IN THE NAME OF ALLAH THE BENEFICENT THE MERCIFUL
BELOVED BROTHERS AND SISTERS
'Aashooraa' in History
Ibn ‘Abbaas (may Allaah be pleased with him) said: “The Prophet (peace and
blessings of Allaah be upon him) came to Madeenah and saw the Jews fasting on
the day of ‘Aashooraa’. He said, ‘What is this?’ They said, ‘This is a righteous
day, it is the day when Allaah saved the Children of Israel from their enemies,
so Moosa fasted on this day.’ He said, ‘We have more right to Moosa than you,’
so he fasted on that day and commanded [the Muslims] to fast on that day.”
(Reported by al-Bukhaari, 1865).
“This is a righteous day” – in a report narrated by Muslim, [the Jews said:]
“This is a great day, on which Allaah saved Moosa and his people, and drowned
Pharaoh and his people.”
“Moosa fasted on this day” – a report narrated by Muslim adds: “… in
thanksgiving to Allaah, so we fast on this day.”
According to a report narrated by al-Bukhaari: “… so we fast on this day to
venerate it.”
A version narrated by Imaam Ahmad adds: “This is the day on which the
Ark settled on Mount
Joodi, so Nooh fasted this day in
thanksgiving.”
“and commanded [the Muslims] to fast on that day” – according to another report
also narrated by al-Bukhaari: “He said to his Companions: ‘You have more right
to Moosa than they do, so fast on that day.”
The practice of fasting on ‘Aashooraa’ was known even in the days of
Jaahiliyyah, before the Prophet’s mission. It was reported that ‘Aa’ishah (may
Allaah be pleased with her) said: “The people of Jaahiliyyah used to fast on
that day…”
Al-Qurtubi said: “Perhaps Quraysh used to fast on that day on the basis of some
past law, such as that of Ibraaheem, upon whom be peace.”
It was also reported that the Prophet (peace and blessings of Allaah be upon
him) used to fast on ‘Aashooraa’ in Makkah, before he migrated to Madeenah. When
he migrated to Madeenah, he found the Jews celebrating this day, so he asked
them why, and they replied as described in the hadeeth quoted above. He
commanded the Muslims to be different from the Jews, who took it as a festival,
as was reported in the hadeeth of Abu Moosa (may Allaah be pleased with him),
who said: “The Jews used to take the day of ‘Aashooraa’ as a festival [according
to a report narrated by Muslim: the day of ‘Aashooraa’ was venerated by the
Jews, who took it as a festival. According to another report also narrated by
Muslim: the people of Khaybar (the Jews) used to take it as a festival and their
women would wear their jewellery and symbols on that day]. The Prophet (peace
and blessings of Allaah be upon him) said: ‘So you [Muslims] should fast on that
day.’” (Reported by al-Bukhaari). Apparently the motive for commanding the
Muslims to fast on this day was the desire to be different from the Jews, so
that the Muslims would fast when the Jews did not, because people do not fast on
a day of celebration. (Summarized from the words of al-Haafiz Ibn Hajar – may
Allaah have mercy on him – in Fath al-Baari Sharh ‘ala Saheeh al-Bukhaari).
Fasting on ‘Aashooraa’ was a gradual step in the process of introducing fasting
as a prescribed obligation in Islam. Fasting appeared in three forms. When the
Messenger of Allaah (peace and blessings of Allaah be upon him) came to
Madeenah, he told the Muslims to fast on three days of every month and on the
day of ‘Aashooraa’, then Allaah made fasting obligatory when He said
(interpretation of the meaning): “… observing the fasting is prescribed for
you…” [al-Baqarah 2:183] (Ahkaam al-Qur’aan by al-Jassas, part 1).
The obligation was transferred from the fast of ‘Aashooraa’ to the fast of
Ramadaan, and this one of the proofs in the field of Usool al-Fiqh that it is
possible to abrogate a lighter duty in favour of a heavier duty.
Before the obligation of fasting ‘Aashooraa’ was abrogated, fasting on this day
was obligatory, as can be seen from the clear command to observe this fast. Then
it was further confirmed later on, then reaffirmed by making it a general
command addressed to everybody, and once again by instructing mothers not to
breastfeed their infants during this fast. It was reported from Ibn Mas’ood that
when fasting Ramadaan was made obligatory, the obligation to fast ‘Aashooraa’
was lifted, i.e., it was no longer obligatory to fast on this day, but it is
still desirable (mustahabb).
The virtues of fasting ‘Aashooraa’
Ibn ‘Abbaas (may Allaah be pleased with them both) said: “I never saw the
Messenger of Allaah (peace and blessings of Allaah be upon him) so keen to fast
any day and give it priority over any other than this day, the day of
‘Aashooraa’, and this month, meaning Ramadaan.” (Reported by al-Bukhaari, 1867).
The meaning of his being keen was that he intended to fast on that day in the
hope of earning the reward for doing so.
The Prophet (peace and blessings of Allaah be upon him) said: “For fasting the
day of ‘Aashooraa’, I hope that Allaah will accept it as expiation for the year
that went before.” (Reported by Muslim, 1976). This is from the bounty of Allaah
towards us: for fasting one day He gives us expiation for the sins of a whole
year. And Allaah is the Owner of Great Bounty.
Which day is ‘Aashooraa’?
Al-Nawawi (may Allaah have mercy on him) said: “ ‘Aashooraa’ and Taasoo’aa’ are
two elongated names [the vowels are elongated] as is stated in books on the
Arabic language. Our companions said: ‘Aashooraa’ is the tenth day of Muharram
and Taasoo’aa’ is the ninth day. This is our opinion, and that of the majority
of scholars. This is the apparent meaning of the ahaadeeth and is what we
understand from the general wording. It is also what is usually understood by
scholars of the language.” (al-Majmoo’)
‘Aashooraa’ is an Islamic name that was not known at the time of Jaahiliyyah. (Kashshaaf
al-Qinaa’, part 2, Sawm Muharram).
Ibn Qudaamah (may Allaah have mercy on him) said:
“ ‘Aashooraa’ is the tenth day of Muharram. This is the opinion of Sa’eed ibn
al-Musayyib and al-Hasan. It was what was reported by Ibn ‘Abbaas, who said:
‘The Messenger of Allaah (peace and blessings of Allaah be upon him) commanded
us to fast ‘Aashooraa’, the tenth day of Muharram.’ (Reported by al-Tirmidhi,
who said, a saheeh hasan hadeeth). It was reported that Ibn ‘Abbaas said: ‘The
ninth,’ and reported that the Prophet (peace and blessings of Allaah be upon
him) used to fast the ninth. (Reported by Muslim). ‘Ataa’ reported that he said,
‘Fast the ninth and the tenth, and do not be like the Jews.’ If this is
understood, we can say on this basis that it is mustahabb (encouraged) to fast
on the ninth and the tenth, for that reason. This is what Ahmad said, and it is
the opinion of Ishaaq.”
It is mustahabb (encouraged) to fast Taasoo’aa’ with ‘Aashooraa’
‘Abd-Allaah ibn ‘Abbaas (may Allaah be pleased with them both) said: “When the
Messenger of Allaah (peace and blessings of Allaah be upon him) fasted on
‘Aashooraa’ and commanded the Muslims to fast as well, they said, ‘O Messenger
of Allaah, it is a day that is venerated by the Jews and Christians.’ The
Messenger of Allaah (peace and blessings of Allaah be upon him) said, ‘If I live
to see the next year, in sha Allaah, we will fast on the ninth day too.’ But it
so happened that the Messenger of Allaah (peace and blessings of Allaah be upon
him) passed away before the next year came.” (Reported by Muslim, 1916).
Al-Shaafa'i and his companions, Ahmad, Ishaaq and others said: “It is mustahabb
to fast on both the ninth and tenth days, because the Prophet (peace and
blessings of Allaah be upon him) fasted on the tenth, and intended to fast on
the ninth.”
On this basis it may be said that there are varying degrees of fasting
‘Aashooraa’, the least of which is to fast only on the tenth and the best of
which is to fast the ninth as well. The more one fasts in Muharram, the better
it is.
The reason why it is mustahabb to fast on Taasoo’aa’
Al-Nawawi (may Allaah have mercy on him) said: “The scholars – our companions
and others – mentioned several reasons why it is mustahabb to fast on
Taasoo’aa’:
1.
the intention behind it is to be
different from the Jews, who only venerate the tenth day. This opinion was
reported from Ibn ‘Abbaas…
2.
the intention is to add another day’s
fast to ‘Aashooraa’. This is akin to the prohibition on fasting a Friday by
itself, as was mentioned by al-Khattaabi and others.
3.
To be on the safe side and make sure
that one fasts on the tenth, in case there is some error in sighting the
crescent moon at the beginning of Muharram and the ninth is in fact the tenth.”
The strongest of these reasons is being different from the People of the Book.
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said: “The Prophet
(peace and blessings of Allaah be upon him) forbade imitating the People of the
Book in many ahaadeeth, for example, his words concerning ‘Aashooraa’: ‘If I
live until the next year, I will certainly fast on the ninth day.’” (al-Fataawa
al-Kubra, part 6, Sadd al-Dharaa’i’ al-Mufdiyah ila’l-Mahaarim )
Ibn Hajar (may Allaah be pleased with him) said in his commentary on the hadeeth
“If I live until the next year, I will certainly fast on the ninth day”: “What
he meant by fasting on the ninth day was probably not that he would limit
himself to that day, but would add it to the tenth, either to be on the safe
side or to be different from the Jews and Christians, which is more likely. This
is also what we can understand from some of the reports narrated by Muslim.” (Fath,
4/245).
Ruling on fasting only on the day of ‘Aashooraa’
Shaykh al-Islam said: “Fasting on the day of ‘Aashoraa’ is an expiation for a
year, and it is not makrooh to fast only that day…” (al-Fataawa al-Kubra,
part 5). In Tuhfat al-Muhtaaj by Ibn Hajar al-Haytami, it says: “There is
nothing wrong with fasting only on ‘Aashooraa’.” (part 3, Baab Sawm
al-Tatawwu’).
Fasting on ‘Aashooraa’ even if it is a Saturday or a Friday
Al-Tahhaawi (may Allaah have mercy on him) said: “The Messenger of Allaah (peace
and blessings of Allaah be upon him) allowed us to fast on ‘Aashooraa’ and urged
us to do so. He did not say that if it falls on a Saturday we should not fast.
This is evidence that all days of the week are included in this. In our view –
and Allaah knows best – it could be the case that even if this is true (that it
is not allowed to fast on Saturdays), it is so that we do not venerate this day
and refrain from food, drink and intercourse, as the Jews do. As for the one who
fasts on a Saturday without intending to venerate it, and does not do so because
the Jews regard it as blessed, then this is not makrooh…” (Mushkil al-Aathaar,
part 2, Baab Sawm Yawm al-Sabt).
The author of al-Minhaaj said: “ ‘It is disliked (makrooh) to fast on a
Friday alone…’ But it is no longer makrooh if you add another day to it, as
mentioned in the saheeh report to that effect. A person may fast on a Friday if
it coincides with his habitual fast, or he is fasting in fulfilment of a vow, or
he is making up an obligatory fast that he has missed, as was stated in a saheeh
report.”
Al-Shaarih said in Tuhfat al-Muhtaaj:
“ ‘If it coincides with his habitual fast’ – i.e., such as if he fasts alternate
days, and a day that he fasts happens to be a Friday.
‘ if he is fasting in fulfilment of a vow, etc.” – this also applies to fasting
on days prescribed in sharee’ah, such as ‘Aashooraa’ or ‘Arafaah. (Tuhfat
al-Muhtaaj, part 3, Baab Sawm al-Tatawwu’)
Al-Bahooti (may Allaah have mercy on him) said: “It is makrooh to deliberately
single out a Saturday for fasting, because of the hadeeth of ‘Abd-Allaah ibn
Bishr, who reported from his sister: ‘Do not fast on Saturdays except in the
case of obligatory fasts’ (reported by Ahmad with a jayyid isnaad and by
al-Haakim, who said: according to the conditions of al-Bukhaari), and because it
is a day that is venerated by the Jews, so singling it out for fasting means
being like them… except when a Friday or Saturday coincides with a day when
Muslims habitually fast, such as when it coincides with the day of ‘Arafaah or
the day of ‘Aashooraa’, and a person has the habit of fasting on these days, in
which case it is not makrooh, because a person’s habit carries some weight.” (Kashshaaf
al-Qinaa’, part 2, Baab Sawm al-Tatawwu’).
What should be done if there is confusion about the beginning of the month?
Ahmad said: “If there is confusion about the beginning of the month, one should
fast for three days, to be sure of fasting on the ninth and tenth days.” (al-Mughni
by Ibn Qudaamah, part 3 – al-Siyaam – Siyaam ‘Aashooraa’).
If a person does not know when Muharram began, and he wants to be sure of
fasting on the tenth, he should assume that Dhoo’l-Hijjah was thirty days – as
is the usual rule – and should fast on the ninth and tenth. Whoever wants to be
sure of fasting the ninth as well should fast the eight, ninth and tenth (then
if Dhoo’l-Hijjah was twenty-nine days, he can be sure of having fasted
Taasoo’aa’ and ‘Aashooraa’).
But given that fasting on ‘Aashooraa’ is mustahabb rather than waajib, people
are not commanded to look for the crescent of the new moon of Muharram as they
are to do in the case of Ramadaan and Shawwaal.
Fasting ‘Aashooraa’ – for what does it offer expiation?
Imaam al-Nawawi (may Allaah have mercy on him) said:
“It expiates for all minor sins, i.e., it brings forgiveness of all sins except
major sins.”
Then he said (may Allaah have mercy on him):
“Fasting the day of ‘Arafaah expiates for two years, and the day of ‘Aashooraa’
expiates for one year. If when a person says ‘Aameen’ it coincides with the
‘Aameen’ of the angels, he will be forgiven all his previous sins… Each one of
the things that we have mentioned will bring expiation. If there are minor sins
for which expiation is needed, expiation for them will be accepted; if there are
no minor sins or major sins, good deeds will be added to his account and he will
be raised in status… If he had committed major sins but no minor sins, we hope
that his major sins will be reduced.” (al-Majmoo’ Sharh al-Muhadhdhab,
part 6, Sawm Yawm ‘Arafaah).
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said: “Tahaarah,
salaah, and fasting in Ramadaan, on the day of ‘Arafaah and on ‘Aashooraa’
expiate for minor sins only.” (al-Fataawa al-Kubra, part 5).
Not relying too much on the reward for fasting
Some people who are deceived rely too much on things like fasting on ‘Aashooraa’
or the day of ‘Arafaah, to the extent that some of them say, “Fasting on
‘Aashooraa’ will expiate for the sins of the whole year, and fasting on the day
of ‘Arafaah will bring extra rewards.” Ibn al-Qayyim said: ‘This misguided
person does not know that fasting in Ramadaan and praying five times a day are
much more important than fasting on the day of ‘Arafaah and ‘Aashooraa’, and
that they expiate for the sins between one Ramadaan and the next, or between one
Friday and the next, so long as one avoids major sins. But they cannot expiate
for minor sins unless one also avoids major sins; when the two things are put
together, they have the strength to expiate for minor sins. Among those deceived
people may be one who thinks that his good deeds are more than his sins, because
he does not pay attention to his bad deeds or check on his sins, but if he does
a good deed he remembers it and relies on it. This is like the one who seeks
Allaah’s forgiveness with his tongue (i.e., by words only), and glorifies Allaah
by saying “Subhaan Allaah” one hundred times a day, then he backbites about the
Muslims and slanders their honour, and speaks all day long about things that are
not pleasing to Allaah. This person is always thinking about the virtues of his
tasbeehaat (saying “Subhaan Allaah”) and tahleelaat (saying “Laa
ilaaha ill-Allaah”) but he pays no attention to what has been reported
concerning those who backbite, tell lies and slander others, or commit other
sins of the tongue. They are completely deceived.” (al-Mawsoo’ah al-Fiqhiyyah,
part 31, Ghuroor).
Fasting ‘Aashooraa’ when one still has days to make up from Ramadaan
The fuqahaa’ differed concerning the ruling on observing voluntary fasts before
a person has made up days that he or she did not fast in Ramadaan. The Hanafis
said that it is permissible to observe voluntary fasts before making up days
from Ramadaan, and it is not makrooh to do so, because the missed days do not
have to be made up straight away. The Maalikis and Shaafa’is said that it is
permissible but is makrooh, because it means that one is delaying something
obligatory. Al-Dusooqi said: “It is makrooh to observe a voluntary fast when one
still has to make up an obligatory fast, such as a fast in fulfilment of a vow,
or a missed obligatory fast, or a fast done as an act of expiation (kafaarah),
whether the voluntary fast which is being given priority over an obligatory fast
is something confirmed in sharee’ah or not, such as ‘Aashooraa’ and the ninth of
Dhoo’l-Hijjah, according to the most correct opinion.” The Hanbalis said that it
is haraam to observe a voluntary fast before making up any fasts missed in
Ramadaan, and that a voluntary fast in such cases does not count, even if there
is plenty of time to make up the obligatory fast. So a person must give priority
to the obligatory fasts until he has made them up.. (al-Mawsoo’ah
al-Fiqhiyyah, part 28, Sawm al-tatawwu’).
Muslims must hasten to make up any missed fasts after Ramadaan, so that they
will be able to fast ‘Arafaah and ‘Aashooraa’ without any problem. If a person
fasts ‘Arafaah and ‘Aashooraa’ with the intention from the night before of
making up for a missed fast, this will be good enough to make up what he has
missed, for the bounty of Allaah is great.
Bid’ahs common on ‘Aashooraa’
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) was asked about the
things that people do on ‘Aashooraa’, such as wearing kohl, taking a bath
(ghusl), wearing henna, shaking hands with one another, cooking grains (huboob),
showing happiness and so on. Was any of this reported from the Prophet (peace
and blessings of Allaah be upon him) in a saheeh hadeeth, or not? If nothing to
that effect was reported in a saheeh hadeeth, is doing these things bid’ah, or
not? Is there any basis for what the other group do, such as grieving and
mourning, going without anything to drink, eulogizing and wailing, reciting in a
crazy manner, and rending their garments?
His reply was:
‘Praise be to Allaah, the Lord of the Worlds. Nothing to that effect has been
reported in any saheeh hadeeth from the Prophet (peace and blessings of Allaah
be upon him) or from his Companions. None of the imaams of the Muslims
encouraged or recommended such things, neither the four imaams, nor any others.
No reliable scholars have narrated anything like this, neither from the Prophet
(peace and blessings of Allaah be upon him), nor from the Sahaabah, nor from the
Taabi’een; neither in any saheeh report or in a da’eef (weak) report; neither in
the books of Saheeh, nor in al-Sunan, nor in the Musnads.
No hadeeth of this nature was known during the best centuries, but some of the
later narrators reported ahaadeeth like the one which says, “Whoever puts kohl
in his eyes on the day of ‘Aashooraa’ will not suffer from eye disease in that
year, and whoever takes a bath (does ghusl) on the day of ‘Aashooraa’ will not
get sick in that year,” and so on. They also reported a fabricated hadeeth that
is falsely attributed to the Prophet (peace and blessings of Allaah be upon
him), which says, “Whoever is generous to his family on the day of ‘Aashooraa’,
Allaah will be generous to him for the rest of the year.” Reporting all of this
from the Prophet (peace and blessings of Allaah be upon him) is tantamount to
lying.’
Then he [Ibn Taymiyah (may Allaah have mercy on him)] discussed in brief the
tribulations that had occurred in the early days of this ummah and the killing
of al-Husayn (may Allaah be pleased with him), and what the various sects had
done because of this. Then he said:
‘An ignorant, wrongful group – who were either heretics and hypocrites, or
misguided and misled – made a show of allegiance to him and the members of his
household, so they took the day of ‘Aashooraa’ as a day of mourning and wailing,
in which they openly displayed the rituals of jaahiliyyah such as slapping their
cheeks and rending their garments, grieving in the manner of the jaahiliyyah…
The Shaytaan made this attractive to those who are misled, so they took the day
of ‘Aashooraa’ as an occasion of mourning, when they grieve and wail, recite
poems of grief and tell stories filled with lies. Whatever truth there may be in
these stories serves no purpose other than the renewal of their grief and
sectarian feeling, and the stirring up of hatred and hostility among the
Muslims, which they do by cursing those who came before them… The evil and harm
that they do to the Muslims cannot be enumerated by any man, no matter how
eloquent he is. Some others – either Naasibis who oppose and have enmity towards
al-Husayn and his family or ignorant people who try to fight evil with evil,
corruption with corruption, lies with lies and bid’ah with bid’ah – opposed them
by fabricating reports in favour of making the day of ‘Aashooraa’ a day of
celebration, by wearing kohl and henna, spending money on one's children,
cooking special dishes and other things that are done on Eids and special
occasions. These people took the day of ‘Aashooraa’ as a festival like Eid,
whereas the others took it as a day of mourning. Both are wrong, and both go
against the Sunnah, even though the other group (those who take it as a day of
mourning) are worse in intention and more ignorant and more plainly wrong…
Neither the Prophet (peace and blessings of Allaah be upon him) nor his
successors (the khulafa’ al-raashidoon) did any of these things on the day of
‘Aashooraa’, they neither made it a day of mourning nor a day of celebration…
As for the other things, such as cooking special dishes with or without grains,
or wearing new clothes, or spending money on one’s family, or buying the year’s
supplies on that day, or doing special acts of worship such as special prayers
or deliberately slaughtering an animal on that day, or saving some of the meat
of the sacrifice to cook with grains, or wearing kohl and henna, or taking a
bath (ghusl), or shaking hands with one another, or visiting one another, or
visiting the mosques and mashhads (shrines) and so on… all of this is
reprehensible bid’ah and is wrong. None of it has anything to do with the Sunnah
of the Messenger of Allaah (peace and blessings of Allaah be upon him) or the
way of the Khulafa’ al-Raashidoon. It was not approved of by any of the imaams
of the Muslims, not Maalik, not al-Thawri, not al-Layth ibn Sa’d, not Abu
Haneefah, not al-Oozaa’i, not al-Shaafa'i, not Ahmad ibn Hanbal, not Ishaaq ibn
Raahwayh, not any of the imaams and scholars of the Muslims.’(al-Fataawa
al-Kubra by Ibn Taymiyah)
Ibn al-Haaj (may Allaah have mercy on him) mentioned that one of the bid’ahs on
‘Aashooraa’ was deliberately paying zakaat on this day, late or early, or
slaughtering a chicken just for this occasion, or – in the case of women – using
henna. (al-Madkhal, part 1, Yawm ‘Aashooraa’)
We ask Allaah to make us followers of the Sunnah of His Noble Prophet, to make
us live in Islam and die in a state of faith. May He help us to do that which He
loves and which pleases Him. We ask Him to help us to remember Him and be
thankful to Him, to worship Him properly and to accept our good deeds. May He
make us of those who are pious and fear Him. May Allaah bless our Prophet
Muhammad and all his family and companions.