الحمد لله رب العالمين، والصلاة والسلام على أشرف الأنبياء والمرسلين، نبينا محمد وعلى آله وصحبه أجمعين أما بعد
Shaikh Muhammad bin Saalih al-‘Uthaimeen (rahimahullaah) said: “Indeed in this month, the month of Muharram, there occurred the salvation of Moosaa (‘alaihis-salaatu was-salaam) and his people from the enemy of Allaah Pharaoh and his army, and by Allaah it is indeed a great blessing that necessitates thankfulness to Allaah, The Mighty and Majestic.”[1]
The day of ‘Ashuraa is the tenth day of the month of Muharram, and it is a day of great virtue as occurs in many authentic ahaadeeth concerning it, and on this day the Prophet (sallallaahu ‘alaihi wa sallam) would fast out of thankfulness to Allaah, and his companions would likewise fast on this day. So the Muslims therefore fast on this day in accordance to the teachings of the Prophet (sallallaahu ‘alaihi wa sallam).
The Teachings in the Prophetic Sunnah with regard to the Day of ‘Ashuraa – and that Which the Muslims are to Observe on This Day
On the authority of Ibn ‘Abbaas (radhiyallaahu ‘anhumaa) who said:
The Prophet (sallallaahu ‘alaihi wa sallam) came to Al-Madeenah, so he found the Jews fasting on the day of ‘Ashuraa, so he said: ((What is this day that you observe fast upon?)) They said: “This is the day in which Allaah delivered Moosaa and his people, and within it He destroyed Pharaoh and his people, so Moosaa observed the fasting of it out of thankfulness to Allaah, thus we fast within it.” So he (sallallaahu ‘alaihi wa sallam) said: ((We have more right and are more entitled to Moosaa than you.)) So he observed the fast on it and commanded with the observance of fasting it.[2]
The great reward for fasting on this day is stated in the hadeeth of Anas (radhiyallaahu ‘anhu) who said: the Messenger of Allaah (sallallaahu ‘alaihi wa sallam) said:
((The fast of the day of ‘Ashuraa, I hope [in anticipation of reward] from Allaah that it expiates [the sins of] the year which preceded it.))[3]
It is from the Sunnah of the Prophet (sallallaahu ‘alaihi wa sallam) to fast a day before the day of ‘Ashuraa or a day after it, Ibn ‘Abbaas (radhiyallaahu ‘anhumaa) mentioned:
When the Messenger of Allaah (sallallaahu ‘alaihi wa sallam) fasted the day of ‘Ashuraa and commanded with fasting it, they said: “O Messenger of Allaah! It is indeed a day that is venerated by the Jews and the Christians.” So the Messenger of Allaah (sallallaahu ‘alaihi wa sallam) said: ((So when it is the following year, if Allaah wills, we shall fast the ninth day.)) He said: “So the following year did not come until the Messenger of Allaah (sallallaahu ‘alaihi wa sallam) had died.”[4]
He (sallallaahu ‘alaihi wa sallam) said likewise:
((If I remain alive until the next 2024, I will surely fast on the ninth.))[5]
When Ibn ‘Abbas (radhiyallaahu ‘anhumaa) was asked concerning the day of ‘Ashuraa, he said:
“I never saw the Prophet seeking to fast on a day which he gave precedence to over other than it except this day, the day of ‘Ashuraa, and this month, meaning the month of Ramadhaan.”[6]
The ahaadeeth pertaining to fasting on the day of ‘Ashuraa are many, Al-Haafidh Ibn Rajab (rahimahullaah) said: “Those from the companions who report from him the fasting of it are ‘Umar and ‘Ali and ‘Abdur-Rahmaan bin ‘Awf and Abu Moosaa and Qais bin Sa’ad and Ibn ‘Abbaas and other than them.”[7]
Shaikh ‘Abdul-‘Azeez bin Baaz (rahimahullaah) said: “Fasting on the day of ‘Ashuraa is a Sunnah, due to what has been established in the authentic ahaadeeth from the Messenger of Allaah (sallallaahu ‘alaihi wa sallam) from proof upon that, and that it was a day on which the Jews would fast because Allaah saved Moosaa and his people in it and He destroyed Pharaoh and his people. So our Prophet Muhammad (sallallaahu ‘alaihi wa sallam) fasted it out of thankfulness to Allaah, and he commanded with fasting it and legislated for us that we fast a day before it or a day after it, and fasting the ninth (of Muharram) along with the tenth is better. If one fasts the tenth along with the eleventh then that suffices due to differing from the Jews, and if one fasts them both together along with the tenth then there is no harm.”[8]
Regarding the day of ‘Ashuraa on which a person should fast and any other day one wishes to fast along with it, Shaikh Muhammad bin Saalih al-‘Uthaimeen (rahimahullaah) said: “The scholars have mentioned with regard to the fast on the day of ‘Ashuraa, that it is either done so singularly (as one day),[9] or that one fasts the ninth along with it, or that one fasts the eleventh along with it, and there is another form, which is that one fasts the ninth and the tenth and the eleventh, so it would be three days from the month. What is better for the one who does not wish to fast except two days is that he fasts the ninth and the tenth.”[10]
Shaikh ul Islaam Ibn Taymiyyah (rahimahullaah) said: “Fasting the day of ‘Ashuraa is an expiation for a year, and it is not disliked[11] to single it out with fasting.”[12]
Regarding the wisdom of the fast on the day of ‘Arafah being an expiation for the sins of two years and the day of ‘Ashuraa being an expiation for one year, Al-Haafidh Ibn Hajr (rahimahullaah) said: “Fasting on the day of ‘Arafah is better than fasting the day of ‘Ashuraa, and it has been said regarding the wisdom of that, indeed the day of ‘Ashuraa is ascribed to Moosaa (‘alaihis-salaam), and the day of ‘Arafah is ascribed to the Prophet (sallallaahu ‘alaihi wa sallam), so due to that it is better.”[13]
The Muslim Should Adhere Strictly to Following the Sunnah and Not Engage in Innovated Practices on Such a Day
The Muslims have been commanded to follow that which has been legislated in the Book and the Sunnah in all matters, and should steer clear from innovations and newly invented matters, and with regard to occasions such as the day of ‘Ashuraa; the people of the Sunnah do that which they have been commanded with by the Prophet (sallallaahu ‘alaihi wa sallam), contrary to the innovated extremes of those that take the day of ‘Ashuraa as a day of mourning and self-flagellation and those that take it as a day of celebration and self-beautification.
Shaikh Al-Albaanee mentioned the statement of Ibn al-Qayyim (rahimahullaah) in which he said: “As for the ahaadeeth pertaining to applying kohl (to the edges of the eyes) and smearing oil (on oneself) and perfuming (oneself) on the day of ‘Ashuraa, then they are from the fabrications of the liars, and another people have turned opposite to them and thus taken it as a day of pain and grief. Both of these innovated groups are outside of the Sunnah, and Ahlus-Sunnah (the people of the Sunnah) do that which the Prophet (sallallaahu ‘alaihi wa sallam) commanded with by way of fasting, and they abstain from that which Satan has commanded with by way of innovation.”[14]
Therefore the innovated practices carried out by some of the people in relation to the day of ‘Ashuraa pertain to taking it as a day of mourning or as a day of celebration, Shaikh ul Islaam Ibn Taymiyyah (rahimahullaah) said: “The people have divided due to this on the day of ‘Ashuraa – on which Al-Hussain was killed[15] – into two types. So the Shee’ah took it as a day of ceremonial mourning and grief, there is carried out in it from the abominations that which is not done except by the one who is from the most ignorant of the people and the most astray of them. Likewise a people took it as the status of ‘Eid, so they became such that they increased the expenditures within it as well as the foodstuffs and garments, and they reported fabricated ahaadeeth regarding it.”[16]
Al-Haafidh Ibn Katheer (rahimahullaah) said: “So on the day of ‘Ashuraa whilst the Shee’ah stage ceremonial mourning and manifest grief within it over Al-Hussain bin ‘Ali, they were encountered by another group from the ignorant ones from the people who affiliate with the Sunnah. So they allege that on the eighteenth day of Muharram Mus’ab bin az-Zubair was killed, so they carry out ceremonial mourning for him as the Shee’ah do for Al-Hussain, and they visit his grave as the grave of Al-Hussain is visited, and this is from the aspect of opposing innovation with innovation like unto it, whilst there is nothing that eliminates innovation except the authentic Sunnah.”[17]
Each of these types of innovated practices are discussed in detail as follows:
The Devil’s Deception of Those that Take the Day of ‘Ashuraa as a Day of Mourning and Lamentation
Shaikh ul Islaam Ibn Taymiyyah (rahimahullaah) said: “And Satan has turned – due to the killing of Al-Hussain (radhiyallaahu ‘anhu)[18] to concocting two innovations for the people; the innovation of grief and lamentation on the day of ‘Ashuraa from striking (oneself) and screaming and weeping and causing oneself to go thirsty and reciting elegies and whatever that leads to from revilement of the Salaf (predecessors) and cursing them. As well as entering the one who has no wrongdoing with him along with those of sin, such that they revile the Saabiqoon al-Awwaloon (earliest and foremost ones from the companions), and the story of his demise (i.e. Al-Hussain) is read – of which much of it is lies,[19] and the intent of the one who established that was: to open the door of tribulation and splitting between the Ummah.
For indeed this is not an obligation nor is it recommended through agreement of the Muslims, rather causing impatient anguish and lamentation over long-standing calamities is from the greatest of that which Allaah and His Messenger have made forbidden.”[20]
He said likewise:
“And from their foolishness is establishing ceremonial mourning and lamenting over the one who had been killed before many years, and from that which is known is that the one who was killed and other than him from the deceased, if the like of that (i.e. such practices) was done with regard to them at the outcome of their deaths then that would be from that which Allaah and His Messenger have forbidden. Since it is confirmed in the Saheeh from the Prophet (sallallaahu ‘alaihi wa sallam) that he said:
((He is not from us; who strikes the cheeks, and tears the garments and calls out with the calls of Jaahiliyyah [the days of ignorance].))[21]
These (people) come with striking the cheeks and tearing the garments and calling out with the call of ignorance and other than that from the abominations after the death of the deceased by many years of a nature that had they have done that subsequent to his death then that would have been from the greatest of abominations which Allaah and His Messenger have prohibited, so how then after this lengthy duration of time?!
It is known that from the Prophets and other than the Prophets there were those that were killed – unjustly and out of aggression, from those who were better than Al-Hussain, his father was killed unjustly – and he was better than him, and ‘Uthmaan bin ‘Affaan was killed, and his killing was the first of the great tribulations which occurred after the death of the Prophet (sallallaahu ‘alaihi wa sallam), and there resulted from it by way of evil and corruption many times over that which resulted from the killing of Al-Hussain. Likewise other than these people were killed and died, and yet no one carried out – not from the Muslims or other than them – a ceremonial mourning nor lamentation over the deceased nor upon a slain one after a lengthy spell of time from his killing – except these foolish ones who had they have been from the birds; they would have been white scavenger vultures and had they have been from the beasts; they would have been donkeys.”[22]
He said likewise:
“That which Satan has made fair-seeming for the people of misguidance and error is from taking the day of ‘Ashuraa as a ceremonial mourning and that which they do in it by way of wailing and lamentation and reciting poems of sadness and relating tales which contain much lies within them. Whilst the truth in them isn’t but the renewal of grief and fanaticism and evoking enmity and warfare and to cast tribulations between the people of Islaam[23] and to use that as an expedient to revile the Saabiqoon al-Awwaloon (earliest and foremost ones from the companions).”[24]
Al-Haafidh Ibn Rajab (rahimahullaah) said regarding these innovations being carried out on the day of ‘Ashuraa: “As for taking it as a ceremonial mourning as is done by the Raafidhah[25] due to the killing of Al-Hussain (radhiyallaahu ‘anhu), then it is from the actions of he whose efforts have been wasted in this life while he thought he was working good deeds. Allaah and His Messenger (sallallaahu ‘alaihi wa sallam) did not command taking the days of the adversities of the Prophets and their deaths as a ceremonial mourning,[26] so how then with regard to those that are lesser than them?”[27]
The Fallacy of Those that Take the Day of ‘Ashuraa as a Day of Joy and Celebration
Shaikh ul Islaam Ibn Taymiyyah (rahimahullaah) said: “So a people became such that they deemed desirable on the day of ‘Ashuraa to apply kohl (to the edges of the eyes) and bathe and increase the means of subsistence upon the family and making food which is not the customary habit, and this is an innovation the roots of which stem from those that are bigoted with falsehood against Al-Hussain (radhiyallaahu ‘anhu). Rather that which is recommended on the day of ‘Ashuraa with the majority of the scholars is the fast.”[28]
Shaikh ul Islaam Ibn Taymiyyah (rahimahullaah) said also: “So these ones (meaning the Shee’ah) were thwarted by a people – being either from the Nawaasib[29] that are fanatical against Al-Hussain and the people of his household or either from the ignorant ones who confront corruption with corruption and lies with lies and evil with evil and innovation with innovation. So they fabricated narrations relating to the religious practice of manifesting signs of rejoicing and happiness on the day of ‘Ashuraa such as applying kohl and applying dye as well as increasing expenditures upon the family and cooking foods that are outside of customary habit and the like of that from that which is done during ‘Eid celebrations and festive seasons. So these ones became such that they took the day of ‘Ashuraa as a festival such as the festive seasons of ‘Eid celebrations and festivities of celebration.[30] Whilst those ones (the shee’ah) took it as a ceremonial mourning – establishing within it sorrows and distresses – and both groups are in error – outside of the Sunnah.”[31]
Shaikh ul Islaam Ibn Taymiyyah (rahimahullaah) said: “And not a single person from the Imaams of the Muslims recommended bathing on the day of ‘Ashuraa nor applying kohl in it or to dye (one’s hair) and the like of that, and not a single scholar from the Muslims whose examples are followed and are referred back to in understanding of that which Allaah has commanded with and forbade have mentioned it. Likewise the Messenger of Allaah (sallallaahu ‘alaihi wa sallam) did not do that, and nor did Abu Bakr or ‘Umar or ‘Uthmaan or ‘Ali.”[32]
When asked concerning that which some of the people do on this day by way of applying kohl and bathing and applying henna and greeting and cooking grains/seeds and manifesting joy, Shaikh ul Islaam mentioned: “Nothing has been reported with regard to any of that in an authentic hadeeth from the Prophet (sallallaahu ‘alaihi wa sallam) or from his companions, and no one from the Imaams of the Muslims recommended that nor did the four Imaams or other than them.”[33]
In conclusion, Shaikh ul Islaam Ibn Taymiyyah (rahimahullaah) mentioned: “So the intent here is that whatever they newly concoct from innovation then it is disclaimed, and whatever is newly invented by the one who seeks to confront innovation is (itself) innovation – and attributes to the Sunnah – then it too is disclaimed and innovated, and the Sunnah is that which the Messenger of Allaah (sallallaahu ‘alaihi wa sallam) established, and it is free of every innovation.
So that which is carried out on the day of ‘Ashuraa from taking it as ‘Eid is an innovation, its origin stems from the innovations of the Nawaasib. Likewise that which is carried out from taking it as a ceremonial mourning is an innovation that is more atrocious than it, and it is from the well-known innovations amongst the Rawaafidh.”[34]
A Simple Rule With Regard to that Which is Legislated to be Carried out on the Day of ‘Ashuraa
Shaikh ul Islaam Ibn Taymiyyah (rahimahullaah) said: “Everything that has been reported from the Prophet (sallallaahu ‘alaihi wa sallam) regarding the day of ‘Ashuraa other than fasting within it – then it is falsity.”[35]
He said likewise concerning the hadeeth pertaining to the day of ‘Ashuraa: “That which is authentic in regard to its virtue is to fast it, and that it expiates the sins of a year, and that in it Allaah saved Moosaa from drowning, and we have made clear that everything that is carried out in it other than fasting is a dislikable innovation.”[36]
Shaikh ul Islaam Muhammad bin ‘Abdil-Wahhaab (rahimahullaah) said: “And everything that has been cited in regard to the day of ‘Ashuraa by way of actions other than the fasting, then it has no basis, rather it is an innovation.”[37]
______________________________
[1] Majmu’ Fataawa vol 20 p.39
[2] Reported by Al-Bukhaaree (no.3216) and Muslim (no.2653)
[3] Reported by Muslim (no.2738) and Abu Dawood (no.2425) and At-Tirmidhee (no.749)
[4] Reported by Muslim (no.2661)
[5] Reported by Muslim (no.2662)
[6] Reported by Al-Bukhaaree (no.2006) and Muslim (no.2657)
[7] Lataa-if al-Ma’aarif p.71
[8] Majmu’ Fataawa vol 15 p.403
[9] Shaikh ‘Uthaimeen mentioned elsewhere in relation to this: “Some of the scholars have stated that it is not disliked (to fast only on the tenth), however due to singling it out (with fasting) the reward of differing from the Jews is relinquished.” (Sharh al-Mumti’ vol 6 p.468)
[10] Majmu’ Fataawa vol 20 p.35
[11] Shaikh Muhammad bin Saalih al-‘Uthaimeen (rahimahullaah) mentioned regarding this: “The dislikable nature of singling out the day of ‘Ashuraa with fasting is not an affair which is agreed upon between the people of knowledge, since there are those from them that do not see singling it out as dislikable, however what is better is that the day before it is kept as a fast or a day after it, and the ninth is better than the eleventh.” (Majmu’ Fataawa vol 20 p.42)
[12] Al-Fataawa al-Kubraa vol 5 p.378
[13] Fathul Baari vol 4 p.429
[14] Silsilatul Ahaadeeth ad-Da’eefah wal Mawdu’ah vol 2 p.89
[15] Shaikh ul Islaam stated an important point with regard to such occurrences taking place on virtuous days such as this when he said: “The Prophet (sallallaahu ‘alaihi wa sallam) established that in it (the day of ‘Ashuraa) Allaah saved Moosaa and his people, and drowned Pharaoh and his people, and it has been reported that in it occurred the events of the nations, so from the dignified honour of Al-Hussain was that Allaah made his martyrdom occur within it. Allaah may bring together – in a time – a person or a form of blessing which necessitates thankfulness, and trial which necessitates patience, just like the seventeenth of the month of Ramadhaan; in it occurred the battle of Badr, and in it was the killing of ‘Ali, and what is more emphatic than that is that the Monday of the month of Rabee’ al-Awwal is the day on which the Prophet (sallallaahu ‘alaihi wa sallam) was born, and in it occurred his Hijrah (migration) and in it occurred his death. So the believing servant is tested with merits which delight him and ills that grieve him in one time, so that he may be perseverant in patience and grateful, so how then if the like of that were to occur at two diverse times being from one type?” (Jaami al-Masaa-il vol 3 p.95)
[16] Minhaaj as-Sunnah an-Nabawiyyah vol 8 p.148-149
[17] Al-Bidaayah wan-Nihaayah vol 15 p.483
[18] Shaikh ul Islaam Ibn Taymiyyah mentioned: “His killing is from the great calamities, for indeed the killing of Al-Hussain and the killing of ‘Uthmaan before him were both from the greatest factors for tribulations in this Ummah.” (Majmu’ Fataawa vol 3 p.411)
[19] Indeed much of it is false and fabricated accounts and parables that are conceived to stir emotion and tribulation in the Ummah, Al-Haafidh Ibn Katheer mentioned: “The Shee’ah and the Raafidhah have in the depiction of the death of Al-Hussain (radhiyallaahu ‘anhu) a great deal of lies and lengthy reports.” (Al-Bidaayah wan-Nihaayah vol 11 p.576)
[20] Minhaaj as-Sunnah an-Nabawiyyah vol 4 p.554
[21] Reported by Al-Bukhaaree (no.1294) and Muslim (no.165)
[22] Abridged from Minhaaj as-Sunnah vol 1 p.52-55
[23] History has shown this to be the case, for example Al-Haafidh Ibn Katheer mentioned regarding the events of the year 353H: “On the tenth of Muharram the Raafidhah carried out the ceremony of mourning of Al-Hussain, as had preceded in the previous year, so the Rawaafidh and the people of the Sunnah fought a great fight on this day, and the wealth was plundered.” (Al-Bidaayah wan-Nihaayah vol 15 p.264) He said regarding the events of the year 421H that the Raafidhah carried out their disgraceful innovation and on the day of ‘Ashuraa, and when confronted by the people of the Sunnah: “They fought a severe battle, and so a great many groups were killed from both sides, and there occurred between them vast tribulations and widespread evils.” (Al-Bidaayah wan-Nihaayah vol 15 p.629) Regarding the events of the year 510H he mentioned: “On the day of ‘Ashuraa there occurred a great ordeal between the Rawaafidh and the (people who affiliated with) Sunnah at the shrine of ‘Ali bin Moosaa ar-Ridaa in the city of Taus, so in it many from mankind were killed.” (Al-Bidaayah wan-Nihaayah vol 16 p.229)
[24] Majmu Fataawa vol 25 p.309
[25] Shaikh ‘Uthaimeen (rahimahullaah) mentioned that they are: “An extreme sect in regard to ‘Ali bin Abee Taalib and the family of the (Prophetic) household, and they are from the most astray of the people of innovation and the most severe of them in having dislike for the companions (radhiyallaahu ‘anhum).” (Sharh al-‘Aqeedah al-Waasitiyyah p.615)
[26] Al-Haafidh Ibn Katheer (rahimahullaah) said: “The Messenger of Allaah (sallallaahu ‘alaihi wa sallam) is the best of the progeny of Aadam in the life of this world and in the Hereafter, and Allaah indeed took him to Himself just as the Prophets before him passed away, and no one took the day of his death as one of ceremonial mourning and carried out within it that which these ignoramus’s from the Raafidhah carry out on the day of the death of Al-Hussain.” (Al-Bidaayah wan-Nihaayah vol 11 p.579)
[27] Lataa-if al-Ma’aarif p.77
[28] Abridged from Minhaaj as-Sunnah an-Nabawiyyah vol 4 p.555-556
[29] The Nawaasib as mentioned by Shaikh ‘Uthaimeen are: “Those that direct enmity against the family of the (Prophetic) household, and they malign them and revile them, therefore they are in contrast to the Rawaafidh.” (Sharh al-‘Aqeedah al-Waasitiyyah p.615)
[30] This innovation has been practiced in various regions, Al-Haafidh Ibn Katheer (rahimahullaah) mentioned regarding the Nawaasib of the region of Ash-Shaam that on the day of ‘Ashuraa they would: “Cook grains/seeds, bathe and apply scent and would wear their most splendid garments, and would take that day as ‘Eid.” (Al-Bidaayah wan-Nihaayah vol 11 p.577)
[31] Majmu’ Fataawa vol 25 p.310
[32] Majmu’ Fataawa vol 4 p.513-514
[33] Majmu’ Fataawa vol 25 p.299
[34] Minhaaj as-Sunnah an-Nabawiyyah vol 8 p.153
[35] Jaami al-Masaa-il vol 5 p.151
[36] Abridged from Minhaaj as-Sunnah an-Nabawiyyah vol 8 p.151
[37] Aadaab al-Mashi ilas-Salaat p.52
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