Is reciting surah al-kahf on Friday recommended

بسم الله الرحمن الرحيم

Summary:

Ibn Qūdamah said: It is recommend to recite Sūrah al-Kahf on Friday. (al-Mughnī 2/313)

Al-Nawawī said: “It is recommended to recite Sūrah al-Kahf on the day (of Friday). Al-Shāfī’i said in the book al-Umm: I recommend reciting it on Friday night [i.e. Thursday night according to the Gregorian calendar]. ” (Kitāb al-Adhkār pg. 226)

Q) What is the ruling on reciting Sūrah Al-Kahf on Friday during the day and night?

A) The recitation of Sūrah Al-Kahf on Friday is a recommended act and there is reward in it and there is no difference between a person reciting it from the Book, or by heart.  (Fatāwā Nūr ‘alā Darb 2/5, Ibn ‘Uthaymīn)

Evidence:

Hadīth 1. The prophet (ﷺ) said:

من قرأ سورةَ ( الكهفِ ) في يومِ الجمعةِ أضاء له من النورِ ما بين الجمُعَتَين

Whoever recites Sūrah Al-Kahf on the day of Friday will be illuminated with a light between the two Fridays (From one Friday to the next).

(Al-Hākim #3432 – who declared it Sahīh. Also declared Sahīh by Al-Albānī in Sahīh Targhīb wa Tarhīb #736 and Sahīh al-Jāmi’ #6470 and Irwā 3/93)

Hadīth 2. Abū Sa’īd al-Khudrī narrated:

مَن قرأَ سورةَ الكَهْفِ [يوم] / ليلةَ الجمعةِ، أضاءَ لَهُ منَ النُّورِ فيما بينَهُ وبينَ البَيتِ العَتيقِ

Whoever recites Sūrah Al-Kahf on the night [other narrations mention the day] of Friday, he will be illuminated with a light between him and the Ancient House (Makkah).

(Al-Dārimī #3434 – declared Sahīh by Al-Arnāūt. Targhīb wa Tarhīb #736, Sahīh al-Jāmi’ #6471 of Al-Albānī)

Irwā 3/94 – declared Sahīh by Al-Albānī and said that this narration takes the ruling of Marfū’ ;raised to the prophet (ﷺ) as it is something that cannot be said by (ones own) opinion.

Al-San’ānī said: “Al-Hāfidh Ibn Hajr said: It comes in a narration: “Day of Friday”, and in other narrations: “Night of Friday”, and the gathering between them means: the day with its night and night with its day.” (Tanwīr Sharh Jāmi’ al-Saghīr 10/351)

Related posts:

1. The actions to be performed on jummu’ah to attain expiration of sins between the two jummu’ahs

2. The meaning and warning of committing laghā on jummu’ah

3. The hour in which dua is answered on jummu’ah

4. Missing jummu’ah leads to sin, kufr and seal of the heart

5. The first jummu’ah

6. Sending salāh and salām upon the prophet on jummu’ah

7. The sunan of jummu’ah

8. Virtues of sūrah al-kahf

Is it possible for us to live on a different planet? Sh. ‘Uthaymīn

بسم الله الرحمن الرحيم

Allāh says:

(فَأَزَلَّهُمَا الشَّيْطَانُ عَنْهَا فَأَخْرَجَهُمَا مِمَّا كَانَا فِيهِ وَقُلْنَا اهْبِطُوا بَعْضُكُمْ لِبَعْضٍ عَدُوٌّ وَلَكُمْ فِي الْأَرْضِ مُسْتَقَرٌّ وَمَتَاعٌ إِلَى حِينٍ) (البقرة: ٣٦)

Then the Shaitān (Satan) made them slip therefrom (the Paradise), and got them out from that in which they were. We said: “Get you down, all, with enmity between yourselves. On earth will be a dwelling place for you and an enjoyment for a time.” (al-Baqarah:36)

The saying of The Most High: {On earth will be a dwelling place for you and an enjoyment for a time} meaning: that you will settle on the earth, and you will enjoy it with the blessings that Allāh has given you, but not forever; rather for a time. And that is (until) the establishment of the Hour.

Benefits [from the verse] :

7. It is not possible for Banī Ādam to live anywhere else except on Earth, as Allāh The Most-High says:

{On earth will be a dwelling place for you and an enjoyment for a time}, and this is (further) supported by the saying of Allāh The Most-High:

{فيها تحيون وفيها تموتون ومنها تخرجون} [الأعراف: ٢٥]

{Therein you shall live, and therein you shall die, and from it you shall be brought out (i.e. resurrected)} (al-A’rāf:25)

Based on that, we know that the attempt of the disbelievers to live on other than Earth, either on some planets, or in some (space) ships, is a desperate attempt because their dwelling must [inevitably] be on the Earth.

(Abridged, Tafsīr of al-‘Uthaymīn 1/77-78)

Adhkar series part 4: Supplications for sadness, grief, distress and adversity

بسم الله الرحمن الرحيم

Allāhumma innī a’ūdhu bika minal-hammi, wal-hazani, wal-‘ajzi, wal-kasali, wal-bukhli, wal-jubni, wa dala’i-ddayn, wa ghalabatir-rijāl

Narrated by Anas that the prophet (ﷺ) would say:

‏ “‏ اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الْهَمِّ وَالْحَزَنِ، وَالْعَجْزِ وَالْكَسَلِ، وَالْجُبْنِ وَالْبُخْلِ، وَضَلَعِ الدَّيْنِ، وَغَلَبَةِ الرِّجَالِ ‏”‏‏

“O Allāh! I seek refuge with You from sadness and grief, from incapacity and laziness, from cowardice and miserliness, from the heavy burden of debt and from being overpowered by (other) men.” (Sahīh Bukhārī 6369)

Allāhu Rabbī, lā sharīka lahu

The prophet (ﷺ) said:

من أصابه هم أو غم ، أو سقم ، أو شدَّة ، فقال : الله ربي, لا شريك له ، كُشِفَ ذلك عنه

“Whoever is afflicted with sadness, grief, sickness, or adversity, and says: Allāh is my Lord, He has no partner. Then it will be removed from him.” (Sahīh al-Jāmī’ of Al-Albānī #6040, who declared it Hasan)

Allāhumma innī ‘abduka ibnu ‘abdika ibnu amatik, nāsiyatī biyadik, mādin fī hukmūk, ‘adlun fī qadāuk, asaluka bikulli-smin huwa lak, sammayta-bihi nafsak, aw anzaltahu fī kitābik, aw ‘allamtahu ahadan min khalqik, aw-statharta-bihi fī ‘ilmi-lghayb ‘indik, an taj’ala al-qurān rabī’a qalbī, wa nūra basarī, wa jilā-a huznī, wa dhahāba hammī

The prophet (ﷺ) said:

مَا قَالَ عَبْدٌ قَطُّ ، إِذَا أَصَابَهُ هَمَّ أَوْ حُزْنُ : اللَّهُمَّ إِنِّي عَبْدُكَ ابْنُ عَبْدِكَ ابْنُ أَمَتِكَ ، نَاصِيَتِي بِيَدِكَ ، مَاضٍ فِيَّ حُكْمُكَ ، عَدْلٌ فِيَّ قَضَاؤُكَ ، أَسْأَلُكَ بِكُلِّ اسْمٍ هُوَ لَكَ ، سَمَّيْتَ بِهِ نَفْسَكَ ، أَوْ أَنْزَلْتَهُ فِي كِتَابِكَ ، أَوْ عَلَّمْتَهُ أَحَداً مِنْ خَلْقِكَ ، أَوْ اسْتَأْثَرْتَ بِهِ فِي عِلْمٍ الْغَيْبِ عِنْدَكَ ، أَنْ تَجْعَلَ القُرْآنَ رَبِيعَ قَلْبِي ، وَنُورَ بَصَرِي ، وَجِلَاءَ حُزْنِي ، وَذَهَابَ هَمِّي ، إِلَّا أَذْهَبَ اللَّهُ هَمَّهُ وَأَبْدَلَهُ مَكَانَ حُزْنِهِ فَرَحاً  . قَالُوا : يَا رَسُولَ اللَّهِ يَنْبَغِي لَنَا أَنْ نَتَعَلَّمَ هَذِهِ الْكَلِمَاتِ ؟ قَالَ :  أَجَلْ ، يَنْبَغِي لِمَنْ سَمِعَهُنَّ أَنْ يَتَعَلَّمَهِنَّ

“No servant ever says, when afflicted with sadness or grief:

‘Oh Allāh, I am your servant, the son of your servant, the son of your maidservant. My forelock is in Your hand, Your judgment over me is passed, Your decree upon me is in justice, I ask You by every name that that is Yours, which you have given Yourself, or which You have revealed in Your Book, or which You have taught to any of Your creation, or which You have kept in the knowledge of the unseen with You, that You make the Qur’ān the spring of my heart, the light of my sight, the remover of my grief, and the remover of my sadness.’

except that Allāh removes his sadness and replaces his grief with joy.”

They said: “Oh Messenger of Allāh, should we learn these words?” He (ﷺ) said: “Yes, whoever hears them should learn them.” (Ibn Hibbān #972, 3/253, declared Sahīh by Shu’ayb al-Arnāūt)

Allāhumma lā sahla illā mā ja’altahu sahla, wa anta taj’alul-hazna sahla idhā shi’ta

The prophet (ﷺ) said:

اللَّهُمَّ لَا سَهْلَ إِلَّا مَا جَعَلْتَهُ سَهْلاً ، وَأَنْت تَجْعَلُ الْحَزْنَ سَهْلًا إِذَا شِئْتَ

“Oh Allāh, nothing is easy except that which you make easy, and You can make grief easy if You will.”

(Ibn Hibbān #974, 3/255. Declared Sahīh by Shu’ayb al-Arnāūt)

Allāhumma rahmataka arjū, fa-lā takilnī ilā nafsi tarfata ‘ayn, wa aslih lī sha’nī kullah, lā ilāha illa Ant

The prophet (ﷺ) said:

دَعَوَاتُ الْمَكْرُوبِ اللَّهُمَّ رَحْمَتَكَ أَرْجُو فَلاَ تَكِلْنِي إِلَى نَفْسِي طَرْفَةَ عَيْنٍ وَأَصْلِحْ لِي شَأْنِي كُلَّهُ لاَ إِلَهَ إِلاَّ أَنْتَ

“The duā at the time of distress is: ‘Oh Allāh, Your mercy is what I hope for, so do not entrust me to myself even for the blink of an eye, and rectify for me my condition, all of it. There is none worthy of worship except You.'” (Abū Dawūd 5090. Declared Hasan by Al-Albānī)

Yā Hayyu yā Qayyūm, bi-rahmatika astaghīth

Anas narrated that whenever something would distress the prophet (ﷺ), he would say:

يَا حَىُّ يَا قَيُّومُ بِرَحْمَتِكَ أَسْتَغِيثُ

“Oh Ever-Living, Oh Self-Sustainer! In Your Mercy do I seek relief.” (al-Tirmidhī 3524. Declared Hasan by Al-Albānī)

Lā ilāha ill-Allāhul-Halīmul-Karīm, subhānahu wa tabārakallāhu Rabbul-‘arshil-adhīm, wal-hamdulillāhi Rabbil-‘ālamīn

‘Alī narrated:

“The Messenger of Allāh (ﷺ) gave me these words and commanded me to say them at the time of distress or adversity:

لا إِلَهَ إِلَّا اللهُ الْحَلِيمُ الْكَرِيمُ، سُبْحَانَهُ، وَتَبَارَكَ اللهُ رَبُّ الْعَرْشِ الْعَظِيمِ، وَالْحَمْدُ للهِ رَبِّ الْعَالَمِينَ.

‘There is none worthy of worship except Allāh, The Forbearing, The Generous; He is free from (all types of) imperfection. Blessed is Allāh, The Lord of the great throne, and all praises belong to Allāh, the Lord of all that exists.'” (Sahīh al-Mawārid of Al-Albānī #2371, 2/38, who declared it Hasan Sahīh)

Related posts:

The virtue of dhikr and supplication:

https://fawaaids.com/2023/09/22/a-collection-of-hadith-on-the-virtues-of-al-dhikr-remembrance-of-allah/

Dhikr said after the prayer:

https://fawaaids.com/2020/07/10/the-forms-of-dhikr-after-the-prayer/

https://fawaaids.com/2023/10/25/adhkar-remembrance-said-after-prayer/

Dhikr said morning and evening:

https://fawaaids.com/2023/06/27/authentic-adhkar-series-part-1-morning-evening-dhikr/

Dhikr said before sleep:

https://fawaaids.com/2023/10/30/authentic-adhkar-series-part-3-dhikr-said-before-sleep/

Evidence from the Qur’an on the prohibition of sitting with the people of innovation & sin

بسم الله الرحمن الرحيم

Allāh says:

وَقَدْ نَزَّلَ عَلَيْكُمْ فِى الْكِتَـبِ أَنْ إِذَا سَمِعْتُمْ ءَايَـتِ اللَّهِ يُكَفَرُ بِهَا وَيُسْتَهْزَأُ بِهَا فَلاَ تَقْعُدُواْ مَعَهُمْ حَتَّى يَخُوضُواْ فِى حَدِيثٍ غَيْرِهِ إِنَّكُمْ إِذاً مِّثْلُهُمْ إِنَّ اللَّهَ جَامِعُ الْمُنَـفِقِينَ وَالْكَـفِرِينَ فِى جَهَنَّمَ جَمِيعاً

And it has already been revealed to you in the Book (this Qur’ān) that when you hear the Verses of Allāh being denied and mocked at, then sit not with them, until they engage in a talk other than that; (but if you stayed with them) certainly in that case you would be like them. Surely, Allāh will gather the hypocrites and disbelievers all together in Hell. (Al-Nisā:140)

The tafsīr of Ibn ‘Abbās

Ibn ‘Abbās said: (Those that) are included in this āyah are every innovator in the religion, and every person of innovation until the Day of Judgement (Mawsū al-Tafsīr Al-Ma’thūr 7/187)

The tafsīr of Hasan al-Basrī

Al-Hasan said: It is not permissible to sit with them even if they engage in a different conversation, according to what Allāh said [Al-An’ām:68]:

وَإِمَّا يُنسِيَنَّكَ ٱلشَّيۡطَٰنُ فَلَا تَقۡعُدۡ بَعۡدَ ٱلذِّكۡرَىٰ مَعَ ٱلۡقَوۡمِ ٱلظَّٰلِمِينَ ٦٨

And if Shaitān (Satan) causes you to forget, then after the remembrance sit not you in the company of those people who are the Dhālimūn (polytheists and wrong-doers, etc.). (Mawsū al-Tafsīr Al-Ma’thūr 7/186)

The tafsīr of Ibrāhīm al-Nakha’ī

Abū Wā’il said: Indeed, a man speaks in a gathering with a lying word, he makes those sitting laugh, and Allāh is displeased with them all.

This was mentioned to Ibrāhīm Al-Nakha’ī and he said: Abū Wā’il spoke the truth, isn’t this found in the Book of Allāh:

فَلاَ تَقْعُدُواْ مَعَهُمْ حَتَّى يَخُوضُواْ فِى حَدِيثٍ غَيْرِهِ

then sit not with them, until they engage in a talk other than that (Mawsū al-Tafsīr Al-Ma’thūr 7/187)

The tafsīr of al-Makkī

Al-Makkī said, regarding the verse in al-Nisā:140:

This verse is a proof for avoiding the people of sin if they make apparent their evil, and avoiding the people of falsehood of every kind; from the innovators, the Qadariyyah, and others who engage in fisq (i.e. sin, immorality, disobedience). (Hidāyah Ilā al-Bulūgh al-Nihāyah 2/985)

The tafsīr of al-Tabarī

Commenting on Al-Nisā:140, al-Tabarī says:

This verse clearly shows the prohibition of sitting with people of falsehood of all kinds, including the innovators and immoral/sinful people, when they engage in their falsehood. (Jāmi’ al-Bayān 7/660)

The tafsīr of Ibn ‘Atiyyah

Ibn ‘Atiyyah said:

This verse contains strong evidence on the obligation to avoid the people of innovation and people of sin, and to not sit with them.

It was narrated on the authority of ‘Umar ibn’ Abdul-‘Azīz that he took some people who were drinking khamr (intoxicants), and it was said to him about one of those present: verily he is fasting, so he carried out the punishment upon him and then recited this verse: {In that case you would be like them}. (Muharar al-Wajīz 3/344)

The tafsīr of al-Qurtubī

… In that case you would be like them, this shows the obligation to avoid the people of sin who make apparent their evil, because whoever does not avoid them is pleased with their actions, and being pleased with disbelief is disbelief.

Allāh The Mighty and Majestic said: In that case you would be like them. So whoever sits in a gathering of sin and does not rebuke them will be equal to them in sin, and it is necessary to rebuke them if they speak of (what contains) sin or commit sin. If he is not able to rebuke them, then he should get up and leave them so that he will not be among the people (included in) this verse. (Jāmi’ al-Ahkām 3/635)

The tafsīr of Ibn Kathīr

Ibn Kathīr says:

What has already been revealed in the Book — as the Āyah says — is the Āyah in Sūrah al-An’ām:68 which was revealed in Makkah;

﴿وَإِذَا رَأَيْتَ الَّذِينَ يَخُوضُونَ فِى ءَايَـتِنَا فَأَعْرِضْ عَنْهُمْ﴾

And when you see those who engage in false conversation about Our verses (of the Qur’ān) by mocking at them, stay away from them.

The Āyah means, if you still commit this prohibition after it reaches you, and you are satisfied to sit with them in the place where the verses of Allāh are rejected, mocked and disparaged, and you approve of them in that, then you have participated with them in what they are doing.

That is why Allāh said, But if you stayed with them certainly in that case you would be like them, in sin. As comes in the hadīth:

من كان يؤمن بالله واليوم الآخر فلا يجلس على مائدة يدار عليها الخمر

Whoever believes in Allāh and the Last Day should not sit at a table where khamr (intoxicant) is served. (Slightly adapted, ‘Umdatul-Tafsīr 1/588)

The tafsīr of al-Sa’dī

Al Sa’dī says:

Allāh says, when you hear the verses of Allāh being denied and mocked at, meaning, the noble and sacred verses of Allāh are being disparaged.

It is obligatory on every accountable person to believe in Allāh’s noble verses, and respect and revere them. It is for this purpose that Allāh sent them down and for which He has created this entire creation.

The opposite of belief in them is kufr, i.e. to reject them.

The opposite of respecting and revering them is degrading and mocking them.

This mockery and rejection also includes the argumentation by the disbelievers and the hypocrites against the verses of Allāh and their support of disbelief.

Equally, included in this are all types of innovators in the religion. Their argumentation for their falsehood implies mocking/disrespecting the noble verses of Allāh; Allāh’s noble verses attest to nothing but the truth and are a confirmation of the truth and nothing else.

Allāh says, do not sit with them until they engage in a talk other than that, that is, until they stop uttering insulting words and degrading remarks toward Allāh’s verses, certainly in that case, if you continue to sit with them in the state described in this noble verse, you would be like them. This is because you expressed your approval of their mocking and disbelief. Being content with an evil or sin is similar to committing that evil or sin. (Slightly abridged, Tafsīr al-Sa’dī 1/447)

Related:

Sh. Fawzān and Sh. Rabī’ on sitting with the people of sin and innovation:

https://fawaaids.com/2024/02/07/the-one-who-sits-with-the-people-of-evil-innovation-then-its-a-proof-of-his-love-for-them-sh-al-fawzan/

The imaam of the people of hadeeth is the prophet (ﷺ)

بسم الله الرحمن الرحيم



Allāh says:
يَوْمَ نَدْعُواْ كُلَّ أُنَاسٍ بِإِمَـمِهِمْ

And the Day when We shall call together all human beings with their (respective) Imām. (Sūrah Isrā:71)

Ibn Kathīr said: Some of the Salaf said this is the greatest honor for the people of Hadīth, because their Imām is the Prophet (ﷺ). (Mawsū al-Tafsīr Al-Ma’thūr 13/263)

Praying two rak’ah when leaving ones home and upon entering

بسم الله الرحمن الرحيم

The prophet (ﷺ) said:

إذا خرجتَ من منزِلِك فصلِّ ركعتينِ تمنعانِكَ مخرجَ السُّوءِ و إذا دخلْتَ إلى منزِلِك فصلِّ ركعتينِ تمنعانِكَ مدْخلَ السُّوءِ

“When you leave your home then pray two rak’ah; to prevent you from an evil exit. And when you enter your home pray two rak’ah; to prevent you from an evil entrance.”

(Sahīh al-Jāmi’ of Al-Albānī #505 who declared it Hasan. Also authenticated by al-Haythamī in Majma’ al-Zawāid 2/284; who said “it’s men are trustworthy”. Declared Hasan by Ibn Hajr as said by Al-Manāwī in Kitāb Fayd al-Qadīr 1/334)

Al-Sanānī said:

(When you leave your home) to any place, and it is possible that it is specific to leaving for travel and the like… (to prevent you from an evil exit)… meaning the exit of evil, and the same applies to the entrance, meaning they repel from you what would harm you. (Sharh Jāmi’ al-Saghīr 2/32, abridged)

Muhammad al-Bazmūl said:

It is prescribed for a Muslim to pray two rak’ahs when he enters his house and when he leaves his house. (Bughiat al-Mutatawwi’ Fī Salāt al-Tatawwu’ pg. 92)

Allah does not accept the deeds of an innovator

بسم الله الرحمن الرحيم

Ibn Abī al-‘Āsim said: “Chapter on what was mentioned on the authority of the Prophet (ﷺ): Allāh does not accept the deeds of an innovator

The prophet (ﷺ) said:

إن الله حجز – أو قال : حجب – التوبة عن كل صاحب بدعة

Indeed, Allāh places a barrier – or he said a veil – upon the repentance of every person of innovation.” (Kitab as-Sunnah of Ibn Abī ‘Āsim #37. Declared Sahīh by Al-Albānī)

Al-Hasan al-Basrī and Hishām ibn Hassān said:

صَاحِبُ البِدْعَةٍ لَا يَقبَلُ اللهُ لَهُ صَلَاةٌ، وَلَا صِيَامًا، وَلَا حَجًّا، وَلَا عُمرَةً، وَلَا جِهَادًا، ولا صَدَقَة، ولا عتقا،  وَلَا صَرفًا، وَلَا عَدلًا

From the person of innovation Allāh does not accept the prayer, nor fasting, nor hajj, nor ‘umrah, nor jihād, nor charity, nor emancipation (of slaves), nor turning away (i.e repentance), nor ransom/compensation. (Kitāb al-‘Itisām of Al-Shātibī 1/106, and Sharh Usūl-I’tiqād Ahlul-Sunnah wal-Jamā’ah 1/305 #237, Sahīh)

Al-Hasan al-Basrī said:

لَا يَقبَلُ اللهُ مِن صَاحِبِ البِدْعَةِ شَيئًا

Allāh does not accept anything from the person of innovation. (Sharh Usūl-I’tiqād Ahlul-Sunnah wal-Jamā’ah 1/306 #238, Hasan)

Al-Fudayl ibn ‘Iyād said:

لَا يُرْفَعُ لِصَاحِبِ بِدَعَةٍ إِلَى اللَّهِ عَمَلٌ

No action of the person of innovation is raised to Allāh. (Sharh Usūl-I’tiqād Ahlul-Sunnah wal-Jamā’ah 1/307 #239, Sahīh)

Ayyūb al-Sikhtiyānī said:

ما ازداد صاحب بدعة اجتهادا ، إلا ازداد من الله بعدا

The more a person of innovation strives (in worship), the farther he draws from Allāh. (Kitāb al-‘Itisām of Al-Shātibī 1/106)

Hasan al-Basri: Had the companions seen you they would have said ‘they will have no share in the hereafter’

بسم الله الرحمن الرحيم

Hasan al-Basrī said:

“By Allāh, I have met seventy veterans of al-Badr. Most of their garments were wool. Had you seen them you would have said they are crazy.

And had they seen the best among you, they would have said: “These people will have no share in the hereafter.”

Had they seen the worst among you, they would have said: “These people do not believe in the Day of Recompense.”

I have seen people for whom this world was worth less than the dust under their feet.

I have seen people the like of whom would come home in the evening, not finding more than his own portion of food, and yet say: “I shall not put all of this into my stomach. I shall certainly give some away for Allāhs sake.” Then he would give away some of his food in charity, even though he were more in need of it than it’s recipient. “

(Hilyah al-Awliyāh 2/134)

Weak hadith: To fast a day after Ashurah

بسم الله الرحمن الرحيم

Shaykh ‘Abdul-Muhsin Al-‘Abbād was asked:

Is it correct that the best way to fast on ‘Āshūrah is for a person to fast the day before it and the day after it?


He replied by saying:

“Some scholars (have) said this, but we do not know anything that supports this.” (Sharh Sunan Abī Dawūd 23/468)

Shaykh al-Albānī said:

“… Fasting on ‘Āshūrah, in addition to the 9th, is not obligatory, but rather something recommended.  But this recommendation has two levels: the first, which is the highest, is to fast on ‘Āshūrah and the 9th before it.  The second level, which is the lowest level, is to fast ‘Āshūrah alone.” (Silsilah al-Hudā wa al-Nūr #337)

Fasting the day of ‘Āshūrah:

https://fawaaids.com/2020/08/21/the-virtues-of-fasting-the-day-of-ashura-10th-of-muharram/

Evidence for fasting the 9th along with the 10th

Ibn ‘Abbās reported that when the Messenger of Allāh (ﷺ) fasted on the day of ‘Āshūrah and commanded that it should be observed as a fast, they (his Companions) said to him: “Oh Messenger of Allāh, it is a day which the Jews and Christians hold in high esteem.” Thereupon the Messenger of Allāh (ﷺ) said:

“When the next year comes, Allāh willing, we will observe fast on the 9th.” But the Messenger of Allāh (ﷺ) died before the advent of the next year. (Sahīh Muslim 1134)

Ibn ‘Abbās that he said: “Fast the 9th and the 10th, and differ from the Jews.” (al-Bayhaqī Sunan al-Kubrā #8404, Musannaf of ‘Abdul-Razzāq #7981, Jāmi’ At-Tirmidhī 755. Declared Sahīh by Al-Albānī. Also declared Sahīh by Al-Arnāūt in al-Musnad 4/53)

Evidence to fast the 11th

Narrated by Hushaym: Ibn Abī Laylah narrated from Dawūd ibn ‘Alī, from his father, that his grandfather Ibn ‘Abbās said: The Messenger of Allāh (ﷺ) said:

“Fast the day of ‘Āshūrah but be different from the Jews; fast one day before it or one day after it.“

(Musnad of Imām Ahmad #2154. Ibn Khuzaymah #2095. Sunan al-Kubrā of al-Bayhaqī #8406)

Al-Arnāūt said in his checking of al-Musnad: “Its chain of transmission is weak. Ibn Abī Laylah – whose name is Muhammad ibn ‘Abdul-Rahmān – has poor memory.

And Dawūd ibn ‘Alī –  ibn Abdullāh ibn Abbās Al-Hāshimī – a group of people narrated from him, and Ibn Hibbān mentioned him in al-thiqāt, he said: “He makes mistakes”, and Imām Al-Dhahabī said: “His hadith is not (used as a) proof. [Al-Mīzān 2/14]”. (Musnad of Imām Ahmad, checking by Shu’ayb Al-Arnāūt 4/52 #2154)

Al-Albānī said: “Its chain of transmission is weak, because of the poor memory of Ibn Abī Laylah, and it was contradicted by a mawqūf report narrated by ‘Atā’ and others from Ibn ‘Abbās, the chain of transmission of which is sahīh according to at-Tahawī and al-Bayhaqī.” (Sahīh ibn Khuzaymah 2/1006)

Ibn Hajr said regarding Ibn Abī Laylah: “Trustworthy, (but has a) very poor memory”. (Taqrīb 192-193)

Ahmad narrated: “Yahyā ibn Sa’īd (held him) to be weak.” (Tahdhīb 3/627)

Ahmad said: “Unstable in hadīth.” (Al-Mīzān 4/175)

Abū Dawūd Al-Tayālisī said: on the authority of Shu’bah: “I did not see anyone worse in memory than Ibn Abī Laylah.” (Tahdhīb 3/627, Al-Mīzān 3/175)

Al-Nasāī said: “He is not strong.” (Tahdhīb 3/628, Al-Mīzān 3/175)

Who is the victorious group and the saved sect

بسم الله الرحمن الرحيم

The prophet (ﷺ) said:

وَإِنَّ أُمَّتِي سَتَفْتَرِقُ عَلَى ثِنْتَيْنِ وَسَبْعِينَ فِرْقَةً كُلُّهَا فِي النَّارِ إِلاَّ وَاحِدَةً وَهِيَ الْجَمَاعَةُ

“… and my nation will split into seventy-two sects, all of which will be in Hell apart from one, which is the Jamā’ah.” (Ibn Mājah 3993. Declared Sahīh by al-‘Irāqī, Ibn Kathīr, al-Albānī)

The prophet (ﷺ) said:

لاَ يَزَالُ طَائِفَةٌ مِنْ أُمَّتِي عَلَى الْحَقِّ مَنْصُورِينَ لاَ يَضُرُّهُمْ مَنْ خَالَفَهُمْ حَتَّى يَأْتِيَ أَمْرُ اللَّهِ عَزَّ وَجَلَّ

“There will not cease to be a group amongst my Ummah who will be upon the truth and prevail, and those who oppose them will not be able to harm them, until the command of Allāh comes to pass.” (Sahīh Muslim 1921, Ibn Mājah 10 and others)

Imām Ahmad said:

“If the aided group is not the People of Hadīth, then I have no idea who it is.” (Ma’rifah ‘Ulūm al-Hadīth pg. 2)

Shaykh al-Albānī said:

“Some people may find it hard to accept the explanation of those scholars that the Victorious Group and the Saved Sect, are the People of Hadīth, but that is not strange if we remember what follows:

That the People of Hadīth are, due to their specilisation in studying the Sunnah and what is connected to it, likewise the knowledge of the biographies of the narrators and the defects in the narrations and also the knowledge of the different routes of narration, most definitely, they are the most knowledgeable of the people about the Prophet (ﷺ) and his guidance, manners, battles, and everything else connected to him.”

(The creed of the pious predecessors, the people of hadīth, introduction pg. 5)