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PAS : KE ARAH PEMERINTAHAN ISLAM YANG ADIL
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The Virtues of Allah’s sacred month of Muharram and Fasting on
‘Aashooraa’
By : The Honorable Syaikh Muhammad Sallih Al-Munajjid
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.
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