Fast of Aashurah

Question

Could you explain the Day of Ashura, the fast etc?

Hanif Yusuf Patel · Accepted Answer

In the Name of Allah, the Most Gracious, the Most Merciful.

As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh.

Rasulaullah Salallahu Alayhi Wasallam encouraged fasting on the day of Ashurah. The following hadith explains the back ground of the day of Ashurah:

It is narrated by Ibn Abbas (Radiallahu Anhu): The Prophet (Salallahu Alayhi Wasallam) came to Medina and saw the Jews fasting on the day of Ashura. He asked them about that. They replied, “This is a good day, the day on which Allah rescued Bani Israel from their enemy. So, Musa (Alayhisalaam) fasted this day.” The Prophet (Salallahu Alayhi Wasallam) said, “We have more claim over Musa than you.” So, the Prophet fasted on that day and ordered (the Muslims) to fast (on that day). (Bukhari-2004)

In the beginning of Islam fasting on the day of Ashurah was obligatory for the Muslims. It was later that the fasts of Ramadhan were made obligatory and the fasts on the day of Ashura was made optional. Consider the following hadith:

‘A’isha (Radiallahu Anha) reported that the Quraish used to fast on the day of ‘Ashura in the pre-Islamic days and the Messenger of Allah (Salallahu Alayhi Wasallam) also observed it. When he migrated to Medina, he himself observed this fast and commanded (others) to observe it. But when fasting during the month of Ramadan was made obligatory he said:He who wishes to observe this fast may do so, and he who wishes to abandon it may do so. (Muslim-1125)

From the above mentioned hadith it is clear that fasting on the day of Ashurah is an established Sunnah of Rasulullah (Salallahu Alayhi Wasallam) and a means of earing great reward.

It is mentioned in another hadith:

The best fasts after the fasts of Ramadhan are those of the month of Muharram. [1]

When fasting on the day of Ashurah, it is also advisable to fast one day before and one day after the day of Ashurah to avoid imitating the Jews. See the following hadith: [2]

Ibn ‘Abbas (Radiallahu Anha) reported that when the Messenger of Allah (Salallahu Alayhi Wasallam) fasted on the day of ‘Ashura and commanded that it should he observed as a fast, they (his Companions) said to him: Messenger of Allah, it is a day which the Jews and Christians hold in high esteem. Thereupon the Messenger of Allah (Salallahu Alayhi Wasallam) said: When the next year comes, God willing, we would observe fast on the 9th But the Messenger of Allah (Salallahu Alayhi Wasallam) died before the advent of the next year. (Muslim-1134)

Some narrations also signify a feature of the day of Ashurah that, one should be more generous to his family by spending on them and feeding them, as compared to normal days. Consider the following hasdith:

Whoever generously spends on his dependents on the day of Aashura, Allah Ta’ala will expand his sustenance (Baraqah) for the rest of that year. (Shuabul Imaan-244) [3]

Attached below is an article pertaining the authenticity of the above mentioned hadith for the benefit of the Ulama. [4]

And Allah Ta’āla Knows Best

Ismail Dawoodjee

Student Darul Iftaa

Zambia

Checked and Approved by,

Mufti Ebrahim Desai.

www.daruliftaa.net

ISLAMIC MONTHS pg13 Idaratul Maarif

Topic:

Classification on the Hadith pertaining to the virtue of spending generously on one`s dependents on the day of Aashura.

Respected Ulama,

We observed the uncertainty of many people regarding the acceptability of the Hadith pertaining to the virtue of spending generously on one`s dependents on the 10th of Muharram. We hope the following research will be useful to you.

Jazakumullah

(Mufti) Ebrahim Desai

The Messenger of Allah (peace and salutations be upon him) said:

Translation: Whoever generously spends on his dependents on the day of Aashura, Allah Ta’ala will expand his sustenance (Baraqah) for the rest of that year.

This Hadith is classified as acceptable and reliable. It is narrated by:

Jabir Ibn Abdullah (May Allah be pleased with him)

Umar Ibn Khattab (May Allah be pleased with him)

Abu Hurayrah (May Allah be pleased with him)

Abu Sa’eed Al-Khudri (May Allah be pleased with him)

Abdullah Ibn Mas`ud (May Allah be pleased with him)

Abdullah Ibn Umar (May Allah be pleased with him)

The narrations of the companions along with the sources and comments by the scholars of Hadith are given below:

1) Jabir Ibn Abdullah (May Allah be pleased with him)

[Al-Istidhkar of Ibn ‘Abd al-Barr, 3: 330-1; At-Targhib wa at-Tarhib, 2: 403; Arba` Majalis li al-Khatib al-Baghdadi, p.46, At-Tawsi`ah ala al-ayaal li Abi Zur`ah]

Hafidh Al-Iraqi has categorised this chain in Al-Isthidhkar from Jabir ibn Abdullah to the standards of Imam Muslim and as the most authentic chain amongst the other narrations.

[Al-Maqasid al-Hasanah, 378; Kashf al-Kifa, 2: 341]

2) Umar Ibn Khattab (May Allah be pleased with him)

[Al-Istidhkar of Ibn ‘Abd al-Barr, 3: 331]

2) Abu Hurayrah (May Allah be pleased with him)

[Shiab al-Iman li al-Bayhaqi, 1291; Al-Targheeb, vol.2 pg. 115-116 Juz al-Qasim bin Musa al-Ashayb, 17; Juz al-Qasim bin Musa al-Ushayb, 54]

This narration from Abu Hurairah (May Allah be pleased with him) has been authenticated by Hafidh Ibn Nasir

[Al-Maqasid al-Hasanah, 494; Al-Fawaid al-Majmu`ah, 53; Kashf al-Kifa, 2: 341]

Numerous scholars has agreed with Imam Bayhaqi in his assertion that although the chains narrated are weak, the narration becomes strengthened when all the chains are considered collectively.

[Shiab al-Iman li al-Bayhaqi, 1291; Tanzih as-Shari`ah al-Marfoo`ah, 486; Al-Maqasid al-Hasanah, p.494; Mirqat al-Mafatih Sharh Mishkat al-Masabih, 6: 362; Al-Fawaid al-Majmu`ah, 53; Ad-Durar al-Muntathirah fi Ahadith al-Mushtahirah, p. 186; Al-Asrar al-Marfu`ah, 122; Kashf al-Kifa, 2: 341; Al-Mawahib al-Ladunniyyah, pg.492; Al-Asrar al-Marfu`ah, 122; Al-La-ali al-Masnu’ah, 2: 95)

[Al-Amali al-Mutlaqah li Ibn Hajar, 15]

[Al-Athar al-Marfoo`ah, p.53]

3) Abu Sa’eed Al-Khudri (May Allah be pleased with him)

[Al-La`aali al-Masnoo`ah, 593; Tabrani; Shiab al-Iman li al-Bayhaqi, 1290; Mu`jam ibn al-A`rabi, 59]

4) Abdullah Ibn Mas`ud (May Allah be pleased with him)

[Mirqat al-Mafatih Sharh Mishkat al-Masabih, 4: 1349/ 6: 362; Al-Mujam al-Kabir li Tabrani 2905; Shi`ab al-Iman li al-Bayhaqi, Fadha`il al-Awqat li al-Bayhaqi, 100; Al-Athar al-Marfoo`ah, 53, Jami` al-Usul, 9: 527; Kanz al-Ummal, 8: 576; Jam`a al-Fawa`id 1: 473]

5) Abdullah Ibn Umar (May Allah be pleased with him)

[Tanzihu Shari’ah, 2: 158, at-Tawsi`ah ala al-Ayal li abi Zur`ah]

This has also been reported with a good chain as the statement of Umar.

[Ad-Durar al-Muntathirah, p.186; Al-Maqasid al-Hasanah, p.494 & Tanzihu Shari’ah, 2: 158]

The great Hanafi jurist, Allama Ibn Abidin as-Shami, also testifies to the acceptability of the narration:

وأما حديث التوسعة فرواه الثقات

[Radd al-Muhtar ala ad-Durr al-Mukhtar, 2: 418, H. M. Saeed Company]

Furthermore, the scholars, in particular Allamah Al-Iraqi, have proven the acceptability of the Hadith and have refuted those who have negated the basis of the Hadith:

[Tanzih as-Shari`ah al-Marfoo`ah, p.486]

The practice of spending generously on this particular day to earn the merit of blessings for the following year as recorded by the Hadith has been established and confirmed with experience from various scholars including Jabir, Abu az-Zubair, Shu`bah, Yahya Ibn Saeed, and Sufyan bin Uyaynah who said:

Translation: We have tested this [Hadith to witness the blessings of a year on having spent freely on the specific day] for about fifty years, and have found it to be accurate.

[Al-Istidhkar of Ibn ‘Abd al-Barr, 3: 331; Tanzih as-Shari`ah al-Marfoo`ah, 486]

[Mirqat Sharh Mishkat al-Masabih, 4: 1349]

Imam Mundhiri, Hafidh Ibn Hajar, Imam al-Bajuri, Imam al-Baihaqi, Allamah Sakhawi and Allamah Suyuti all concur and expound that although all the chains of this narration are Daeef (weak), the Hadith becomes reliable and credible once all these chains are considered collectively.

Moreover, the reliability of the chain of the Hadit

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