The Virtues of Allah s sacred month of Muharram and Fasting
on Aashooraa
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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 :
the intention behind it is to be different from the Jews, who
only venerate the tenth day. This opinion was reported from
Ibn Abbaas
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.
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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