بسم الله والحمد لله, والصلاة والسلام على رسول الله
The day of `Âshûrâ' is the tenth day of the month of Allâh, al-Muharram.Fasting
It is a confirmed sunnah to fast on both Tâsû`â' and `Ashûrâ', which are the ninth and tenth days of Muharram.
The evidence for fasting on `Âshûrâ' is the the hadîth in which Ibn `Abbâs (رضي الله عنه) says: "When the Prophet (صلى الله عليه وسلم) came to Madînah, he found (the Jews) fasting on the day of `Âshûrâ' (i.e. 10th of Muharram). They used to say: 'This is a great day on which Allâh saved Mûsâ and drowned the folk of Pharaoh. Mûsâ observed the fast on this day, as a sign of gratitude to Allâh.' The Prophet said, 'I am closer to Mûsâ than they.' So, he observed the fast (on that day) and ordered the Muslims to fast on it." [Narrated by al-Bukhâriyy, 4/609]
The evidence for fasting on Tâsû`â' is in the hadîth related by Ibn `Abbâs (رضي الله عنه), who reported the following: "[When] the Messenger of Allâh (صلى الله عليه وسلم) fasted on the day of `Âshûrâ' and commanded that it should he observed as a fast, they (his Companions) said to him: 'Messenger of Allâh, it is a day which the Jews and Christians hold in high esteem.' Thereupon the Messenger of Allâh said: 'When the next year comes, Inshâ'allâh, we would observe fast on the 9th.' But the Messenger of Allâh died before the advent of the next year." [Narrated by Muslim, 2528]
Imâm an-Nawawi (رحمه الله) said: The scholars among our companions and others said that there are several reasons for recommending fasting on the ninth day (Tâsû`â'):
- The intention behind it is to be different from the Jews who limit their fasting to the tenth day.
- The intention was to join the fast of `Âshûrâ' to another day, just as it is not allowed to fast on a Friday on its own [but it is allowed if one fasts the day before or the day after as well].
- The idea is to be on the safe side and make sure one is fasting on the tenth, in case the moon sighting was not accurate and what people think is the ninth is actually the tenth.
However, the atonement and expiation of sins from fasting `Âshûrâ', as well as fasting Ramadân, fasting `Arafah, etc. applies to minor sins only. Major sins need separate repentance.
Refutation of What the Shî`ah Do On `Âshûrâ'
With regard to what the Shî`ah do on `Âshûrâ' of slapping their cheeks, striking and cutting their heads, shedding their blood and making special foods, this is all bid`ah (objectionable innovation). It is not permissible to take part in that, or to help those who do it, or to eat this food that they have prepared for their innovation and misguidance, because that is cooperating in sin and transgression.
It was reported from `Abdullâh bin Mas`ûd (رضي الله عنه) that the Prophet (صلى الله عليه وسلم) said, "He who slaps his cheeks, tears his clothes and follows the ways and traditions of the Days of Ignorance is not one of us." (Narrated by al-Bukhâri, 2/382) A similar hadîth was narrated by Muslim (184)
The day of `Âshûrâ' is regarded by the Shî`ah as the day of mourning the martyrdom of Husayn (رضي الله عنه), and they mark this by harming themselves and shedding their blood. To attribute the significance of `Âshûrâ' to Husayn's martyrdom is totally baseless because the sanctity of `Âshûrâ' was proven, beyond doubt, from the time of the Messenger of Allâh (صلى الله عليه وسلم), whilst Husayn was martyred fifty years after the Prophet left this earth. The fact that the martyrdom of Husayn occurred on the day of `Âshûrâ' has absolutely no bearing on the significance of this day, nor is the sanctity of this day derived from this event. On the contrary, it is one of the merits of Husayn that he was martyred on the day of `Âshûrâ'.
Al-Hâfiz ibn Kathîr said (رحمه الله): Every Muslim should mourn the killing of al-Husayn (رضي الله عنه), for he is one of the leaders of the Muslims, one of the scholars of the Sahâbah, and the son of the daughter of the Messenger of Allâh, who was the best of his daughters. He was a devoted worshipper, and a courageous and generous man. But there is nothing good in what the Shî`ah do of expressing distress and grief, most of which may be done in order to show off. His father was better than him and he was killed, but they do not take his death as an anniversary as they do with the death of al-Husayn. His father was killed on a Friday as he was leaving the mosque after Fajr prayer, on the 17th of Ramadân in 40 AH. [...] The Messenger of Allâh (صلى الله عليه وسلم) is the leader of the sons of Adam in this world and the Hereafter, and Allâh took him to Him as the Prophets died before him, but no one took the dates of their deaths as anniversaries on which they do what these ignorant Raafidis (Shi`ahs) do on the day that al-Husayn was killed.
والله أعلم و أحكم
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