immorality and wrongdoing.”  

"وإذا قاموا إلى الصلاة قاموا كسالى يراؤون الناس ولا يذكرون الله إلا قليلاً"

“And when they stand up for prayer, they stand lazy, showing (themselves to) the people and 

صلاتهم عن: in regard to their prayers - they are heedless.

Allah said عن (about), He did not say في (in) out of mercy from Him, because we are all heedless sometimes in our prayers. Heedlessness in the prayer is like forgetting how many raka`ahs one prayed, or how many sajdahs one performed, etc.

Ayah 6: الَّذِينَ هُمْ يُرَآءُونَ

Those who make show [of their deed].

This verse explains more about the characteristics of he who is heedless. He performs prayer when there is somebody to see him and do not perform it when alone. Not only he is heedless, but even when he does pray reluctantly, he shows off. Allah says: 

"إن المنافقين يخادعون الله وهو خادعهم وإذا قاموا إلى الصلاة قاموا كسالى يراءون الناس ولا يذكرون الله إلا قليلا"

"Indeed, the hypocrites [think to] deceive Allah, but He is deceiving them. And when they stand for prayer, they stand lazily, showing [themselves to] the people and not remembering Allah except a little. 

[Surah An-Nisa 4:142]

“Hidden Shirk is less apparent than a black ant crawling on a black stone in the darkness of the night.”

Ayah 7: وَيَمْنَعُونَ الْمَاعُونَ

And withhold [simple] assistance.

This is another characteristic of the hypocrites which is a natural outcome of heedlessness and hypocrisy. These people refuse to offer the simplest assistance, because they basically cannot see how they can gain from it.

Now, it has become clear that the purpose behind Allāh’s instruction to the believers to worship Him is not because He needs their worship, but for their own welfare and the purification of their hearts and the attaining of happiness in their lives, then the attainment of Paradise in the Hereafter. 

Usually Muslims separate between acts of worship and morals and manners in their social life, which is contrary to the teachings of Islam. That’s why we find too many Muslims in number but very few in practice. This Sūrah teaches that the two components of Islam [acts of worship and good character] are inseparable. A Muslim is required to be good to the people and good to Allah at the same time. 

الماعون: refers to Zakah [2.5% of one’s wealth per lunar year according to most commentators] or to the simplest assistance – something insignificant people share like salt, a bucket, or a pen and so on.

The Four Sacred Months

Welcome to month of Dhul Qa'dah, one of the four 'Shahr-ul-Haram' - Sacred Months. 

The four sacred months are Muharram, Rajab, Dhul Qa'dah and Dhul Hijjah. In these months, the reward for good deeds is multiplied; and though committing sins is forbidden at all times, it is even more forbidden during these months.

Allah (SWT) says in the Qur'an:

إِنَّ عِدَّةَ الشُّهُورِ عِندَ اللَّهِ اثْنَا عَشَرَ شَهْراً فِي كِتَـبِ اللَّهِ يَوْمَ خَلَقَ السَّمَوَت وَالاٌّرْضَ مِنْهَآ أَرْبَعَةٌ حُرُمٌ ذلِكَ الدِّينُ الْقَيِّمُ فَلاَ تَظْلِمُواْ فِيهِنَّ أَنفُسَكُمْ وَقَاتِلُواْ الْمُشْرِكِينَ كَآفَّةً كَمَا يُقَـتِلُونَكُمْ كَآفَّةً وَاعْلَمُواْ أَنَّ اللَّهَ مَعَ الْمُتَّقِينَ

“Verily, the number of months with Allah is twelve months (in a year), so was it 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, and fight against the Mushrikin idolaters collectively as they fight against you collectively. But know that Allah is with those who have Taqwa.” [Surah at-Taubah: 36]

The ayah refers to these four sacred months. We should pay attention to their sanctity, because Allah has singled them out for a special status and has forbidden us to commit sins out of respect for their sanctity, for sins committed at this time are even worse.

Al-Bukhaari (4662) and Muslim (1679) narrated from Abu Bakr that the Prophet (peace be upon him) said: “The year is twelve months, of which four are sacred: three consecutive months, Dhu’l-Qa’dah, Dhu’l-Hijjah and Muharram, and Rajab Mudar which comes between Jumaada and Sha’baan."

Brotherhood And Sisterhood In Islam

As a yardstick and criterion in our lives, Islam has given us a clear definition of unity and brotherhood and how it can be realized and implemented.  The uniting factor is the `Aqeedah (creed) of Islam which defines the belief of a Muslim.  Unlike other bonds (nationalistic, patriotism, etc.) which are superficial, animalistic, reactive, emotional, and completely devoid of a real solution for life’s affairs, the intellectuality of the ideological bond of Islam unites man irrespective of their race, nationality, colour, status and other factors which are irrelevant when it comes to bonding on an ideological creed.

Allah (SWT) says in the Qur'an: 

إِنَّمَا الْمُؤْمِنُونَ إِخْوَةٌ

"The Mu’minoon (believers) are but a single Brotherhood."
[Surah Al-Hujuraat: 10]

And then again:
وَالْمُؤْمِنُونَ وَالْمُؤْمِنَـتِ بَعْضُهُمْ أَوْلِيَآءُ بَعْضٍ يَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنِ الْمُنْكَرِ وَيُقِيمُونَ الصَّلَوةَ وَيُؤْتُونَ الزَّكَوةَ وَيُطِيعُونَ اللَّهَ وَرَسُولَهُ أُوْلَـئِكَ سَيَرْحَمُهُمُ اللَّهُ إِنَّ اللَّهَ عَزِيزٌ حَكِيمٌ
The believers, men and women, are supporters of one another; they enjoin good, and forbid evil; they perform the Salah, and give the Zakah, and obey Allah and His Messenger. Allah will have His mercy on them. Surely, Allah is All-Mighty, All-Wise.
[Surah At-Taubah: 71]

Brothers and sisters in Islam share the same beliefs and religious identity. They work towards the same goals, and share the same code of behaviour. The Qur'an says:

وَأَلَّفَ بَيْنَ قُلُوبِهِمْ لَوْ أَنفَقْتَ مَا فِى الاٌّرْضِ جَمِيعاً مَّآ أَلَّفْتَ بَيْنَ قُلُوبِهِمْ وَلَـكِنَّ اللَّهَ أَلَّفَ بَيْنَهُمْ إِنَّهُ عَزِيزٌ حَكِيمٌ

And He has united their (believers') hearts. If you had spent all that is in the earth, you could not have united their hearts, but Allah has united them. Certainly He is All-Mighty, All-Wise.

Brotherhood/Sisterhood must be established purely for the sake of Allah (SWT). This requires the brothers to abandon any type of personal interest that they might hope to gain through their relationship. Prophet Muhammad (peace be upon him) once said: 

"A man set out to visit one of his brothers for the sake of Allah and Allah (SWT) appointed an angel to watch over him.

The angel asked the man, 'Where are you going?'

The man replied: 'I wish to visit my brother.'

'Do you need anything from him?' asked the angel.

'No,' replied the man. 

'Then why are you going to visit him?' inquired the angel. 

The man answered, 'I love him for Allah's Sake.' 

The angel said, 'Then know that Allah has sent me to tell you that Allah loves you because of your love for your brother and that He has decreed Paradise for you'." 

(Sahih Muslim)

One of the first steps towards building an Islamic community is to create an atmosphere of unity. Through the guidance of Allah (SWT), the Prophet (peace be upon him) established a bond of brotherhood between the Ansar and the Muhajireen, and he said:

"You will not be a believer until you love for your brother what you love for yourself." [Al- Bukhari]

And he said:

"You will not enter Paradise until you believe, and you will not believe until you love one another." [Muslim]

The Rights Of Our Brothers And Sisters

Allah (SWT) says in the Qur'an:

يأَيُّهَا الَّذِينَ ءَامَنُواْ لاَ يَسْخَرْ قَوْمٌ مِّن قَوْمٍ عَسَى أَن يَكُونُواْ خَيْراً مِّنْهُمْ وَلاَ نِسَآءٌ مِّن نِّسَآءٍ عَسَى أَن يَكُنَّ خَيْراً مِّنْهُنَّ وَلاَ تَلْمِزُواْ أَنفُسَكُمْ وَلاَ 

تَنَابَزُواْ بِالاٌّلْقَـبِ بِئْسَ الاسْمُ الْفُسُوقُ بَعْدَ الايمَانِ وَمَن لَّمْ يَتُبْ فَأُوْلَـئِكَ هُمُ الظَّـلِمُونَ

"O you who believe! Let not a group scoff at another group, it may be that the latter are better than the former. Nor let (some) women scoff at other women, it may be that the latter are better than the former. Nor defame yourselves, nor insult one another by nicknames. Evil is the name of wickedness after faith. And whosoever does not repent, then such are indeed wrongdoers."

يأَيُّهَا الَّذِينَ ءَامَنُواْ اجْتَنِبُواْ كَثِيراً مِّنَ الظَّنِّ إِنَّ بَعْضَ الظَّنِّ إِثْمٌ وَلاَ تَجَسَّسُواْ وَلاَ يَغْتَب بَّعْضُكُم بَعْضاً أَيُحِبُّ أَحَدُكُمْ أَن يَأْكُلَ لَحْمَ أَخِيهِ مَيْتاً فَكَرِهْتُمُوهُ وَاتَّقُواْ اللَّهَ إِنَّ اللَّهَ تَوَّابٌ رَّحِيم

"O you who believe! Avoid much suspicion; indeed some suspicion is sin. And spy not, neither backbite one another. Would one of you like to eat the flesh of his dead brother You would hate it. And have Taqwa of Allah. Verily, Allah is the One Who forgives and accepts repentance, Most Merciful."

[Surah Al-Hujuraat: 11-12]

The rules are simple as laid out by these two ayahs:

1. Do not ridicule other people.

2. Do not insult or call each other names.

3. Avoid much assumption (negative assumption).

4. Do not spy on each other.

5. Do not back bite one another.

Our love for our Muslims brothers and sisters should extend beyond mere feelings. It should be apparent in our actions:

1. Dealing gently with them.
2.Guard your brothers' secrets.

3. Keeping our promises to them.
4. Visiting them when they are ill.

5. Making Dua'a for them in their absence.
6. Smiling at you brothers and sisters.

7. Staying by their side during their good and bad times.

Allah's Messenger (peace be upon him) said, "The example of the believer in their affection, mercy and sympathy for one another is like that of the body; when on of its organs complains, the rest of the body responds to it in wakefulness and fever." [Muslim]

8. Showing affection and friendliness towards them.
9. Giving them the benefit of doubt.

Hamdun al-Qassar, one of the great early Muslims said, “If a friend among your friends errs, make seventy excuses for them. If your hearts are unable to do this, then know that the shortcoming is in your own selves.” [Imam Bayhaqi, Shu`ab al-Iman, 7.522]

10. Become aware of their problems to assist them where necessary.

Our Prophet (peace be upon him) said, "Whoever relieves a believer of a distress from the distresses of this world, Allah will relieve him of a distress from the distresses of the Day of Judgement. And whoever facilitates [a matter] for one in financial difficulty, Allah will facilitate for him [matters] in this world and the Hereafter. And whoever covers [the fault of] a Muslim, Allah will cover his [faults] in this world and the Hereafter. Allah is in aid of [His] servant as long as the servant is in aid of his brother." [Muslim]

It is unlawful to hold our brothers and sisters in disrespect because of some sin they may have committed in the past, for perhaps they may have repented and will repent in the future and be forgiven by Allah (SWT), while the one who looks down on her will not be forgiven for her self-righteous attitude.

The Prophet (peace be upon him) warned: 

"No one who had in his heart, an atom's weight oof pride would enter Paradise."

(Muslim and At-Tirmidhi]

As soon as the new brother or sister enters Islam, their past is over and forgiven by Allah (SWT), and they are equal to all other Muslims in  status, duties and rights. And their first right is to be taught everything they need to know about Islam in the best possible manner.

If we want to regain our lost glory we should forget our self-made differences and be united as we are being directed by Allah (SWT) in the Holy Quran:

وَاعْتَصِمُواْ بِحَبْلِ اللَّهِ جَمِيعاً وَلاَ تَفَرَّقُواْ وَاذْكُرُواْ نِعْمَةَ اللَّهِ عَلَيْكُمْ إِذْ كُنتُم أَعْدَآءً فَأَلَّفَ بَيْنَ قُلُوبِكُمْ فَأَصْبَحْتُم بِنِعْمَتِهِ إِخْوَاناً وَكُنتُمْ عَلَى شَفَا حُفْرَةٍ مِّنَ النَّارِ فَأَنقَذَكُمْ مِّنْهَا كَذلِكَ يُبَيِّنُ اللَّهُ لَكُمْ ءَايَـتِهِ لَعَلَّكُمْ تَهْتَدُونَ
“And hold fast, all together, by the rope which Allah (stretches out for you) and be not divided among yourselves; and remember with gratitude Allah’s favour on you for you were enemies and he joined your hearts in love, so that by his grace, ye become brothers; and ye were on the brink of the pit of fire, and He saved you from it”. 

[Al Imran : 103]

May Allah (SWT) help us to establish the true spirit of brotherhood by forgetting our so-called differences. It is only possible if we act upon the teachings of the Qur'an and Sunnah of the Prophet (peace be upon him). Let us step forward to promote ‘Islamic concept of brotherhood and sisterhood’ throughout the world. The world will InShaAllah be changed into a better place; where the differences of colour, language, race and nationality will vanish. May Allah guide us all to the straight path. Ameen!

Surah al-Kawthar (108)

This Surah was revealed in Makkah, and named (Sūrat ul-Kawthar) in the book of at-Tirmidhi, and (Innā a`ṭaynāka-Kawathar) in Sahīh al-Bukhāri. 

Cause f Revelation:

Al-Wāḥidi collected a Hadith from Ibn `Abbās that al-`Ᾱṣ bin Wā’il met the Prophet at the gate of Bani Sahm of the Sacred House of Makkah, and spoke to him while the Quraysh chiefs were assembling at the Ka`bah. Then when al-`Ᾱṣ went to meet them they asked him, “Who were you talking to?” He replied, “To that one, al-Abtar.”- It was then after the death of the Prophet’s son, `Abdullah, and before him his other son al-Qᾱsim. 

Reason for Revelation:

This Sūrah was revealed to comfort the Prophet (peace be upon him) and assure him of the abundant good [al-Kawthar] that Allāh had chosen for him, and the loss awaiting his opponents.

 

Summary of The Sūrah: 

Verse 1: Allah reveals the favor given to His Messenger [i.e., abundant good].

Verse 2: Allah commands His Messenger to be thankful by offering prayers and sacrifice.

Verse 3: Allah condemns the enemies of Allah's Messenger and defends His beloved Messeger. 

Commentary on The Sūrah: 

Ayah 1: إِنَّآ أَعْطَيْنَـكَ الْكَوْثَرَ

Surely, We have granted you [O Muhammad] al-Kawthar.

نَا + إِنَّ = إِنَّا: Surely, We. 

أَعْطَيْنَاكَ: The pronoun إنَّا occurred before the verb أعطيناك for two reasons:

- Drawing attention.

- Showing exclusiveness.                                                                                 

‘We’: is an expression of glorification most appropriate to Allāh, to show the grandness of His gift to His Messenger.

آتى - إيتاء- to give, but not absolute [e.g., You give someone something which you can take back]. Allah says, “تُؤْتِي الْمُلْكَ مَن تَشَاءُ وَتَنزِعُ الْمُلْكَ مِمَّن تَشَاءُ” – “You give sovereignty to whom You will and You take sovereignty away from whom You will…”  

ايتاء also implies something can be given with a condition of responsibility, i.e. Allah gives sovereignty to people with a duty of responsibility of ruling in justice.

Allah is saying to His Messenger: I have given you a lot of gifts, so enjoy them. They won't be taken away from you.

The verb is made in the past tense to imply Certainty, assurance and signify Completion: it shows that the favour granted to the Prophet is guaranteed and completed. 

الكَوْثَر: Literally means the most abundant good. 

It is an intensive form of noun, derived from كـَثْرَة 

It is placed in contrast to the word al-abtar to annul its reference to Muhammad. 

Narrations regarding al-Kawthar;

Anas nararted, "While we were with the Messenger of Allah in the Masjid, he dozed off into a slumber. Then he lifted his head smiling. We said, “O Messenger of Allah! What has caused you to laugh?” He said, “Indeed, a sūrah has been revealed to me.” And he recited, “Verily, We have granted you Al-Kawthar. Therefore turn in prayer to your Lord and sacrifice. For he who hates you, he will be cut off.” Then he asked, “Do you know what Al-Kawthar is?” We said, “Allah and His Messenger know best.” He said, “Indeed, it is a river that my Lord has promised me and it has abundant goodness. It is a pond where to my Ummah will be brought on the Day of Judgment. Its containers are as numerous as the stars in the sky. Then a servant of Allah from among them will be (prevented from it) and I will say: "O Lord! Verily, he is from my Ummah (followers).'' Then He (Allah) will say: "Indeed, you do not know what he introduced (or innovated) after you.''  

Imam Ahmad also recorded from Anas that the Messenger of Allah said,

“I entered Paradise and I came to a river whose banks had tents are made of pearls. So I dipped my hand into its flowing water and found that it was the strongest (smell) of musk. So I asked, "O Jibril! What is this'' He replied, "This is Al-Kawthar which Allah has given you.''  

Ahmad recorded from Anas that a man said, "O Messenger of Allah! What is Al-Kawthar'' He replied, “It is a river in Paradise which my Lord has given me. It is whiter than milk and sweeter than honey.” 

Imam Ahmad recorded from Ibn `Umar that the Messenger of Allah said, “Al-Kawthar is a river in Paradise whose banks are of gold and it runs over pearls. Its water is whiter than milk and sweeter than honey.” 

The definite article in (الكوثر) is significant; for it illustrates that the river of al-Kawthar is one of the abundant good that will be granted to the Messenger, different good things, which includes what has been mentioned in the two sūrahs (93 & 94)

Ash-Shawkāni and al Alūsi mentioned additional blessings granted to the Prophet: 

- Allah gave him the best charater, He said, “And indeed, you are of a great moral character."  

- He gave him Prophethood and Messengership - carrying the final Book and Words of Allah to mankind up till the Day of Judgment.

- He also said, “And We have not sent you, [O Muhammad], except as a mercy to the worlds.”  

- The Qur'an - the final Miracle: Muhammad was given a miracle to hear -the Qur'an miracle is for all times and all peoples.

- Justice and Victory: Allah gave His Messenger justice that which people are hungry for around the world.

- Allah gave him victory that which was nevr given to any other Messengers. 

Allah gave him honors of: 

- Changing the Qibla from Masjid al Aqsa to al Ka'ba:

- Granted him al-Maqāmul-Mahmūd the Praised rank. 

“And from [part of] the night, pray with it as additional [worship] for you; it is expected that your Lord will resurrect you to a praised station.”  

Ibn Kathir, says when commenting on this ayah: (The Messenger of Allah will have honors on the Day of Resurrection, in which no one else will have a share; honors which will not be matched by anyone else. He is the first one for whom the earth will be opened and he will come forth riding to the gathering place. He will have a banner under which Adam and everyone else will gather, and he will have the pond to which no one else will have more access than he. He will have the right of the intercession with Allah when He will come to judge among His creation.)

- Allah gave him followers who are unparalleled in history. 

The Messenger left nothing behind except men - his companions and those who followed them - who would change the world for the better.

- Allah promised to support His Messenger, even if no-one else supported him: “If you do not aid the Prophet - Allah has already aided him”.  

- He made His final Messenger's Nation follow the Middle [wasatt] Path:

“And thus we have made you a just community that you will be witnesses over the people and the Messenger will be a witness over you.” 

- He will have the most followers on Judgment Day. The Messenger of Allah said: “There has never been any Prophet who was not given that which would make people believe in him. What I have been given is revelation which Allah revealed to me, and I hope that I will have the most followers among them.”

- His blessed family is honored - We pray; Allahumma sali 'ala Muhammad wa 'ala aali Muhammadin (Oh Allah, send peace and blessings upon Muhammad, and the family of Muhammad).

- The five prayers are made equal to fifty prayers in reward.

- The Qur’an is made easy to memorize and remember: the Qur'an is primarily preserved by Allah making it easy to remember. “And We have certainly made the Qur'an easy for remembrance, so is there any who will remember?”  Allah also says; “Indeed, it is We who sent down the Qur'an and indeed, We will be its guardian.” 

        These are the gifts that Allah has given him. How is he supposed to thank Allah, then? How is he supposed to pay this? Allah says; “so pray…”

The first sign of gratefulness to Allah is prayer and sacrifice.

The prayer is a gift from Allah and a great sign of our gratefulness to Him for all His favors on us. That is why it will be the first thing to be asked about on the Judgment Day.

This surah is a lesson for the caller to Islam that no matter how hard the bad times might be; look at the great reward Allah will give you.

How are we supposed to deal with painful losses? 

To remember that He has given us a lot, and then to pray to Him devotedly.

Ayah 2: فَصَلِّ لِرَبِّكَ وَانْحَرْ

So pray to your Lord and sacrifice [to Him alone].

Salāh is the best method of showing gratitude to Allah for His too many favors and blessings, and to glorify Him as He deserves. The Prophet had to derive from his Lord the needed strength and courage to carry on spreading the message. Also, salāh is recommended because it is something disliked by the opponents of Muhammad. Allah mentions (prayer) instead of (thankfulness) so that we understand that prayers are the most comprehensive and complete way of giving thanks to Allah.

to your Lord: The addressing pronoun [ka ك] is connected to the word [rab رب] to refer to the honorable position the Prophet received with his Lord, it implies that Allah is caring for him and loving him, which was a great source of relief for him ().

Nahr: literally means: that part which is above the chest. Allah specifically mentions this word, which is similar to the legacy of Ibraheem.

Ayah 3: إِنَّ شَانِئَكَ هُوَ الاٌّبْتَرُ 

Indeed, your enemy is the one cut off.

[شَانِئْ shaani’] is a term derived from [شَنَاءَة shanā’ah,] which means hatred.

The Quraysh were blinded by their enmity towards the Prophet (). They brought false accusations against him. They taunted him and scoffed him in every possible way. So Allah is telling them; no doubt you will be cut off. Allāh casts His anger upon them by restricting the quality of al-abtar to he who sets himself an enemy of His Messenger. He is the one cut off [from all good in this world and the Hereafter].

'He' signifies that it is not the Messenger of Allah who is cut off, rather your enemy [O Muhammad] is being cut off.

They thought that Allah's Messenger would die soon and his legacy will vanish, because he had no sons. But in fact every generation of believers curse the enemies of Allah's Messenger, and the legacy of Muhammad is in the unique one which no one else has ever had; all those who believed and every single Muslim child born is part of his progeny. A person might be Chinese, African, Indian, white, Arab or non-Arab - he will love Muhammad more than he loves his own child, father or even his own self. All will take pride in saying; لاإله إلا الله محمد رسول الله

Al-abtar: describes someone who fails to achieve his object, who is deprived of all means of success, and who has no male child to succeed him.

Using the noun al-abtar indicates permanency. So this enemy, being cut off, isn't just referring to a temporary enemy of Allah's Messenger. Rather, it refers to an enemy of all times. Anyone who hates Allah's Messenger with severe enmity will be cut off. 

Fasting In Shawwal

It's been over a week since Eid is over. Hopefully you all had a relaxing and an enjoyable break. Eid along with a wedding function for a friend gave me an added reason to enjoy and celebrate.

Now that I am well rested and back to routine, I am planning on keeping the six Shawwal fasts.

Fasting six days of Shawwal after the obligatory fast of Ramadan is Sunnah Mustahabbah. It is recommended for the Muslim to fast six days of Shawwal, and in this there is great virtue and an immense reward. Whoever fasts these six days will have recorded for him a reward as if he had fasted a whole year, as was reported in a Saheeh Hadith from the Prophet (peace and blessings of Allah be upon him). 

Abu Ayyoob (may Allah be pleased with him) reported

that the Messenger of Allah (peace and blessings of Allah be upon him) said: 

Whoever fasts Ramadan and follows it with six days of Shawwal, it will be as if he fasted for a lifetime.”

(Narrated by Muslim, Abu Dawood, al-Tirmidhi, al-Nisaa’i and Ibn Maajah).

The Prophet (peace and blessings of Allah be upon him) explained this when he said: “Whoever fasts for six days after Eid ul-Fitr has completed the year: (whoever does a good deed (hasanah) will have ten hasanah like it).” According to another report: “Allah has made for each hasanah ten like it, so a month is like fasting ten months, and fasting six days completes the year.” (al-Nisaa’i and Ibn Maajah). 

It was also narrated by Ibn Khuzaymah with the wording: 

“Fasting for the month of Ramadan brings the reward of ten like it, 

and fasting for six days brings the reward of two months, 

and that is the fasting of the whole year.”

The Hanbali and Shaafa’i fuqaha’ explained that fasting six days of Shawwal after fasting Ramadan makes it as if one has fasted for an entire year of obligatory fasts, because the multiplication of the reward applies even to naafil fasts, because each hasanah brings the reward of ten like it.

Another of the important benefits of fasting six days of Shawwal is that is makes up for any shortfall in a person's obligatory Ramadan fasts, because no one is free of shortcomings or sins that have a negative effect on his fasting. On the Day of Resurrection, some of his naafil deeds will be taken to make up the shortcomings in his obligatory deeds, as the Prophet (peace and blessings of Allah be upon him) said:

“The first thing for which people will be brought to account on the Day of Resurrection will be their salaah (prayer). Our Lord, may He be glorified and exalted, will say to His angels – although He knows best – ‘Look at the salaah of My slave, whether it is complete or incomplete.’ If it is perfect, it will be recorded as perfect, and if something is lacking, He will say, ‘Look and see whether My slave did any voluntary (naafil) prayers.’ If he did some voluntary prayers, [Allah] will say, complete the obligatory actions of My slave from his voluntary actions.’ Then all his actions will be dealt with in a similar manner.” (Narrated by Abu Dawood).