Fasting on ‘Āshūra

The virtue of fasting in the month of Muharram

Allāh, the Most Gracious, the Most Merciful;

All the praise and Thanks are due to Allāh, the Lord of the al-ā’lamīn. I testify that there is none worthy of worship except Allāh, and that Muhammad, sallallāhu alayhi wa sallam, is His Messenger.

Fasting in the month of Muharram is highly desired, especially on the tenth day (‘Āshurā) due to its great virtue. The Messenger of Allah (sallallāhu 'alaihi wa sallam) has been reported as saying when asked which solāt is better after obligatory solāt: “Solāt in the middle of the night." He was asked again which fast is better after Ramadhān. He said: “in the month that is called al-Muharram.” [Ahmad, Muslim, and Abu Dawud]

This hadith clearly indicates the importance of voluntary fasting in Muharram, among all the months. The prophet (sallallāhu 'alaihi wa sallam) however, emphasizes the fast of the tenth day, ‘Āshūrā. 

Fasting on ‘Āshūrā’ was a gradual step in the process of introducing fasting as a prescribed obligation in Islām. Fasting appeared in three forms. When the Messenger of Allāh (Sallallāhu 'alaihi wa sallam) migrated to Madīnah, he told the Muslims to fast on three days of every month and on the day of ‘Āshūrā’, then Allāh made fasting obligatory when verse was revealed: “… observing the fasting is prescribed for you…” [Al-Baqarah 2:183] The obligation was transferred from fasting of ‘Āshūrā’ to the fast of Ramadhān, and in the field of Usūl al-Fiqh that it is possible to abrogate a lighter duty in favour of a heavier duty.

Before the obligation of fasting ‘Āshūrā’ 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’ūd that when fasting Ramadhān was made obligatory, the obligation to fast ‘Āshūrā’ was lifted, i.e., it was no longer obligatory to fast  but it is still desirable (mustahabb). 

The word "‘āshūra" is derived from ashara, which means ten. The observation of this day goes back to Prophet Mūsa bin ‘Imran (‘alaihis-salam). In a hadīth related by Ibn Abbās (radiallāhu`anhu) “When the Messenger of Allāh (sallallāhu 'alaihi wa sallam) arrived in Madinah, he found the Jews fasting the day of ‘Āshurā. He inquired why they did so. They replied that it was a good day, the day which Allāh delivered Prophet Mūsa (‘alaihis-salam) and the children of Israel from their enemy. As gratitude Mūsa (‘alaihis-salam) fasted that day. The Prophet (sallallāhu 'alaihi wa sallam) responded: “I have more right to Mūsa than you.’ He fasted the day and commanded the believers to fast.” [Al-Bukhāri and Muslim (2520)]

This hadith indicates that the Prophet (sallallāhu 'alaihi wa sallam) was in complete agreement with Prophet Mūsa (‘alaihis-salam) as well as the other prophets. The point here is that the Messenger of Allah (sallallāhu 'alaihi wa sallam) would always do an act of worship if it was prophecy reported from any of the prophets. Earlier, we see how he told us that the best voluntary fast is the fast of Dawud.

This is why the following hadith is of great interest to us. Ibn Abbās (radiallāhu`anhu) related when Prophet Muhammad (sallallāhu 'alaihi wa sallam) observed the day of ‘Āshurā and commanded his followers to observe it, they asked him: "O Messenger of Allāh (sallallāhu 'alaihi wa sallam) this is the day the Jews, and Christians respect and honor.” Thereupon the Prophet (sallallāhu 'alaihi wa sallam) promised them: “By next year, Allāh willing, we shall fast the ninth, (along with the tenth which he was accustomed).” The next Muharram, the Prophet (sallallāhu 'alaihi wa sallam had passed away. [Muslim (2528)]

It is because the believers, desire to emulate Prophet Mūsa (‘alaihis-salam) in fasting on ‘Āshurā do so with the desire not to participate in the festivity of the People of the Book, who have reduced the day to a mere formality. The Prophet (sallallāhu 'alaihi wa sallam) decided to remove this ambiguity with the fast of the ninth day.

Our ulama' analyzing all reports from the Prophet (sallallāhu 'alaihi wa sallam) regarding Muharram stated the fast of Muharram can be done in three ways:

1. Fasting three days of Muharram, the ninth, tenth and eleventh.

2. Fasting on the ninth and tenth day because of two previous hadiths.

3. Fasting on the tenth day alone.

Of much interest to us Muslims these days should be the fasting of the 9th and the 10th of Muharram. The Prophet (sallallāhu 'alaihi wa sallam) said about the voluntary fasting on the Day of ‘Āshurā: “It expiates the sins of the preceding year.” [Muslim; Fathul Bāri, Vol V, p.152: reported by Qatāda]

Muslim commented in his Sahih:"The Day of ‘Āshurā was the day when Mūsa (‘alaihis-salam) and his men got freedom from the hands of the pharaoh and it was in the sacred memory of this great event that the Muslims observed voluntary fasting. The idea underlying this is to stress the affinity amongst the messengers of Allāh and to show that religious devotion is a constant flow from one generation to another. The Prophet (sallallāhu 'alaihi wa sallam) came not to abrogate all the earlier religious practices but to codify and preserve them for all times to come in ideal forms."

Wallāhu`alam

[Via Islamic Finder]

Muharram: The commence of the Islamic Calendar

Muharram: The commence of the Islamic Calendar

By Muhammad Taqi Usmani

In the name of Allāh, Most Gracious, Most Merciful.
All the praise and thanks is due to Allāh. Peace and blessings be upon His Messenger.

Muharram is the month with which the Muslims begin their lunar Hijrah Calendar. Today is the 1st. Muharram which we begin  the year of 1432 Hijrah. Essentially Muharram is one of the four sanctified months about which al-Qurān says, "The number of the months according to Allāh is twelve months (mentioned) in the Book of Allāh on the day in which He created heavens and the earth. Among these (twelve months) there are four sanctified".

These four months, according to the authentic traditions are the months of Zulqaedah, Zulhijjah, Muharram and Rajab. All the commentators of al-Qurān are unanimous on this point, because the Prophet (sallallāhu 'alayhi wa sallam) in his sermon on the occasion of his last Hajj has declared:

"One year consists of twelve months, of which four are sanctified months, three of them are in sequence; Zulqaedah, Zulhijjah, Muharram, and the fourth is Rajab."

The specific mention of these four months does not mean that any other month has no sanctity, because the month of Ramadhān is admittedly the most sanctified month in the year. But these four months were specifically termed as sanctified months for the simple reason that their sanctity was accepted even by the pagans of Makkah.

In fact, every month, out of the twelve, is originally equal to the other, and there is no inherent sanctity, which may be attributed to one of them in comparison to other months. When Allāh Almighty chooses a particular time for His special blessings, then it acquires sanctity out of His grace.

Thus, the sanctity of these four months was recognized right from the days of Ibrāhīm `alaihis-salam. Since the Pagans of Makkah attributed themselves to Ibrahim they observed the sanctity of these four months and despite their frequent tribal battles, they held it unlawful to fight in these months.

In the Sharī’ah of our Prophet (sallallāhu 'alayhi wa sallam) the sanctity of these months was upheld and al-Qurān referred to them as the "sanctified months".

The month of Muharram has certain other characteristics peculiar to it, which are specified below.

Fasting during the month

The Prophet (sallallāhu 'alayhi wa sallam) has said:

"The best fasts after the fasts of Ramadhān are those of the month of Muharram."

Although the fasts of the month of Muharram are not obligatory, yet, the one who fasts in these days out of his own will and choice is entitled to a great reward by Allāh Almighty. The Hadīth cited above signifies that the fasts of the month of Muharram are most reward-able ones among the Nāfil fasts i.e. the fasts one observes out of his own choice without being obligatory on him.

The Hadīth does not mean that the award promised for fasts of Muharram can be achieved only by fasting for the whole month. On the contrary, each fast during this month has merit. Therefore, one should avail of this opportunity as much as he can.

The Day of ‘Ashura

Although the month of Muharram is a sanctified month as a whole, yet, the 10th day of Muharram is the most sacred among all its days. The day is named ‘Ashura.

According to Ibn Abbas (radiallāhu’anhu) The Prophet (sallallāhu 'alayhi wa sallam) , when migrated to Madinah, found that  the Jews of Madinah used to fast on the 10th day of Muharram. They said that it was the day on which the Holy Prophet Musa (Moses) and his followers crossed the Red Sea miraculously and the Pharaoh was drowned in its water.

On hearing this from the Jews, the Prophet (sallallāhu 'alayhi wa sallam) said, "We are more closely related to Musa than you" and directed the Muslims to fast on the day of ‘Ashura. (Abu Dawūd)

It is also reported in a number of authentic traditions that in the beginning, fasting on the day of ‘Ashura was obligatory for the Muslims. It was later that the fasts of Ramadhān were made obligatory and the fast on the day of 'Ashura was made optional. Aishah (radiallāhu’anha) has said:

"When the Prophet (sallallāhu 'alayhi wa sallam) came to Madinah, he fasted on the day of ‘Ashura and directed the people to fast it. But when the fasts of Ramadhan were made obligatory, the obligation of fasting was confined to Ramadhan and the obligatory nature of the fast of ‘Ashura was abandoned. One can fast on this day, if he so wills, or can avoid fasting, if he so wills."

However, the Prophet (sallallāhu 'alayhi wa sallam) used to fast on the day of ‘Ashura even after the fasting in Ramadhan was made obligatory.

Ibn Mas’ūd (radiallāhu’anhu) reports that the Holy Prophet (sallallāhu 'alayhi wa sallam) preferred the fast of ‘Ashura to the fast of other days and preferred the fast of Ramadhan to the fast of ‘Ashura. (Bukhari and Muslim)

In short, it is established through a number of authentic hadith that fasting on the day of ‘Ashura is Sunnah of the Prophet (sallallāhu 'alayhi wa sallam) and makes one entitled to a great reward.

According to another Hadith, it is more advisable that the fast of Ashurah should either be prefixed or suffixed by another fast. It means that one should fast two days: the 9th and 10th of Muharram or the 10th and 11th of it. The reason of this additional fast as mentioned by the Prophet (sallallāhu 'alayhi wa sallam) is that the Jews used to fast on the day  of ‘Ashura alone, and the Prophet (sallallāhu 'alayhi wa sallam) wanted to distinguish the Islamic-way of fasting from that of Jews. Therefore, he advised the Muslims to add another fast to that of ‘Ashura.

Some traditions signify another feature of the Day of ‘Ashura.

According to these traditions one should be more generous to his family by providing more food to them on this day as compared to other days. These traditions are not very authentic according to the science of Hadith. Yet, some Scholars like Baihaqi and Ibn Hibban have accepted them as reliable.

What is mentioned above is all that is supported through authentic sources about ‘Ashura.

Misconceptions 

 However, there are some legends and misconceptions with regard to ‘Ashura that have managed to find their way into the minds of the ignorant, but have no support of authentic Islamic sources, some very common of them are these:

·         This is the day in which Ādam was created.

·         This is the day in which Ibrāhīm was born.

·         This is the day in which Allāh accepted the repentance of Ibrāhīm.

·         This is the day on which the Qiyamah (dooms-day) will take place.

·         Whoever takes bath in the day of ‘Ashura will never get ill.

All these and other similar whims and fancies are totally baseless and the traditions referred to in this respect are not worthy of any credit.

Some people take it as Sunnah to prepare a particular type of meal in the day of ‘Ashura. This practice, too, has no basis in the authentic Islamic sources.

Some other people attribute the sanctity of Ashura to the martyrdom of Husain during his battle with the Syrian army. No doubt, the martyrdom of Husain is one of the most tragic episodes of our history. Yet, the sanctity of ‘Ashura cannot be ascribed to this event for the simple reason that the sanctity of 'Ashura was established during the days of the Prophet (sallallāhu 'alayhi wa sallam) much earlier than the birth of Husain.

On the contrary, it is one of the merits of Husain that his martyrdom took place on the day of ‘Ashura.

Another misconception about the month of Muharram is that it is an evil or unlucky month, for Husain was killed in it. It is for this misconception that people avoid holding marriage ceremonies in the month of Muharram. This is again a baseless concept which is contrary to the express teachings of al-Qurān and the Sunnah. Such superstitions have been totally negated by the Prophet (sallallāhu 'alayhi wa sallam) . If the death of an eminent person in a particular day renders that day unlucky for all times to come, one can hardly find a day, free from this bad luck, out of 365 days of the whole year, because each and every day has a history of the demise of some eminent person. Al-Qurān and the Sunnah of the Prophet (sallallāhu 'alayhi wa sallam) have made us free from such superstitious beliefs, and they should deserve no attention.

Another wrong practice related to this month is to hold the lamentation and mourning ceremonies in the memory of martyrdom of Husain.

As mentioned earlier, the event of Karbala is one of the most tragic events of our history, but the Prophet (sallallāhu 'alayhi wa sallam) has forbidden us from holding the mourning ceremonies on the death of any person. The people of Jahiliyyah (Ignorance) used to mourn over their deceased relatives or friends through loud lamentations, by tearing their clothes and by beating their cheeks and chests. 

The Prophet (sallallāhu 'alayhi wa sallam) stopped the Muslims from doing all this and directed them to observe patience by saying "Inna lillāhi wa innā ilayhi rāji ūn". A number of authentic hadith are available on the subject. To quote only one of them:

"He is not from our group who slaps his cheeks, tears his clothes and cries in the manner of the people of jahiliyyah."

All the authentic jurists are unanimous on the point that the mourning of this type is absolutely impermissible. 

It is evident that this type of mourning is condemned even by the blessed person for the memory of whom these mourning ceremonies are held. Every Muslim should avoid this practice and abide by the teachings of the Holy Prophet (sallallāhu 'alayhi wa sallam) and his beloved grandchild Husain.

Blessings of Muharram

It is the first month of the Islamic Calendar.

The meaning of the word: The word "Muharram" means "Forbidden." Even before Islām, this month was always known as a scared month in which all unlawful acts were forbidden, prominently the shedding of blood.

A blessing of Muharram: There are many bounties of this month, especially the tenth of Muharram.

Two of the many virtues of the 10th of Muharram:

On this day he who spends more lavishly for the sake of his family members, Allāh Ta’ala will bestow blessing upon the sustenance of the following year.

Abu Qatādah has related that the Prophet (sallallāhu 'alayhi wa sallam) has reported to have said, it is my thought that by fasting on the 10th of Muharram Allāh Ta’ala will pardon the sins of the past year. (Tirmidzi)

Events of Muharram

At-Tirmizi and Hākim has narrated from Anas that the following:

"Allāh may forgive thee of thy sins that which is past and that which is to come." (Al-Fath) was revealed on the 10th of Muharram.

Prophet Muhammed (sallallāhu 'alayhi wa sallam) went to defeat Bani Muhārin and Bani Tha'laba (Tribes of Bani Gatfan) in the year 4 A.H. (Asahhus-siyar)

[Via IslamiCity Article Ref: IC0303-1877; 12/7/2010]

Ibadah Puasa Asyura

 Puasa Asyura

Mohd. Yaakub Mohd. Yunus

Dengan  Nama Allah, Yang Maha Pemurah, lagi Maha Mengasihani;
Segala Pujian dan  Kesyukuran hanya kepada Allah Subhanahu wa ta’ala;

Selawat dan Salam keatas junjungan Nabi  Muhammad (Sallallāhu 'alaihi wa sallam)

Allah Subhanahu wa ta'ala dengan sifat-Nya yang Maha Pemurah (al-Rahmah) lagi Maha Penyayang (al-Rahman) telah menetapkan sesetengah bulan itu memiliki keutamaan yang lebih berbanding dengan bulan-bulan lain.

Penetapan itu agar Dia dapat memberi ganjaran yang lebih kepada hamba-hamba-Nya pada kadar-kadar masa tertentu itu.

Di antara bulan yang dianggap istimewa adalah Muharam yang merupakan bulan pertama dalam kalender hijrah.

Ia juga merupakan salah satu dari empat bulan yang penuh berkat.

Firman-Nya:

“Sesungguhnya bilangan bulan-bulan di sisi (hukum) Allah ialah dua belas bulan, (yang telah ditetapkan) dalam Kitab Allah semasa Dia menciptakan langit dan bumi, di antaranya empat bulan yang dihormati. Ketetapan yang demikian itu ialah agama yang betul lures, maka janganlah kamu menginanya diri kamu dalam bulan-bulan yang dihormati itu (dengan melanggar larangan-Nya); dan perangilah kaum kafir musyrik seluruhnya sebagaimana mereka memerangi kamu seluruhnya; dan ketahuilah sesungguhnya Allah berserta orang-orang yang bertakwa.”

[Al-Tawbah,9:36]

Menerusi firman-Nya; “maka janganlah kamu menganiaya diri kamu dalam bulan-bulan yang dihormati itu (dengan melanggar larangan-Nya)” ia menunjukkan bahawa pada bulan-bulan haram yang mana Muharam adalah salah satu darinya kita dilarang melakukan perbuatan-perbuatan yang terlarang.

Ini kerana dosa melakukan kemungkaran pada bulan-bulan ini adalah lebih buruk balasannya daripada Allah berbanding dengan bulan-bulan yang lain. Namun begitu bagi mereka yang melakukan amal-amal soleh, ganjaran pahalanya juga adalah lebih tinggi berbanding dengan bulan-bulan yang lain.

Jika firman-Nya di atas hanya menunjukkan terdapat empat bulan yang dihormati dalam setahun maka sabda Nabi Muhammad Sallallāhu 'alaihi wa sallam memperincikan lagi tentang nama bulan-bulan tersebut:

“Sesungguhnya zaman itu akan terus berlalu sebagaimana sa'at Allah menciptakan langit dan bumi. Setahun itu ada dua belas bulan. Empat di antaranya ialah bulan-bulan yang haram, tiga di antaranya ialah berturut-turut, iaitu bulan-bulan Zulkaedah, Zulhijah dan Muharam. Bulan Rejab adalah bulan Mudhar (nama satu kabilah) yang terletak di antara Jamadilakhir dan Sya'aban.”

[Hadis riwayat Imam al-Bukhari.]

Oleh itu hendaklah pada bulan Muharam yang mulia ini kita hindarkan diri daripada melakukan amalan yang dilarang dan mempertingkatkan amal ibadah yang boleh mendekatkan diri kita kepada Allah s.w.t. terutamanya ibadah puasa.

Ini kerana Rasulullah Sallallāhu 'alaihi wa sallam bersabda:

“Sebaik-baik puasa setelah Ramadhan adalah bulan Allah al-Muharam dan sebaik-baik solat setelah solat fardu adalah solat malam.”

[Hadis riwayat Imam Muslim.]

Sabda baginda, ‘Bulan Allah al-Muharam’ menunjukkan betapa mulianya bulan Muharam ini. Oleh itu hendaklah kita bersungguh-sungguh untuk berpuasa sebanyak mungkin pada bulan Muharam. Namun ini tidak bermakna kita disyariatkan untuk berpuasa sepanjang bulan ini kerana Rasulullah Sallallāhu 'alaihi wa sallam hanya berpuasa sebulan penuh pada bulan Ramadhan sahaja.

Aisyah r.a. berkata:

“Aku sama sekali tidak pernah melihat Rasulullah Sallallāhu 'alaihi wa sallam menyempurnakan puasa sebulan melainkan di bulan Ramadhan dan aku tidak pernah melihatnya lebih banyak berpuasa melainkan pada bulan Sya'aban.”

[Hadis riwayat Imam al-Bukhari.]

 Pada bulan Muharam ini juga terdapat hari yang digelar sebagai Asyura iaitu hari di mana Nabi Musa a.s. dan pengikutnya diselamatkan oleh Allah menyebrangi Laut Merah daripada tentera Firaun.

Nabi Sallallāhu 'alaihi wa sallam  datang ke Madinah dan dilihatnya orang-orang Yahudi, berpuasa pada hari Asyura. Menurut mereka: Ini hari baik di saat mana Allah membebaskan Nabi Musa daripada Firaun. Maka sabda Nabi Sallallāhu 'alaihi wa sallam, Kamu lebih berhak terhadap Musa daripada mereka maka berpuasalah.

[Hadis riwayat Imam al-Bukhari.]

 Melalui hadis itu juga dapat kita fahami bahawa amal ibadah khusus sempena hari Asyura yang diiktiraf oleh Rasulullah Sallallāhu 'alaihi wa sallam ialah ibadah puasa. Ternyata berpuasa pada hari Asyura ini memiliki kelebihan atau fadilat yang begitu besar.

Ibnu Abbas r.a. pernah ditanya mengenai masalah berpuasa pada hari Asyura, beliau menjawab:

Aku tidak pernah melihat Rasulullah Sallallāhu 'alaihi wa sallam berpuasa sehari pada hari Asyura untuk mencari kelebihan atau fadilat yang tidak ada pada hari-hari selain hari ini.

 [Hadis riwayat Imam al-Bukhari.]

Berpuasa pada hari Asyura juga dapat menghapuskan dosa-dosa kita pada tahun sebelumnya. Ini sebagaimana sabda Rasulullah Sallallāhu 'alaihi wa sallam:

“Puasa tiga hari dari setiap bulan sejak dari Ramadhan ke Ramadhan berikutnya dianggap berpuasa setahun penuh. Sedangkan puasa hari Arafah pahalanya menurut Allah dapat menghapuskan dosa setahun sebelumnya dan setahun sesudahnya. Adapun puasa hari Asyura, pahalanya menurut Allah dapat menghapuskan dosa setahun sebelumnya.”

[Hadis riwayat Imam Muslim.]

 Allah juga mengurniakan taufik-Nya kepada mereka yang berpuasa pada hari Asyura. Dari Ibnu ‘Umar r.a., dia berkata:

”Tidaklah seorang hamba berpuasa di dalamnya (hari Asyura) kecuali puasanya akan memberikan taufik kepadanya.”

 [Hadis riwayat Imam al-Bukhari.]

Disunahkan juga untuk menambahkan puasa pada hari Asyura tersebut dengan berpuasa sehari sebelum ataupun sehari sesudahnya. Rasulullah s.a.w. memerintahkan hal ini bertujuan untuk menyelisihi amalan orang Yahudi.

Rasulullah Sallallāhu 'alaihi wa sallam bersabda:

”Berpuasalah kalian pada hari Asyura dan berselisihlah dengan orang Yahudi di dalamnya, dan berpuasalah sehari sebelumnya atau sehari sesudahnya.”

[Hadis riwayat Imam Ahmad.]

Menurut Ibn Qayyim al-Jauziyyah: Susunan (kelebihan) puasanya ada tiga, yang paling sempurna ialah puasa (dimulakan) sehari sebelumnya dan sehari selepasnya, berikutnya (boleh juga) puasa pada hari kesembilan (Tasu’aa) dan kesepuluh (‘Asyura), terdapat banyak hadis dalam perkara ini, berikutnya pula (boleh juga) puasa pada 10 Muharam sahaja.

[Rujuk Zaad al-Ma’ad.]

 Rasulullah Sallallāhu 'alaihi wa sallam tidak pernah memerintahkan amalan ibadah lain untuk dikhususkan sempena hari Asyura melainkan ibadah berpuasa sebegini sahaja.

Oleh itu sebaik-baiknya kita berusaha untuk mengamalkan sunah Nabi Sallallāhu 'alaihi wa sallam.

[Via Berita Harian oleh Mohd. Yaakub Mohd. Yunus ialah Penolong Naib Presiden Bahagian Perbankan Perniagaan, Affin Bank Berhad.]