The day of ‘Arafah

Praise be to Allaah.

The day of ‘Arafah and the fast thereon is the ninth day of the month of Dhu’l-Hijjah, which is defined for each country according to their sighting of the new moon of Dhu’l-Hijjah. So it may be on Thursday for the people of Makkah, and for others it may be on Wednesday or Saturday. It is not essential to follow the people of Makkah when there are differences in the sighting of the new moon. This is the most correct of the scholarly views, that each country has its own sighting when there is a difference concerning that. 

If the Muslims in Britain have sighted the new moon, then the Muslims in that country should follow their sighting, otherwise they should follow the sighting of the country closest to them. See the topic after this entitled "Moon Sightings at it relates to The Day of 'Arafat".

Secondly: 

There is a great deal of virtue in offering supplication (du‘aa’) on the day of ‘Arafah, because of the hadeeth of ‘Abd-Allah ibn ‘Amr ibn al-‘Aas (may Allah be pleased with him), according to which the Prophet (blessings and peace of Allah be upon him) said: “The best of supplication is supplication of the day of Arafat, and the best of what I and the Prophets before me said is: Laa ilaaha illa Allah wahdahu, laa shareeka lah, lahu’l-mulk wa lahu’l-hamd wa huwa ‘ala kulli shay’in qadeer (There is no god but Allah alone, with no partner or associate; His is the Dominion, to Him be praise, and He has power over all things).”

Narrated by al-Tirmidhi (3585) and classed as hasan by al-Albaani in Saheeh al-Targheeb, 1536. 

Does this virtue apply only to those who are in ‘Arafat, or does it include other places too? 

Concerning that there is a difference of opinion among the scholars, which is discussed in the topic at the end, entitled "Du’aa’ offered on the day of ‘Arafah".

According to the opinion that it includes other countries and places too, the same may be said concerning it as is said above. So each person should offer supplication on the ninth day of Dhu’l-Hijjah, according to the sighting of the new moon in his country, even if the pilgrims stood in ‘Arafat on the previous day or will do so on the following day. 

And Allah knows best.

Moon Sightings at it relates to The Day of 'Arafat.

Praise be to Allaah.

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked: what if the day of ‘Arafah is different because of the moon being sighted at different times in different countries? Should we fast according to the moon sighting in the country where we are or according to the moon sighting in al-Haramayn (the two Holy Sanctuaries)? 

He replied: This is based on a difference of opinion among the scholars: Is there only one moon sighting for the whole world or does it vary according to when the moon rises in different places? 

The correct view is that it varies according to when the moon rises in different places. For example, if the moon is sighted in Makkah, and today is the ninth, and it is sighted elsewhere one day before Makkah, and the day of ‘Arafah in Makkah is the tenth for them, it is not permissible for them to fast on this day because it is Eid. Similarly if it so happens that they sight the moon after Makkah, and the 9th in Makkah is the 8th for them, then they should fast the day that is the 9th for them, which is the 10th in Makkah. This is the correct view, because the Prophet (peace and blessings of Allaah be upon him) said: “When you see it (the new moon) fast and when you see it break your fast.” Those who did not see the moon in their own location have not seen it. Just as people are unanimously agreed that the times for dawn and sunset vary according to their own location, so too the months are also worked out by location, just like the daily timings. 

Majmoo’ al-Fataawa, 20. 

And he (may Allaah have mercy on him) was asked about some people who worked in the Saudi embassy in a foreign country, who said that they were having a problem concerning the fast of Ramadaan and the fast on the day of ‘Arafah. The brothers there had split into three groups: 

One group said: we will fast with Saudi and break the fast with Saudi. 

Another group said: we will fast with the country where we are living and break the fast with them. 

The last group said: we will fast Ramadaan with the country where we are living, but we will fast the day of ‘Arafah with Saudi. 

They asked the Shaykh to provide them with a detailed answer concerning the Ramadaan fast and fasting the day of ‘Arafah, whilst noting that for the past five years, in the country where they were living neither Ramadaan nor the day of ‘Arafah had been observed on the same days as in Saudi; their Ramadaan started one or two days after it had been announced in Saudi, and sometimes three days after. 

He replied: 

In the name of Allaah, the Most Gracious, the Most Merciful 

The scholars (may Allaah have mercy on them) differed concerning the issue when the moon is sighted in one part of the Muslim world and not in another: do all the Muslims have to act on the basis of that, or only those who sighted it and the people who live in the same region, or only those who sighted it and the people who live under the same government? There are many different points of view. 

The most correct view is that the matter should be referred to those who have knowledge of it. If the moon rises at the same point for two countries they become like one country, so if it is sighted in one of them that ruling applies to the other. But if the rising points differ, then each country has its own ruling. This is the view favoured by Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him); this is the apparent meaning of the texts of the Qur’aan and Sunnah and what is implied by analogy.  

In the Qur’aan it says (interpretation of the meaning): 

“So whoever of you sights (the crescent on the first night of) the month (of Ramadan i.e. is present at his home), he must observe Sawm (fasts) that month, and whoever is ill or on a journey, the same number [of days which one did not observe Sawm (fasts) must be made up] from other days. Allaah intends for you ease, and He does not want to make things difficult for you. (He wants that you) must complete the same number (of days), and that you must magnify Allaah [i.e. to say Takbeer (Allaahu Akbar: Allaah is the Most Great)] for having guided you so that you may be grateful to Him”

[al-Baqarah 2:185]

What is implied by this verse is that whoever does not see it is not obliged to fast. 

In the Sunnah, the Prophet (peace and blessings of Allaah be upon him) said: “When you see it (the new moon) then fast, and when you see it, break your fast.” What is implied by this hadeeth is that if we did not see it we are not obliged to fast or to break the fast. 

With regard to analogy, the times for starting and ending the fast each day should be worked out in each country on its own, according to the local times of sunrise and sunset. This is a point on which there is scholarly consensus. So you see the people in east Asia starting their fast before the people of west Asia, and breaking their fast before them, because dawn breaks for the former before the latter, and the sun sets for the former before the latter. 

Once this is established with regard to the times for starting and ending the daily fast, it also applies to the start and end of the monthly fast. There is no difference between them. 

But if many regions come under the same government, and the ruler gives the command for the fast to start or end, then his command must be followed, because this is a matter of scholarly dispute but the command of the ruler dispels that dispute. 

Based on the above, you should fast and break your fast along with the people of the country where you are living, whether that is in accordance with your country of origin or not. Similarly on the day of ‘Arafah you should follow the country where you are living. 

Written by Muhammad al-Saalih al-‘Uthaymeen, 28/8/1420 AH. 

Majmoo’ al-Fataawa, 19.

Du’aa’ offered on the day of ‘Arafah.

Praise be to Allaah.

It was narrated that ‘Aa’ishah (may Allaah be pleased with her) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “There is no day on which Allaah ransoms more of His slaves from the Fire than the day of ‘Arafah. He draws close then He boasts about them before the angels and says, ‘What do these people want?’” Narrated by Muslim (1348). 

It was narrated from ‘Abd-Allaah ibn ‘Amr ibn al-‘Aas (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “The best of du’aa’ is du’aa’ on the day of ‘Arafah, and the best that I and the Prophets before me said is ‘Laa ilaaha ill-Allaah wahdahu la shareeka lah, lahu’l-mulk wa lahu’l-hamd wa huwa ‘ala kulli shay’in qadeer (There is no god but Allaah alone, with no partner or associate; His is the dominion, to Him be praise, and He has power over all things).” Narrated by al-Tirmidhi (3585)’ classed as hasan by al-Albaani in Saheeh al-Targheeb (1536). 

It was narrated from Talhah ibn ‘Ubayd ibn Kurayz in a mursal report: “The best of du’aa’ is du’aa’ on the day of ‘Arafah.” Narrated by Maalik in al-Muwatta’ (500); classed as hasan by al-Albaani in Saheeh al-Jaami’ (1102). 

The scholars differed concerning this virtue of du’aa’ on the day of ‘Arafah, whether it applies only to those who are in ‘Arafah or it includes other places. The more correct view is that it is general and that the virtue is connected to the day, but undoubtedly those who are in ‘Arafah have combined the virtue of the place with the virtue of the time. 

Al-Baaji (may Allaah have mercy on him) said: 

The words “The best of du’aa’ is on the day of ‘Arafah” mean the dhikr with the greatest blessing, the greatest reward and that which is most likely to be answered. It may be interpreted as referring to pilgrims only, because the meaning of du’aa’ on the day of ‘Arafah is very true in their case, and applies especially to them. But if the day of ‘Arafah is regarded in general terms, it is described as such because of the pilgrims being there. And Allaah knows best. End quote. 

Al-Muntaqa Sharh al-Muwatta’ (1/358). 

It is proven that some of the salaf regarded “al-ta’reef” as permissible, which means gathering in the mosques to offer du’aa’ and remember Allaah (dhikr) on the day of ‘Arafah. Among those who did that was Ibn ‘Abbaas (may Allaah be pleased with him). Imam Ahmad also regarded it as permissible although he did not do it himself. 

Ibn Qudaamah (may Allaah have mercy on him) said: 

Al-Qaadi said: There is nothing wrong with ta’reef, gathering in the afternoon of the day of ‘Arafah in the regions (i.e., other than ‘Arafah). Al-Athram said: I asked Abu ‘Abd-Allaah (i.e., Imam Ahmad) about ta’reef in the regions, where they gather in the mosques on the day of ‘Arafah, and he said: I hope that there is nothing wrong with it, as more than one did it. Al-Athram narrated that al-Hasan said: The first one who did ta’reef in Basra was Ibn ‘Abbaas (may Allaah have mercy on him). Ahmad said: The first ones who did it were Ibn ‘Abbaas and ‘Amr ibn Hurayth. 

Al-Hasan, Bakr, Thaabit and Muhammad ibn Waasi’ used to attend the mosque on the day of ‘Arafah. Ahmad said: There is nothing wrong with it, it is only du’aa’ and remembrance of Allaah (dhikr). It was said to him: Do you do it? He said: As for me, no. And it was narrated that Yahya ibn Ma’een attended (the mosque) with the people on the afternoon of ‘Arafah. End quote. 

Al-Mughni (2/129). 

This indicates that they thought that the virtue of the day of ‘Arafah did not apply only to the pilgrims only, although gathering to remember Allaah and say du’aa’ in the mosques on the day of ‘Arafah was not narrated from the Prophet (peace and blessings of Allaah be upon him). Hence Imam Ahmad did not do it, but he allowed it and did not forbid it, because it was narrated that some of the Sahaabah did it, such as Ibn ‘Abbaas and ‘Amr ibn Hurayth (may Allaah be pleased with them). 

And Allaah knows best.

Virtues of Muharram and Fasting on 'Ashura'

Virtues of Muharram and Fasting on 'Ashura'

Important - Muharram 1436H (2014CE):

Muharram began on Saturday 25th October according to Saudi Arabia (please note that local sightings may differ). Therefeore, Ashura will be Monday 3rd November 2014 in Saudi Arabia, and the Muslims there are advised to fast the day of Ashura and, additionally, the day before or the day after.

Praise be to Allah, 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 Allah says:

"Verily, the number of months with Allah is twelve months (in a year), so it was ordained by Allah 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 … " (Qur'an 9:36)

Abu Bakarah (may Allah be pleased with him) reported that the Prophet (peace and blessings of Allah be upon him) said: "The year is twelve months of which four are sacred, the three consecutive months of Dhul-Qa'dah, Dhul-Hijjah and Muharram, and Rajab Mudar which comes between Jumadah and Sha'ban." (Bukhari, 2958)

Muharram is so called because it is a sacred (muharram) month and to confirm its sanctity. Allah's words: " ... 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 'Abbas said that this phrase 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.

Qatadah said concerning this phrase 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 Allah gives more weight to whichever of His commands He will. Allah 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 Ramadhan and the sacred months, from among the days Friday and from among the nights Laylatul-Qadr, so venerate that which Allah has told us to venerate. People of understanding and wisdom venerate the things that Allah has told us to venerate. (Summarized from the Tafsir of Ibn Kathir, may Allah have mercy on him. Tafsir of Surah at-Tawbah, ayah 36)

The Virtue of Observing More Nafil Fasts During Muharram:

Abu Hurayrah (may Allah be pleased with him) said: "The Messenger of Allah (peace and blessings of Allah be upon him) said: 'The best of fasting after Ramadhan is fasting Allah's month of Muharram.' " (Muslim, 1982)

The phrase "Allah's month", connecting the name of the month to the name of Allah in a genitive grammatical structure, signifies the importance of the month. Al-Qari said: "The apparent meaning is all of the month of Muharram." But it was proven that the Prophet (peace and blessings of Allah be upon him) never fasted any whole month apart from Ramadhan, so this hadith 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 Allah be upon him) used to fast more in Sha'ban. 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 an-Nawawi 'ala Sahih Muslim)

Allah Chooses Whatever Times and Places He Wills:

Al-'Izz ibn 'Abdus-Salam (may Allah 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 Allah 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 Ramadhan than for fasting at all other times, and also on the day of 'Ashura', the virtue of which is due to Allah's generosity and kindness towards His slaves on that day … " (Qawa'id al-Ahkam, 1/38)

'Ashura' in History:

Ibn 'Abbas (may Allah be pleased with him) said: "The Prophet (peace and blessings of Allah be upon him) came to Madinah and saw the Jews fasting on the day of 'Ashura'. He said, 'What is this?' They said, 'This is a righteous day, it is the day when Allah saved the Children of Israel from their enemies, so Musa fasted on this day.' He said, 'We have more right to Musa than you,' so he fasted on that day and commanded [the Muslims] to fast on that day." (Reported by al-Bukhari, 1865) "This is a righteous day" – in a report narrated by Muslim, (the Jews said:) "This is a great day, on which Allah saved Musa and his people, and drowned Pharaoh and his people." "Musa fasted on this day" – a report narrated by Muslim adds: " … in thanksgiving to Allah, so we fast on this day." According to a report narrated by al-Bukhari: " … so we fast on this day to venerate it." A version narrated by Imam Ahmad adds: "This is the day on which the Ark settled on Mount Judi, so Nuh fasted this day in thanksgiving," and "commanded the Muslims to fast on that day" – according to another report also narrated by al-Bukhari: "He said to his Companions: 'You have more right to Musa than they do, so fast on that day.' "

The practice of fasting on 'Ashura' was known even in the days of Jahiliyyah, before the Prophet's mission. It was reported that 'A'ishah (may Allah be pleased with her) said: "The people of Jahiliyyah 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 Ibrahim, upon whom be peace."

It was also reported that the Prophet (peace and blessings of Allah be upon him) used to fast on 'Ashura' in Makkah, before he migrated to Madinah. When he migrated to Madinah, he found the Jews celebrating this day, so he asked them why, and they replied as described in the hadith quoted above. He commanded the Muslims to be different from the Jews, who took it as a festival, as was reported in the hadith of Abu Musa (may Allah be pleased with him), who said: "The Jews used to take the day of 'Ashura' as a festival (according to a report narrated by Muslim: the day of 'Ashura' 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 Allah be upon him) said: 'So you (Muslims) should fast on that day.' " (Bukhari) 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-Hafidh Ibn Hajar – may Allah have mercy on him – in Fath al-Bari Sharh 'ala Sahih al-Bukhari)

Fasting on 'Ashura' 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 Allah (peace and blessings of Allah be upon him) came to Madinah, he told the Muslims to fast on three days of every month and on the day of 'Ashura', then Allah made fasting obligatory when He said (interpretation of the meaning): " … observing the fasting is prescribed for you … " (Al-Qur'an 2:183] [Ahkam al-Qur'an by al-Jassas, part 1)

The obligation was transferred from the fast of 'Ashura' to the fast of Ramadhan, and this one of the proofs in the field of Usul al-Fiqh that it is possible to abrogate a lighter duty in favour of a heavier duty.

Before the obligation of fasting 'Ashura' 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'ud that when fasting Ramadhan was made obligatory, the obligation to fast 'Ashura' was lifted, i.e., it was no longer obligatory to fast on this day, but it is still desirable (mustahabb).

The Virtues of Fasting 'Ashura'
Ibn 'Abbas (may Allah be pleased with them both) said: "I never saw the Messenger of Allah (peace and blessings of Allah be upon him) so keen to fast any day and give it priority over any other than this day, the day of 'Ashura', and this month, meaning Ramadhan." (Bukhari, 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 Allah be upon him) said: "For fasting the day of 'Ashura', I hope that Allah will accept it as expiation for the year that went before." (Muslim, 1976) This is from the bounty of Allah towards us: for fasting one day He gives us expiation for the sins of a whole year. And Allah is the Owner of Great Bounty.

Which Day is 'Ashura'?:

An-Nawawi (may Allah have mercy on him) said: "'Ashura' and Tasu'a' are two elongated names (the vowels are elongated) as is stated in books on the Arabic language. Our companions said: 'Ashura' is the tenth day of Muharram and Tasu'a' is the ninth day. This is our opinion, and that of the majority of scholars. This is the apparent meaning of the ahadith and is what we understand from the general wording. It is also what is usually understood by scholars of the language." (Al-Majmu')

'Ashura' is an Islamic name that was not known at the time of Jahiliyyah. (Kashshaf al-Qina', part 2, Sawm Muharram)

Ibn Qudamah (may Allah have mercy on him) said: "'Ashura' is the tenth day of Muharram. This is the opinion of Sa'id ibn al-Musayyib and al-Hasan. It was what was reported by Ibn 'Abbas, who said: 'The Messenger of Allah (peace and blessings of Allah be upon him) commanded us to fast 'Ashura', the tenth day of Muharram.' (Reported by at-Tirmidhi, who said, a sahih hasan hadith) It was reported that Ibn 'Abbas said: 'The ninth,' and reported that the Prophet (peace and blessings of Allah be upon him) used to fast the ninth. (Reported by Muslim) 'Ata' 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 Ishaq."

It is Mustahabb (Encouraged) to Fast Tasu'a' with 'Ashura':

'Abdullah ibn 'Abbas (may Allah be pleased with them both) said: "When the Messenger of Allah (peace and blessings of Allah be upon him) fasted on 'Ashura' and commanded the Muslims to fast as well, they said, 'O Messenger of Allah, it is a day that is venerated by the Jews and Christians.' The Messenger of Allah (peace and blessings of Allah be upon him) said, 'If I live to see the next year, in sha Allah, we will fast on the ninth day too.' But it so happened that the Messenger of Allah (peace and blessings of Allah be upon him) passed away before the next year came." (Muslim, 1916)

Ash-Shafi'i and his companions, Ahmad, Ishaq and others said: "It is mustahabb to fast on both the ninth and tenth days, because the Prophet (peace and blessings of Allah 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 'Ashura', 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 Tasu'a':

An-Nawawi (may Allah have mercy on him) said: "The scholars – our companions and others – mentioned several reasons why it is mustahabb to fast on Tasu'a':

"The intention behind it is to be different from the Jews, who only venerate the tenth day. This opinion was reported from Ibn 'Abbas …

"The intention is to add another day's fast to 'Ashura'. This is akin to the prohibition on fasting a Friday by itself, as was mentioned by al-Khattabi 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 ul-Islam ibn Taymiyyah (may Allah have mercy on him) said: "The Prophet (peace and blessings of Allah be upon him) forbade imitating the People of the Book in many ahadith, for example, his words concerning 'Ashura': 'If I live until the next year, I will certainly fast on the ninth day.' " (Al-Fatawa al-Kubra, part 6, Sadd adh-Dhara'i' al-Mufdiyyah ila'l-Maharim)

Ibn Hajar (may Allah be pleased with him) said in his commentary on the hadith "If I live until the next year, I will certainly fast on the ninth day" and "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 'Ashura':

Shaykh ul-Islam said: "Fasting on the day of 'Ashura' is an expiation for a year, and it is not makruh to fast only that day … " (Al-Fatawa al-Kubra, part 5) In Tuhfat al-Muhtaj by Ibn Hajar al-Haytami, it says: "There is nothing wrong with fasting only on 'Ashura'." (Part 3, Bab Sawm at-Tatawwu')

Fasting on 'Ashura' even if it is a Saturday or a Friday:

At-Tahawi (may Allah have mercy on him) said: "The Messenger of Allah (peace and blessings of Allah be upon him) allowed us to fast on 'Ashura' 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 Allah 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 makruh … " (Mushkil al-Athar, part 2, Bab Sawm Yawm as-Sabt)

The author of Al-Minhaj said: "It is disliked (makruh) to fast on a Friday alone … But it is no longer makruh if you add another day to it, as mentioned in the sahih 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 sahih report."

Ash-Sharih said in Tuhfat al-Muhtaj: "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 Shari'ah, such as 'Ashura' or 'Arafah. (Tuhfat al-Muhtaj, part 3, Bab Sawm al-Tatawwu')

Al-Bahuti (may Allah have mercy on him) said: "It is makruh to deliberately single out a Saturday for fasting, because of the hadith of 'Abdullah 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 isnad and by al-Hakim, who said: according to the conditions of al-Bukhari), 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 'Arafah or the day of 'Ashura', and a person has the habit of fasting on these days, in which case it is not makruh, because a person's habit carries some weight." (Kashshaf al-Qina', part 2, Bab 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 Qudamah, part 3 – as-Siyam – Siyam 'Ashur')

If a person does not know when Muharram began, and he wants to be sure of fasting on the tenth, he should assume that Dhul-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 Dhul-Hijjah was twenty-nine days, he can be sure of having fasted Tasu'a' and 'Ashura').

But given that fasting on 'Ashura' is mustahabb rather than wajib, people are not commanded to look for the crescent of the new moon of Muharram as they are to do in the case of Ramadhan and Shawwal.

Fasting 'Ashura' – For What Does it Offer Expiation?:

Imam an-Nawawi (may Allah 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 Allah have mercy on him): "Fasting the day of 'Arafah expiates for two years, and the day of 'Ashura' expiates for one year. If when a person says 'Amin' it coincides with the 'Amin' 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-Majmu' Sharh al-Muhadhdhab, part 6, Sawm Yawm 'Arafah)

Shaykh ul-Islam Ibn Taymiyyah (ay Allah have mercy on himmay Allah have mercy on him) said: "Taharah, salah, and fasting in Ramadhan, on the day of 'Arafah and on 'Ashura' expiate for minor sins only." (Al-Fatawa 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 'Ashura' or the day of 'Arafah, to the extent that some of them say, "Fasting on 'Ashura' will expiate for the sins of the whole year, and fasting on the day of 'Arafah will bring extra rewards." Ibn al-Qayyim said: "This misguided person does not know that fasting in Ramadhan and praying five times a day are much more important than fasting on the day of 'Arafah and 'Ashura', and that they expiate for the sins between one Ramadhan 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 Allah's forgiveness with his tongue (i.e., by words only), and glorifies Allah by saying "Subhanallah" 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 Allah. This person is always thinking about the virtues of his tasbihat (saying "Subhanallah") and tahlilat (saying "La ilaha illallah") 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-Mawsu'ah al-Fiqhiyyah, part 31, Ghurur)

Fasting 'Ashura' When One Still has Days to Make Up From Ramadhan:

The fuqaha' differed concerning the ruling on observing voluntary fasts before a person has made up days that he or she did not fast in Ramadhan. The Hanafis said that it is permissible to observe voluntary fasts before making up days from Ramadhan, and it is not makruh to do so, because the missed days do not have to be made up straight away. The Malikis and Shafi'is said that it is permissible but is makruh, because it means that one is delaying something obligatory. Ad-Dusuqi said: "It is makruh 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 (kafarah), whether the voluntary fast which is being given priority over an obligatory fast is something confirmed in Shari'ah or not, such as 'Ashura' and the ninth of Dhul-Hijjah, according to the most correct opinion." The Hanbalis said that it is haram to observe a voluntary fast before making up any fasts missed in Ramadhan, 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-Mawsu'ah al-Fiqhiyyah, part 28, Sawm at-Tatawwu')

Muslims must hasten to make up any missed fasts after Ramadhan, so that they will be able to fast 'Arafah and 'Ashura' without any problem. If a person fasts 'Arafah and 'Ashura' 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 Allah is great.

Innovations Common on 'Ashura':

Shaykh ul-Islam Ibn Taymiyyah (may Allah have mercy on him) was asked about the things that people deople do on 'Ashura', such as wearing kohl, taking a bath (ghusl), wearing henna, shaking hands with one another, cooking grains (hubub), showing happiness and so on. Was any of this reported from the Prophet (peace and blessings of Allah be upon him) in a sahih hadith, or not? If nothing to that effect was reported in a sahih hadith, 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 Allah, the Lord of the Worlds. Nothing to that effect has been reported in any sahih hadith from the Prophet (peace and blessings of Allah be upon him) or from his Companions. None of the Imams of the Muslims encouraged or recommended such things, neither the four Imams, nor any others. No reliable scholars have narrated anything like this, neither from the Prophet (peace and blessings of Allah be upon him), nor from the Sahabah, nor from the Tabi'in; neither in any sahih report or in a da'if (weak) report; neither in the books of Sahih, nor in as-Sunan, nor in the Musnads. No hadith of this nature was known during the best centuries, but some of the later narrators reported ahadith like the one which says, 'Whoever puts kohl in his eyes on the day of 'Ashura' will not suffer from eye disease in that year, and whoever takes a bath (does ghusl) on the day of 'Ashura' will not get sick in that year,' and so on. They also reported a fabricated hadith that is falsely attributed to the Prophet (peace and blessings of Allah be upon him), which says, 'Whoever is generous to his family on the day of 'Ashura', Allah will be generous to him for the rest of the year.' Reporting all of this from the Prophet (peace and blessings of Allah be upon him) is tantamount to lying."

Then he; Ibn Taymiyyah (may Allah 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 Allah 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 'Ashura' as a day of mourning and wailing, in which they openly displayed the rituals of jahiliyyah such as slapping their cheeks and rending their garments, grieving in the manner of the jahiliyyah ...…

"The Shaytan made this attractive to those who are misled, so they took the day of 'Ashura' 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 Nasibis 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 'Ashura' 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 'Eid and special occasions. These people took the day of 'Ashura' 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 Allah be upon him) nor his successors (the khulafa' ar-rashidun) did any of these things on the day of 'Ashura', 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 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 Allah (peace and blessings of Allah be upon him) or the way of the Khulafa' ar-Rashidun. It was not approved of by any of the Imams of the Muslims, not Malik, not ath-Thawri, not al-Layth ibn Sa'ad, not Abu Hanifah, not al-Awza'i, not al-Shafi'i, not Ahmad ibn Hanbal, not Ishaq ibn Rahwayh, not any of the Imams and scholars of the Muslims." [Al-Fatawa al-Kubra by Ibn Taymiyyah]

Ibn al-Hajj (may Allah have mercy on him) mentioned that one of the bid'ah on 'Ashura' was deliberately paying zakat 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 'Ashura')

We ask Allah 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 Allah bless our Prophet Muhammad and all his family and companions. Aameen. ..