The Jews hope they will only remain in the Fire for a few days

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And they (Jews) say, “The Fire shall not touch us but for a few numbered days.” Say (O Muhammad to them): “Have you taken a covenant from Allah, so that Allah will not break His covenant Or is it that you say of Allah what you know not?”

Allah mentioned the claim of the Jews, that the Fire will only touch them for a few days, and then they will be saved from it. Allah refuted this claim by saying:

قُلْ أَتَّخَذْتُمْ عِندَ اللَّهِ عَهْدًا

Say (O Muhammad to them): “Have you taken a covenant from Allah?”

Hence, the Ayah proclaims, “if you had a promise from Allah for that, then Allah will never break His promise. However, such promise never existed. Rather, what you say, about Allah, you have no knowledge of and you thus utter a lie about Him.”

Al-`Awfi said that Ibn `Abbas said about the Ayah,

وَقَالُواْ لَن تَمَسَّنَا النَّارُ إِلاَّ أَيَّامًا مَّعْدُودَةً

And they (Jews) say, “The Fire shall not touch us but for a few numbered days.”

“The Jews said, ‘The Fire will only touch us for forty days’.” Others added that this was the period during which the Jews worshiped the calf.

Also, Al-Hafiz Abu Bakr bin Marduwyah reported Abu Hurayrah saying:

When Khaybar was conquered, a roasted poisoned sheep was presented to the Prophet as a gift (by the Jews). The Messenger of Allah ordered, “Assemble before me all the Jews who were here.” The Jews were summoned and the Prophet said (to them), “Who is your father?” They replied, “So-and-so.” He said, “You have lied; your father is so-and-so.” They said, “You have uttered the truth.” He said, “Will you now tell me the truth, if I ask you about something?” They replied, “Yes, O Abul-Qasim; and if we should tell a lie, you will know our lie as you have about our fathers.”

On that he asked, “Who are the people of the (Hell) Fire?” They said, “We shall remain in the (Hell) Fire for a short period, and after that you will replace us in it.” The Prophet said, “May you be cursed and humiliated in it! By Allah, we shall never replace you in it.”

Then he asked, “Will you tell me the truth if I ask you a question?” They said, “Yes, O Abul-Qasim.” He asked, “Have you poisoned this sheep?” They said, “Yes.” He asked, “What made you do so?” They said, “We wanted to know if you were a liar, in which case we would get rid of you, and if you were a Prophet then the poison would not harm you.”

Imam Ahmad, Al-Bukhari and An-Nasa’i recorded similarly.



Allah describes the Qur’an

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{ Allah has sent down the Best Statement, a Book, its parts resembling each other, (and) oft-repeated. The skins of those who fear their Lord shiver from it. Then their skin and their heart soften to the remembrance of Allah. That is the guidance of Allah. He guides therewith whom He wills; and whomever Allah sends astray, for him there is no guide. }  Surat Az-Zumar 39:23

Here Allah praises His Book, the Noble Qur’an, which was revealed to His noble Messenger.

Allah says, { Allah has sent down the Best Statement, a Book, its parts resembling each other (and) oft-repeated. }

Mujahid said, “This means that the entire Quran’s parts resemble each other and are oft-repeated.”

Qatadah said, “One Ayah resembles another and one letter resembles another.”

Ad-Dahhak said, “It is oft-repeated so that people will understand what their Lord tells them.”

`Ikrimah and Al-Hasan said, “There may be an Ayah in one Surah, and another Ayah in another Surah that resembles it.”

Sa`id bin Jubayr narrated from Ibn `Abbas, may Allah be pleased with him: “Oft-repeated means that parts of the Qur’an resemble one another and repeat one another.” Some of the scholars said that it was narrated from Sufyan bin `Uyaynah that

{ its parts resembling each other (and) oft-repeated. } means that some passages of the Qur’an may sometimes refer to one thing, so they resemble one another, and sometimes they mention a thing and its opposite. Such as when the believers then the disbelievers are mentioned, or when Paradise then Hell are described, and so on, and this is the meaning of oft-repeated.

Examples include the Ayat:

{ Verily, the most righteous will be in delight; and verily, the most wicked will be in the blazing Fire (Hell). } Al-Infitaar 82:13-14

{ Nay! Truly, the Record of the most wicked is (preserved) in Sijjin } until { Nay! Verily, the Record of the most righteous is (preserved) in `Illiyyin}  Al-Mutaffifin 83: 7-18

{ This is a Reminder. And verily, for those who have Taqwa is a good final return (Paradise) } until { This is so! And for those who transgress, there will be an evil final return (Fire). }  Saad 38:49-55.

And there are other similar passages. All of this has to do with it being oft-repeated, i.e., when two meanings are referred to. But when a passage is about one thing, with some parts of it resembling others, this is “its parts resembling each other.” This is not the same as the Mutashabihat* mentioned in the Ayah 3:7 that refers to something else altogether:

{ In it are Ayat that are entirely clear, they are the foundations of the Book; others not entirely clear }  Al-Imran 3:7

*Mutashabih verses are allegorical verses in the Qur’an, consistent in themselves and although obscure in meaning, cannot be questioned and their true meanings cannot be pursued. The true meaning is known only to Allah.

{ The skins of those who fear their Lord shiver from it. Then their skin and their heart soften to the remembrance of Allah. } means, this is the description of the righteous, when they hear the Words of the Compeller, the Protector, the Almighty, the Oft-Forgiving because they understand the promises and warnings contained therein. The frightening words and threats make their skin shiver from fear.

{ Then their skin and their heart soften to the remembrance of Allah. } because of their hope for His mercy and kindness. They are unlike others, the wicked, immoral sinners, in a number of ways: First, They listen to the recitation of the Ayat of the Qur’an, while those (sinners) listen to poetic verse recited by female singers. Second, When the Ayat of Ar-Rahman are recited to them, they fall down in prostration weeping, with the proper attitude of fear, hope, love, understanding and knowledge, as Allah says:

{ The believers are only those who, when Allah is mentioned, feel a fear in their hearts and when His Ayat are recited unto them, they increase their faith; and they put their trust in their Lord; Who perform the Salah and spend out of that We have provided them. It is they who are the believers in it. For them are grades of dignity with their Lord, and forgiveness and a generous provision (i.e., Paradise). }   At-Tawbah 8:2-4

{ And those who, when they are reminded of the Ayat of their Lord, fall not on them (as if they were) deaf and blind }  Al-Furqan 25:73.

When they hear the Ayat of Allah, they are not too busy to pay attention to them; they listen to them and understand their meanings. So they act upon them and prostrate when they hear them, out of understanding, not out of ignorance and blind following of others. Third, They adhere to the correct etiquette when they listen to them. As the Companions, may Allah be pleased with them, used to do when they listened to the words of Allah recited by the Messenger of Allah . Their skin Would shiver, and their hearts would soften to the remembrance of Allah. They did not shout or do other actions that are not natural; on the contrary, they would sit quietly with the proper attitude of fear, in an unparalleled fashion. they attained the victory of praise from their Lord in this world and the Hereafter.

`Abdur-Razzaq said, “Ma`mar told us that Qatadah, may Allah have mercy on him, recited, { The skins of those who fear their Lord shiver from it. Then their skin and their heart soften to the remembrance of Allah. } and said, ‘This is the characteristic of the friends of Allah; Allah has described them in this manner, saying that their skin shivers, their eyes weep and their hearts find rest to the remembrance of Allah. He did not say that they lose their minds and swoon; that is the characteristic of the followers of innovation, and that comes from the Shaytan.'”

Allah’s saying, { That is the guidance of Allah. He guides therewith whom He wills; }, means, this is the characteristic of those whom Allah has guided, and anyone who does anything different is one of those whom Allah has sent astray.

{ and whomever Allah sends astray, for him there is no guide. }

[Tafsir ibn Kathir, Surat Az-Zumar 39:23]

When dealing with the Jews and Christians, do not argue with them unless it is in the politest manner, except for those of them who do wrong

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{  And argue not with the People of the Scripture, except with that which is better—except with such of them as do wrong; and say (to them): “We believe in that which has been revealed to us and revealed to you; our God and your God is One, and to Him we have submitted.  }   Surat Al-Ankabut 29:46

What is meant here is that anyone who wants to find out about religion from them should argue with them in a manner that is better, as this will be more effective.

Allah says: { Invite to the way of your Lord with wisdom and fair preaching… } (An-Nahl 16:125)

And Allah said to Musa and Harun when he sent them to Fir’awn (Pharaoh): { And speak to him mildly, perhaps he may accept admonition or fear. } (Ta-Ha 20:44)

Allah says here, { except with such of them as do wrong; } meaning, those who turn away from the truth, turning a blind eye to clear evidence, being stubborn and arrogant. In this case, you should progress from debate to combat, fighting them in such a way as to deter them from committing aggression against you. Allah says:

Allah says, { Indeed We have sent Our Messengers with clear proofs, and revealed with them the Scripture and the Balance that mankind may keep up justice. And We brought forth iron wherein is mighty power } until { Verily, Allah is All-Strong, All-Mighty } (Al-Hadid 57:25). Jabir said: “We were commanded to strike with the sword whoever opposes the Book of Allah.”

And His saying: { and say (to them): “We believe in that which has been revealed to us and revealed to you; } means, ‘if they tell you something which you do not know to be true or false, say to them: We do not hasten to say it is a lie, because it may be true, and we do not hasten to say it is true because it may be false. We believe in it in general, under the condition that it has been revealed and has not been altered or deliberately misinterpreted.’

Imam Al-Bukhari, may Allah have mercy on him, recorded that Abu Hurayrah, may Allah be pleased with him, said, “The People of the Book used to read the Tawrah (Torah) in Hebrew and explain it in Arabic to the Muslims. The Messenger of Allah said: ‘Do not believe the People of the Book and do not deny them. Say: “We believe in Allah and what has been revealed to us and what has been revealed to you. Our God and your God is One, and to Him we have submitted.‘”

This Hadith was narrated only by Al-Bukhari. Al-Bukhari recorded that Ibn `Abbas said: “How can you ask the People of the Book about anything, when your Book that was revealed to the Messenger of Allah is more recent, you read it pure and uncontaminated, it tells you that the People of the Book altered and changed the Book, that they write the Book with their own hands and then say, ‘This is from Allah,’ to purchase with it a small price. Should not the knowledge that you have, prevent you from asking them. No, by Allah, we have never seen any of them asking you about what was sent down to you.”

Al-Bukhari recorded that Humayd bin `Abdur-Rahman heard Mu`awiyah talking to a group of Quraysh in Al-Madinah. He mentioned Ka`b Al-Ahbar, and said: “He was one of the most truthful of those who narrated from the People of the Book, even though we found that some of what he said might be lies.” I say, this means that some of what he said could be classified linguistically as lies, but he did not intend to lie, because he was narrating from manuscripts which he thought were good, but they contained fabricated material, because they did not have people who were so conscientious in memorizing the Scriptures by heart as the people of this great Ummah.

[Tafsir ibn Kathir, Surat Al-Ankabut 29:46]

When one is fearful or anxious, he should seek the help of Allah and frequently recite “Hasbunallahu wa ni’mal Wakil”

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Abu Sa`id Al-Khudri (May Allah be pleased with him) reported: Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “How can I feel at ease when the Angel of the Trumpet (Israfil) has put his lips to the Trumpet and is waiting for the order to blow it.” He (sallallaahu ’alayhi wa sallam) perceived as if this had shocked his Companions, so he (sallallaahu ’alayhi wa sallam) told them to seek comfort through reciting: `Hasbunallah wa ni`mal-Wakil [Allah (Alone) is Sufficient for us, and He is the Best Disposer of  affairs (for us)].”  [At-Tirmidhi].

1. This Hadith tells us about the fear of Allah and the fright of the Hereafter entertained by the Prophet (sallallaahu ’alayhi wa sallam) and his Companions. It has a lesson for us that how, in spite of being innocent and having the assurance of the forgiveness of Allah, they were always fearful of Allah and the horrors of the Day of Resurrection. As against them, we are immersed in sins, neglect and violate the Divine injunctions day and night but even then we have neither the fear of Allah nor the fright of the Day of Resurrection.

In the event of fear and anxiety one should seek the help of Allah and frequently recite the Verse of the Noble Qur’an “Hasbunallahu wa ni`mal Wakil” [Allah (Alone) is Sufficient for us, and He is the Best Disposer of affairs (for us).]  (3:173).

[Riyad as-Saliheen, Book of Miscellany, Chapter 50, Hadith 409]

To save oneself from the humiliation on the Day of Resurrection, one should lead a life of faith and fear of Allah

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Aishah (May Allah be pleased with her) reported: I heard Messenger of Allah (sallallaahualayhi wa sallam) saying, “The people will be assembled on the Day of Resurrection barefooted, naked and uncircumcised.” I said, “O Messenger of Allah! Will the men and the women be together on that Day; looking at one another?” Upon this, the Messenger of Allah (sallallaahualayhi wa sallam) said, “O Aishah, the matter will be too serious for them to look at one another”.
[Al-Bukhari and Muslim].


This Hadith mentions the horrors and torments of the Day of Resurrection. It is that a Muslim should never be unmindful of the preparations for the Hereafter nor should he ever lose sight of the fact that he has to appear before Allah on the Day of Resurrection and account for all his actions. In order to save himself from the humiliation on that Day, he should lead a life of Faith and fear of Allah. Those who do not do so and lead a life free from fear of Allah and torments of the Hereafter will have no hesitation in disobeying Allah, which will inevitably lead them to humiliation, disgrace and heavy punishment in the Hereafter.

[Riyad as-Saliheen, Book of Miscellany, Chapter 50, Hadith 411 – slightly modified without distorting the main idea]

Offering the Qurbani or sacrifice of livestock during Eid al-Adha

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When the Day of Arafat is completed, and Allah has liberated His believing servants from Hell, all of the Muslims then celebrate a holiday. Then there is a common rite that they all undertake (the pilgrims and those back home) to draw near to Allah, slaughtering the hadiy (sacrificial animal).

The qurbani, also known as udh’hiya, as referred to in Shari’ah, is the sacrifice of a livestock animal during Eid ul Adha. It commemorates the supreme sacrifice offered by Prophet Ibrahim, peace be upon him, to show his total submission and gratitude towards Allah. The Holy Quran informs us that in a vision, Prophet Ibrahim, peace be upon him, saw that he offered his son Isma’eel, peace be upon him, in sacrifice to Allah. When he shared this vision with his son, Isma’eel said: “O my father! Do as you are commanded: you will find me, if Allah so wills, one practicing patience and constancy.” However, when Prophet Ibrahim, peace be upon him, carried out the commandment, Allah replaced him with a ram. In the Holy Quran, Allah mentions the firm faith and obedience of both father and son as follows: “You have already fulfilled the vision – thus indeed do We reward those who do right.”  (As-Saffat 37:105)

Once our beloved Prophet Muhammad (ﷺ) said, “It is the sunnah of your father Ibrahim. For every hair of the Qurbani, you will receive a reward from Allah and for every hair in the wool you will receive a reward.” (Related Ibn Majah & Tirimidhi).

It is obligatory upon every sane adult who is not a traveller/pilgrim and can afford it (wealth equal to or more than nisab — the minimum amount for a Muslim net worth to be obligated to give zakat). Normally every person in the household, who are eligible to pay Zakat have to give a Qurbani. It is performed on the days of sacrifice, which is the 10th, 11th, or 12th of Dhul Hijjah. The first day is better than the second, and the second better than the last.

One may sacrifice a thousand animals on days other than these, but it will never be regarded or considered as udhhiya. Therefore, the qurbani is a sacred act which can only be done during the three days of Dhul Hijjah as specified.

Zaid bin Arkam reports that the Companions of the Messenger of Allah (ﷺ) asked him: “O Messenger of Allah, what is this sacrifice?” He said: “It is the way of your forefather Ibrahim.” They asked: what (reward) is for us therein?” He replied: “There is a reward for every hair (i.e. the reward for meat and useful parts of the animal’s body will be very lofty in merit, but there will also be a great reward for the parts which are useless and thrown away such as the hair).” They asked: “For the wool, O Messenger of Allah?” He replied: “There is one reward for every strand of wool.” [Ahmad; Ibn Majah]

Prophet Muhammad (ﷺ) said: The son of Adam does not do any action on the day of sacrifice which is more pleasing to Allah than the sacrifice of animals; the animal will come on the Day of Resurrection with its hair, horns, and hooves (for reward). The blood certainly reaches Allah before it falls to the ground. So make yourselves purified therewith. [Tirmidhi and Sunan ibn Majah]

Regarding the qurbani, Allah says is the Qur’an: “Their meat will not reach Allah, nor will their blood, but what reaches Him is piety from you.”  [Al-Haj 22:37]

Qurbani animals are goats, sheep, cow, and camels. It is necessary that the goat is one (full) year old, whether male or female. A cow, ox, bull, or buffalo will have to be two years old, and a camel five years. Animals that are younger are not suitable for Qurbani. A sheep (of any kind) not less than six months old, so strong and fat that it appears to be one year old will suffice for Qurbani, otherwise it will have to be one (full) year old. If an animal seller says that the animal has reached the required age, and outwardly there is no sign to disprove it, then it is permissible to rely on his statement. No other types of animals are allowed for Qurbani. The animal must be killed according to the prohibitions of halal sacrifice. In addition, the animals should be in good health.

While most of us are blessed with food and take our next meal for granted, spare a thought for the many children and families across the world whose lives are blighted by poverty and for whom basic food is a scarcity and meat a luxury.

It is recommended that the meat of the Qurbani sacrifice is shared equally in three parts between (1) the family members of the person performing Qurbani, (2) his/her relatives and friends, and (3) poor people. In developed countries, it is very difficult to perform Qurbani. Hence, it is permitted to arrange for Qurbani in a different country on one’s behalf. In this case, the whole Qurbani is distributed among the poor people.

When a pilgrim slaughters his/her animal in the place of sacrifice in Mina, he/she has followed the Sunnah. However, it is permissible for him/her to slaughter in any other part of Mina or Mecca (Makkah) as the Prophet (ﷺ) said: “I have slaughtered here and all of Mina is a place for slaughtering, and all of the mountain pass approaches, so slaughter on your place of stopping.”

When slaughtering the animal, it is Sunnah to do the dhabh (slaughter by a horizontal cut through the throat) or Nahr (slaughter by a vertical movement of the spear to the lower part of the throat) with own hand if possible, and if not, then to depute someone else to do it.

The animal should be facing the Qiblah during the process, making it lie down on its left side and putting his right foot upon its right side. If the animal being sacrificed is a camel, then it should be slaughtered by means of Nahr while the animal is on a standing position, having its left leg tied, standing on its others with its face towards the Qiblah.

Before slitting the animal’s throat, the slaughterer should say: Bismillahi Wallahu Akbar Al-Lahumma Inna Hadha Minka Wa Laka Al Lahumma Taqabbal Minni (In the name of Allah and Allah is greater. O Allah, this is from You and for You. O Allah, accept it from me.)

The Sunnah is to slaughter the sacrifice on the day of Eid, which is the tenth of Dhu’l-Hijjah.

It was narrated from Saalim ibn ‘Abd-Allaah that Ibn ‘Umar (may Allaah be pleased with them both) said: “During his last Pilgrimage, the Messenger of Allaah (ﷺ) performed ‘Umrah and then Hajj. He drove a hadiy (sacrificial animal) along with him… then he went to Safa and Marwa and ran between them seven times and did not do any deed forbidden because ofIhraam, until he finished his Hajj and sacrificed his hadiy on the day of Nahr (the tenth day of Dhul-Hijjah). He then hastened onwards (to Makkah) and performed Tawaaf of the Ka’bah, and then everything that was forbidden because of Ihraam became permissible.” (Narrated by al-Bukhari, 1606, Muslim, 1227)

Then, the slaughterer may eat from the meat of his sacrificial animal and take some back with him to his land as the Prophet did. And he should give some it to feed the poor and the needy.

Virtues of the Day of Arafah

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Praise be to Allah The Exalted.

The Day of Arafat is like a small gathering to a great rehearsal. It is one of the greatest mercies of Allah that He gives every pilgrim the chance to rehearse the Day of Judgement, the day of the great gathering.

The Ihram clothing removes all differences of wealth, importance or social status and then everybody is just by himself, just the way we will be buried one day.

“And every one of them will come to Him alone (without any helper, or protector or defender).” (Maryam 19:95)

Pilgrims stream to the place of gathering as all humans will do on the day of resurrection

“Then unto their Lord they all shall be gathered.” (Al-An’am 6:38)

Here, we face our Lord in silent prayer and we ask Him for forgiveness for all our sins. It is a situation where people present their lives, their good deeds and their bad deeds to their Lord. Many realize that they showed up unprepared, empty handed.

The Messenger of Allah (ﷺ) said: “Nothing will be placed in the balance on the day of Resurrection which will weigh more heavily than good manner and attitude.”

“I created not the jinn and mankind except to worship Me alone.” (adh-Dhariyat 51:56)

On Arafat Day, Allah gives us the chance to experience how it will be like on the Day of Judgement when we have to give account for our lives.

“And warn them O’ Muhammad of the day of grief and regrets, when the case has been decided, while now they are in a state of carelessness, and they believe not!” (Maryam 19:39)

Arafat shows us the reality of life. This worldly life is just temporary and it is not proper for any human being to be forgetful about Paradise and Hellfire. In order to save us from the hellfire, we need to accept and live by the teachings of the Glorious Qur’an and the teachings of the Prophet Muhammad (ﷺ).

Islam does not only bring the message of the Hereafter; it is intended to guide us in this life. At the end of the Day of Arafat all pilgrims leave in one direction, going towards Muzdallifa. On the day of Judgment this will be different. Some will go to Paradise, but the fast majority will go to hellfire. Arafat is the reminder to choose our destination, before it is too late.

“And we created not the heaven and the earth and all that is between them without purpose! That is the consideration of those who disbelieve! Then woe to those who disbelieve from the fire!

Shall We treat those who believe and do righteous good deeds as those who associate partners in worship with Allah and commit crimes on earth?

Or shall we treat the pious as the disbelievers?” (Sad 38:27-28)

Because the day of Arafat serves as a yearly reminder to us about the final day of Judgement, it is important to know what exactly are the virtues of this day. Why is it so important?

1. It is the day on which the religion was perfected and Allah’s Favor was completed

In Al-Saheehayn it was reported from ‘Umar ibn al-Khattab (may Allah be pleased with him) that a Jewish man said to him, “O Ameer al-Mu’mineen, there is an ayah in your Book which you recite; if it had come to us Jews, we would have taken that day as an ‘Eid (festival).” ‘Umar said, “Which aayah?” He said: This day I have perfected your religion for you, completed My favour upon you, and have chosen for you Islam as your religion.” [al-Ma’idah 5:3 – interpretation of the meaning]. ‘Umar said, “We know on which day and in which place that was revealed to the Prophet (ﷺ). It was when he was standing in ‘Arafah on a Friday.”

2. It is a day of Eid for the people who are in that place

The Prophet (ﷺ) said: Yawm ‘Arafaah (the day of ‘Arafah),Yawm al-Nahr (the Day of Sacrifice) and Ayyaam al-Tashreeq (the 3 days following Yawm al-Nahr) are Eid (festival) for us, the people of Islam. These are days of eating and drinking.” This was narrated by the authors of al-Sunan. It was reported that ‘Umar ibn al-Khattab said: “It – i.e., the ayahThis day I have perfected…’ was revealed on a Friday, the Day of ‘Arafah, both of which – praise be to Allah – are Eids for us.” 

3. It is a day by which Allah swore an oath

The Almighty cannot swear by anything except that which is mighty. Yawm ‘Arafah is the “witnessed day” mentioned in the ayah (interpretation of the meaning):

“By the witnessing day [Friday] and by the witnessed day [the Day of ‘Arafah].”  [al-Burooj 85:3].

It was reported from Abu Hurayrah (may Allah be pleased with him) that the Prophet (ﷺ) said: “The promised day is the Day of Resurrection, the witnessed day is the Day of ‘Arafah, and the witnessing day is Friday.” (Narrated by al-Tirmidhi and classed as sahih by al-Albaani)

It is the “odd” [i.e., odd-numbered, Witr] by which Allah swore in the ayah (interpretation of the meaning):

And by the even and the odd” [al-Fajr 89:3]. Ibn ‘Abbas said: “The even is the Day of al-Adha [i.e., 10thDhoo’l-Hijjah] and the odd is the Day of ‘Arafah [i.e., 9th Dhoo’l-Hijjah].” This is also the view of ‘Ikrimah and al-Dahhaak.

4. Fasting on this day is an expiation for two years

It was reported from Abu Qutadah (may Allah be pleased with him) that the Messenger of Allaah (ﷺ) was asked about fasting on the Day of ‘Arafaah. He said, “It expiates for the sins of the previous year and of the coming year.” (Narrated by Muslim)

This (fasting) is mustahabb (recommended) for those who are not on Hajj. In the case of the one who is on Hajj, it is not Sunnah for him to fast on the Day of ‘Arafah, because the Prophet (ﷺ) did not fast on this day in ‘Arafah. It was narrated that he forbade fasting on the Day of ‘Arafah in ‘Arafah.

5. It is the day on which Allah took the covenant from the progeny of Adam

It was reported that Ibn ‘Abbas (may Allah be pleased with him) said: the Messenger of Allaah (ﷺ) said: “Allah took the covenant from the loins of Adam in Na’man, i.e., ‘Arafah. He brought forth from his loins all his offspring and spread them before Him, then He addressed them, and said: ‘Am I not your Lord? They said, ‘Yes, we testify,’ let you should say on the Day of Resurrection: ‘Verily, we have been unaware of this.’ Or lest you should say: ‘It was only our fathers aforetime who took others as partners in worship along with Allah, and we were (merely their) descendants after them; will You then destroy us because of the deeds of men who practised Al-Baatil (i.e., plolytheism and committing crimes and sins, invoking and worshipping others besides Allaah)?’ [al-A’raf 7:172-173 – interpretation of the meaning].” Narrated by Ahmad and classed as saheeh by al-Albaani. And there is no greater day than this and no greater covenant than this.

6. It is the day of forgiveness of sins, freedom from the Fire and pride in the people who are there:

In Sahih Muslim it was narrated from ‘A’ishah (may Allah be pleased with her) that the Prophet (ﷺ) said: “There is no day on which Allah frees more people from the Fire than the Day of ‘Arafah. He comes close and expresses His pride to the angels, saying, ‘What do these people want?’”

 It was reported from Ibn ‘Umar that the Prophet (ﷺ) said: “Allah expresses His pride to His angels at the time of ‘Ishaa’ on the Day of ‘Arafah, about the people of ‘Arafah. He says, ‘Look at My slaves who have come unkempt and dusty.’” Narrated by Ahmad and classed as sahih by al-Albaani.

 And Allah knows best.

Do your part and then rely upon Allah

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The Shari’ah intends to save human beings from hardship. The Holy Qur’an says:

“Allah intends for you ease, and He does not want to make things difficult for you and [wants] for you to complete the period and to glorify Allah for that [to] which He has guided you; and perhaps you will be grateful.” (Al-Baqarah2:185).

It further says, “Allah wishes to lighten (the burden) for you; and man was created weak.” (An-Nisaa’ 4:28).

One day, the Messenger of Allah saw a person leaving a camel in the jungle. He asked him: “Why don’t you tie down your camel?” The man answered: “I put my trust in Allah.”

The Prophet said: “Tie your camel first and then put your trust in Allah.” [1]

A similar hadith, though narrated differently, was:

Anas ibn Malik reported: A man said, “O Messenger of Allah, shall I tie it (the camel) and rely (upon Allah), or leave it loose and rely (upon Allah)?” The Messenger of Allah, peace and blessings be upon him, said, “Tie it and rely (upon Allah).” (Graded: Hasan, Al-Albani)

[1] Jami at-Tirmidhi (Eng. Trans.), vol. 4, p. 509, no.2517