`Ā’īshā (raḍī Allāhu anhā) said, “The people of Quraysh used to fast on the day of `Ashūra in the pre-Islamic days. When the Messenger of Allāh (ṣallallāhu ‘alayhi wa sallam) migrated to Madīnah, he observed this fast and commanded others to observe it. But when fasting during the month of Ramaḍān was made obligatory he left the [fast of] `Āshūra (i.e. it was no longer obligatory);1 so whosoever wished to observe this fast, did so, and whosoever wished to leave it, did so.”2
Abū Musā al-Ash`arī (raḍī Allāhu anhu) said, “The day of `Āshurā was one that the Jews respected and treated as a day of festival. The Messenger of Allāh (ṣallallāhu ‘alayhi wa sallam) instructed us: ‘You should also observe fast on this day.’3
Humayd b. `Abd ar-Raḥmān narrated that he heard Mu`āwiyah b. Abū Sufyān (raḍī Allāhu anhumā) say, while delivering a sermon on the pulpit on the day of `Āshūra in the year he came for Hajj, “People of Madīnah, where are your scholars? I heard the Messenger of Allāh (ṣallallāhu ‘alayhi wa sallam) say: ‘This is the day of `Āshūra. Allāh has not made fasting on this day compulsory on you, but I am fasting. So whosoever wishes to observe the fast from amongst you, should do so, and whoever does not wish to observe it, may do so.’”4
Ibn `Abbās (raḍī Allāhu anhu) said: “When the Messenger of Allāh (ṣallallāhu ‘alayhi wa sallam) came to Madīnah, he found the Jews fasting on the day of `Āshūra. He asked: ‘What is this [that you are doing]?’ They replied: ‘This is a righteous day. On this day Allāh saved the Israelites from their enemies, and so Moses, on this day, observed a fast.’ The Messenger of Allāh (ṣallallāhu ‘alayhi wa sallam) said: ‘I have a greater right on Moses (alayhis salām) than you.’ So, he observed the fast [on that day] and ordered the Muslims to also fast.’56
Ar-Rab`ī b. Mu`awadh (raḍī Allāhu anhā) said: “The Messenger of Allāh (ṣallallāhu ‘alayhi wa sallam) sent an envoy to the village of the Anṣār in the morning of the day of `Āshūraannouncing: ‘Whoever has eaten something should not eat but complete the fast, and whoever is observing the fast should complete it.’” She further said: “Since then we fasted regularly on that day and also make our sons fast. We used to make toys of wool for the boys and if anyone of them cried for food, we would give them these [toys] until it was time to break the fast.”7
`Abd Allāh b. `Umar (raḍī Allāhu anhu) narrated: “The Messenger of Allāh (ṣallallāhu ‘alayhi wa sallam) observed the fast on the day of `Āshūra and ordered others to also fast. When fasting during Ramaḍān was made compulsory, he left it.” `Abd Allāh would not fast on this day unless it coincided with his [normal days of] fasting.8
Ibn `Abbās (raḍī Allāhu anhumā) narrated: “I do not know the Messenger of Allāh (ṣallallāhu ‘alayhi wa sallam) singling out any days for fasting, and considering it more excellent than another, except for this day [the day of `Āshūra] and that month – meaning the month of Ramaḍān.”9
Abū Qatāda al-Anṣārī (raḍī Allāhu anhu) narrated that the Messenger of Allāh (ṣallallāhu ‘alayhi wa sallam) said: “Fasting three days every month and [fasting] the whole [month] of Ramaḍān every year is a perpetual fast. The fast of the day of `Arafah, [I consider it to] expiate the sins of the preceding and the coming year. The fast of the day of `Āshūra, [I consider it to] expiate the sins of the preceding year.”1011
Ibn `Abbās (raḍī Allāhu anhumā) narrated that when the Messenger of Allāh (ṣallallāhu ‘alayhi wa sallam) fasted on the day of `Āshūra and commanded that it be observed as a fast, they (his Companions) said to him: “Messenger of Allāh (ṣallallāhu ‘alayhi wa sallam), it is a day which the Jews and Christians hold in high esteem.” Thereupon the Messenger of Allāh (ṣallallāhu ‘alayhi wa sallam) said: “When the next year comes, Allāh willing, we will observe fast on the ninth.” The Messenger of Allāh (ṣallallāhu ‘alayhi wa sallam) died before the advent of the next year.1213
Abū Mūsā (raḍī Allāhu anhu) narrated that the people of Khaybar, most of whom were Jews, observed the fast on the day of `Āshūra and treated it as a festive day. Their women would wear ornaments and beautiful dresses. The Messenger of Allāh (ṣallallāhu ‘alayhi wa sallam) said: “You (only) observe fast on this day.”14
Q:I want to ask can we fast for the Isaal-e-sawaab of Imaam Husain (Radiyallahu Anhu)? Is there any benefit or special reward that Allah Ta'ala will grant us?
A: The gruesome martyrdom of Hazrat Husain (Radiyallahu Anhu) was undoubtedly among the most tragic and heart breaking events that occurred in the annals of history.
However despite that, it should be borne in mind that the occasion of Aashura and its virtues are not associated with the martyrdom of Hazrat Husain (Radiyallahu Anhu). Instead, Aashura had received its virtue and auspiciousness before the birth of Hazrat Husain (Radiyallahu Anhu).
There were many other personalities greater than Hazrat Husain (Radiyallahu Anhu) who were also martyred in the path of Allah Ta'ala, from the Ambiya (Alayhimus Salaam) and also from the Sahaaba (Radiyallahu Anhum), the likes of Hazrat Umar (Radiyallahu Anhu), Hazrat Usmaan (Radiyallahu Anhu), Hazrat Ali (Radiyallahu Anhu), Hazrat Ja'far (Radiyallahu Anhu), Hazrat Hamza (Radiyallahu Anhu) and many others.
If one feels that he should be fasting for Hazrat Husain (Radiyallahu Anhu), then he should first commence fasting for all those personalities who were greater than Hazrat Husain (Radiyallahu Anhu) and had sacrificed their lives for Deen before he commences fasting for Hazrat Husain (Radiyallahu Anhu).
However, there is no day that has been earmarked in the Islamic calendar for one to mourn their death or for one to fast for them, etc.
And Allah Ta'ala (الله تعالى) knows best. عن عائشة رضي الله عنها قالت قال رسول الله صلى الله عليه وسلم من أحدث في أمرنا هذا ما ليس فيه فهو رد (صحيح البخاري رقم 2697)البدعة في المذهب ايراد قول لم يستن قائلها وفائلها فيه بصاحب الشريعة وأمثالها (المفردات ص36)قال الشامي : قوله ( قوله وهي اعتقاد الخ ) عزا هذا التعريف في هامش الخزائن إلى الحافظ ابن حجر في شرح النخبة ولا يخفى أن الاعتقاد يشمل ما كان معه عمل أو لا فإن من تدين بعمل لا بد أن يعتقده كمسح الشيعة على الرجلين وإنكارهم المسح على الخفين ونحو ذلك وحينئذ فيساوي تعريف الشمني لها بأنها ما أحدث على خلاف الحق المتلقى عن رسول الله من علم أو عمل أو حال بنوع شبهة واستحسان وجعل دينا قويما وصراطا مستقيما (رد المحتار 1/560)
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