| 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
(interpretation of the meaning):
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." [al-Tawbah 9:36]
Abu Bakrah (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
Dhu'l-Qa'dah, Dhu'l-Hijjah and Muharram, and Rajab Mudar which comes between
Jumaada and Sha'baan." (Reported by al-Bukhari, 2958).
Muharram is so called because it is a sacred (Muharram)
month and to confirm its sanctity.
Allah’s words (interpretation of the meaning): "so
wrong not yourselves therein." mean do not wrong yourselves in these
sacred months, because sin in these months is worse than in other months.
It was reported that Ibn 'Abbas said that this phrase (so
wrong not yourselves therein.) referred to all the months, then these four were
singled out and made sacred, so that sin in these months is more serious and
good deeds bring a greater reward.
Qutaadah said concerning this phrase (so wrong not
yourselves therein.) that wrongdoing during the sacred months is more serious
and more sinful that wrongdoing at any other time. Wrongdoing at any time is a
serious matter, but 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 Laylat al-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
Katheer, may Allah have mercy on him. Tafsir of Surat al-Tawbah, ayah 36).
The Virtue of observing more naafil 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.'" (reported by 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-Qaari 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
Ramadan, so this hadeeth is probably meant to encourage increasing one's
fasting during Muharram, without meaning that one should fast for the entire
It was reported that the Prophet (peace and blessings of Allah
be upon him) used to fast more in Sha'baan. It is likely that the virtue of
Muharram was not revealed to him until the end of his life, before he was able
to fast during this month. (Sharh al-Nawawi 'ala Sahih Muslim).
Allah chooses whatever times and places He wills
Al-'Izz ibn 'Abd al-Salaam (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
'Aashooraa', the virtue of which is due to Allah’s generosity and kindness
towards His slaves on that day." (Qawaa'id al-Ahkaam, 1/38).
'Aashooraa' 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 'Aashooraa'. 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 Moosa fasted on this day.' He said, 'We have more right
to Moosa than you,' so he fasted on that day and commanded [the Muslims] to
fast on that day." (Reported by al-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
Moosa and his people, and drowned Pharaoh and his people."
"Moosa 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 Joodi, so Nooh fasted this day in
"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 Moosa than they do, so fast on
The practice of fasting on 'Aashooraa' was known even in
the days of Jaahiliyyah, before the Prophet's mission. It was reported that
'Aa'ishah (may Allah be pleased with her said: "The people of Jaahiliyyah
used to fast on that day."
Al-Qurtubi said: "Perhaps Quraysh used to fast on
that day on the basis of some past law, such as that of Ibrahim, upon whom be
It was also reported that the Prophet (peace and blessings
of Allah be upon him) used to fast on 'Aashooraa' 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 hadeeth quoted
above. He commanded the Muslims to be different from the Jews, who took it as a
festival, as was reported in the hadeeth of Abu Moosa (may Allah be pleased
with him), who said: "The Jews used to take the day of 'Aashooraa' as a
festival [according to a report narrated by Muslim: the day of 'Aashooraa' was
venerated by the Jews, who took it as a festival. According to another report
also narrated by Muslim: the people of Khaybar (the Jews) used to take it as a
festival and their women would wear their jewellery and symbols on that day].
The Prophet (peace and blessings of Allah be upon him) said: 'So you [Muslims]
should fast on that day.'" (Reported by al-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-Hafiz Ibn Hajar - may Allah have mercy on him - in Fath al-Baari
Sharh ALA Sahih al-Bukhari).
Fasting on 'Aashooraa' was a gradual step in the process
of introducing fasting as a prescribed obligation in Islam. Fasting appeared in
three forms. When the Messenger of 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 'Aashooraa', then Allah made fasting obligatory when He said
(interpretation of the meaning): ". observing the fasting is prescribed
for you." [al-Baqarah 2:183] (Ahkaam al-Quran by al-Jassas, part 1).
The obligation was transferred from the fast of
'Aashooraa' to the fast of Ramadhan, and this one of the proofs in the field of
Usool al-Fiqh that it is possible to abrogate a lighter duty in favor of a
Before the obligation of fasting 'Aashooraa' was
abrogated, fasting on this day was obligatory, as can be seen from the clear
command to observe this fast. Then it was further confirmed later on, then
reaffirmed by making it a general command addressed to everybody, and once
again by instructing mothers not to breastfeed their infants during this fast.
It was reported from Ibn Mas'ood that when fasting Ramadhan was made
obligatory, the obligation to fast 'Aashooraa' was lifted, i.e., it was no
longer obligatory to fast on this day, but it is still desirable (mustahabb).
The virtues of fasting 'Aashooraa'
Ibn '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 'Aashooraa', and this month, meaning Ramadhan." (Reported by
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 'Aashooraa', I hope that Allah will accept
it as expiation for the year that went before." (Reported by 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
Which day is 'Aashooraa'?
Al-Nawawi (may Allah have mercy on him) said: "
'Aashooraa' and Taasoo'aa' are two elongated names [the vowels are elongated]
as is stated in books on the Arabic language. Our companions said: 'Aashooraa'
is the tenth day of Muharram and Taasoo'aa' is the ninth day. This is our
opinion, and that of the majority of scholars. This is the apparent meaning of
the ahaadeeth and is what we understand from the general wording. It is also
what is usually understood by scholars of the language." (al-Majmoo')
'Aashooraa' is an Islamic name that was not known at the
time of Jaahiliyyah. (Kashshaaf al-Qinaa', part 2, Sawm Muharram).
Ibn Qudaamah (may Allah have mercy on him) said:
" 'Aashooraa' is the tenth day of Muharram. This is
the opinion of Sa'eed ibn al-Musayyib and al-Hasan. It was what was reported by
Ibn 'Abbas, who said: 'The Messenger of Allah (peace and blessings of Allah be
upon him) commanded us to fast 'Aashooraa', the tenth day of Muharram.' (Reported
by al-Tirmidhi, who said, a sahih Hasan hadeeth). 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). 'Ataa'
reported that he said, 'Fast the ninth and the tenth, and do not be like the
Jews.' If this is understood, we can say on this basis that it is mustahabb
(encouraged) to fast on the ninth and the tenth, for that reason. This is what
Ahmad said, and it is the opinion of Ishaq."
It is mustahabb (encouraged) to fast Taasoo'aa' with
'Abd-Allah 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 'Aashooraa' 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, inshaAllaah, 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." (Reported
by Muslim, 1916).
Al-Shafi’ee 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 'Aashooraa', the least of which is to fast only on the tenth
and the best of which is to fast the ninth as well. The more one fasts in
Muharram, the better it is.
The reason why it is mustahabb to fast on Taasoo'aa'
Al-Nawawi (may Allah have mercy on him) said: "The
scholars - our companions and others - mentioned several reasons why it is
mustahabb to fast on Taasoo'aa':
- The intention behind it is to be different from the
Jews, who only venerate the tenth day. This opinion was reported from Ibn
- The intention is to add another day's fast to
'Aashooraa'. This is akin to the prohibition on fasting a Friday by
itself, as was mentioned by al-Khattaabi and others.
- To be on the safe side and make sure that one fasts
on the tenth, in case there is some error in sighting the crescent moon at
the beginning of Muharram and the ninth is in fact the tenth."
The strongest of these reasons is being different from the
People of the Book. Shaikh al-Islam Ibn Taymiyah (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 ahaadeeth, for example, his words concerning
'Aashooraa': 'If I live until the next year, I will certainly fast on the ninth
day.'" (al-Fatawa al-Kubra, part 6, Sadd al-Dharaa'i' al-Mufdiyah
Ibn Hajar (may Allah be pleased with him) said in his
commentary on the hadeeth "If I live until the next year, I will certainly
fast on the ninth day": "What he meant by fasting on the ninth day
was probably not that he would limit himself to that day, but would add it to
the tenth, either to be on the safe side or to be different from the Jews and
Christians, which is more likely. This is also what we can understand from some
of the reports narrated by Muslim." (Fath, 4/245).
Ruling on fasting only on the day of 'Aashooraa'
Shaikh al-Islam said: "Fasting on the day of
'Aashoraa' is an expiation for a year, and it is not makrooh to fast only that
day." (al-Fatawa al-Kubra, part 5). In Tuhfat al-Muhtaaj by Ibn
Hajar al-Haytami, it says: "There is nothing wrong with fasting only on
'Aashooraa'." (part 3, Baab Sawm al-Tatawwu').
Fasting on 'Aashooraa' even if it is a Saturday or a
Al-Tahhaawi (may Allah have mercy on him) said: "The
Messenger of Allah (peace and blessings of Allah be upon him) allowed us to
fast on 'Aashooraa' and urged us to do so. He did not say that if it falls on a
Saturday we should not fast. This is evidence that all days of the week are
included in this. In our view - and 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 makrooh." (Mushkil al-Aathaar, part 2, Baab
Sawm Yawm al-Sabt).
The author of al-Minhaaj said: " 'It is disliked
(makrooh) to fast on a Friday alone.' But it is no longer makrooh if you add
another day to it, as mentioned in the sahih report to that effect. A person
may fast on a Friday if it coincides with his habitual fast, or he is fasting
in fulfillment of a vow, or he is making up an obligatory fast that he has
missed, as was stated in a sahih report."
Al-Shaarih said in Tuhfat al-Muhtaaj:
" 'If it coincides with his habitual fast' - i.e.,
such as if he fasts alternate days, and a day that he fasts happens to be a
Friday. ' if he is fasting in fulfillment of a vow, etc." - this also
applies to fasting on days prescribed in Shariah, such as 'Aashooraa' or
'Arafaah. (Tuhfat al-Muhtaaj, part 3, Baab Sawm al-Tatawwu')
Al-Bahooti (may Allah have mercy on him) said: "It is
makrooh to deliberately single out a Saturday for fasting, because of the
hadeeth of 'Abd-Allah ibn Bishr, who reported from his sister: 'Do not fast on
Saturdays except in the case of obligatory fasts' (reported by Ahmad with a
jayyid isnaad and by al-Haakim, who said: according to the conditions of al-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
'Arafaah or the day of 'Aashooraa', and a person has the habit of fasting on
these days, in which case it is not makrooh, because a person's habit carries
some weight." (Kashshaaf al-Qinaa', part 2, Baab Sawm al-Tatawwu').
What should be done if there is confusion about the
beginning of the month?
Ahmad said: "If there is confusion about the
beginning of the month, one should fast for three days, to be sure of fasting
on the ninth and tenth days." (al-Mughni by Ibn Qudaamah, part 3 -
al-Siyaam - Siyaam 'Aashooraa').
If a person does not know when Muharram began, and he
wants to be sure of fasting on the tenth, he should assume that Dhu’l-Hijjah
was thirty days - as is the usual rule - and should fast on the ninth and tenth.
Whoever wants to be sure of fasting the ninth as well should fast the eight,
ninth and tenth (then if Dhu’l-Hijjah was twenty-nine days, he can be sure of
having fasted Taasoo'aa' and 'Aashooraa').
But given that fasting on 'Aashooraa' is mustahabb rather
than waajib, people are not commanded to look for the crescent of the new moon
of Muharram as they are to do in the case of Ramadhan and Shawwaal.
Fasting 'Aashooraa' - for what does it offer expiation?
Imam al-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 'Arafaah expiates for two years,
and the day of 'Aashooraa' expiates for one year. If when a person says 'Amen'
it coincides with the 'Aameen' of the angels, he will be forgiven all his
previous sins. Each one of the things that we have mentioned will bring
expiation. If there are minor sins for which expiation is needed, expiation for
them will be accepted; if there are no minor sins or major sins, good deeds
will be added to his account and he will be raised in status. If he had
committed major sins but no minor sins, we hope that his major sins will be
reduced." (al-Majmoo' Sharh al-Muhadhdhab, part 6, Sawm Yawm 'Arafaah).
Shaikh al-Islam Ibn Taymiyah (may Allah have mercy on him)
said: "Tahaarah, salah, and fasting in Ramadhan, on the day of 'Arafaah
and on 'Aashooraa' expiate for minor sins only." (al-Fatawa al-Kubra,
Not relying too much on the reward for fasting
Some people who are deceived rely too much on things like
fasting on 'Aashooraa' or the day of 'Arafaah, to the extent that some of them
say, "Fasting on 'Aashooraa' will expiate for the sins of the whole year,
and fasting on the day of 'Arafaah will bring extra rewards." Ibn
al-Qayyim said: 'This misguided person does not know that fasting in Ramadhan
and praying five times a day are much more important than fasting on the day of
'Arafaah and 'Aashooraa', and that they expiate for the sins between one 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 "Subhaan Allah"
one hundred times a day, then he backbites about the Muslims and slanders their
honor, and speaks all day long about things that are not pleasing to Allah.
This person is always thinking about the virtues of his tasbeehaat (saying
"Subhaan Allah") and tahleelaat (saying "Laa ilaaha ill-Allah")
but he pays no attention to what has been reported concerning those who
backbite, tell lies and slander others, or commit other sins of the tongue.
They are completely deceived." (al-Mawsoo'ah al-Fiqhiyyah, part 31,
Fasting 'Aashooraa' when one still has days to make up
The fuqahaa' differed concerning the ruling on observing
voluntary fasts before a person has made up days that he or she did not fast in
Ramadhan. The Hanafis said that it is permissible to observe voluntary fasts
before making up days from Ramadhan, and it is not makrooh to do so, because
the missed days do not have to be made up straight away. The Maalikis and Shafi’ee
said that it is permissible but is makrooh, because it means that one is
delaying something obligatory. Al-Dusooqi said: "It is makrooh to observe
a voluntary fast when one still has to make up an obligatory fast, such as a
fast in fulfillment of a vow, or a missed obligatory fast, or a fast done as an
act of expiation (kafaarah), whether the voluntary fast which is being given
priority over an obligatory fast is something confirmed in Shariah or not, such
as 'Aashooraa' and the ninth of Dhu’l-Hijjah, according to the most correct
opinion." The Hanbalis said that it is Haraam to observe a voluntary fast
before making up any fasts missed in 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-Mawsoo'ah al-Fiqhiyyah, part 28, Sawm al-tatawwu').
Muslims must hasten to make up any missed fasts after Ramadhan,
so that they will be able to fast 'Arafaah and 'Aashooraa' without any problem.
If a person fasts 'Arafaah and 'Aashooraa' with the intention from the night
before of making up for a missed fast, this will be good enough to make up what
he has missed, for the bounty of Allah is great.
Bid'ahs common on 'Aashooraa'
Shaikh al-Islam Ibn Taymiyah (may Allah have mercy on him)
was asked about the things that people do on 'Aashooraa', such as wearing kohl,
taking a bath (ghusl), wearing henna, shaking hands with one another, cooking
grains (huboob), showing happiness and so on. Was any of this reported from the
Prophet (peace and blessings of Allah be upon him) in a sahih hadeeth, or not?
If nothing to that effect was reported in a sahih hadeeth, is doing these
things bid'ah, or not? Is there any basis for what the other group do, such as
grieving and mourning, going without anything to drink, eulogizing and wailing,
reciting in a crazy manner, and rending their garments?
His reply was:
'Praise be to Allah, the Lord of the Worlds. Nothing to
that effect has been reported in any sahih hadeeth 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 Sahaabah,
nor from the Taabi'een; neither in any sahih report or in a da'eef (weak)
report; neither in the books of Sahih, nor in al-Sunan, nor in the Musnads. No
hadeeth of this nature was known during the best centuries, but some of the
later narrators reported ahaadeeth like the one which says, "Whoever puts
kohl in his eyes on the day of 'Aashooraa' will not suffer from eye disease in
that year, and whoever takes a bath (does ghusl) on the day of 'Aashooraa' will
not get sick in that year," and so on. They also reported a fabricated
hadeeth that is falsely attributed to the Prophet (peace and blessings of Allah
be upon him), which says, "Whoever is generous to his family on the day of
'Aashooraa', 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 Taymiyah (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-Husain (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 'Aashooraa' as a day of
mourning and wailing, in which they openly displayed the rituals of Jaahiliyyah
such as slapping their cheeks and rending their garments, grieving in the
manner of the Jaahiliyyah. The Shaytaan made this attractive to those who are
misled, so they took the day of 'Aashooraa' as an occasion of mourning, when
they grieve and wail, recite poems of grief and tell stories filled with lies.
Whatever truth there may be in these stories serves no purpose other than the
renewal of their grief and sectarian feeling, and the stirring up of hatred and
hostility among the Muslims, which they do by cursing those who came before
them. The evil and harm that they do to the Muslims cannot be enumerated by any
man, no matter how eloquent he is. Some others - either Naasibis who oppose and
have enmity towards al-Husain 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 favor of making the day of
'Aashooraa' a day of celebration, by wearing kohl and henna, spending money on
one's children, cooking special dishes and other things that are done on Eids
and special occasions. These people took the day of 'Aashooraa' as a festival
like Eid, whereas the others took it as a day of mourning. Both are wrong, and
both go against the Sunnah, even though the other group (those who take it as a
day of mourning) are worse in intention and more ignorant and more plainly
wrong. Neither the Prophet (peace and blessings of Allah be upon him) nor his
successors (the khulafa' al-raashidoon) did any of these things on the day of
'Aashooraa', they neither made it a day of mourning nor a day of celebration.
As for the other things, such as cooking special dishes
with or without grains, or wearing new clothes, or spending money on one's
family, or buying the year's supplies on that day, or doing special acts of
worship such as special prayers or deliberately slaughtering an animal on that
day, or saving some of the meat of the sacrifice to cook with grains, or
wearing kohl and henna, or taking a bath (ghusl), or shaking hands with one
another, or visiting one another, or visiting the mosques and mashhads
(shrines) and so on. All of this is reprehensible bid'ah and is wrong. None of
it has anything to do with the Sunnah of the Messenger of Allah (peace and
blessings of Allah be upon him) or the way of the Khulafa' al-Raashidoon. It
was not approved of by any of the imams of the Muslims, not Malik, not
al-Thawri, not al-Layth ibn Sa'd, not Abu Hanifah, not al-Oozaa'i, not al-Shafi’ee,
not Ahmad ibn Hanbal, not Ishaq ibn Raahwayh, not any of the imams and scholars
of the Muslims.'(al-Fatawa al-Kubra by Ibn Taymiyah)
Ibn al-Haaj (may Allah have mercy on him) mentioned that
one of the Bid’ahs on 'Aashooraa' 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 'Aashooraa')
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.
كاتب المقال: Shaikh Muhammad Salih Al-Munajjid