Is the fast of the ninth and tenth of Muharram recommended?

The fast of the day of 'Aashooraa. (tenth day of Muharram) is recommended, as its excellence has been mentioned in (a number of) ahaadeeth. From them, is the saying of the Prophet (Certainly the fast of the day of 'Aashooraa. is regarded by Allaah as an expiation for the sins of the previous year)

Also, when the Prophet arrived in Madeenah he saw the Jews fasting (on this day), so when he asked them (about this), they said: "Certainly, this is the day when Allaah made Moosaa victorious and destroyed Fir'own". So the Prophet said: (We have more of a right to Moosaa than you). So he fasted (that day) and ordered it to be fasted. (Sahih Muslim vol. 1 pg.359)

As for the ninth, then it has not been confirmed that the Prophet fasted it, however, it has been narrated by Ibn 'Abbaass and others that the explanation (tafseer) of the day of 'Aashooraa. is that it is the ninth. And it has been narrated that he said: (If I am (still) here next year, then certainly I will fast the ninth (day of Muharram) and in (another) narration: (along with the tenth (day of Muharram). And he said: (Differ from the Jews; fast the day before it (the ninth) or the day after it (the eleventh).

So, this indicates that the fast of the ninth is legislated just as the tenth and it is recommended for the Muslims to increase in fasting during this month as in the Saheeh hadeeth. The Prophet said: (The best of fasts after (the month of) Ramadhaan is the month of Allaah which they refer to as Muharram).

Source

Correct me if i am wrong

but is it true, that if we do not fast 9th

we can fast 10th and 11th?

Friday and saturday most probably.

The hadiths point towards ninth and tenth, however its good to try to fast throughout this month as much as one is capable

Anyone know the reward of fasting on this day?

Question:
Scholars of Islam, As-Salamu `alaykum. What are the virtues and rules of fasting the 9th and 10th of Muharram? Jazakum Allah khayran.



Answer:


Wa `alaykum As-Salamu wa Rahmatullahi wa Barakatuh.


In the Name of Allah, Most Gracious, Most Merciful.



All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.



Dear brother in Islam, thanks a lot for your question and the interest you show in having a clearer view of the true teachings of Islam. May Allah help you get the right understanding and stand firm on the Straight Path, Amen!

First of all, it is very important to make it clear that fasting on the day of `Ashura’ – the 10th of Muharram- is of great merits in Islam. The Prophet (peace and blessings be upon him) said, “Fasting the day of `Ashura' (is of great merits), I hope that Allah will accept it as an expiation for (the sins committed in) the previous year” (Muslim).

Also, fasting the 9th of Muharram is highly recommended by the Sunnah. Imam At-Tirmidhi reported that Ibn `Abbas (may Allah be pleased with them both) used to say: We should fast on two days: the 9th and 10th of Muharram to distinguish ourselves from the Jewish community. (At-Tirmidhi)

Explaining the virtue of fasting on the 9th and the 10th of Muharram, Dr. Muzammil H. Siddiqi, former President of the Islamic Society of North America, states:

It is the Sunnah of the Prophet (peace and blessings be upon him) to fast on the 9th and 10th of Muharram. The Prophet (peace and blessings be upon him used to fast on the day of `Ashura'. When he came to Madinah, he found out that the Jews of Madinah were also fasting on this day remembering Prophet Musa (peace and blessings be upon him). The Prophet (peace and blessings be upon him) admired this tradition and said to the Jews, "I am closer to Musa than you are." He fasted and he also told his Companions to fast on this day.

Later, before the end of his life, the Prophet (peace and blessings be upon him) told Muslims to add the 9th day also. Thus, it is recommended to fast on both the 9th and 10th of Muharram.

Moreover, in his well-known book, Fiqh As-Sunnah, the late Sheikh Sayyed Sabiq states:

Abu Hurayrah reported: "I asked the Prophet: 'Which Prayer is the best after the obligatory Prayers?' He said: 'Prayer during the mid of the night.' I asked: 'Which fasting is the best after that of Ramadan?' He said, 'The month of Allah that you call Muharram’" (Ahmad, Muslim, and Abu Dawud).

Mu`awiyyah ibn Abi Sufyan reported that he heard the Messenger of Allah say: "Concerning the day of `Ashura’, it is not obligatory upon you to fast on it as I do. Whoever wishes may fast and whoever does not wish to is not obliged to do so" (Al-Bukhari and Muslim).

It is noteworthy that Muslim scholars have stated that fasting of `Ashura’ is of three levels as follows:

1. fasting for three days, i.e., on the 9th, 10th, and 11th of Muharram,

2. fasting the 9th and 10th of Muharram, and

3. fasting only the 10th of Muharram.

Source

The virtues of Muharram and fasting ‘Aashooraa’

Assalam alaikum wa rehmatullahi wbarkahtu

What are the virtues of the month of Muharram and fasting 'Aashooraa'?

Praise be to Allaah, the Lord of the Worlds, and peace and blessings be upon our Prophet Muhammad, the Seal of the Prophets and Chief of the Messengers, and upon all his Family and Companions.

Brothers and sisters, a great and blessed month has approached, the month of Allaah, Muharram, the first month of the Hijri year, one of the Sacred Months. Allaah says about this month (interpretation of the meaning):

"Verily the number of months with Allaah is twelve months (in a year), so was it ordained by Allaah 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 …" [al-Tawbah 9:36]

Abu Bakrah (may Allaah be pleased with him) reported that the Prophet (peace and blessings of Allaah be upon him) said: "… The year is twelve months, four of which are sacred; three consecutive months – Dhoo’l-Qi’dah, Dhoo’l-Hijjah and Muharram – and Rajab Mudar, which comes between Jumaadaa and Sha’baan." (Reported by al-Bukhaari).
Muharram is so-called because it is sacred ("haraam") and as an affirmation of its sanctity.

The words of the aayah translated above as "so wrong not yourselves therein" mean that one should not do wrong in these sacred months because sin is worse in these months than at other times.

Ibn ‘Abbaas commented that this phrase ("so wrong not yourselves therein") referred to all the months, but four months were singled out and made sacred: violation of these months is a grave sin, sins committed during these months are more serious, and good deeds during these months will be more greatly rewarded.

Ibn Qutaadah said that this phrase meant that wrongdoing in the sacred months is more serious than wrongdoing at other times. Wrongdoing is a serious matter at any time, but Allaah may accord special status to things as He wills. [Ibn Qutaadah] said: "Allaah has specially chosen some of His creation: among the angels and mankind He has chosen some to be Messengers; of speech He has chosen His remembrance (dhikr); of the earth He has chosen mosques; of the months He has chosen Ramadaan and the Sacred Months; of the days He has chosen Friday (al-Jumu’ah); of the nights He has chosen Laylat al-Qadr (the Night of Power, one of the odd-numbered nights of the last ten nights of Ramadaan); so venerate that which Allaah has made great. People of understanding and wisdom venerate only that which Allaah has made great." (Summarized from the Tafseer of Ibn Katheer, may Allaah have mercy on him).

The virtue of observing many naafil (supererogatory) fasts during Muharram

Abu Hurayrah (may Allaah be pleased with him) reported that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: "The best of fasts after Ramadaan is the month of Allaah, Muharram, and the best of prayers after the obligatory prayer is prayer during the night." (reported by Muslim).

Adding the word Muharram to the name of Allaah in a genitive construction (shahr Allaah – the month of Allaah) is a sign of veneration or the according of special status.

Al-Qaari said: "The apparent meaning is the whole of Muharram." But it was proven that the Prophet (peace and blessings of Allaah be upon him) never fasted any whole month except for Ramadaan, so this hadeeth should be understood as encouraging us to observe many fasts in Muharram, but not to fast the entire month.

It has been proven that the Prophet (peace and blessings of Allaah be upon him) observed many fasts in Sha’baan, but the virtues of Muharram were probably not revealed to him until the end of his life, so he was not able to fast during this month. (See al-Nawawi’s commentary on Saheeh Muslim).

The virtue of fasting on ‘Aashooraa’

The majority of earlier and later scholars say that ‘Aashooraa’ is the tenth day of Muharram. Among the reports that state its virtue is the following:

Ibn ‘Abbaas (may Allaah be pleased with him) said: "I never saw the Prophet (peace and blessings of Allaah be upon him) more keen to fast any day than the day of ‘Aashooraa’ and any month than the month of Ramadaan." (Reported by al-Bukhaari).
The phrase "more keen" means that he looked forward to fasting it in order to earn the reward for doing so.

The Prophet (peace and blessings of Allaah be upon him) said: "Fasting the day of ‘Aashooraa’, I hope, will be an expiation for the year before." (Saheeh al-Jaami’, 3853).

This is from the Bounty of Allaah towards us: in return for fasting one day, He has given us expiation for the sins of an entire year. And Allaah is the Owner of Great Bounty.

Differing from the Jews on this day

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 ‘Aashooraa’. He asked, ‘What is this?’ They said: ‘This is a good day; this is the day that Allaah saved the Children of Israel from their enemies, so Moosa fasted on this day.’ He said, ‘We belong to Moosa more than you do,’ so he fasted this day and commanded (his Companions) to do likewise." (reported by al-Bukhaari).

Where al-Bukhaari has the words, "This is a good day; this is the day that Allaah saved the Children of Israel from their enemies," a report narrated by Muslim says: "This is a great day, when Allaah saved Moosa and his people, and drowned Pharaoh and his people." Where al-Bukhaari has the words "so Moosa fasted on this day," Muslim adds: "in gratitude to Allaah, so we fast on this day." According to another reported narration by al-Bukhaari: "We fast on this day in recognition of its greatness." Imaam Ahmad also reported this, with the addition: "This is the day on which the Ark came to rest on (Mount) Joodi, so Nooh fasted this day in gratitude." Where the first report says, "and commanded (his Companions) to do likewise," another report also narrated by al-Bukhaari says: "He said to his Companions: ‘You belong to Moosa more than they do, so fast on this day.’"

The practice of fasting on ‘Aashooraa’ was known even in the days of Jaahiliyyah, before the Mission of the Prophet (peace and blessings of Allaah be upon him). ‘Aa’ishah (may Allaah be pleased with her) said: "The people of Jaahiliyyah used to fast on this day."

Al-Qurtubi said: Perhaps Quraysh based their observance of this fast on the laws revealed to Prophets such as Ibraaheem (upon whom be peace) in the past. It is also known that the Prophet (peace and blessings of Allaah be upon him) used to fast this day in Makkah, before he migrated to Madeenah. When he came to Madeenah, he found the Jews celebrating this day. He asked them about it, and they gave the answer indicated in the hadeeth quoted above. The Prophet (peace and blessings of Allaah be upon him) commanded the Muslims to be different from the Jews and not to take this day as a celebration. This is reported in the hadeeth of Abu Moosa (may Allaah be pleased with him), according to which the Prophet (peace and blessings of Allaah be upon him) said: "The day of ‘Aashooraa’ was taken by the Jews as a celebration (according to a report narrated by Muslim he said: "the day of ‘Aashooraa’ was venerated by the Jews, who took it as a celebration"; or "the people of Khaybar [the Jews] … take it as a celebration, and their women wear their jewellery and finery on this day")… so you should fast on this day." (Reported by al-Bukhaari).

The apparent meaning of this is that the reason for commanding the Muslims to fast on this day was a desire to be different from the Jews, who did not fast on this day, because fasting is not observed on a day of celebration. (Summarized from the words of al-Haafiz ibn Hijr, may Allaah have mercy on him, recorded in Fath al-Baari Sharh ‘ala Saheeh al-Bukhaari).

In order to further differentiate ourselves from the Jews, the Prophet (peace and blessings of Allaah be upon him) encouraged us to fast the day before as well, as will be explained below.

Recommendation to fast on the ninth of Muharram as well as the tenth

‘Abdullaah ibn ‘Abbaas (may Allaah be pleased with him and his father) said: "When the Messenger of Allaah (peace and blessings of Allaah be upon him) fasted on the day of ‘Aashooraa’ and commanded his Companions to do likewise, they said, ‘O Messenger of Allaah, it is a day which is venerated by the Jews and Christians.’ So the Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘Next year, in sha Allaah, we will fast on the ninth day.’ But before the next year came, the Messenger of Allaah (peace and blessings of Allaah be upon him) passed away." (Reported by Muslim)

Al-Shaafi’i and his companions, Ahmad, Ishaaq and others said that it is encouraged to fast both the ninth and tenth day, because the Prophet (peace and blessings of Allaah be upon him) fasted the tenth day, and intended to fast the ninth day.

Some of the scholars suggested that perhaps the reason for fasting both the ninth and tenth days was so as not to resemble the Jews by fasting only the tenth day. Therefore the fast of ‘Aashooraa’ may be observed in different ways, the least of which is to fast the tenth day of Muharram only; better than this is to fast the ninth and tenth days together; and better than that is to fast the tenth and eleventh days. The more one fasts in Muharram the better, but we should avoid bid’ah (reprehensible innovations) during this special month. Some people take this day as a festival or celebration, which is not permitted. Some take it as an occasion for mourning and wailing, beating their chests, striking their heads with swords, shedding their blood and putting chains around their necks. This is an abhorrent innovation and is haraam; it has nothing whatsoever to do with Islam, and Islam has nothing to do with this innovation and those who practise it. Allaah is too merciful towards His slaves to command them to torture themselves in such an ugly fashion. May Allaah protect us from all this.

Brothers and sisters, strive to worship Allaah during this month in the ways that He likes and that will please Him, and in accordance with the Sunnah of the Chosen Prophet. We ask Allaah to guide us and to help us do that which will please Him, to remember Him, to give thanks to Him and to worship Him properly. May Allaah bless our Prophet Muhammad.


From www.islam-qa.com by Sheikh al-Munnajjid

Muharram is the first month of the Islamic Calendar and it is one of the four
sacred months, as Allah the All Mighty has said: “The number of months
with Allah is twelve. They were in Allah’s Book on the day He created the Heaven
and Earth. Out of them four are sacred. Such is the established religion.” [9:36]
The Holy Prophet Muhammad (PBUH) told us that these four months are Muharram
(1st), Rajab (7th), Zul Qa’dah (11th) and Zul Hijjah (12th).
While telling us its virtues the Holy Prophet (peace be upon him) told us:
The most excellent fast after Ramadhan is God’s month of Al Muharram. [Muslim
Book 6, Number 2611]
Ibn Abbas reported that when Allah’s Messenger (peace be upon him) came to Medina,
he found the Jews observing the fast on the day of Ashura. They (the Jews)
were asked about it and they said: ‘It is the day on which Allah granted victory to
Moses and Bani Isra’il over the Pharoah and we observe fast out of gratitude to
Him.’ Upon this the Apostle of Allah (peace be upon him) said: ‘We have a closer
connection with Moses than you have, and he commanded to observe fast on this
day.’
The Prophet (peace be upon him) said: “I hope that Allah will expiate the sins of previous
year by fasting the day of Ashura (the 10th of Muharram).” It is Sunnah to
fast the 9th of Muharram also as the Holy Prophet said: “If I lived to the next year I
will fast the 9th along with the 10th of Muharram.”
It is noticed that some people give more importance to the fast of Ashura than to
the fasting of Ramadhan, or the five daily prayers, which is wrong. The fasts of
Ramadhan and the five daily prayers are far more important than to the fast of
Ashura, as they are the pillars of Islam. In spite of its importance the fast of Ahura
is not obligatory. It is Sunnah. The fast of Ramadhan and the five prayers are
obligatory. Without these obligatory worships we cannot be considered Muslims.
And it does not mean that by fasting the day of Ashura all the major and minor
sins are forgiven. Only the minor sins are forgiven provided the major sins are
avoided.
Some people have asked me that if a person missed some of the obligatory fasts of
Ramadhan , should he/she make up the missed fasts first or he/she can fast the
Ashura and then make up for the missed ones? Yes, he/she may delay the making
up of their obligatory fasts, because the missed fasts can be made up in any month.


tomorrow inshaallah the 9th day of Muharram, plz make dua for your brothers and sisters and for growing Ummah

Today i am here just to remind you the fasting on 9th & 10th Moharrum.

Which correspond to 8th & 9th Febraury 2006 [ Wednesday & Thursday] according to Hijri Calendar of Makkah.

For people in Pakistan, the 9th & 10th Moharram will correspond to 9th & 10th Febraury 2006 [ Thursday & Friday].

So, Check your Hijri Calendar & Mark 9th & 10th Moharrum.

Also remind your friends & relatives the Dates of 9th & 10th Moharrum.

You can also arrange iftaar dinner to motivate other to fast on these days.

Best of fasting days for Aashoora are :
1. Fast the 9th and the 10th. or
2. Fast the 10th and the 11th. or
3. Fast the 10th of Moharram

So don`t miss it. Do Fast and open others Fast. wish you alot of hasanaat.

And dont forget to prepare your Sahoor tonight..

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).

for more details:
http://63.175.194.25/topics/muharram/muharram.shtml

The Virtues of Muharram & Aashooraa
by Islam Q&A

What are the virtues of the month of Muharram and fasting 'Aashooraa'?


Praise be to Allaah,

the Lord of the Worlds, and peace and blessings be upon our Prophet Muhammad, the Seal of the Prophets and Chief of the Messengers, and upon all his family and companions.

Allah’s sacred month of Muharram is a blessed and important month. It is the first month of the Hijri calendar and is one of the four sacred months concerning which Allaah says (interpretation of the meaning):

“Verily, the number of months with Allaah is twelve months (in a year), so it was ordained by Allaah 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…” [al-Tawbah 9:36]

Abu Bakrah (may Allaah be pleased with him) reported that the Prophet (peace and blessings of Allaah be upon him) said: “The year is twelve months of which four are sacred, the three consecutive months of Dhu’l-Qa’dah, Dhu’l-Hijjah and Muharram, and Rajab Mudar which comes between Jumaada and Sha’baan.” (Reported by al-Bukhaari, 2958).

Muharram is so called because it is a sacred (muharram) month and to confirm its sanctity.

Allaah’s words (interpretation of the meaning): “so wrong not yourselves therein…” mean do not wrong yourselves in these sacred months, because sin in these months is worse than in other months.

It was reported that Ibn ‘Abbaas said that this phrase (so wrong not yourselves therein…) referred to all the months, then these four were singled out and made sacred, so that sin in these months is more serious and good deeds bring a greater reward.

Qutaadah said concerning this phrase (so wrong not yourselves therein…) that wrongdoing during the sacred months is more serious and more sinful that wrongdoing at any other time. Wrongdoing at any time is a serious matter, but Allaah gives more weight to whichever of His commands He will. Allaah has chosen certain ones of His creation. He has chosen from among the angels Messengers and from among mankind Messengers. He chose from among speech the remembrance of Him (dhikr). He chose from among the earth the mosques, from among the months Ramadaan and the sacred months, from among the days Friday and from among the nights Laylat al-Qadr, so venerate that which Allaah has told us to venerate. People of understanding and wisdom venerate the things that Allaah has told us to venerate. (Summarized from the Tafseer of Ibn Katheer, may Allaah have mercy on him. Tafseer of Surat al-Tawbah, aayah 36).

The Virtue of observing more naafil fasts during Muharram.

Abu Hurayrah (may Allaah be pleased with him) said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘The best of fasting after Ramadaan is fasting Allaah’s month of Muharram.’” (reported by Muslim, 1982).

The phrase “Allaah’s month”, connecting the name of the month to the name of Allaah in a genitive grammatical structure, signifies the importance of the month. Al-Qaari said: “The apparent meaning is all of the month of Muharram.” But it was proven that the Prophet (peace and blessings of Allaah be upon him) never fasted any whole month apart from Ramadan, so this hadeeth is probably meant to encourage increasing one’s fasting during Muharram, without meaning that one should fast for the entire month.

It was reported that the Prophet (peace and blessings of Allaah be upon him) used to fast more in Sha’baan. It is likely that the virtue of Muharram was not revealed to him until the end of his life, before he was able to fast during this month. (Sharh al-Nawawi ‘ala Saheeh Muslim).

Allaah chooses whatever times and places He wills

Al-‘Izz ibn ‘Abd al-Salaam (may Allaah have mercy on him) said: “Times and places may be given preferred status in two ways, either temporal or religious/spiritual. With regard to the latter, this is because Allaah bestows His generosity on His slaves at those times or in those places, by giving a greater reward for deeds done, such as giving a greater reward for fasting in Ramadaan than for fasting at all other times, and also on the day of ‘Aashooraa’, the virtue of which is due to Allaah’s generosity and kindness towards His slaves on that day…” (Qawaa’id al-Ahkaam, 1/38).

‘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.