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[31:38 Minutes]
The Sacred Month of Muharram & Fasting the Day of Ashoorah (10th Muharram)
Dr. Saleh As-Saleh (rahimahullaah)
The Month of Muharram – Posts & Audio
https://abdurrahman.org/category/islam/muharram-aashoora/
The following is excerpted from Fatwa of Shaykh Muhammad Ali Ferkous from his website. Full fatwa can be read @ http://ferkous.com/home/?q=en/fatwa-en-592
As for the heresies innovated by Ar-Râfida(3), like the fact of imposing thirst to themselves and showing sadness as well as other innovations, like considering this day a day of sorrow and, on the other hand, An-Nâssiba(4) who show joy and happiness and expend much in this day; neither the former nor the latter have a valid origin on which to rely, but there are only invented hadiths attributed falsely to the Prophet صلَّى الله عليه وسلَّم or weak hadiths that do not reach the degree of validity to be taken as proofs.
Sheikh Al-Islâm Ibn Taymiya رحمه الله demonstrated this by saying:
“Like what was innovated by some people who follow their passions during the day of `Ashura, as making themselves thirsty, showing sadness, gathering and other heresies that are not legislated neither by Allah nor by His Prophet صلَّى الله عليه وسلَّم and none of the Salaf (Predecessors) or one of Ahl-Al-Bayt (The Prophet’s صلَّى الله عليه وسلَّمFamily) or others… this was an affliction to the Muslims – that is to say, the murder of Al-Hussayn رضي الله عنه – and that should be dealt with like other calamities by saying the legal Istirjâ`(5). Yet, some heretics innovated, during this day, acts that contradict what Allah عزَّ وجلَّ ordered to do when a calamity occurs. They added to that calumnies and denigration of the Companions who are innocent of killing Al-Hussayn رضي الله عنه and other things that Allah عزَّ وجلَّ and His Prophet صلَّى الله عليه وسلَّم detest… As for the fact of considering days of calamities as days of bereavement, this does not belong to the Islamic religion but rather to the religion of the pre-Islamic period”,
then Ibn Taymiya رحمه اللهsaid:
“Some people innovated things during this day (`Ashura) on the basis of invented hadiths that have no valid origin like: the merit of taking a ritual bath in this day, to make up with kohl and shaking hands. All these things and others are innovated and hateful, but what is recommended is to fast during this day… apparently, as regards the invention of these hadiths, when chauvinism appeared between An-Nâssiba and Ar-Râfida, the former made the day of `Ashura a day of bereavement, and the latter invented texts that require expending copiously and making of `Ashura a holiday. However, these two ways are false”(6).
If we know that what was prescribed during this day is limited to fasting, it is not allowed to answer the invitation of someone who considers it a day of bereavement, nor someone who considers it a holiday, because it is not allowed to alter the sharia of Allah عزَّ وجلَّ for the sake of someone or rectify and add something to it.
Footnotes :
(3) Ar-Râfida: a sect belonging to the large sect of Shiites, they took the oath of allegiance to Zayd Ibn `Ali, and asked him to renounce the two Sheikhs (Abu Bakr and `Umar رضي الله عنهما), so he disagreed with them, then they left and refused him, that is to say: they boycotted him and gave up their oath of allegiance. Among their principles: Al-‘Imâma (The imamship of twelve members of the lineage of the Prophet صلَّى الله عليه وسلَّم), Al-`Isma (The infallibility of the twelve imams), Al-Mahdiyya (They believe in a person of the lineage of the Prophet صلَّى الله عليه وسلَّم whose name is Muhammad Ibn Al-Hassan Al-`Askari who will come back at the end of the world), At-Taqiyya (To show the contrary of what one believes), in addition to insulting the Companions and other principles.
(4) An-Nâssiba: those who detest Ali رضي الله عنه and his companions. See: “Majmû`Al-Fatâwa” (25/301).
(5) Saying: “Inna Lillâh Wa Inna Ilayhi Râji`ûn” (Truly! To Allah we belong and truly, to Him we shall return).
(6) See: “Iqtidhâ’ As-Sirât Al-Mustaqîm” of Ibn Taymiya (2/129-133).
The question:
Is it permissible to observe fast during the whole month of Muharram?
The answer:
All praise is due to Allah, the Lord of the Worlds. Peace and blessing be upon whom Allah sent as a mercy to the Worlds, upon his Family, his Companions and his Brothers till the Day of Resurrection.
Before answering your question, I want to draw attention to a spread mistake which consists in designating the term “Muharram” without the letters Alif and Lâm (Al-)(1). The correct form is to say “Al-Muharram” as it is mentioned in many prophetic hadiths, and because the Arabs did not mention this month in their speeches and poetry but with the definite article “Al”, which is not the case with the other months. So, this denomination is unwritten and not according to a rule.
Hereupon, one can fast during the month Al-Muharram, that is why it is recommended to observe much of fasting in it, in accordance with the Prophet’s صلَّى الله عليه وسلَّم saying:
“The most superior fasting after (the fasting of) Ramadan is that of Allah’s month of Al-Muharram and the most superior prayer after the obligatory (prayers) is the Night Prayer”(2).
Fasting `Âshurâ’ which is the tenth of the month of Al-Muharram is more recommended, in accordance with the Prophet’s صلَّى الله عليه وسلَّم saying: “This is the day of `Âshurâ’ (tenth of Al-Muharram). Allah has not enjoined its fasting on you but I am fasting it. You have the choice either to fast or not”(3).
Moreover, fasting `Âshurâ’ expiates the precedent year, in accordance with the Prophet’s صلَّى الله عليه وسلَّمsaying: “…Moreover, I expect from Allah that the fasting of the day of `Âshurâ’ will expiate (the sins of) the preceding year”(4). It is also recommended to fast the day preceding `Ashura’ which is the ninth day of the month Al-Muharram as it is mentioned in the hadith of Ibn `Abbâs رضي الله عنهما who said: “When the Messenger of Allah observed fast on the day of `Ashura, and ordered Muslims to fast on it, they said to him: “O Messenger of Allah! This is a day which both the Jews and the Christians venerate. Upon this, the Messenger of Allah said, “When it is the next year, Allah willing, we would observe fast on the ninth day (of Al-Muharram besides that day)”. But, it was not until the next year that the Messenger of Allah صلَّى الله عليه وسلَّم had died”(5), and in another narration: “If I survive to the coming year, I would surely observe fast on the ninth (day of Al-Muharram)”(6).
Furthermore, it is recommended to fast a day after `Âshurâ’, that is to say, the eleventh day of the month of Al-Muharram, as it is narrated in an authentic and Mauqûf(7) text according to Ibn `Abbâsرضي الله عنهما: “Fast the day of `Âshurâ’, be different from Jews, fast one day before it or one day after it”(8). Al-Hâfidh (Ibn Hajar) رحمه الله said, “…Fasting `Âshurâ’ comes under three categories, the lowest is to fast it alone, better than it, is to fast the ninth day with it, and the best is to fast the ninth and the eleventh days with it”(9).
It is worth mentioning that it is permissible to fast during Allah’s month Al-Muharram but without specifying the last day of the year with the intention of bidding a farewell to the lunar year of Hegira, nor the first day of Al-Muharram with the intention of welcoming the new year by fasting, except what has been previously mentioned regarding fasting the day of `Âshurâ’ and the two days in order to differ from Jews (i.e. the ninth and eleventh days).
In fact, those who specify the first day and the last day of the year by fasting, support their opinion with a fabricated hadith: “Whoever fasts the last day of Dhu Al-Hijja and the first day of Al-Muharram, has surely ended the last year and begins the current year by a fast which has the reward of expiating fifty years”(10). This is in fact an invented hadith which is falsely attributed to the Prophet صلَّى الله عليه وسلَّم. Abu Shâma said, “There is nothing reported about the first night of Al-Muharram. Besides, I made a research concerning the reported traditions whether authentic or weak and have examined weak hadiths, but I have found no one who mentioned something about that subject. Therefore, I fear-may Allah preserve us- that some prevaricator invents a hadith concerning this topic” (11).
Nothing is recommended then during the month of Al-Muharram, not even in `Âshurâ’ except fasting. As for performing a `Umra on the first of Al-Muharram or observing a special supplication or an invocation, or to devote oneself during the night of `Âshurâ’ to worship, supplications and invocations. Nothing of the aforesaid things were done, neither by the Prophet صلَّى الله عليه وسلَّم nor by his Companions رضي الله عنهم not even by the noble successors. The Prophet صلَّى الله عليه وسلَّم said: “Whoever does an action that is not in accordance with our tradition will have it rejected”(12)
The perfect knowledge belongs to Allah عزَّ وجلَّ. Our last prayer is all praise is due to Allah, the Lord of the Worlds. Peace and blessing be upon our Prophet, his Family, his Companions and Brothers till the Day of Resurrection.
Algiers, Al-Muharram 4th, 1429H.
Corresponding to: January 11th, 2008.
Footnotes:
(1) Al: a definite article in Arabic.
(2) Reported by Muslim, chapter of “Fasting”, concerning the merit of observing fast in the month of Al-Muharram (hadith 2755), Abu Dâwûd, chapter of “Fasting”, concerning fasting during the month Al-Muharram (hadith 2429), At-Tirmidhi, chapter of “Prayer”, concerning what is reported about night prayer (hadith 438), An-Nassâ’i, chapter of “Night prayers and the supererogatory prayers of the day”, concerning the merit of night prayers (hadith 1613) and Ahmad in his “Musnad” (hadith 8329) on the authority of Abu Hurayra رضي الله عنه.
(3) Reported by Al-Bukhâri, chapter of “Fasting”, concerning fasting `Âshurâ’ (hadith 1899), Muslim, chapter of “Fasting”, concerning fasting `Âshurâ’ (hadith 2653), Mâlik in “Al-Muwatta’” (hadith 663) and Ahmad in his “Musnad” (hadith 16425) on the authority Mu`âwiya Ibn Abi Sufyân رضي الله عنهما.
(4) Reported by Muslim, chapter of “Fasting”, concerning the recommendation of fasting three days in each month…(hadith 2746), Abu Dâwûd, chapter of “Fasting”, concerning fasting the whole year by way of supererogation (hadith 2425), Ibn Mâjah, chapter of “Fasting”, concerning fasting `Âshurâ’ (hadith 1738) and Ahmad in his “Musnad” (hadith 23290) on the authority of Abu Qatâda Al-Ansâriرضي الله عنه.
(5) Reported by Muslim, chapter of “Fasting”, concerning on which day fasting is observed for `Âshurâ’ (hadith 2666), on the authority of Ibn `Abbâs رضي الله عنهما.
(6) Reported by Muslim, chapter of “Fasting”, concerning on which day fasting is observed for `Âshurâ’ (hadith 2667), Ibn Mâjah, chapter of “Fasting”, concerning fasting the day of `Âshurâ’ (hadith 1736) and Ahmad in his “Musnad” (3203) on the authority of Ibn `Abbâs رضي الله عنهما.
(7) Mauqûf: A tradition attributed to a Companion.
(8) Reported as being attributed to the Prophet صلَّى الله عليه وسلَّم by Ibn Khuzayma in his “Sahîh” (hadith 2095), and Ahmad in his “Musnad” (hadith 2155). Al-Albâni said in “Sahîh Ibn Khuzayma” (3/290): “Its chain of narration is weak because the memorization of Ibn Abi Layla is bad, and because `Atâ’ contradicted him as well as others. In fact, `Atâ’ reported this hadith according to Ibn `Abbâs as attributed to him; its chain of narration is authentic according to At-Tahâwi and Al-Bayhaqi”. This hadith is reported Mauqûf by At-Tabari in “Tahdhîb Al-Âthâr” (Musnad `Umar/1430), this tradition has been judged as authentic by Al-Albâni as it is aforementioned and by Zakariya Ibn Ghulâm Al-Pâkistâni in “Fî Mâ Sahha Min Âthâr As-Sahâba Fi Al-Fiqh” (2/675).
(9) See, “Fath Al-Bâri” by Ibn Hajar (4/246).
(10) Ibn Al-Jauzi has judged this hadith as being fabricated in “Al-Maudhû`ât” (2/199), As-Suyûti in “Al-La’âli’” (2/108) and Ash-Shaukâni in “Al-Fawâ’id” (page: 96).
(11) See, “Al-Bâ`ith `Ala Inkâr Al-Bida` Wal-Hawâdith” (239).
(12) This version of the hadith is reported by Muslim, chapter of “Judgments”, concerning canceling the invalid judgments and abrogating the heresies (hadith 4590). The two Sheikhs, Al-Bukhâri in the chapter of “Reconciliation” (hadith 2697) and Muslim, chapter of “Judgments” (hadith 4589) agreed to report it according to the following version: “If somebody innovates something which is not involved in the principles of our religion, that thing will be rejected” on the authority of `Âishaرضي الله عنها and in Al-Bukhâri’s “Sahîh” : “…which is not part of it…”.
Posted from the Sheik’s website:
http://ferkous.com/home/?q=en/fatwa-en-817
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This short clip was extracted from the below lecture:
Virtues of the Month of Muharram and Fasting on Aashoora – Abu Muhammad Al Maghribee [Audio|En]
(36. Verily, the number of months with Allah is twelve months (in a year), so was it 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, and fight against the Mushrikin idolaters collectively as they fight against you collectively. But know that Allah is with those who have Taqwa.)
Soorat at-Tawbah 9:36
Imam Ahmad recorded that Abu Bakrah said that the Prophet said in a speech during his Hajj,
(The division of time has turned to its original form which was current when Allah created the heavens and the earth. The year is of twelve months, out of which four months are sacred: Three are in succession Dhul-Qa`dah, Dhul-Hijjah and Muharram, and (the fourth is) Rajab of (the tribe of) Mudar which comes between Jumada (Ath-Thaniyah) and Sha`ban.”
The Prophet then asked, (What is the day today’) We said, “Allah and His Messenger know better. He kept quiet until we thought that he might give that day another name. He said (Isn’t it the day of Nahr) We replied, “Yes.” He further asked, (Which month is this) We again said, “Allah and His Messenger know better,” and he kept quiet and made us think that he might give it another name. Then he said,(Isn’t it the month of Dhul-Hijjah) We replied, “Yes.” He asked, (What town is this) We said, “Allah and His Messenger know better,” and he kept quiet until we thought that he might change its name. He asked, (Isn’t this the (Sacred) Town) We said, “Yes.” He said,
(Verily! Your blood, property and honor are sacred to one another like the sanctity of this day of yours, in this month of yours and in this city of yours. Verily, you will meet your Lord and He will question you about your actions. Behold! Do not revert to misguidance after me by striking the necks of one another. Have I conveyed It is incumbent upon those who are present to inform those who are absent, because those who are absent might comprehend (what I have said) better than some who are present.)
Al-Bukhari and Muslim collected this Hadith.
In a small book collected by Shaykh `Alam ad-Din As-Sakhawi, entitled, Al-Mashhur fi Asma’ Al-Ayam wash-Shuhur, he mentioned that Muharram is so named because it is a sacred month. To me, it was so named to emphasize its sacredness. This is because the Arabs would switch it around. One year they would say it was a sacred month, the following year they would say that it was not. The author said, “…and Safar is so named because they used to leave their homes during that month for fighting and traveling. When saying `Safir’ a place, it means to leave it… Rabi` Al-Awwal is called that because they used to do Irtiba` in it, that is to maintain one’s property… and Rabi` Al-Akhir, was so named for the same reasons. Jumada is called that because the water would dry up (Jamud) then….They say Jumada Al-Uwla and Al-Awwal, or Jumada Al-Akhar or Al-Akhirah. Rajab comes from Tarjib, meaning to honor. Sha`ban because the tribes would separate and return to their homes. Ramadan was so named because of the severity of the Ramda’ – that is – the heat, and they say that the branch Ramadat when it is thirsty…And the saying that it is a Name of Allah is a mistake, for there is no proof or support for that…”
Allah said,
(of them four are sacred). The Arabs used to consider these months sacred during the time of Jahiliyyah, except for a group of them called Al-Basl, who held eight months of the year to be sacred as way of exaggeration in religion.
The Prophet said,
(Three are in succession; Dhul-Qa`dah, Dhul-Hijjah and Muharram, and (the fourth is) Rajab of (the tribe of) Mudar which comes between Jumada (Ath-Thani) and Sha`ban).
The Prophet said “Rajab of Mudar” to attest to the custom of Mudar, in saying that Rajab is the month that is between Jumada and Sha`ban, not as the tribe of Rabi`ah thought, that it is between Sha`ban and Shawwal, which is Ramadan in the present calendar. The four Sacred Months were made four, three in succession and one alone, so that the Hajj and `Umrah are performed with ease. Dhul-Qa`dah, the month before the Hajj month, was made sacred because they refrained from fighting during that month. Dhul-Hijjah, the next month, was made sacred because it is the month of Hajj, during which they performed Hajj rituals. Muharram, which comes next, was made sacred so that they are able to go back to their areas in safety after performing Hajj. Rajab, in the middle of the lunar year, was made sacred so that those coming from the farthest areas of Arabia are able to perform `Umrah and visit the House and then go back to their areas safely.
Allah said next,
(That is the right religion), that is the Straight Law, requiring implementing Allah’s order concerning the months that He made sacred and their true count as it was originally written by Allah. Allah said,
(so wrong not yourselves therein) during these Sacred Months, for sin in them is worse than sin in other months. Likewise, sins in the Sacred City are written multiplied,
(…and whoever inclines to evil actions therein (in Makkah) or to do wrong, him We shall cause to taste from a painful torment) 22:25. Similarly, sin in general is worse during the Sacred Months
`Ali bin Abi Talhah narrated that Ibn `Abbas said, Allah’s statement,
(Verily, the number of months with Allah…), is connected to
(so wrong not yourselves therein), “In all (twelve) months. Allah then chose four out of these months and made them sacred, emphasizing their sanctity, making sinning in them greater, in addition to, multiplying rewards of righteous deeds during them.” Qatadah said about Allah’s statement,
(so wrong not yourselves therein), “Injustice during the Sacred Months is worse and graver than injustice in other months. Verily, injustice is always wrong, but Allah makes things graver than others as He will.”
He also said,
“Allah has chosen some of His creation above others. He chose Messengers from angels and from men. He also chose His Speech above all speech, the Masajid above other areas of the earth, Ramadan and the Sacred Months above all months, Friday above the other days and Laylatul-Qadr (The Night of Decree) above all nights. Therefore, sanctify what Allah has sanctified, for doing so is the practice of people of understanding and comprehension.”
Allah said,
(and fight against the idolators collectively), all of you,
(as they fight against you collectively.), all of them,
(But know that Allah is with those who have Taqwa), and know that initiating battle during the Sacred Months is forbidden. Allah said in other Ayat,
(O you who believe! Violate not the sanctity of the symbols of Allah, nor of the sacred month.) 5:2,
(The Sacred Month is for the Sacred Month, and for the prohibited things, there is the law of equality (Qisas). Then whoever transgresses the prohibition against you, you transgress likewise against him) 2:194, and,
(Then when the Sacred Months have passed, kill the idolators…) 9:5. As for Allah’s statement,
(And fight against the idolators collectively as they fight against you collectively), it includes permission for the believers to fight the idolators in the Sacred Month, if the idolators initiate hostilities therein. Allah said in other Ayat,
(The Sacred Month is for the Sacred Month, and for the prohibited things, there is the law of equality (Qisas)) 2:194, and,
(And fight not with them at Al-Masjid Al-Haram, unless they (first) fight you there. But if they attack you, then kill them.) 2:191.
As for the Messenger of Allah laying siege to At-Ta’if until the Sacred Month started, it was a continuation of the battle against Hawazin and their allies from Thaqif. They started the fighting and gathered their men for the purpose of conducting war. The Messenger of Allah marched to meet them and when they took refuge in At-Ta’if, the Prophet laid siege to them so that they descend from their forts, but they inflicted casualties on Muslims. The siege continued for about forty days, during which a Sacred Month began, and the siege continued for several days in that month. The Messenger broke the siege and went back (to Makkah). So fighting that carries over into it the Sacred Month is not the same as initiating warfare during it, Allah knows best.
Source: Tafseer Ibn Kathir, Soorat at-Tawbah 9:36, Dar-us-salam english Publications
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Posed from: http://understand-islam.net/site/index.php?option=com_content&view=article&id=65&Itemid=87
Further Reading / Listening:
The Excellence of Observing Saum (Fasting) in the months of Muharram and Sha’ban and the Sacred Months (Rajab, Dhul-Qa’dah, and Dhul-Hijjah) – Riyad-us-Saliheen
The Virtue of the first 10 Days of Dhul-Hijjah (Riyaad-us-Saaliheen) – Abu Talha Dawud Burbank [Audio|En]
The Excellence of As-Saum (The Fast) during the first ten Days of Dhul-Hijjah – Riyad-us-Saliheen
Significance & Virtues of the Day of Arafah – Compiled from various sources
The Excellence of Friday Prayer – Riyad-us-Saliheen
Delivered on 2012-11-21
Based on the Khutbah given by Shaykh Saalih Fawzaan hafidhahullaah (Al Khutab al Minbariyya)
Listen / Download Mp3 Here (Time 48:05)
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Posted from : http://followthesalaf.com
This khutbah was given at Masjid Tawheed in Stone Mountain, GA on 2013-11-08
Listen / Download Mp3 Here (Time 32:38)
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Posted from : http://followthesalaf.com/
From ‘Saheeh Targheeb wa Tarheeb’
by The Muhaddith, Shaykh, Allamaa’ Muhammad Nasur uddeen al-Albaani
Translated by Abbas Abu Yahya
Book of Fasting
Chapter: Persuasion to Fast the Day of ‘Ashura
(1) -1017 – Saheeh
On the authority of Abu Qataada -RadhiAllaahu anhu- that the Messenger of Allaah –sallAllaahu alayhi wa sallam– was asked about the fast of the day of‘Ashura, so he answered: ‘It expiates the sins of the previous year.’
Narrated by Muslim and other than him, and by Ibn Majah and his wording is: ‘The fast of the day of ‘Ashura; Indeed the reward that Irequest from Allaah is that He expiates the sins of the year before this year.’
(2) -1018 – Saheeh
On the authority of Ibn Abbas -RadhiAllaahu anhu- ‘that the Messenger of Allaah–sallAllaahu alayhi wa sallam– fasted the day of ‘Ashura, and he ordered for it to be fasted.’
Narrated by Bukhari and Muslim
(3) – 1019 –
On the authority of Ibn Abbas – RadhiAllaahu anhu – was asked about the fast of the day of ‘Ashura, so he answered: ‘I do not know of the Messenger of Allaah -sallAllaahu alayhi wa sallam -fasting a day, wanting the excellence of that fast above that of other days, nor any other month other than this month. i.e. Ramadan.’
Narrated by Muslim
(4) – 1020- Hasan li ghayreehi’
On the authority of Ibn Abbas – RadhiAllaahu anhu – ‘That the Prophet -sallAllaahu alayhi wa sallam – never aspired for the excellence of a day after ramadan; except the day of ‘Ashura.’
Narrated by Tabaranee in ‘al-Awasat’, and its isnaad is Hasan with the isnad before it.
(5) – 1021 – Saheeh li ghayreehi’
On the authority of Abu sa’eed al-khudaree -RadhiAllaahu anhu- said that the Messenger of Allaah -sallAllaahu alayhi wa sallam – said; ‘Whoever fasts the day of Arafat he is forgiven for the following year and the previous year. And whoever fasts ‘Ashura then he is forgiven the year.’
Narrated by Tabaranee with an isnaad which is Hasan.
______________________
The day of ‘Ashura is the tenth day of Muharram.
1246. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (sallallaahu alayhi wa sallam) said, “The best month for observing Saum (fasting) next after Ramadan is the month of Allah, the Muharram; and the best Salat (prayer) next after the prescribed Salat is Salat at night (Tahajjud prayers).”
[Muslim].
1247. `Aishah (May Allah be pleased with her) reported: The Prophet (sallallaahu alayhi wa sallam) did not observe voluntary Saum (fasting) so frequently during any other month as he did during Sha`ban. He observed Saum throughout the month of Sha`ban.
Another narration is: He (sallallaahu alayhi wa sallam) observed Saum during the whole month of Sha`ban except a few days.
[Al-Bukhari and Muslim].
1248. Reported Mujibah Al-Bahiliyah on the authority of her father or uncle that he visited the Messenger of Allah (sallallaahu alayhi wa sallam) once and then went to see him again after a year. His appearance had totally changed. He asked the Messenger of Allah (sallallaahu alayhi wa sallam) if he had recognized him. The Messenger of Allah (sallallaahu alayhi wa sallam) asked, “Who are you?” He replied: “I am Al-Bahili who visited you last year.” The Messenger of Allah (sallallaahu alayhi wa sallam) said, “You were quite handsome, what has changed your appearance so much?” He replied, “Since my departure from here, I have not eaten anything except at night.” The Messenger of Allah (sallallaahu alayhi wa sallam) remarked, “You have put yourself to torture. Observe Saum (fasting) during the Month of Patience (i.e., Ramadan) and fast one day from each month.” He submitted, “Permit me to observe more voluntary fasts because I have capacity to do so.” The Messenger of Allah (sallallaahu alayhi wa sallam) said, “Then observe fasts for two days in every month.” He said, “Permit me to observe more.” The Messenger of Allah (sallallaahu alayhi wa sallam) said, “Observe fasts on three days in every month.” He requested that he should be allowed to observe more fasts. The Messenger of Allah (sallallaahu alayhi wa sallam) said, “Fast three days during the sacred months and omit fasting for three days alternately.” He (sallallaahu alayhi wa sallam) joined his three fingers together and left them apart while repeating this sentence thrice.
[Abu Dawud].
Bismillah wa -Alhamdulillah wa Salaatu wa Salaam ‘alaa Rasulillah ‘amma ba’d
The Noble Shaykh ‘Abdullah an-Najmi (May Allah Preserve Him) from the mashaayikh of Jeezan, Saudi Arabia is a student of Ash-Shaykh Ahmad an-Najmi (rahimahullah) and Shaykh Zayd al-Madkhalee (hafidhahullah).
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Ibn ‘Abbaas (radhiyAllahu ‘anhumaa) reported, “The Messenger of Allah (sallAllahu ‘alayhi wa sallam)observed Saum (fasting) on the day of ‘Ashoora and commanded us to fast on this day.” [Al-Bukhaaree and Muslim]
Abu Qatadah (radhiyAllahu ‘anhu) reported, The Messenger of Allah (sallAllahu ‘alayhi wa sallam) was asked about observing As-Saum (the fast) on the tenth day of Muharram, and he replied, “It is an expiation for the sins of the preceding year.” [Muslim]
Ibn ‘Abbaas (radhiyAllahu ‘anhumaa) reported, The Messenger of Allah (sallAllahu ‘alayhi wa sallam) said, “If I remain alive till the next year, I shall also observe fast on the ninth of Muharram.” [Muslim]
Despite these clear cut ahadeeth, there are many accursed innovations practiced on this day particularly by the Shi’a who claim to mourn the murder of al-Husayn (radhiyAllahu ‘anhu) by performing acts which blatantly oppose the Sunnah of the Messenger (sallAllahu ‘alayhi wa sallam).
Reiterating this point, Shaykh Ibn Baaz (rahimahullah) stated, “Again, mourning on the Day of ‘Ashoora` is one of the condemned Bid‘ahs introduced by ar-Raafidhah, with which they contradicted Ahlus Sunnah wal-Jamaa‘ah (those adhering to the Sunnah and the Muslim main body), and the path of the Sahaabah(Companions of the Prophet). Consequently, it is not permissible to imitate them in this matter.”
Reference: Ibn Baaz, ‘Abdul ‘Azeez. “Hadith: Anyone who bathes on the Day of ‘Ashuraâ will not be sick during that whole year.” The General Presidency of Scholarly Research and Ifta.http://alifta.net (accessed November 6, 2013).
Shaykh ‘Abdullah an-Najmi (hafidhahullah) will clarify for us the established Sunan of the day of ‘Ashoora`and by the Permission of Allah refute the acts of innovation associated with it according to the Qur’aan andSunnah upon on the understanding of the Salaf-us-Saalih.
We ask Allah to guide us to all that He loves and is pleased with and that He protects us from falling into innovation in the Deen.
Posted from: http://store.mpubs.org/ashoora-between-sunnah-bida-by-shaykh-abdullah-an-najmi
Translated by Rasheed ibn Estes Barbee
http://mtws.posthaven.com/the-best-way-to-fast-the-day-of-aashoora-explained-by-shaykh-fawzan
Video Courtesy: Bilal Nahim
The first question of Fatwa no. 6951
Q 1: Why is the 10th of Muharram called the Day of ‘Ashura’?
A: Because it is the tenth day [‘Ashura’ means tenth in Arabic. ed.], just as the ninth day is called Tasu‘a’.
May Allah grant us success! May peace and blessings be upon our Prophet, his family, and Companions!
Permanent Committee for Scholarly Research and Ifta’
Member Chairman
`Abdullah ibn Qa`ud `Abdul-`Aziz ibn `Abdullah ibn Baz
Source: alifta.net
117- Hadith: Anyone who bathes on the Day of ‘Ashura’ will not be sick during that whole year
All the Hadiths mentioned in respect of bathing on the Day of ‘Ashura’ (10th of Muharram), wearing Kuhl (antimony powder eyeliner), dying (with Henna), in addition to other acts observed by Ahl-ul-Sunnah (those adhering to the Sunnah) in opposition to the Shiites are Mawdu‘ (fabricated Hadith) except for those mentioned about Sawm (Fast).
Shaykh Al-Islam Ibn Taymiyyah (may Allah be merciful to him) mentioned in “Al-Fatawa” volume (4) page (513) what reads:
(Some people among those who claim themselves as followers of the Sunnah narrated many Hadith Mawdu‘ on which they based what they made as a slogan for them on that day – meaning the day of ‘Ashura’ – with which they also contradicted with those people – meaning Al-Rafidah (a Shiitic group). Therefore, they confronted a void act with another void act, and refuted a Bid‘ah (innovation in religion) by introducing another.
Nevertheless, there was one which was indeed more grievous and supportive of the atheists than the other – he meant the Bid‘ah of Al-Rafidah – such as the long Hadith that reads: Anyone who bathes on the Day of ‘Ashura’, will not be sick that year, and anyone who wears Kuhl on the Day of ‘Ashura’, their eyes will not become sore that year. This is in addition to other similar acts on that day such as dying with Henna, shaking hands, and so on. This Hadith and other similar ones are all considered fabricated lies by consensus of those who have knowledge of Hadith Science. Yet, it was mentioned by some Hadith scholars that it is Sahih (authentic). They claim that its Isnad (chain of narration) meets the condition of Sahih. However, this is undoubtedly wrong as clarified in other positions. Furthermore, none of the Muslim Imams (initiator of a School of Jurisprudence) stated it to be Mustahab (desirable) to wash up, wear Kuhl, dye with Henna and suchlike on the Day of ‘Ashura’. It was also not mentioned by any of the reliable Muslim scholars to whom people resort to know Allah’s Commands and Prohibitions. This was neither observed by the Messenger of Allah (peace be upon him) nor by Abu Bakr, `Umar, `Uthman or `Aly, (may Allah be pleased with them). Moreover, there was no mention of these Hadith in any of the Books or Musnads (Hadith compilations) composed by Hadith Scholars such as Musnad Ahmad, Is-haq, Ahmad ibn Mani‘ Al-Hamidy, Al-Dalany, Abu Ya`la Al-Mawsily and others. They were not stated in any of the subject-categorized Hadith books such as the Sihah (pl. of Sahih: Authentic Hadith Book), Sunan (Hadith compilations classified by jurisprudential themes), or those which comprise the Musnads and Athar (narrations from the Companions) such as Muwatta’ Malik, Waki‘, `Abdul-Razzaq, Sa‘id ibn Mansur, Ibn Abu Shaybah and other like them).
End quote.
It was also mentioned by Al-Hafizh ibn Rajab (may Allah be merciful to him) in his book (Lata’if Al-Ma‘arif) in regard to observing Sawm on the Day of ‘Ashura’ what reads:
All that which was reported about the merit of wearing Kuhl, dying with Henna, and bathing on the Day of ‘Ashura’ is Mawdu‘ and wrong. Concerning Sadaqah (voluntary charity), it was narrated on the authority of `Abdullah ibn `Amr ibn Al-`As that he said: Anyone who fasts on the Day of ‘Ashura’ it is as if they fasted the entire year. And, anyone who gives Sadaqah on this day it is as if they have given it during the whole year. (Related by Abu Mussa Al-Madiny)
As regards spending generously on one’s children on this day, Harb said: I asked Ahmad about the Hadith: Anyone who is openhanded with his family on the Day of ‘Ashura’… he stated that it does not count as a Hadith. Ibn Mansur added: I asked Ahmad: Did you hear anything about the Hadith: Anyone who gives generously to his family on the Day of ‘Ashura’, Allah will give him generously the rest of the year. He answered in the affirmative. It was also related on the authority of Sufyan ibn Huyaynah from Ja‘far Al-Ahmar from Ibrahim ibn Muhammad ibn Al-Muntashir, who was one of the best Hadith narrators at his time, that he was informed that: Anyone who gives generously to his family on the Day of ‘Ashura’, Allah will give him generously the rest of the year. Ibn ‘Uyaynah mentioned that he acted upon this Hadith for fifty or sixty years and the result was all good. As for the statement of Harb that Ahmad did not count it as a Hadith; he meant the Hadith that is narrated as Marfu‘ (a Hadith narrated from the Prophet with a connected or disconnected chain of narration)as its Isnad is unauthentic.
Even though it was related from several ways of transmission, they are all unauthentic. An example of this is the one related by Muhammad ibn ‘Abdullah ibn ‘Abdul-Hakam. Furthermore, Al-‘Uqayly stated that it was not authentically transmitted (i.e., among scholars). It was also related on the authority of `Umar according to his saying. However, its Isnad includes an anonymous narrator in its chain.
On the other hand, the acts of mourning that some people like Al-Rafidah offer on this day because of the murder of Al-Husayn (may Allah be pleased with him) are characteristic of those who missed the right path in this life while they think that they are acquiring good by their deeds. This is because neither Allah (Exalted be He) nor His Messenger (peace be upon him) ordained to mourn the death of the prophets or the calamities that befell them, so, in what manner could this be applied in respect of people who are below them in rank?
End quote.
Based on the cited statement of Ibn Taymiyyah and Al-Hafizh ibn Rajab (may Allah be merciful to them), it is known that the Hadiths mentioned with regard to singling out the Day of ‘Ashura’ for wearing Kuhl, bathing, dying with Henna and so on are all Mawdu‘. Similarly, all the Hadiths mentioned on the merit of openhanded giving to one’s children are also unauthentic. Concerning what was reported by Ibrahim ibn Muhammad Al-Muntashir – a junior Tabi‘y (one of the follower, the generation after the Companions of the Prophet) – who transmitted it from another person without naming him, and similarly did Sufyan ibn ‘Uyaynah, the renowned Imam; it is not permissible to cite that as an evidence on the validity of openhanded giving (on this day). This is because the proof is to be derived from the Qur’an or the Sunnah (whatever is reported from the Prophet), not the acts of the Tabi‘un or those who succeeded them. Accordingly, the command to do that on the Day of ‘Ashura’ is considered an impermissible act of Bid‘ah (innovation in religion).
The Prophet (peace be upon him) said: Anyone who does any action that is not in accordance with this matter of ours (Islam) will have it rejected. (Related by Muslim in his Sahih and Al-Bukhari as a Hadith Mu‘allaq [a Hadith missing link in the chain of narration, reported directly from the Prophet] but he affirmed its authenticity) The Prophet (peace be upon him) also said: Anyone who introduces anything into this matter of ours (Islam) that is not part of it will have it rejected. (Agreed upon by Al-Bukhari and Muslim from the Hadith of `Aishah)
In reference to giving Sadaqah (voluntary charity) on that day, there is the Hadith of `Abdullah ibn `Amr that was previously mentioned in the statements of Al-Hafizh ibn Rajab and it is Mawquf (words or deeds narrated from a Companion of the Prophet that are not attributed to the Prophet). It was reported from him by Abu Musa Al-Madiny; however, Al-Hafizh ibn Rajab (may Allah be merciful to him) did not mention anything about its Isnad. But, most of the narrators from whom Abu Musa Al-Madiny transmitted were ranked as weak and unauthentic narrators. Therefore, it is not permissible to act upon such a Hadith unless it is proven to be authentically reported from `Abdullah ibn `Amr ibn Al-`As (may Allah be pleased with them both). In case this is proven, it is to be considered Marfu‘ since such a statement cannot be issued as a personal opinion. Again, mourning on the Day of ‘Ashura’ is one of the condemned Bid‘ahs introduced by Al-Rafidah, with which they contradicted Ahl-ul-Sunnah wal-Jama‘ah (those adhering to the Sunnah and the Muslim main body), and the path of the Sahabah (Companions of the Prophet). Consequently, it is not permissible to imitate them in this matter. Allah is the One sought for Help!
Source: Fatwas of Ibn Baz
http://alifta.net/Fatawa/FatawaChapters.aspx?View=Page&PageID=154&PageNo=1&BookID=10
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Fatwas > Al-Muharram Fatwas > Congratulations on the new year or the occasion of Mawlid
The first question of Fatwa no. 20795
Q 1: Is it permissible to congratulate non-Muslims on the occasion of the new Gregorian year, the new Hijri (lunar) year, and the Mawlid (the Prophet’s birthday)?
A: It is not permissible to offer congratulations on such occasions; for it is not Mashru‘ (Islamically permissible) to celebrate them.
May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family, and Companions!
Permanent Committee for Scholarly Research and Ifta’
http://www.alifta.com/Fatawa/FatawaChapters.aspx?View=Page&PageID=151&PageNo=1&BookID=10
The first question of Fatwa no. 7465
Q 1: What is the ruling on sacrificing an animal at a specific date and time every year? Many people believe that slaughtering on the 27th of Rajab, 6th of Safar, 15th of Shawwal and 10th of Muharram draw them close to Allah and is an act of ‘Ibadah (worship). Are these acts valid? Are they acts of Sunnah or Bid‘ah (innovation in religion) that contradicts Islam and its doer will not be rewarded for them?
A: All acts of ‘Ibadah that draw a Muslim close to Allah are Tawqifiy (bound by a religious text and not amenable to personal opinion).
There is no textual proof from the Qur’an or the authentic Sunnah that dictate a particular sacrifice on the mentioned days of these months. The Sahabah (Companions of the Prophet – may Allah be pleased with them) did not do so either and therefore, this is Bid‘ah. It is authentically reported that the Prophet (peace be upon him) said:
Anyone who introduces anything into this matter of ours (Islam) that is not part of it will have it rejected. 
(Related by Al-Bukhari and Muslim)
May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family, and Companions!
source : http://alifta.com
Check Here : http://alifta.com/Fatawa/FatawaChapters.aspx?languagename=en&View=Tree&NodeID=157&PageNo=1&BookID=10
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