The Month Of Muharram

[Qurratulain]

Four Months Are Sanctified


Muharram is the month with which the Muslims begin their lunar Hijrah Calendar. It is one of the four sanctified months about which the Qur'aan says, "The number of the months according to Allah is twelve months (mentioned) in the Book of Allah 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 ahadeeth are the months of Dhul-Qa'dah, Dhul-Hijjah, Muharram and Rajab. All the commentators of the Qur'aan are unanimous on this point, because the Prophet (sallallahu 'alaihi 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; Dhul-Qa'dah, Dhul-Hijjah, 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 Ramadhan 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 able which may be attributed to one of them in comparison to the other months. When Allah Almighty chooses a particular time for His special blessings, the same acquires sanctity out of His grace. Thus, the sanctity of these four months was recognized right from the days of Ibrahim (Alayhis salaam). Since the Pagans of Makkah attributed themselves to Ibrahim (Alayhis salaam) they observed the sanctity of these four months and despite their frequent tribal battles, they held it unlawful to fight in these months.





Special Characteristics of Muharram


In the Shariah of our Noble Prophet (sallallahu 'alaihi wa sallam) the sanctity of these months was upheld and the Qur'aan 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 Noble Prophet (sallallahu 'alaihi wa sallam) has said: 'The best fasts after the fasts of Ramadhan 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 Allah Almighty. The hadith cited above signifies that the fasts of the month of Muharram are most rewarded ones among the Nafl fasts i.e. the fasts one observes out of his own choice without being obligatory on him. The hadith 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 'Aashuraah'
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 'Aashuraah'. According to the companion Ibn 'Abbas (radiallahu 'anhu): The Prophet (sallallahu 'alaihi 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 Prophet Musa (Moses) ('alaihi salaam) and his followers crossed the Red Sea miraculously and the Pharaoh was drowned in its waters. On hearing this from the Jews, the Prophet (sallallahu 'alaihi wa sallam) said, "We are more closely related to Musa (Alayhis salaam) than you" and directed the Muslims to fast on the day of 'Aashuraa'. (Abu Dawood)



It is also reported in a number of authentic ahadeeth that in the beginning, fasting on the day of 'Aashuraa' was obligatory for the Muslims. It was later that the fasts of Ramadhan were made obligatory and the fast on the day of 'Aashuraa' was made optional. 'Aisha (radiallahu 'anhaa) has said: "When the Prophet (sallallahu 'alaihi wa sallam) came to Madinah, he fasted on the day of 'Aashuraa' 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 'Aashuraa' was abandoned. Whoever so desires should fast on it and any other who so likes can avoid fasting on it." (Sunan Abu Dawud)



However, the Prophet (sallallahu 'alaihi wa sallam) used to fast on the day of 'Aashuraa' even after the fasting in Ramadhan was made obligatory. Abdullah ibn Musa (radiallahu 'anhu) reports that the Prophet (sallallahu 'alaihi wa sallam) preferred the fast of 'Aashuraa' on the fasts of other days and preferred the fasts of Ramadhaan on the fast of 'Aashuraa'. (Al-Bukhaari and Muslim)




In short, it is established through a number of authentic hadiths that fasting on the day of 'Aashuraa' is Sunnah of the Prophet (sallallahu 'alaihi wa sallam) and makes one entitled to a great reward. According to another hadith, it is more advisable that the fast of 'Aashuraa' 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 (sallallahu 'alaihi wa sallam) is that the Jews used to fast on the day of 'Aashuraa alone, and the Prophet (sallallahu 'alaihi wa sallam) wanted to distinguish the Muslim way of fasting from that of Jews. Therefore, he advised the Muslims to add another fast to that of 'Aashuraa'. Some ahadeeth signify another feature of the day of 'Aashuraa. According to these ahadeeth one should be more generous to his family by providing more food to them on this day as compared to other days. These ahadeeth are not very authentic according to the science of Hadith. Yet, some Scholars like Baihaqi and Ibn Hibban have accepted them as reliable.





Misconceptions About The Day of 'Aashuraa


What is mentioned above is all that is supported through authentic sources about 'Aashuraa. However, there are some legends and misconceptions with regard to 'Aashuraa' 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:



FALSE
This is the day in which Adam (Alayhis salaam) was created.

FALSE
This is the day in which Ibrahim was born.

FALSE
This is the day in which Allah accepted the repentance of Adam (Alayhis salaam)

FALSE
This is the day on which the Qiyaamah (doomsday) will take place.

FALSE
Whoever takes bath in the day of 'Aashuraa' will never get ill.




All these and other similar whims and fancies are totally baseless and the ahadeeth 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 'Aashuraa'. This practice, too, has no basis in the authentic Islamic sources. Some other people attribute the sanctity of 'Aashuraa' to the martyrdom of Al-Husain (radiallahu 'anhu) during his battle with the Syrian army. No doubt, the martyrdom of Al-Husain (radiallahu 'anhu) is one of the most tragic episodes of our history. Yet, the sanctity of 'Aashuraa' cannot be ascribed to this event for the simple reason that the sanctity of 'Aashuraa' was established during the days of the Prophet (sallallahu 'alaihi wa sallam) much earlier than the birth of Al-Husain (radiallahu 'anhu). On the contrary, it is one of the merits of Al-Husain (radiallahu 'anhu) that his martyrdom took place on the day of 'Aashuraa'. Another misconception about the month of Muharram is that it is an evil or unlucky month, for Al-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 the Qur'aan and the Sunnah. Such superstitions have been totally negated by the Prophet (sallallahu 'alaihi 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 360 days of the whole year, because each and every day has a history of the demise of some eminent person. The Qur'aan and the Sunnah of the Prophet (sallallahu 'alaihi 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 Al-Husain (radiallahu 'anhu). As mentioned earlier, the event of Karbala is one of the most tragic events of our history, but the Prophet (sallallahu 'alaihi 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 through loud lamentations, by tearing their clothes and by beating their cheeks and chests. The Prophet (sallallahu 'alaihi wa sallam) stopped the Muslims from doing all this and directed them to observe patience by saying "Innaa lillaahi wa innaa ilayhi raaji'oon". A number of authentic ahaadith are available on the subject. To quote only one of them: "He is not from our group who slaps his checks, tears his clothes and cries in the manner of the people of jahiliyyah". (Sahih Al-Bukhaari)



All the authentic jurists are unanimous on the point that the mourning of this type is absolutely impermissible. Even Al-Husain (radiallahu 'anhu) shortly before his demise, had advised his beloved sister Sayyidah Zainab (radiallahu 'anhaa) not to mourn over his death in this manner. He said, "My dear sister, I swear upon you that you, in case I die, shall not tear your clothes, nor scratch your face, nor curse anyone for me or pray for your death". (Al-Kamil, ibn Kathir vol. 4 pg. 24) It is evident from this advice of Al-Husain, (radiallahu 'anhu) 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 Prophet (sallallahu 'alaihi wa sallam) and his beloved grand child Al-Husain (radiallahu 'anhu).



Mufti Taqi Uthmaani

[Qurratulain]

Muharram and Ashura
Muharram is the first month of the Islamic, Hijrah calendar. It is one of the four sanctified months about which Allah says, 'The number of months in the sight of Allah are twelve (in a year) - So ordained by Him the day He created the heavens and the earth; Of them four are sacred: That is the right religion. So wrong not yourselves therein.' (Sura At-Tauba).

The four months, according to authentic hadith, are the months of Zul-Qadah, Zul Hijjah, Muharram and Rajab. The sanctity of these four months was observed in the Shariah of all the Prophets, peace be upon them.

'Allah made them (i.e. the four months) sacred and increased their sanctity. Hence declared a sin therein more severe and increased the virtue of good deeds and (also) the reward thereof.' (Ibn Katheer).

The scholars have stated that the actions performed in these months have an effect on what a person does in the remaining months of the year.

Ashura (10th day of Muharram)
The Prophet, peace be upon him, said about the voluntary fasting on the Day of `Ashura’: "It expiates the sins of the preceding year." [Saheeh Muslim]

Ibn Abbas, may Allah be pleased with him, reported: "The Prophet, peace be upon him, came to al-Madeenah and saw the Jews fasting on the day of `Ashura’. He asked them about that. They replied, "This is a good day, the day on which Allah rescued Children of Israel from their enemy. So Musa observed fast on this day." The Prophet said, "We have more claim over Musa than you." So the Prophet, peace be upon him, observed fast on that day and ordered (the Muslims) to observe fast (on that day)." [Saheeh al-Bukhari, Muslim]

Ibn Abbas also reported, "The Messenger of Allah fasted on the day of `Ashura’ and ordered the people to fast on it. The people said, "O Messenger of Allah, it is a day that the Jews and Christians honor." The Prophet, peace be upon him, said, "When the following year comes - Allah willing - we shall fast on the ninth." The death of the Prophet, peace be upon him, came before the following year." [Saheeh Muslim, Abu Dawood]

So it is recommended to fast on the 10th of Muharram and the 9th along with it as well.

Fallacious Belief
The day of Ashura is regarded by many people as the day of mourning the martyrdom of Sayyidina Hussain (may Allah be pleased with him). To attribute the significance of Ashura to Sayyiduna Hussain (may Allah be pleased with him)'s martyrdom is totally baseless because the sanctity of Ashura is proven, beyond doubt, from the time of Prophet Muhammad, peace be upon him, whilst Sayyiduna Hussain (may Allah be pleased with him) was martyred fifty years after Prophet, peace be upon him, left this earthly abode. The fact that the martyrdom of Sayyiduna Hussain (may Allah be pleased with him) occurred on the Day of Ashura has absolutely no bearing on the significance of this day nor is the sanctity of this day derived from this event. On the contrary, it is one of the merits of Sayyidina Hussain (may Allah be pleased with him) that he was martyred on the Day of Ashura.



Source: http://www.youngmuslims.ca/ashura.asp

[Mujahid]

Salam alaikum wa rahmatullahi wa barakatuhu,

I have a question; the prophet Muhammad (saw) was once tested by a jewish man about the laws of the Torah. This was referring to stoning, the prophet (saw) knew that stoning was prescribed in the jewish books. When the jewish man checked the Torah he saw that the prophet (saw) was correct. The prophet (saw) had knowledge of judaism. He knew about the incidents and about Moses (as).

Why would the prophet (saw) not know about the jews fasting day? especially when it was a big incident, when the jews were rescued by Allah (swt) and Musa observed fast on this day.

Why would the prophet (saw) need a jewish man to teach him that?

I was under the impression that the prophet (saw) had knowledge of the religion, as it came from Allah (swt). Certainly not a jewish man.

Salam.

[thekid]

Wa alai kum salam wa rahmatullahi wa barakatuhu,

There is no basis for saying that the messenger of allaah knew everything about all religions and beleifs including judaism.

His knowledge of judaism was restricted to what allaah had revealed to him and it is absured to think that he was an expert on jewish practices and beleifs.

I was under the impression that the prophet (saw) had knowledge of the religion, as it came from Allah (swt). Certainly not a jewish man.

Yes the prophet had knowledge of ISLAM from allaah and not any jewish man

[Mujahid]

Salam alaikum wa rahmatullah brother,

Yes, I am not saying the prophet (saw) had full knowledge of judaism. But the incident where Allah (swt) saved the children of israel, and Musa fasted, it was a miracle of Allah (swt) and this is not a small incident, it is one that many people knew about.

Isn't the prophet's (saw) sunnah, ways and actions, according to Islam directly given to him from Allah (swt)?

The hadith doesn't make sense that he would have to ask a jew to find out about Musa's fasting. And prescribe this to muslims.

I also thought that the prophet (saw) had full knowledge of the Torah and Bible, christianity, I mean the correct versions. I mean that there was nothing about it that he didn't know of, because Allah (swt) would reveal it to him. Just like the incident with the stoning in the Torah. This issue of establishing fasting on Ashura as the prophet's (saw) sunnah is significant, because it came from him asking a jewish man. But I thought his sunnah came from Allah (swt), because the prophet (saw) was perfect in Islam.

If the prophet (saw) did not know about this incident, then what he learned from a jewish man was applied to Islamic practises. But wouldn't this type of information ( about religions ) be revealed to the prophet (saw) by Allah (swt) in times where it had to be applied to Islam?

Thanks for your input,
Salam.

[Mujahid]

Salam alaikum wa rahmatullah,

sorry i'm replying again here but I just wanted to sum up what i wanted to say, a bit more clearly/briefly.

The point is, this practise has been applied to Islam and the prophet's (saw) sunnah. Yet it seems to have not come directly from Allah (swt). Because the prophet (saw) originally did not know about it.

But everything that is applied to Islam and the prophet's (saw) sunnah is supposed to have come from Allah (swt). If the prophet (saw) did not know, Allah (swt) reveals it to him.

Salam.

[thekid]

Wa alai kum salaam wa rahmatullah

My friend you have 2 options.

1. You reject the hadith
2. You agree with the hadith.

The prophet said fast on that day. Period.

and this is not a small incident, it is one that many people knew about.

you have ASSUMED that many people knew about it. You have no proof for this.

I also thought that the prophet (saw) had full knowledge of the Torah and Bible, christianity, I mean the correct versions. I mean that there was nothing about it that he didn't know of, because Allah (swt) would reveal it to him

The messenger of allaah knew what allaah told him. We do not have any proof that he had full knowledge of the torah and the bible. You say allaah "WOULD" reveal it to him. Brother we have no proof for this.

If the prophet (saw) did not know about this incident, then what he learned from a jewish man was applied to Islamic practises

Allaah does things in the way he wants to do them. If allaah did not want the muslims to fast on that day he would tell the messenger so. From the hadith we are aware that the messenger of allaah fasted on the 10th and expressed a desire to fast on the 9th the next year. We have no proof that this action was disapproved of by allaah. Ok????

If you have some proof from the Quran and the hadith where this has been disapproved then kindly post it. :)

[Mujahid]

Salam alaikum wa rahmatullah brother,

You said I have assumed many people knew about it, yes that is an assumption. But the event was no small event, this was when Allah (swt) raised the sea for Moses, so that the jews can cross. Nevermind though I can dump that assumption.

Let's look at Quran Al Hakim:

[Shakir 3:48] And He will teach him the Book and the wisdom and the Tavrat and the Injeel.

[Yusufali 3:48] "And Allah will teach him the Book and Wisdom, the Law and the Gospel,

[Pickthal 3:48] And He will teach him the Scripture and wisdom, and the Torah and the Gospel,

This verse I think is referring to Isa (as). It is known that Isa (as) had knowledge of the Torah fully. Now it is also known that there is no prophet higher than the prophet Muhammad (saw). How is it that Isa (as) had this knowledge but Muhammad (saw) didn't?

Actually if you look at the Quran, in many areas it explains that the Torah, and gospel are in Quran, and the Quran preserves the true message, the unity of God. I'm sorry I'm not a scholar and my knowledge is limited so I ask Allah (swt) to forgive me for any of my mistakes.

More from Quran:

[Shakir 3:50] And a verifier of that which is before me of the Taurat and that I may allow you part of that which has been forbidden to you, and I have come to you with a sign from your Lord therefore be careful of (your duty to) Allah and obey me.

[Yusufali 3:50] "'(I have come to you), to attest the Law which was before me. And to make lawful to you part of what was (Before) forbidden to you; I have come to you with a Sign from your Lord. So fear Allah, and obey me.

[Pickthal 3:50] And (I come) confirming that which was before me of the Torah, and to make lawful some of that which was forbidden unto you. I come unto you with a sign from your Lord, so keep your duty to Allah and obey me.

[Pickthal 5:110] When Allah saith: O Jesus, son of Mary! Remember My favour unto thee and unto thy mother; how I strengthened thee with the holy Spirit, so that thou spakest unto mankind in the cradle as in maturity; and how I taught thee the Scripture and Wisdom and the Torah and the Gospel; and how thou didst shape of clay as it were the likeness of a bird by My permission, and didst blow upon it and it was a bird by My permission, and thou didst heal him who was born blind and the leper by My permission; and how thou didst raise the dead by My permission; and how I restrained the Children of Israel from (harming) thee when thou camest unto them with clear proofs, and those of them who disbelieved exclaimed: This is naught else than mere magic;

I think there's a possibility you might be mistaken too, the prophet (saw) very well could have had full knowledge of the Torah. Yes if Allah (swt) didn't want people to fast on that day he would tell the prophet (saw) so. And yes the prophet (saw) knows only what Allah (swt) told him. Thus obviously there is something illogical about these hadith. Is it fair to say so? However I don't reject the hadith, I have no authority to say so.

Salam.

[thekid]

wa alai kum salaam wa rahmatullah

Ok lets get a couple of things clear.
1. Its the Quran and hadith which come before logic and reason. Logic and reasoning as long as it is based on the quran and hadith...no problem.

2. There may be things which may sound illogical to a person but that would be because of his lack of understanding, lack of knowledge or wisdom. Allaah and his messenger know more than we do.

3. something may sound unconvincing to a person but the words of allaah and the messenger get preference.


Check out the verses you have quoted in Ibn Kathir or Tabari.

The messenger of allaah was sent "confirming" the previous revelations and with a new revelation which had the same "basic" message which was tawheed. This basic message of the worship of one god was the one same. You said that the torah and the gospel are in the quran. This is not so. This message of tawhid is what is common.

The messenger of allaah was a "ummi". Illiterate. Infact the christians are the ones who claim that the messenger of allaah knew the bible and the torah and so he copied from them and produced the quran. The muslims have always believed that he was not learned and there was no chance of him learning and copying from the bible or the torah!!!!!!!!!!!

[Arsenist]

Do the Jews have the same calendar as we Muslims do? Do their dates coincide exactly with ours?

The Prophet (s.a.w.) on migrating to Medina found the Jews fasting on the 10th of Muharram. He asked them why, and was told: "It is an auspicious day; it is the day when God delivered the children of Israel from their enemy (i.e. Pharaoh); and, therefore, Moses fasted on that day." The Prophet (s.a.w.) said, "I am worthier of Moses than you are." Thereupon, he fasted on that day and ordered (the Muslims) to fast.

1. al-Sahih of al-Bukhari, Vol.3; Egypt ed.; p.54

2. Mishkatul-Masabih; Delhi ed.; 1307 A.H.; p.l72

According to this "hadith" the Prophet ordered it after he saw the jews. So, he did not know about this before, meaning he did know about it, and if he didnt know about, it never was because he knew everything.

[62.6] Say: O you who are Jews, if you think that you are the favorites of Allah to the exclusion of other people, then invoke death If you are truthful.

who is to say, that the things the jews said were truthful, about Hazrat Musa? And their calendar was completely difference, there is absolutely no truth in saying that, the day of migration was on 10th of Islamic Muharram. It has been scientifically proven that we have complete different calender systems, and the day coincides in a complete different islamic date.

Aisha narrated:

The Prophet (PBUH&HF) said: "Gabriel informed me that my grandson al-Husain (AS) will be killed after me in the land of al-Taff and brought me this Turbah (mudd/soil) and informed me that this is the soil ofthe place he will be martyred."

Sunni reference:
- Tabaqat, by Ibn Sa'd,
- al-Tabarani, as quoted in:
- al-Sawa'iq al-Muhriqah, by Ibn Hajar Haythami, Ch. 11, section 3, p292

Um Salama (the wife of Prophet (S)) said: I heard the Jinns (the
unseen creatures) mourning for al-Husain."
^^^^^^^^^^^^^^^^^^^^^^
Sunni references:
(1) Tarikh al-Kabir, by al-Bukhari (the author of Sahih), v4, part 1, p26
(2) Fada'il al-Sahaba, by Ahmad Ibn Hanbal, v2, p776, Tradition #1373
(3) Tabarani, v3, pp 130-131
(4) Tahdhib, v7, p404

Also it is narrated that:

The Messenger of Allah said: "Husain is from me and I am from Husain."

Sunni references:
(1) Musnad Ahmad Ibn Hanbal, v4, p172
(2) Fadha'il al-Sahaba, by Ahmad Hanbal, v2, p772, Tradition #1361
(3) al-Mustadrak, by al-Hakim, v3, p 177
(4) Amali, by Abu Nu'aym al-Isbahani, p 64
(5) al-Kuna wal Asmaa, by al-Dulabi, v1, p88
(6) al-Tabarani, v3, p21
(7) Adab by al-Bukhari, also al-Tirmidhi and Ibn Majah, as quoted in:
(8) al-Sawa'iq al-Muhriqah, by Ibn Hajar Haythami, Ch. 11, section 3, p291
(9) Mishkat al-Masabih, by Khatib al-Tabrizi, English Version, Tdadition #6160

the mother of the killer of Hazrat Imam Hussain A.S. fasted the day he was brutally slaughtered along with his family, do you want to uphold the sunnah of a condemned women?

[Qurratulain]

Arsenist I dont know what mother ur talking of
But Ashoora has more to do than the tragedy at karbela, there are authentic hadith that explain the virtues of fasting on ashoora. The prophet(saw) always knew and did what Allah said. If the prophet(saw) fasted on ashoora it must be from Allah. Not just coz the prophet(saw) saw a jew fasting that day, if Allah did not will it to happen the prophet(saw) would not fast,simple as that.

[Qurratulain]

What are the virtues of the month of Muharram and fasting 'Aashooraa'?


Praise be to Allaah,

the Lord of the Worlds, and peace and blessings be upon our Prophet Muhammad, the Seal of the Prophets and Chief of the Messengers, and upon all his family and companions.

Allah’s sacred month of Muharram is a blessed and important month. It is the first month of the Hijri calendar and is one of the four sacred months concerning which Allaah says (interpretation of the meaning):

“Verily, the number of months with Allaah is twelve months (in a year), so it was ordained by Allaah on the Day when He created the heavens and the earth; of them, four are sacred. That is the right religion, so wrong not yourselves therein…” [al-Tawbah 9:36]

Abu Bakrah (may Allaah be pleased with him) reported that the Prophet (peace and blessings of Allaah be upon him) said: “The year is twelve months of which four are sacred, the three consecutive months of Dhu’l-Qa’dah, Dhu’l-Hijjah and Muharram, and Rajab Mudar which comes between Jumaada and Sha’baan.” (Reported by al-Bukhaari, 2958).

Muharram is so called because it is a sacred (muharram) month and to confirm its sanctity.

Allaah’s words (interpretation of the meaning): “so wrong not yourselves therein…” mean do not wrong yourselves in these sacred months, because sin in these months is worse than in other months.

It was reported that Ibn ‘Abbaas said that this phrase (so wrong not yourselves therein…) referred to all the months, then these four were singled out and made sacred, so that sin in these months is more serious and good deeds bring a greater reward.

Qutaadah said concerning this phrase (so wrong not yourselves therein…) that wrongdoing during the sacred months is more serious and more sinful that wrongdoing at any other time. Wrongdoing at any time is a serious matter, but Allaah gives more weight to whichever of His commands He will. Allaah has chosen certain ones of His creation. He has chosen from among the angels Messengers and from among mankind Messengers. He chose from among speech the remembrance of Him (dhikr). He chose from among the earth the mosques, from among the months Ramadaan and the sacred months, from among the days Friday and from among the nights Laylat al-Qadr, so venerate that which Allaah has told us to venerate. People of understanding and wisdom venerate the things that Allaah has told us to venerate. (Summarized from the Tafseer of Ibn Katheer, may Allaah have mercy on him. Tafseer of Surat al-Tawbah, aayah 36).

The Virtue of observing more naafil fasts during Muharram.

Abu Hurayrah (may Allaah be pleased with him) said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘The best of fasting after Ramadaan is fasting Allaah’s month of Muharram.’” (reported by Muslim, 1982).

The phrase “Allaah’s month”, connecting the name of the month to the name of Allaah in a genitive grammatical structure, signifies the importance of the month. Al-Qaari said: “The apparent meaning is all of the month of Muharram.” But it was proven that the Prophet (peace and blessings of Allaah be upon him) never fasted any whole month apart from Ramadan, so this hadeeth is probably meant to encourage increasing one’s fasting during Muharram, without meaning that one should fast for the entire month.

It was reported that the Prophet (peace and blessings of Allaah be upon him) used to fast more in Sha’baan. It is likely that the virtue of Muharram was not revealed to him until the end of his life, before he was able to fast during this month. (Sharh al-Nawawi ‘ala Saheeh Muslim).

Allaah chooses whatever times and places He wills

Al-‘Izz ibn ‘Abd al-Salaam (may Allaah have mercy on him) said: “Times and places may be given preferred status in two ways, either temporal or religious/spiritual. With regard to the latter, this is because Allaah bestows His generosity on His slaves at those times or in those places, by giving a greater reward for deeds done, such as giving a greater reward for fasting in Ramadaan than for fasting at all other times, and also on the day of ‘Aashooraa’, the virtue of which is due to Allaah’s generosity and kindness towards His slaves on that day…” (Qawaa’id al-Ahkaam, 1/38).

‘Aashooraa’ in History

Ibn ‘Abbaas (may Allaah be pleased with him) said: “The Prophet (peace and blessings of Allaah be upon him) came to Madeenah and saw the Jews fasting on the day of ‘Aashooraa’. He said, ‘What is this?’ They said, ‘This is a righteous day, it is the day when Allaah saved the Children of Israel from their enemies, so Moosa fasted on this day.’ He said, ‘We have more right to Moosa than you,’ so he fasted on that day and commanded [the Muslims] to fast on that day.” (Reported by al-Bukhaari, 1865).

“This is a righteous day” – in a report narrated by Muslim, [the Jews said:] “This is a great day, on which Allaah saved Moosa and his people, and drowned Pharaoh and his people.”

“Moosa fasted on this day” – a report narrated by Muslim adds: “… in thanksgiving to Allaah, so we fast on this day.”

According to a report narrated by al-Bukhaari: “… so we fast on this day to venerate it.”

A version narrated by Imaam Ahmad adds: “This is the day on which the Ark settled on Mount Joodi, so Nooh fasted this day in thanksgiving.”

“and commanded [the Muslims] to fast on that day” – according to another report also narrated by al-Bukhaari: “He said to his Companions: ‘You have more right to Moosa than they do, so fast on that day.”

The practice of fasting on ‘Aashooraa’ was known even in the days of Jaahiliyyah, before the Prophet’s mission. It was reported that ‘Aa’ishah (may Allaah be pleased with her) said: “The people of Jaahiliyyah used to fast on that day…”

Al-Qurtubi said: “Perhaps Quraysh used to fast on that day on the basis of some past law, such as that of Ibraaheem, upon whom be peace.”

It was also reported that the Prophet (peace and blessings of Allaah be upon him) used to fast on ‘Aashooraa’ in Makkah, before he migrated to Madeenah. When he migrated to Madeenah, he found the Jews celebrating this day, so he asked them why, and they replied as described in the hadeeth quoted above. He commanded the Muslims to be different from the Jews, who took it as a festival, as was reported in the hadeeth of Abu Moosa (may Allaah be pleased with him), who said: “The Jews used to take the day of ‘Aashooraa’ as a festival [according to a report narrated by Muslim: the day of ‘Aashooraa’ was venerated by the Jews, who took it as a festival. According to another report also narrated by Muslim: the people of Khaybar (the Jews) used to take it as a festival and their women would wear their jewellery and symbols on that day]. The Prophet (peace and blessings of Allaah be upon him) said: ‘So you [Muslims] should fast on that day.’” (Reported by al-Bukhaari). Apparently the motive for commanding the Muslims to fast on this day was the desire to be different from the Jews, so that the Muslims would fast when the Jews did not, because people do not fast on a day of celebration. (Summarized from the words of al-Haafiz Ibn Hajar – may Allaah have mercy on him – in Fath al-Baari Sharh ‘ala Saheeh al-Bukhaari).

Fasting on ‘Aashooraa’ was a gradual step in the process of introducing fasting as a prescribed obligation in Islam. Fasting appeared in three forms. When the Messenger of Allaah (peace and blessings of Allaah be upon him) came to Madeenah, he told the Muslims to fast on three days of every month and on the day of ‘Aashooraa’, then Allaah made fasting obligatory when He said (interpretation of the meaning): “… observing the fasting is prescribed for you…” [al-Baqarah 2:183] (Ahkaam al-Qur’aan by al-Jassas, part 1).

The obligation was transferred from the fast of ‘Aashooraa’ to the fast of Ramadaan, and this one of the proofs in the field of Usool al-Fiqh that it is possible to abrogate a lighter duty in favour of a heavier duty.

Before the obligation of fasting ‘Aashooraa’ was abrogated, fasting on this day was obligatory, as can be seen from the clear command to observe this fast. Then it was further confirmed later on, then reaffirmed by making it a general command addressed to everybody, and once again by instructing mothers not to breastfeed their infants during this fast. It was reported from Ibn Mas’ood that when fasting Ramadaan was made obligatory, the obligation to fast ‘Aashooraa’ was lifted, i.e., it was no longer obligatory to fast on this day, but it is still desirable (mustahabb).

The virtues of fasting ‘Aashooraa’

Ibn ‘Abbaas (may Allaah be pleased with them both) said: “I never saw the Messenger of Allaah (peace and blessings of Allaah be upon him) so keen to fast any day and give it priority over any other than this day, the day of ‘Aashooraa’, and this month, meaning Ramadaan.” (Reported by al-Bukhaari, 1867).

The meaning of his being keen was that he intended to fast on that day in the hope of earning the reward for doing so.

The Prophet (peace and blessings of Allaah be upon him) said: “For fasting the day of ‘Aashooraa’, I hope that Allaah will accept it as expiation for the year that went before.” (Reported by Muslim, 1976). This is from the bounty of Allaah towards us: for fasting one day He gives us expiation for the sins of a whole year. And Allaah is the Owner of Great Bounty.

Which day is ‘Aashooraa’?

Al-Nawawi (may Allaah have mercy on him) said: “ ‘Aashooraa’ and Taasoo’aa’ are two elongated names [the vowels are elongated] as is stated in books on the Arabic language. Our companions said: ‘Aashooraa’ is the tenth day of Muharram and Taasoo’aa’ is the ninth day. This is our opinion, and that of the majority of scholars. This is the apparent meaning of the ahaadeeth and is what we understand from the general wording. It is also what is usually understood by scholars of the language.” (al-Majmoo’)

‘Aashooraa’ is an Islamic name that was not known at the time of Jaahiliyyah. (Kashshaaf al-Qinaa’, part 2, Sawm Muharram).

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

“ ‘Aashooraa’ is the tenth day of Muharram. This is the opinion of Sa’eed ibn al-Musayyib and al-Hasan. It was what was reported by Ibn ‘Abbaas, who said: ‘The Messenger of Allaah (peace and blessings of Allaah be upon him) commanded us to fast ‘Aashooraa’, the tenth day of Muharram.’ (Reported by al-Tirmidhi, who said, a saheeh hasan hadeeth). It was reported that Ibn ‘Abbaas said: ‘The ninth,’ and reported that the Prophet (peace and blessings of Allaah be upon him) used to fast the ninth. (Reported by Muslim). ‘Ataa’ reported that he said, ‘Fast the ninth and the tenth, and do not be like the Jews.’ If this is understood, we can say on this basis that it is mustahabb (encouraged) to fast on the ninth and the tenth, for that reason. This is what Ahmad said, and it is the opinion of Ishaaq.”

It is mustahabb (encouraged) to fast Taasoo’aa’ with ‘Aashooraa’

‘Abd-Allaah ibn ‘Abbaas (may Allaah be pleased with them both) said: “When the Messenger of Allaah (peace and blessings of Allaah be upon him) fasted on ‘Aashooraa’ and commanded the Muslims to fast as well, they said, ‘O Messenger of Allaah, it is a day that is venerated by the Jews and Christians.’ The Messenger of Allaah (peace and blessings of Allaah be upon him) said, ‘If I live to see the next year, in sha Allaah, we will fast on the ninth day too.’ But it so happened that the Messenger of Allaah (peace and blessings of Allaah be upon him) passed away before the next year came.” (Reported by Muslim, 1916).

Al-Shaafa'i and his companions, Ahmad, Ishaaq and others said: “It is mustahabb to fast on both the ninth and tenth days, because the Prophet (peace and blessings of Allaah be upon him) fasted on the tenth, and intended to fast on the ninth.”

On this basis it may be said that there are varying degrees of fasting ‘Aashooraa’, the least of which is to fast only on the tenth and the best of which is to fast the ninth as well. The more one fasts in Muharram, the better it is.

The reason why it is mustahabb to fast on Taasoo’aa’

Al-Nawawi (may Allaah have mercy on him) said: “The scholars – our companions and others – mentioned several reasons why it is mustahabb to fast on Taasoo’aa’:

the intention behind it is to be different from the Jews, who only venerate the tenth day. This opinion was reported from Ibn ‘Abbaas…

the intention is to add another day’s fast to ‘Aashooraa’. This is akin to the prohibition on fasting a Friday by itself, as was mentioned by al-Khattaabi and others.

To be on the safe side and make sure that one fasts on the tenth, in case there is some error in sighting the crescent moon at the beginning of Muharram and the ninth is in fact the tenth.”

The strongest of these reasons is being different from the People of the Book. Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said: “The Prophet (peace and blessings of Allaah be upon him) forbade imitating the People of the Book in many ahaadeeth, for example, his words concerning ‘Aashooraa’: ‘If I live until the next year, I will certainly fast on the ninth day.’” (al-Fataawa al-Kubra, part 6, Sadd al-Dharaa’i’ al-Mufdiyah ila’l-Mahaarim )

Ibn Hajar (may Allaah be pleased with him) said in his commentary on the hadeeth “If I live until the next year, I will certainly fast on the ninth day”: “What he meant by fasting on the ninth day was probably not that he would limit himself to that day, but would add it to the tenth, either to be on the safe side or to be different from the Jews and Christians, which is more likely. This is also what we can understand from some of the reports narrated by Muslim.” (Fath, 4/245).

Ruling on fasting only on the day of ‘Aashooraa’

Shaykh al-Islam said: “Fasting on the day of ‘Aashoraa’ is an expiation for a year, and it is not makrooh to fast only that day…” (al-Fataawa al-Kubra, part 5). In Tuhfat al-Muhtaaj by Ibn Hajar al-Haytami, it says: “There is nothing wrong with fasting only on ‘Aashooraa’.” (part 3, Baab Sawm al-Tatawwu’).

Fasting on ‘Aashooraa’ even if it is a Saturday or a Friday

Al-Tahhaawi (may Allaah have mercy on him) said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) allowed us to fast on ‘Aashooraa’ and urged us to do so. He did not say that if it falls on a Saturday we should not fast. This is evidence that all days of the week are included in this. In our view – and Allaah knows best – it could be the case that even if this is true (that it is not allowed to fast on Saturdays), it is so that we do not venerate this day and refrain from food, drink and intercourse, as the Jews do. As for the one who fasts on a Saturday without intending to venerate it, and does not do so because the Jews regard it as blessed, then this is not makrooh…” (Mushkil al-Aathaar, part 2, Baab Sawm Yawm al-Sabt).

The author of al-Minhaaj said: “ ‘It is disliked (makrooh) to fast on a Friday alone…’ But it is no longer makrooh if you add another day to it, as mentioned in the saheeh report to that effect. A person may fast on a Friday if it coincides with his habitual fast, or he is fasting in fulfilment of a vow, or he is making up an obligatory fast that he has missed, as was stated in a saheeh report.”

Al-Shaarih said in Tuhfat al-Muhtaaj:

“ ‘If it coincides with his habitual fast’ – i.e., such as if he fasts alternate days, and a day that he fasts happens to be a Friday.

‘ if he is fasting in fulfilment of a vow, etc.” – this also applies to fasting on days prescribed in sharee’ah, such as ‘Aashooraa’ or ‘Arafaah. (Tuhfat al-Muhtaaj, part 3, Baab Sawm al-Tatawwu’)

Al-Bahooti (may Allaah have mercy on him) said: “It is makrooh to deliberately single out a Saturday for fasting, because of the hadeeth of ‘Abd-Allaah ibn Bishr, who reported from his sister: ‘Do not fast on Saturdays except in the case of obligatory fasts’ (reported by Ahmad with a jayyid isnaad and by al-Haakim, who said: according to the conditions of al-Bukhaari), and because it is a day that is venerated by the Jews, so singling it out for fasting means being like them… except when a Friday or Saturday coincides with a day when Muslims habitually fast, such as when it coincides with the day of ‘Arafaah or the day of ‘Aashooraa’, and a person has the habit of fasting on these days, in which case it is not makrooh, because a person’s habit carries some weight.” (Kashshaaf al-Qinaa’, part 2, Baab Sawm al-Tatawwu’).

What should be done if there is confusion about the beginning of the month?

Ahmad said: “If there is confusion about the beginning of the month, one should fast for three days, to be sure of fasting on the ninth and tenth days.” (al-Mughni by Ibn Qudaamah, part 3 – al-Siyaam – Siyaam ‘Aashooraa’).

If a person does not know when Muharram began, and he wants to be sure of fasting on the tenth, he should assume that Dhoo’l-Hijjah was thirty days – as is the usual rule – and should fast on the ninth and tenth. Whoever wants to be sure of fasting the ninth as well should fast the eight, ninth and tenth (then if Dhoo’l-Hijjah was twenty-nine days, he can be sure of having fasted Taasoo’aa’ and ‘Aashooraa’).

But given that fasting on ‘Aashooraa’ is mustahabb rather than waajib, people are not commanded to look for the crescent of the new moon of Muharram as they are to do in the case of Ramadaan and Shawwaal.

Fasting ‘Aashooraa’ – for what does it offer expiation?

Imaam al-Nawawi (may Allaah have mercy on him) said:

“It expiates for all minor sins, i.e., it brings forgiveness of all sins except major sins.”

Then he said (may Allaah have mercy on him):

“Fasting the day of ‘Arafaah expiates for two years, and the day of ‘Aashooraa’ expiates for one year. If when a person says ‘Aameen’ it coincides with the ‘Aameen’ of the angels, he will be forgiven all his previous sins… Each one of the things that we have mentioned will bring expiation. If there are minor sins for which expiation is needed, expiation for them will be accepted; if there are no minor sins or major sins, good deeds will be added to his account and he will be raised in status… If he had committed major sins but no minor sins, we hope that his major sins will be reduced.” (al-Majmoo’ Sharh al-Muhadhdhab, part 6, Sawm Yawm ‘Arafaah).

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said: “Tahaarah, salaah, and fasting in Ramadaan, on the day of ‘Arafaah and on ‘Aashooraa’ expiate for minor sins only.” (al-Fataawa al-Kubra, part 5).

Not relying too much on the reward for fasting

Some people who are deceived rely too much on things like fasting on ‘Aashooraa’ or the day of ‘Arafaah, to the extent that some of them say, “Fasting on ‘Aashooraa’ will expiate for the sins of the whole year, and fasting on the day of ‘Arafaah will bring extra rewards.” Ibn al-Qayyim said: ‘This misguided person does not know that fasting in Ramadaan and praying five times a day are much more important than fasting on the day of ‘Arafaah and ‘Aashooraa’, and that they expiate for the sins between one Ramadaan and the next, or between one Friday and the next, so long as one avoids major sins. But they cannot expiate for minor sins unless one also avoids major sins; when the two things are put together, they have the strength to expiate for minor sins. Among those deceived people may be one who thinks that his good deeds are more than his sins, because he does not pay attention to his bad deeds or check on his sins, but if he does a good deed he remembers it and relies on it. This is like the one who seeks Allaah’s forgiveness with his tongue (i.e., by words only), and glorifies Allaah by saying “Subhaan Allaah” one hundred times a day, then he backbites about the Muslims and slanders their honour, and speaks all day long about things that are not pleasing to Allaah. This person is always thinking about the virtues of his tasbeehaat (saying “Subhaan Allaah”) and tahleelaat (saying “Laa ilaaha ill-Allaah”) but he pays no attention to what has been reported concerning those who backbite, tell lies and slander others, or commit other sins of the tongue. They are completely deceived.” (al-Mawsoo’ah al-Fiqhiyyah, part 31, Ghuroor).

Fasting ‘Aashooraa’ when one still has days to make up from Ramadaan

The fuqahaa’ differed concerning the ruling on observing voluntary fasts before a person has made up days that he or she did not fast in Ramadaan. The Hanafis said that it is permissible to observe voluntary fasts before making up days from Ramadaan, and it is not makrooh to do so, because the missed days do not have to be made up straight away. The Maalikis and Shaafa’is said that it is permissible but is makrooh, because it means that one is delaying something obligatory. Al-Dusooqi said: “It is makrooh to observe a voluntary fast when one still has to make up an obligatory fast, such as a fast in fulfilment of a vow, or a missed obligatory fast, or a fast done as an act of expiation (kafaarah), whether the voluntary fast which is being given priority over an obligatory fast is something confirmed in sharee’ah or not, such as ‘Aashooraa’ and the ninth of Dhoo’l-Hijjah, according to the most correct opinion.” The Hanbalis said that it is haraam to observe a voluntary fast before making up any fasts missed in Ramadaan, and that a voluntary fast in such cases does not count, even if there is plenty of time to make up the obligatory fast. So a person must give priority to the obligatory fasts until he has made them up.. (al-Mawsoo’ah al-Fiqhiyyah, part 28, Sawm al-tatawwu’).

Muslims must hasten to make up any missed fasts after Ramadaan, so that they will be able to fast ‘Arafaah and ‘Aashooraa’ without any problem. If a person fasts ‘Arafaah and ‘Aashooraa’ with the intention from the night before of making up for a missed fast, this will be good enough to make up what he has missed, for the bounty of Allaah is great.

Bid’ahs common on ‘Aashooraa’

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) was asked about the things that people do on ‘Aashooraa’, such as wearing kohl, taking a bath (ghusl), wearing henna, shaking hands with one another, cooking grains (huboob), showing happiness and so on. Was any of this reported from the Prophet (peace and blessings of Allaah be upon him) in a saheeh hadeeth, or not? If nothing to that effect was reported in a saheeh hadeeth, is doing these things bid’ah, or not? Is there any basis for what the other group do, such as grieving and mourning, going without anything to drink, eulogizing and wailing, reciting in a crazy manner, and rending their garments?

His reply was:

‘Praise be to Allaah, the Lord of the Worlds. Nothing to that effect has been reported in any saheeh hadeeth from the Prophet (peace and blessings of Allaah be upon him) or from his Companions. None of the imaams of the Muslims encouraged or recommended such things, neither the four imaams, nor any others. No reliable scholars have narrated anything like this, neither from the Prophet (peace and blessings of Allaah be upon him), nor from the Sahaabah, nor from the Taabi’een; neither in any saheeh report or in a da’eef (weak) report; neither in the books of Saheeh, nor in al-Sunan, nor in the Musnads. No hadeeth of this nature was known during the best centuries, but some of the later narrators reported ahaadeeth like the one which says, “Whoever puts kohl in his eyes on the day of ‘Aashooraa’ will not suffer from eye disease in that year, and whoever takes a bath (does ghusl) on the day of ‘Aashooraa’ will not get sick in that year,” and so on. They also reported a fabricated hadeeth that is falsely attributed to the Prophet (peace and blessings of Allaah be upon him), which says, “Whoever is generous to his family on the day of ‘Aashooraa’, Allaah will be generous to him for the rest of the year.” Reporting all of this from the Prophet (peace and blessings of Allaah be upon him) is tantamount to lying.’

Then he [Ibn Taymiyah (may Allaah have mercy on him)] discussed in brief the tribulations that had occurred in the early days of this ummah and the killing of al-Husayn (may Allaah be pleased with him), and what the various sects had done because of this. Then he said:

‘An ignorant, wrongful group – who were either heretics and hypocrites, or misguided and misled – made a show of allegiance to him and the members of his household, so they took the day of ‘Aashooraa’ as a day of mourning and wailing, in which they openly displayed the rituals of jaahiliyyah such as slapping their cheeks and rending their garments, grieving in the manner of the jaahiliyyah… The Shaytaan made this attractive to those who are misled, so they took the day of ‘Aashooraa’ as an occasion of mourning, when they grieve and wail, recite poems of grief and tell stories filled with lies. Whatever truth there may be in these stories serves no purpose other than the renewal of their grief and sectarian feeling, and the stirring up of hatred and hostility among the Muslims, which they do by cursing those who came before them… The evil and harm that they do to the Muslims cannot be enumerated by any man, no matter how eloquent he is. Some others – either Naasibis who oppose and have enmity towards al-Husayn and his family or ignorant people who try to fight evil with evil, corruption with corruption, lies with lies and bid’ah with bid’ah – opposed them by fabricating reports in favour of making the day of ‘Aashooraa’ a day of celebration, by wearing kohl and henna, spending money on one's children, cooking special dishes and other things that are done on Eids and special occasions. These people took the day of ‘Aashooraa’ as a festival like Eid, whereas the others took it as a day of mourning. Both are wrong, and both go against the Sunnah, even though the other group (those who take it as a day of mourning) are worse in intention and more ignorant and more plainly wrong… Neither the Prophet (peace and blessings of Allaah be upon him) nor his successors (the khulafa’ al-raashidoon) did any of these things on the day of ‘Aashooraa’, they neither made it a day of mourning nor a day of celebration…

As for the other things, such as cooking special dishes with or without grains, or wearing new clothes, or spending money on one’s family, or buying the year’s supplies on that day, or doing special acts of worship such as special prayers or deliberately slaughtering an animal on that day, or saving some of the meat of the sacrifice to cook with grains, or wearing kohl and henna, or taking a bath (ghusl), or shaking hands with one another, or visiting one another, or visiting the mosques and mashhads (shrines) and so on… all of this is reprehensible bid’ah and is wrong. None of it has anything to do with the Sunnah of the Messenger of Allaah (peace and blessings of Allaah be upon him) or the way of the Khulafa’ al-Raashidoon. It was not approved of by any of the imaams of the Muslims, not Maalik, not al-Thawri, not al-Layth ibn Sa’d, not Abu Haneefah, not al-Oozaa’i, not al-Shaafa'i, not Ahmad ibn Hanbal, not Ishaaq ibn Raahwayh, not any of the imaams and scholars of the Muslims.’(al-Fataawa al-Kubra by Ibn Taymiyah)

Ibn al-Haaj (may Allaah have mercy on him) mentioned that one of the bid’ahs on ‘Aashooraa’ was deliberately paying zakaat on this day, late or early, or slaughtering a chicken just for this occasion, or – in the case of women – using henna. (al-Madkhal, part 1, Yawm ‘Aashooraa’)

We ask Allaah to make us followers of the Sunnah of His Noble Prophet, to make us live in Islam and die in a state of faith. May He help us to do that which He loves and which pleases Him. We ask Him to help us to remember Him and be thankful to Him, to worship Him properly and to accept our good deeds. May He make us of those who are pious and fear Him. May Allaah bless our Prophet Muhammad and all his family and companions.

[Mujahid]

Salam alaikum wa rahmatullahi wa barakatuhu,

bro thekid: I said that the basic message "Unity of God", from Torah and gospel are in the Quran, I did not say their revelations are in the Quran. I meant God's true message from Torah and Gospel.

The Prophet (saw) of course did NOT copy the Torah or Gospel, those books had errors in them and changed. The Quran is authentic and we already know this. Quran's the revelation from Allah (swt) we are not arguing this. The prophet (saw) knew of the mistakes and error that the jews and christians had, their torah and bible.


I have one big question for everyone here:

If a man came up to the Prophet (saw) and asked him a question about religion, it doesn't matter if it was a question about Torah, Isa (as), about a prophet from before, as there were many. Do you think the prophet (saw) would say "I don't know" ?


Salam.

[Qurratulain]

Originally posted by Mujahid

I have one big question for everyone here:

If a man came up to the Prophet (saw) and asked him a question about religion, it doesn't matter if it was a question about Torah, Isa (as), about a prophet from before, as there were many. Do you think the prophet (saw) would say "I don't know" ?


Salam.
Walaikom salaam
I dont see why there is so much fuss and what u guys are trying to say or take this to
But the prophet(saw) when people used to ask him he sometimes answered right away, sometimes he would be quite for some time and than answered things. This was because of the fact the prophet never said anything from himself but rather what Allah revealed to him. Therefore the prophet answered questions in accordance to what Allah revealed to him.
So how can it be that the prophet would say I dont know? This would imply that Allah didnt have the answer(astagfurAllah), which is impossible since Allah is the source of all wisdom and knowledge and knows everything.

[Mujahid]

Salam alaikum wa rahmatullahi wa barakatuhu,

Walaikom salaam
I dont see why there is so much fuss and what u guys are trying to say or take this to
But the prophet(saw) when people used to ask him he sometimes answered right away, sometimes he would be quite for some time and than answered things. This was because of the fact the prophet never said anything from himself but rather what Allah revealed to him. Therefore the prophet answered questions in accordance to what Allah revealed to him.
So how can it be that the prophet would say I dont know? This would imply that Allah didnt have the answer(astagfurAllah), which is impossible since Allah is the source of all wisdom and knowledge and knows everything.

Exactly bro, The prophet (saw) knew everything that had to do with religion ( if not other things too ).

Allah (swt) was also the source of all wisdom and knowledge that the prophet (saw) had.

The above hadith, indicated that the prophet (saw) did not know about the jewish festival, and did not know about the day Musa (as) fasted. Which was a big event, when Allah (swt) raised the sea and let the children of israel cross. The hadith indicates that the prophet (saw) did not know about these, which is impossible.

The prophet (saw) must have known about Musa's (as) fasting day, he wouldn't need to ask a jewish man to find out. Everything that prophet (saw) did , his sunnah, is from Allah (swt). That is why the hadith does not make much sense.

Thank you for the discussion,
Salam.

[Qurratulain]

Originally posted by Mujahid
Salam alaikum wa rahmatullahi wa barakatuhu,



Exactly bro, The prophet (saw) knew everything that had to do with religion ( if not other things too ).

Allah (swt) was also the source of all wisdom and knowledge that the prophet (saw) had.

The above hadith, indicated that the prophet (saw) did not know about the jewish festival, and did not know about the day Musa (as) fasted. Which was a big event, when Allah (swt) raised the sea and let the children of israel cross. The hadith indicates that the prophet (saw) did not know about these, which is impossible.

The prophet (saw) must have known about Musa's (as) fasting day, he wouldn't need to ask a jewish man to find out. Everything that prophet (saw) did , his sunnah, is from Allah (swt). That is why the hadith does not make much sense.

Thank you for the discussion,
Salam.
walaikom salaam
Allah(swt)taught the prophet things in different ways. Angel Gibjreel(as) would appear in different disguises to teach the prophet things. Means the prophet was taught everything one by one, if Allah chose to teach the prophet(saw) about the fasting of Musa(as) through a jew so be it. If Allah did not want this to happen it would not have taken place, and it DID take place, means it was in accordance with what Allah(swt) wanted so the prophet was taught about this day and ordered us to fast as well on this day.

[Arsenist]

Angel Jibreel came in the shape of a jew?!
Thank goodness Allah SWT clearly seperates the ignorant from the learned.

[Qurratulain]

Originally posted by Arsenist
Angel Jibreel came in the shape of a jew?!
Thank goodness Allah SWT clearly seperates the ignorant from the learned.
Did u see me saying that, if ur having a comprehension problem I cant help it
first read what I said, what I posted about ashoora than comment
Even after all those hadith and even from Quran in the reply above about ashoora, u guys still cant take if that the hadith is saheeh or not, and still are having a problem with it.
I did not say that Angel Gibreel(as) came in the form of a jew, the prophet(saw) through a jew learnt about it and told muslims to fast on that, PERIOD. And if Allah willed it to not happen it would not have taken place.

Aashooraa’ in History

Ibn ‘Abbaas (may Allaah be pleased with him) said: “The Prophet (peace and blessings of Allaah be upon him) came to Madeenah and saw the Jews fasting on the day of ‘Aashooraa’. He said, ‘What is this?’ They said, ‘This is a righteous day, it is the day when Allaah saved the Children of Israel from their enemies, so Moosa fasted on this day.’ He said, ‘We have more right to Moosa than you,’ so he fasted on that day and commanded [the Muslims] to fast on that day.” (Reported by al-Bukhaari, 1865).

So next time read before attacking others or twisting their words into something they did not say

[Mujahid]

Salam alaikum wa rahmatullahi wa barakatuhu,

Did u see me saying that, if ur having a comprehension problem I cant help it
first read what I said, what I posted about ashoora than comment
Even after all those hadith and even from Quran in the reply above about ashoora, u guys still cant take if that the hadith is saheeh or not, and still are having a problem with it.
I did not say that Angel Gibreel(as) came in the form of a jew, the prophet(saw) through a jew learnt about it and told muslims to fast on that, PERIOD. And if Allah willed it to not happen it would not have taken place.

Aashooraa’ in History

Ibn ‘Abbaas (may Allaah be pleased with him) said: “The Prophet (peace and blessings of Allaah be upon him) came to Madeenah and saw the Jews fasting on the day of ‘Aashooraa’. He said, ‘What is this?’ They said, ‘This is a righteous day, it is the day when Allaah saved the Children of Israel from their enemies, so Moosa fasted on this day.’ He said, ‘We have more right to Moosa than you,’ so he fasted on that day and commanded [the Muslims] to fast on that day.” (Reported by al-Bukhaari, 1865).

So next time read before attacking others or twisting their words into something they did not say

I'm sorry you said even from Quran? where does it say about this fasting in ashura in Quran? I think your quote was a general quote that said fasting is prescribed for you.

Anyways, I guess we have concluded one major thing:

1. You believe the Prophet (saw) did not know about the biggest incident that occured in mankind for the jews, where Allah (swt) raised the sea for the children of Israel and Moses (as) prescribed fasting that day.

The Quran also describes this incident:
[Shakir 7:138] And We made the children of Israel to pass the sea; then they came upon a people who kept to the worship of their idols They said: O Musa! make for us a god as they have (their) gods He said: Surely you are a people acting ignorantly:

[Yusufali 7:138] We took the Children of Israel (with safety) across the sea. They came upon a people devoted entirely to some idols they had. They said: "O Moses! fashion for us a god like unto the gods they have." He said: "Surely ye are a people without knowledge.

[Pickthal 7:138] And We brought the Children of Israel across the sea, and they came unto a people who were given up to idols which they had. They said: O Moses! Make for us a god even as they have gods. He said: Lo! ye are a folk who know not.




bro the question is not about what Allah (swt) wills or not, no matter what, whatever Allah (swt) wills happens, we all know that.

Obviously the problem is the hadith, the explanation of this hadith is what doesn't make sense.

Salam.

[Mujahid]

Another verse:


[Shakir 10:90] And We made the children of Israel to pass through the sea, then Firon and his hosts followed them for oppression and tyranny; until when drowning overtook him, he said: I believe that there is no god but He in Whom the children of Israel believe and I am of those who submit.

[Yusufali 10:90] We took the Children of Israel across the sea:
Pharaoh and his hosts followed them in insolence and spite. At length, when overwhelmed with the flood, he said: "I believe that there is no god except Him Whom the Children of Israel believe in: I am of those who submit (to Allah in Islam)."

[Pickthal 10:90] And We brought the Children of Israel across the
sea, and Pharaoh with his hosts pursued them in rebellion and transgression, till, when the (fate of) drowning overtook him, he exclaimed: I believe that there is no Allah save Him in Whom the Children of Israel believe, and I am of those who surrender (unto Him).



Now how can the prophet (saw) not know of this event?

[Qurratulain]

Assalamulaikom
First of all I am not a brother, I wonder where ur concluding this from khair
about where I said it is even said in the Quran about fasting, this is what I was talking about

Fasting on ‘Aashooraa’ was a gradual step in the process of introducing fasting as a prescribed obligation in Islam. Fasting appeared in three forms. When the Messenger of Allaah (peace and blessings of Allaah be upon him) came to Madeenah, he told the Muslims to fast on three days of every month and on the day of ‘Aashooraa’, then Allaah made fasting obligatory when He said (interpretation of the meaning): “… observing the fasting is prescribed for you…” [al-Baqarah 2:183] (Ahkaam al-Qur’aan by al-Jassas, part 1).

The obligation was transferred from the fast of ‘Aashooraa’ to the fast of Ramadaan, and this one of the proofs in the field of Usool al-Fiqh that it is possible to abrogate a lighter duty in favour of a heavier duty.
As to ur other points will get back to it later,dont have much time now

[Mujahid]

Salam alaikum wa rahmatullahi wa barakatuhu,

I'm sorry for assuming you're a brother. I had noticed that section of your post, unfortunately that is not quranic proof of fasting on Ashura, nor that the prophet (saw) said so.

Your verse of Quran is talking about the details of the conditions to be observed during the fast, and is talking about Ramadhan:

[Yusufali 2:183] O ye who believe! Fasting is prescribed to you as it was prescribed to those before you, that ye may (learn) self-restraint,-

[Yusufali 2:184] (Fasting) for a fixed number of days; but if any of you is ill, or on a journey, the prescribed number (Should be made up) from days later. For those who can do it (With hardship), is a ransom, the feeding of one that is indigent. But he that will give more, of his own free will,- it is better for him. And it is better for you that ye fast, if ye only knew.

[Yusufali 2:185] Ramadhan is the (month) in which was sent down the Qur'an, as a guide to mankind, also clear (Signs) for guidance and judgment (Between right and wrong). So every one of you who is present (at his home) during that month should spend it in fasting, but if any one is ill, or on a journey, the prescribed period (Should be made up) by days later. Allah intends every facility for you; He does not want to put to difficulties. (He wants you) to complete the prescribed period, and to glorify Him in that He has guided you; and perchance ye shall be grateful.



Either way, the hadith is still clearly illogical.

Salam.

[thekid]

As salaam alai kum

Either way, the hadith is still clearly illogical.

Is logic the basis for rejecting or accepting ahadith?????

This would be a problem as what would be "logical" to you may be illogical to someone else.

There are rules for classifying hadith as authentic and these include the "matn" as well as the sanad.

[Mujahid]

Salam alaikum,

Logic meaning, the methods and validity in deductive reasoning. Basically, "is it reasonable?".

So if we agree to the hadith, it's matn and it's sanad, that it's authentic and true. This means the seal of the prophet's Muhammad (saw) did not know about the event where God raised the sea and saved the children of Israel, which then Musa (as) fasted for one day.

Why does this become unreasonable?

Because:

1. Muhammad (saw) himself revealed verses from the Quran relating to this event.

2. Muhammad (saw) did not realize that copying this fast will make muslims look like they are copying the jews? hence, the following year he says to fast the 9th and 11th.

3. Not only does the Quran reveal this huge event in history, but On top of this the Bible itself says Musa (as) fasted for 40 days after this event. I believe the month of Abib is 40 days, unless I stand corrected.

The month in which God delivered the Israelites from Pharaoh was Abib (i.e. Rajab), as the Bible clearly says: "Observe the month of Abib, and keep the passover unto the Lord thy God: for in the month of Abib the Lord thy God brought thee forth out of Egypt by night." (Deut., 16:1)


salam :)

[kashmirihero]

salaam,

I was never told to fast on Ashura. Dont know why but i believe that Shias dont fast on the day of Ashura, as far as i have knowledge of. Maybe some do.

ws,
Talha

[abaleada]

wa `alaykum assalaam
You raise a good point. Also noteworthy is the difference between the Jewish and Muslim calendars. The Jewish calendar, while lunar, arranges the lunar months in a way that has the months repeating in a regular fashion throughout the solar year. That is, the Jewish holiday of Passover (recently celbrated by the Jewish people) usually occurs in April year after year. This is not true for the Muslim lunar calendar, where Ramadan migrates over the solar calendar - currently it is moving from the winter months to the fall in the northwestern hemisphere.

With all of this in mind, how is it possible that one who fasts Ashura every year with it in mind that they are celebrating this event of Moses could be certain that he is celebrating the correct day? Also confusing for me is why one fasts the day to celebrate it, when normally we are prohibited form fasting on days of celebration. Following are two articles about the martyrdom of Imam Hussayn: one from the Sunni perspective, one form the Shi`ah. The Sunni article is from http://www.tazkiya.net and the Shi`ah from http://www.al-islam.org .
-Abbie

http://www.tazkiya.net/Library/Articles/companion/martrydom_of_imam_husain.htm
The Martrydom of Imam Husain [a]

Syed Abul 'Ala Maududi
Translated by Ali Abbas
In the name of Allah, The Beneficent, The Merciful

THE OBJECTIVE OF BEARING WITNESS
Every year, in the month of Muharram, millions of Shi'as and Sunnis alike, mourn Imam Husayn's martyrdom. It is regrettable, however, that of these mourners very few focus their attention on the objective for which the Imam not only sacrificed his life but also the lives of his kith and kin. It is but natural for his family members and those who foster feelings of love, respect and empathy for his family to express their grief over his martyrdom. The nature of this sadness and grief is apparent universally and also from those who bear relations with them. The moral appreciation and futility of this sentiment with the persona of this individual is nothing more than the love that bears out as a natural consequence with his relatives and sympathizers of his kin. But the question is, what is so particular about Imam Husayn that even though 1320 years have elapsed our grief is afresh? If his martyrdom was not for a sacred objective, the mere continuation of this remembrance on a personal level is meaningless. And in the eyes of Imam Husayn, what value would this mere personal love and devotion hold? If his own self were dearer than the objective, then he would not have sought sacrifice. His sacrifice bears witness that that he held the objective more dear than his own self. Therefore, if we do not work for this objective and to the contrary work against it, our mere continuity of lamentation and the cursing of his killers will not earn us an appreciation from the Imam on the day of resurrection, nor should we expect that our actions will hold value with God.

Now, we are to ask, what was that objective? Did the Imam affirm his claim to authority and rule by virtue of personal right, for which he staked his life to vindicate his claim? Anyone who knows the high moral standard of Imam Husayn's household cannot harbor the vile notion that they would cause bloodshed among the Muslims to gain political power. Even for a moment if we consider this viewpoint acceptable - the opinion that this family held a personal right to rule- a glance at the fifty year history from Abu Bakr to Amir Muawiyah bears evidence that waging war and causing bloodshed merely to seize power had never been their motive. As a logical corollary, one has to admit that the Imam's keen eye discerned symptoms of decay and corruption in the system of Muslim society and the Islamic state, and thus he felt impelled to resist these forces --even if it required treading a path of war which he not only considered to be legitimate but an obligation as well.

CHANGE IN THE STATE'S TEMPERAMENT, OBJECTIVE AND RULE
What was that imminent change? Obviously people had not changed their religion. All people including the ruling class had faith in God, the Prophet and the Qur'an in the same manner as they did in the past. Laws for the state had not changed. Judicial courts carried out decisions of matters in the light of the Qur'an and tradition of the Prophet [sunna] during Bani Umayya's reign, as they were carried out prior to their reign of government. As a matter of fact, no legal change ever took place in any Muslim state in the world prior to the 19th century. Some people highlight Yazid's personal character, giving currency to a common misunderstanding that the stance taken by Imam and his uprising was to prevent the ascension to power of a man of reprehensible character. But in spite of presenting the worst possible picture of Yazid's character, and its acceptance thereof, still prevents us to accept, that even if the state is founded on correct principles, the ascension of a man of reprehensible character to the position of governance, is not a matter of concern, that would incur an impatience attitude from Imam Husayn: a man of wisdom, foresight and knowledge of the Shari'a. It is for this reason that the persona of the individual is not the correct reason for the mental perturbation of the Imam. A deep study of history will bring to our realization that Yazid's nomination as his father's successor, and his later coronation as king, marked a radical change in the object and conduct of the Islamic Constitution. Although the consequences of this change were not apparent at that instant, a farsighted person could easily comprehend the nature of the change, and the eventuality of the course it embarks upon. It was this change and the catastrophe towards which the Islamic State was heading that Imam foresaw, and he resolved to stake his life to prevent it.

POINT OF DEVIATION
In order to fully understand this situation, we have to find out the characteristic feature of the constitution that had been guiding the state administration for a period of forty years under the leadership of the Prophet and the rightly-guided caliphs. Further, what were the main features of the administrative system of a new Muslim state taking birth under the aegis of the Umayyad, Abbasid and subsequent dynasties right up from the time of Yazid's nomination? With this comparative study we shall be able to establish the course of its development, and what course it took after this point of deviation. Also from this comparative study we shall understand why a person who was brought up and trained under the guidance of the Prophet, Sayida Fatima and Hazrat 'Ali, and who shared the companionship of the best of the companions from his infancy to adulthood, would take a stand and resist the new change --irrespective of the consequences when the point of deviation was setting in.

BEGINNING OF KINGSHIP
The first and foremost feature of the Islamic State would reflect that rather than mere oral assent, a conviction from the heart and conformity of deeds with actions attests and bears witness to the faith (in the following propositions): that the sovereignty of the Muslim state is wholly vested in the Supreme Being; the people are God's subjects; the rulers are accountable to God; the government does not exercise power over its subjects, nor are the subjects its slaves. The rulers are first to exercise their servitude and bondage to God and then to implement the divine laws among their subjects. Yazid's nomination as successor marked the beginning of that type of kingship in which the concept of God's sovereignty was reduced to mere oral assent. Practically, he adopted the same view that has always been maintained by monarchs, i.e. sovereignty is vested in the monarch and his family, and he is the undisputed master of the life, property, honor and every tangible and intangible entity of his subjects. The Divine Law, if instituted in his kingship, was enforced on the subjects; the King, his family, the nobles and the officials were exempted from it.

NEGLECT OF THE MORAL OBLIGATION TO ENJOIN WHAT IS RIGHT AND FORBID WHAT IS WRONG
The objective of the Islamic State was to establish those virtues and their propagation that are dear to God, and to suppress and eradicate those evils that are disliked by Him. But after having chosen the path of monarchy, the objective of the state was none other than indulging in the possession of land, self-aggrandizement, the collection of tribute and the gratification of sensual desires. The monarchs were rarely inclined to serve the purpose of living up to the sacrament of witnessing [the shahada]. The monarchs, their nobles and their officials were instrumental in propagating vice than virtue. Most of the godly persons who contributed their mite to the promotion of good, suppression of vice, preaching the religion of Islam, compiling books on religion and carrying research work in Islamic studies --incurred the displeasure of the rulers and were hardly ever patronized. Despite the opposition of the state authorities they continued to adhere to their mission. Despite these efforts, the mode of life and the policy of the rulers, officers and their subordinates continuously led the Muslim society to moral degradation. For their own personal sake they even surpassed the limits, and did not hesitate to create obstacles in the propagation of Islam, and the worst example of this practice being the imposition of tax on the revert Muslims [those who revert back to Islam after being raised in a state other than submission].

The soul of the Islamic State rests in piety and fear of God, and it's witnessing is born by the head of the state. The state's employees, judges and military officers are imbued with this spirit, and in turn they infuse it into the society. But once they tread the path of monarchy, the Muslim states and their rulers adopted the pomp and pageantry of Caesar. Oppression and injustice overruled justice. Instead of righteousness, profligacy and luxury had come into vogue. The failure to distinguish between the lawfulness and unlawfulness of affairs, rendered in a lack of character and actions of the rulers. Politics was no longer cogent with morality. The rulers kept their subjects under fear instead of instilling the fear of God; and instead of awakening their faith and conscious they bought them by virtue of briberies.

FUNDAMENTAL PRINCIPLES OF ISLAMIC CONSTITUTION
Such was the deplorable change in the spirit, purpose and character of the Muslim rulers. A similar change also appeared in the fundamental principles of the Islamic constitution. While the constitution was based on certain important principles, each of them underwent a transformation.

1. Free Election
A government is to be established on the free consent of the masses and this is the foundation of the Islamic constitution. [This was meant to ensure that] No individual by his struggle be able to secure power for himself, and that the masses should entrust power to best among the candidates after mutual consultation. Allegiance should not be secured based on rulership but be a consequence [of assuming power]. There should be no maneuvering to secure allegiance [or oath of fealty] on the individual's behalf. Everyone should be free to exercise their right to pay allegiance or to refuse it. Unless the oath of allegiance is secured, no one should seize power; and when confidence is lost , no longer should the individual be in a position to rule. Each of the righteous successors to the Prophet came to power according to this prescribed article. In the case of Amir Muawiyah his position [of claim to succession] became dubious. This is the reason why he was not included among the righteous successors [of the Prophet], despite of his being a companion [of the Prophet]. And, eventually it was the drastic event of Yazid's nomination [as Muawiyah's successor] that overturned the [validity] of these articles. This resulted in the beginning of a chain of hereditary monarchy --and every since, the Muslims have not been able to revert back to the [principle of] electing a caliph. Now individuals had assumed rule not by virtue of free and consultative deliberations of the masses but by their dint of power. Allegiance was secured through power instead of securing power through allegiance. The masses were not free in giving or holding back their oaths of allegiance. Securing allegiance was no longer a prerequisite of acquiring power. In the first place, people had no option to refuse allegiance to the ruling individual. And even if people refused to give allegiance, the person ruling did not part with it [rule].When Imam Malik during the reign of Mansor Abbasi committed the offense of asking the caliph to abstain from coercive method of securing allegiance, he was flogged and his arms were amputated.

2. Principle of Consultation
The second important article of this constitution was the establishment of a consultative system of government, where advice should be sought from individuals of learned, pious disposition [also possessing] sound judgment, who enjoy the confidence and trust of the masses. During the period of the righteous successors, members of the consultative council were not elected. By modern day standards they were elected by the consent of the people. They were not appointed as advisors by the caliphs because they would serve as "yes men" or [men who would] serve their interests. As a matter of fact, they chose the best persons from amongst the community with all sincerity and an unbiased attitude, who were expected to uphold the truth; express their opinion according to the dictates of their conscience with integrity. There was not the least suspicion that they would permit the government to astray. Had elections been held in this time in accordance with the existing norms, the general Muslims would have reposed confidence in the same persons only. With the advent of the monarchy, the consultative system underwent a transformation. The monarchical administration was based on autocratic and despotic methods. The princes sycophants, courtiers, provincial governors and military commanders served in council as members. Adviser's positions were assumed only by those persons who, if opinion polls had been taken in their case, would have scored thousands votes of censure against one vote of confidence. The truth loving, the learned and the God fearing persons who enjoyed public confidence had no value in the eyes of despotic rulers. Instead, they incurred the king's wrath or were looked upon with suspicion.

3. Freedom for Expression of Opinion
The third principle of the constitution provided for the freedom of expression. The furtherance of virtue and suppression of evils have been enjoined by Islam not only as the right of Muslims, but as an obligation. Freedom of conscience and speech was the pivot on which the Islamic society and state administration functioned in the right direction. The people must have the liberty to find fault with the most prominent among the Muslims in case they went astray and be outspoken in all matters. During the tenure of the righteous caliphs, the rights of the people were not only protected, but the caliphs regarded it as their duty and encouraged the people in the discharge of such a duty. Freedom of speech, giving a warning and demanding an explanation from the Caliph himself was not restricted only to the members of the consultative council, but this was enjoyed by each and every individual Muslim. If they exercised this right, they were not taken to task. On the other hand, their bold step was extolled and applauded. This freedom was not a gift of the ruler, but it was a constitutional right bestowed upon them by Islam and they regarded it as their duty to pay due respect to it [i.e. the masses exercising their rights]. The use of this privilege for the vindication of truth was an obligation entrusted on every Muslim by God and his apostle, and its very purpose served to keep the atmosphere of the society and state congenial for the fulfillment of this obligation, which [upholding this right] was considered to be an integral part of the function of the Caliphate.

With the beginning of monarchy, the voice of conscience was stifled and freedom [for expression of opinion] was denied. Now the norm in session was that if any one had to voice their opinion, it should be in the favor of the ruler, or else they should maintain silence if the urge of conscience was so powerful that one could not desist from declaring the truth, they had to be prepared for the imprisonment or loss of life. This policy, slowly and gradually led the Muslims to a [moral] decay and they became discouraged, turned coward and time servers. The number of individuals who could risk their life by adhering to truth began to diminish. Flattery and wickedness loomed at large in the society and adherence to principles of truth and rectitude loss their value. Highly qualified and honest persons severed their relations with the government. People disliked the monarchical government so much that their hearts held no desire to uphold it. When a new regime emerged to displace the old one, people did not move in support of the later. One regime succeeded another. People witnessed the incoming and out going spectacle as passive spectators without evincing any interest therein.

4. Accountability before the Creator and His Creation
The fourth principle, closely related to the third principle [freedom for expression of opinion], was both the Caliph and his government are accountable before God and God's creation. As far as the sense of this responsibility is concerned, it kept the righteous caliphs restless day and night. And in relation to the accountability before [God's] creation, each of them considered himself accountable before the masses. It was not necessary that the caliph should be questioned before the consultative council only after raising a call motion. They faced the public five times, every day in the congregational prayer at the mosque. Every week on Fridays, the caliphs acquainted the masses with the affairs of the state and also lent them ears. They moved about in the market place without being escorted with body-

guards and mixed with the people unprotected by a security force. The portals of the government buildings were open and the caliph was accessible to everyone. On all such occasions, one could solicit questions and seek replies. They [the caliphs] had to be ready to be questioned by anyone, at any time. The right to submit questions [to the caliph] was not restricted to the representatives alone, but was enjoyed and exercised by every individual. Caliphs assumed power with the consent of the masses and they [masses] were the supreme authority competent to remove a caliph and elect another in his place. The elected caliph did not, therefore anticipate any threat in meeting the masses, and neither were they afraid of being removed from the office. The monarchist government was devoid of the concept of accountability [before God or His creation]. For them the accountability to the Creator was a mere oral assent and was rarely translated into action. And as to accountability to the masses, nobody had the courage to ask them for an explanation [of their deeds]. Caliphs exercised absolute authority over the them. They had acquired power by the dint of force, and their slogan was a challenge: to those who had the might, to wrestle power from their hands. How can such individuals face the masses, and how can they have access to them? Even when they offered prayers, it was done either in well guarded mosques in special locations, or if in an open place, they were generally surrounded by their close associates. Whenever they went in vehicles, they had an armed police guard both in front and behind to keep the way clear of traffic. There was scarcely any chance of their coming across the public.

5. The Public Treasury, a Trust
The fifth principle of the Islamic constitution laid down that the public treasury was God's property and a trust from the Muslims. Nothing should be received except through lawful means, and nothing should be spent on except lawful purposes. The Caliph enjoyed only so much jurisdiction over it as a trustee has over the property of a minor orphan under his custody, as [the Qur'an says IV:6 Whoever is rich, let him abstain altogether, and whoever is poor, let him eat reasonably. The Caliph was to be accountable for its income and expenditure and the Muslims held every right to ask the caliph for its distribution as well. The righteous Caliphs meticulously followed this principle. Whatever was deposited in the treasury was done so according to the principles of Islamic law, and whatever was spent was done so for due needs. Whoever was well-to-do, performed honorary services without drawing a single penny from the public treasury towards his remuneration. Moreover, he never hesitated to spend out of his pocket for the nation. Those who could not serve without emoluments, they took the minimum to meet the essential requirements of life. Every reasonable person would admit that the remuneration they took was far less than what was actually due. Even a hostile critic would not dare to criticize it. Every Muslim had the right to demand the accounts of the income and expenditure of the public treasury, and the Caliphs were always prepared for accountability. A common man could submit a question to the Caliph: how he was able to prepare such a lengthy tunic for himself although the dimensions of the sheets of the cloth received from Yemen could not make one of so big a size? But when the Caliphate degenerated into monarchy, the public treasury became the exclusive property of the monarch instead of the Divine and of the masses. Money was being received both through lawful and unlawful resources and squandered in legal and illegal ways. No one dared to hold them accountable. The entire revenue of the state was a source of enjoyment which was being exploited by everyone from an ordinary letter bearer right up to the state administrator, according to their capabilities. They were completely unmindful of the fact that authority over administration was not a license for misappropriating the public trust. They were fully convinced that they could continue to devour the public treasury and no one would hold them accountable [for their deeds].

6. Rule of the Law
The sixth principle of this constitution was that the country will be governed by law (i.e. the law of God and His prophet). Nobody should be over-and-above the law, nor should they transgress the limits demarcated by law. There should be uniform legal provision for all from a common man to the head of the state, and its enforcement should be for all without discrimination. Partiality should not be allowed to intrude into matters of justice and equity, and the courts of law should be free from being influenced. The righteous Caliphs had set the best example of adherence to this principle. In spite of enjoying more power than monarchs, they strictly adhered to this Divine Law. Friendship and nepotism never induced the Caliphs to ignore the prescribed rules and regulations, nor their displeasure caused harm to any one against the canons of the Islamic law. If any one happened to infringe their right, the matter was referred to court, just like an ordinary citizen. In case some one had a complaint against them, grievances were addressed in the court of law. Similarly the governors and commanders in chief were held in the grip of law, and no one dared influence the judge in the judicial matters. Anyone who contravened the provisions of the law had no chance of escaping the legal consequences. No sooner the Caliphate was converted to monarchism, this article [of the constitution] was consigned to oblivion. Not only the kings, princes, nobles, officials and commanders, but even favorite valets and maid servants connected with the palace were considered over and above the law. People were physically and morally at their mercy. There were two balances of justice: one for the strong weak and second for the influential. Pressure was brought to bear on the judges' decisions in the courts, and those who observed integrity in deciding cases had to pay a heavy price for their integrity and scrupulous regard for justice. The God-fearing jurists preferred bearing torture and imprisonment to becoming instrumental in perpetrating aggression and high-handedness, lest they fall prey to Divine chastisement.

7. Complete Equality in Rights and Status
The seventh principle of the Islamic Constitution pertained to complete equality in rights and status, which was completely assured in the early period of the Islamic State. There was no distinction among the Muslims on the basis of race, language and place of birth. No one enjoyed superiority over another on the basis of clan, family and race. There was equality in the rights and status of all those who believed in God and His Apostle. If preference was to be accorded, it was accorded based on character, capability attitude and service. When the Caliphate was replaced with monarchism, the demons of prejudice and bigotry raised their heads. The tribes related to the monarchs were assigned position of advantages over other tribes. Prejudice and distinction between Arabs and non-Arabs was revived and conflicts emerged. History bears witness to the extent of damage caused to the Islamic entity by these factional wranglings.

IMAM HUSAYN'S CHARACTER AS A BELIEVER
These were the changes that appeared in the wake of converting the Islamic Caliphate into a monarchy. No one can deny that Yazid's nomination as successor to his father was the starting point of all these transformations. It cannot be gainsaid that after a short span of time from the point of origin, all the corrupt practices mentioned above came into existence. At the time when this revolutionary step was taken, even though these evils had not yet surfaced, a man of vision could have predicted these inevitable consequences of such a beginning. And predicted that the reforms introduced by Islam in the administrative and political phases of the state would be rendered null and void by these changes. This is the reason why Imam Husayn could not remain indifferent, and he decided to stem the tide of the evil forces by taking the risk of confronting the worst consequences by rising in revolt against an established government. The consequences of this bold stand are known to every one. The fact which the Imam wanted to emphasize, by plunging himself into grave danger and enduring its consequences heroically, was that the fundamental features of an Islamic State are valuable assets. It would not be a bad bargain if a believer sacrificed his life and had his family members slain in return for this valuable objective. A believer should not hesitate to sacrifice all that he possesses for preventing the changes which constitutes a danger to the religion of Islam and the Muslim community which is a custodian of the principles mentioned above. One is at liberty to contemptuously disregard it as merely a maneuver for securing political power, but in the eyes of Husayn Ibn 'Ali, it was primarily a religious obligation. He therefore laid down his life in this cause gaining the crown of martyrdom.

See also article at http://www.geocities.com/~abdulwahid/ahlibayt/history_of_karbala.html

http://www.al-islam.org/ashura/
[heavily exerpted]
On Thursday, the 2nd of Muharram 61 A.H. Imam Husayn camped at a place in the region of Naynava called Karbala. On the following day Umar bin Sâd bin Abi Waqqas Zohari reached there from Kufa with 4000 soldiers and encamped opposite the camp of Imam.

Abbas bin Ali arrived, submitted a military report and said: "My master! The enemy has reached. What is to be done?" The Imam stood up and said: "My brother Abbas! May my life be sacrificed for you. Mount your horse, go and ask them as to why they have launched an attack at this time and what new development has taken place".

Abbas approached the enemy army accompanied by twenty horse-men including Zuhayr bin Qayn and Habib ibn Mazahir Asadi and enquired from them about the reason for their sudden attack. They replied: "We have received orders from our Emir that either you should surrender immediately or we should fight against you". Abbas said: "Don't be in a hurry. Let me go to the Imam and inform him of the position".

Somehow they granted respite to the Imam and his friends till the following morning. The Imam also availed of this short opportunity and prepared himself for martyrdom. He tested his companions once again so that if anyone had been ignorant of the result of the rising, he should come to know that the Imam had no way before him except martyrdom and sacrifice, and whoever had not stayed on with a view to meeting martyrdom should go away and vacate the field of sacrifice for those noble persons who did not care for their lives.

Imam Zaynul Abidin Ali bin Husayn, the fourth Imam, who had accompanied his father during this journey says: "My father called his companions after sunset and addressed them. Although I was ill I went there to hear his speech".

The Imam commenced his speech thus: "I thank Allah to the best of my ability and praise Him during the time of weal and woe. a Lord! I thank You because You have honored us by means of Prophethoodt taught us the Qur'an, made us comprehend the religion and its commandments, granted us eyes, ears and hearts; kept us free from the pollution of polytheism and then enabled us to thank You for Your blessings. It is a fact that I am not aware of any companions more faithful and honest than my companions, and any relatives more righteous and kind than my relatives. May Allah grant all of you a good reward. I think that the day of our fighting with this army has arrived. I permit all of you to go away. You are free to depart without any restriction and should take advantage of the darkness of night".

On the day of Âshura the Imam addressed the people, and delivered speeches a number of times. However, he commenced the day with supplication and every time before he addressed the enemy he sought strength and guidance from Allah. All the invocations and addresses of the Imam are couched in highly eloquent and expressive language. He addressed the soldiers of the enemy army with a perfectly calm and composed mind as if all of them were his friends and devotees and had gathered together to assist him, although he knew very well that after these addresses those very people would attack him with 30,000 spears and kill him.

These speeches were being delivered by an orator, who was thirsty and did not have even a drop of water to moisten his lips. He was an orator, who knew that after a short time his women and children would be made captives by his impudent and sworn enemies. He was an orator, who had not eaten any food and was also thirsty, although on the day of Âshura he did not complain about hunger on account of his lofty character and patience and mentioned thirst only. Imam Sajjad has said: "The son of the Prophet's daughter was killed when he was thirsty and hungry".

In the morning of the day of Âshura the horsemen of the enemy launched an attack on the ranks of the Imam. The Imam raised his hands in prayer and said: "O Lord! I depend on you in every affliction and am hopeful of Your blessing in every hardship. In every difficulty with which I am faced, You are my only remedy and resort. There have been many embarrassments which weakened my heart and no remedy for it was available. The friends did not assist me and the enemies rejoiced at my misfortune. However, when I ceased to seek assistance from everyone except You and sought the remedy only from You, You provided me solace and relief and removed the difficulty. Every blessing and goodness reaches us from You and everything should be sought from You only".

Then the Imam mounted his camel and addressed the people with a very loud voice, which could be heard by most of them: "O people of Iraq! Listen to me and do not make haste to kill me so that I may tell you what I must, and appraise you of the reason for my coming to Iraq. If you accept my excuse, believe in what I say, and behave towards me fairly, you will level for yourselves the path of prosperity, and then you will have no reason to kill me. And even if you do not accept my excuse and deviate from the path of justice, you must ponder over the pros and cons of the matter before you kill me, and should not undertake such a delicate task rashly and without deliberation. My supporter is the Almighty Allah Who has revealed the Qur'an. Allah guards His deserving slaves".

"O people! Identify me and see who I am. Then you will come to your senses and reproach yourselves. You should reflect carefully whether it is permissible for you to kill me and to disregard the reverence due to me.

"Am I not the son of your Prophet's daughter? Is the wasi (vicegerent) of your Prophet and his cousin and the first person, who expressed belief in Allah and confirmed what was brought by His Prophet, not my father? Is the Doyen of Martyrs Hamza bin Abdul Muttalib not the uncle of my father? Is the martyr Ja'far bin Abu Talib who has two wings and flies with Allah's angels not my uncle? Have you not heard that the Holy Prophet has said about me and my brother: "These two sons of mine are the chiefs of the young men of Paradise". If you think that whatever I am saying is true so much the better. I swear by Allah that I know Allah hates the liars, and I have never told a lie. And even if you do not believe in my words and refute me, there are still some companions of the Holy Prophet amongst you who, when asked, will apprise you of the facts. Ask Jabir bin Abdullah Ansari, Abu Sa'id Khudari, Nahl bin Sadi, Zayd bin Arqam or Anas bin Malik, so that they may tell you that they have heard these words from the Holy Prophet about me and my brother. Is this tradition itself not sufficient to restrain you from killing me? If you are doubtful about this tradition can you doubt even this that I am the son of your Prophet's daughter? I swear by Allah that between East and West there is no son of the daughter of a Prophet except me either amongst you or amongst others.

"You should tell honestly whether I have killed anyone from amongst you so that you may take revenge! Is it that I have appropriated your wealth and you are claiming it? Have I injured you for which you have risen to compensate?" None of them, however, came forward to give a reply to what the Imam said. He was, therefore, obliged to call some of them by their names and addressed them in these words: "O Shabath bin Rabie, Hajjâr bin Abjar, Qays bin Ashath and Yazid bin Harith! Did you yourselves not write letters to me saying: "The fruits have become ripe and the lands are green and fresh and the soldiers of Iraq are ready to sacrifice their lives for you and you should, therefore, proceed to Iraq as early as possible?"

The Imam continued his address till he said: "By Allah I will not swear allegiance to these people like weak and mean persons and will not flee the battlefield like slaves while fighting against the rascals. I seek refuge in Allah from the mischief of you people and of every arrogant person who does not believe in the Day of Judgment".

In the meantime the preliminaries of the battle began to take place gradually. Umar bin Sâd drew his bow, shot an arrow towards the companions of Imam Husayn and said: "You should bear witness before Ibn Ziyad (the governor) that I have started the battle earlier than everyone else".

Severe fighting continued till about noon. Most of the companions of the Imam were killed. The Imam offered the noon prayers along with his surviving companions in the form of emergency prayer (Salâtul Khawf) i.e. he offered two rakats. The fighting continued after the prayers till all the young men of Bani Hashim were killed. They met martyrdom one after the other. Even young children and sucklings had also the honor of being martyred. Gradually the moment arrived which changed the course of the history of Islam and recorded the honor of martyrdom for them in the pages of history. It is definitely so and there is no tragedy like the tragedy of Imam Husayn.

see also http://www.al-islam.org/nafas/

[i]Originally posted by Mujahid
Salam alaikum wa rahmatullahi wa barakatuhu,

I have a question; the prophet Muhammad (saw) was once tested by a jewish man about the laws of the Torah. This was referring to stoning, the prophet (saw) knew that stoning was prescribed in the jewish books. When the jewish man checked the Torah he saw that the prophet (saw) was correct. The prophet (saw) had knowledge of judaism. He knew about the incidents and about Moses (as).

Why would the prophet (saw) not know about the jews fasting day? especially when it was a big incident, when the jews were rescued by Allah (swt) and Musa observed fast on this day.

Why would the prophet (saw) need a jewish man to teach him that?

I was under the impression that the prophet (saw) had knowledge of the religion, as it came from Allah (swt). Certainly not a jewish man.

Salam.