Dear Brothers and Sisters,
The 9th & 10th Of Muharram will be on the 1st and 2nd of
March 2004 for those wishing to fast on these days.
May Allah Subhana Wa Ta'ala accept our devotion and forgive
our sins for following the Sunnah of our Beloved Prophet(On
whom be the peace and blessing of Allah).


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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