Bismillah Rahman Rahim

We praise Allâh Ta’âla and invoke His choicest mercies and blessings on Rasulullâh Sallallâhu ‘alayhi wasallam

By His perfect choice and complete power over everything, Allâh Ta’âla has defined various ranks among His creation. Allâh Ta’âla says in the Qur’ân, “Your Rabb creates whatever He wills and He selects. People have no choice in the matter. Allâh is Pure and Exalted above all partners that people ascribe to Him.”[1]

Ulema renowned for their deep research are of the opinion that Allâh Ta’âla has attached special virtue to certain times and places. These times and places therefore possess special virtue within themselves and not because of their relationship with something else. Allâma Ibn Qayyim Rahmatullâhi Alayhi has mentioned this at the beginning of his book “Zâdul Ma’âd” and Allâma Shabbier Ahmad Uthmâni Rahmatullâhi Alayhi has also mentioned it briefly in his commentary of Bukhari entitled “Taqreere Bukhari”. To prove this point, he asks whether rose water and urine are the same entities with only a difference in smell. He answers this himself by asserting that it is obvious that the two are completely different entities. Just as these two things are completely different, so too is the difference between Hadhrat Moosa Alayhis-Salâm and Firoun. The same difference exists between Hadhrat Muhammad Sallallâhu ‘alayhi wasallam and Abu Jahal. Hadhrat Maulana Muhammad Qâsim Nanotwi Rahmatullâhi Alayhi also supports this opinion. This opinion is most correct and anyone opposing it is certainly mistaken.

Is Laylatul Qadr the same as every night of the year? Of course not! Does Laylatul Qadr receive its special virtue because of the Ibâdah (worship) carried out on this night? Certainly not! It is because of the special virtue within this night that Ibâdah is carried out with added importance. Similarly, the month of Ramadhân does not derive its special virtue because the Qur’ân was revealed during this month. It is rather because of the special virtue given to this month that it was chosen for the revelation of the Qur’ân. Of course, the fact that the Qur’ân was revealed in the month of Ramadhân does lend added virtue to the month.

It is from several verses of the Qur’ân that Allâma Ibn Qayyim Rahmatullâhi Alayhi has deduced that certain places and times have added virtue within themselves and not because of their relationship with another factor. Among these verses is the verse of Surah An’âm[2] where Allâh Ta’âla says, “Allâh Ta’âla knows best where (i.e. with whom) He wishes to entrust His message.”[3] From mankind, Allâh Ta’âla has granted special virtue to the Ambiya (Prophets) (A.S) because they were selected to convey His messages to the masses. Furthermore, Allâh Ta’âla has also granted some Ambiya (A.S) added virtue over the others. There is thus a hierarchy among the Ambiya (A.S) themselves. Allâh Ta’âla states in Surah Baqara[4], “These are the messengers, some of whom We have given excellence over others.” 

From among the days, Allâh Ta’âla has given special virtue to the days of Ramadhân and the first ten days of Dhul Hijjah. From among the nights, special virtue has been given to the night of Qadr (Power) and the night of Barâ’ah (15^th night of Shabân). It is also common knowledge that Makkah Mukarrama and Madinah Munawwara enjoy special virtue above other places on earth. The same applies for other times and places.

The month of Muharram and the day of Âshura

The Ahadeeth mention that the month of Muharram and the day of Âshura (10^th of Muharram) enjoy special virtues that other days do not possess. It is with regard to these virtues that this booklet has been prepared. The Qur’ân mentions the virtue of the “As’hurul Hurum” (“The Sacred Months”). Among these months is also the month of Muharram, as specified by the Qur’ân and the Ahadeeth of Rasulullâh Sallallâhu ‘alayhi wasallam.

A note of caution

Although certain virtues of Muharram and the day of Âshura have been mentioned in the Ahadeeth, there are many baseless beliefs concerning this month and day that have spread in the Ummah. The Muhadditheen (scholars of Ahadeeth) can find no substantiation for many of these beliefs concerning Muharram and the day of Âshura even though such beliefs are regarded as common knowledge. It is therefore necessary to be cautious in this regard. One of the objectives of this booklet is to bring such unsubstantiated beliefs to light. 

Our Shari'ah is founded on the Qur’ân and the practices of Rasulullâh Sallallâhu ‘alayhi wasallam. Just as the injunctions of the Shari'ah are grounded in these two sources, so too are the virtues of deeds. No due is given to fabricated narrations in this regard. Of course, when the narrations of the Sahabah Radhi-Allâhu ‘anhum and the Tâbi’een[5] Rahmatullâhi Alayhi reach us through reliable sources, their word will be placed on the same platform as the Ahadeeth concerning matters about which they were unable to form their own opinion. Because they cannot form their own opinion concerning the virtues of deeds, their narrations about such virtues will be regarded as being heard from Rasulullâh Sallallâhu ‘alayhi wasallam.

Although the injunctions of the Shari'ah are also sourced from Ijmâ[6] and Qiyâs[7], these two sources cannot be used to prove the virtue of any deed, place or time. To prove such virtues, a clear narration from Allâh Ta’âla or His Rasul Sallallâhu ‘alayhi wasallam is required. When such a narration is found, it is the duty of the Muhadditheen to judge its authenticity. It is therefore necessary for the person presenting such a narration to also furnish a reference for such a narration so that it can be verified. The Muhadditheen have already written many books concerning those Ahadeeth that have become popular among Muslims that are not authentic. Among such books are “Al Maqâsidul Hasana” written by Allâma Sakhâwi Rahmatullâhi Alayhi, “Kashful Khifa” by Allâma Ajlooni Rahmatullâhi Alayhi and “At Tadhkira” by Imâm Zarkashi Rahmatullâhi Alayhi.