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The Day of Ashura'
Author : An Article by His Grace Dr. Mohammad Al-Khalayleh
Date Added : 19-09-2018

 

 

The tenth day of the Sacred Month is called Ashura' according the majority of Muslim scholars, such as Saeed Ibn Al-Mosaib, Al-Hassan Al-Basri, Malik, Ahmad, Isaac among others, since Ibn Abbas (May Allah be pleased with them) narrated: "The Messenger of Allah enjoined fasting the tenth day for the  Day of Ashura." [At-Tirmithi]

 

Some narrations on fasting the aforementioned day:

 

1. Ibn Abbas narrated: "I never saw the Prophet (PBUH) seeking to fast on a day more (preferable to him) than this day, the day of 'Ashura', or this month, i.e. the month of Ramadan." [Agreed upon].

 

In his commentary on the aforementioned Hadith, Al-Hafez Ibn Hajar (May Allah have mercy on his soul) said: "In terms of reward, the day of Ashura' is the best day to be fasted after Ramadan. However, Ibn Abbas (May Allah be pleased with them) said: "according to what he heard:" Fasting the day of Ashura' atones the sins of the preceding year, and fasting the day of Arafah atones the preceding and the current year. Ibn Abbas is of the view that the reward for fasting the day of Arafah is greater than that of Ashura'. However, he combined them in his narration, although fasting the former is obligatory while fasting the latter is recommended, to indicate that a person will be rewarded for fasting both. This is because the meaning of (seek), as mentioned in the narration, is intending and desiring to fast the day of Ashura` to gain the whole reward.

 

Ibn Omar (May Allah be pleased with them) said: "In Jahiliyah' (Pre-Islamic period of ignorance), we used to observe fast on the day of Ashura`.But, when fasting at the month of Ramadan was prescribed, the Messenger of Allah (PBUH) said: "This is one of the days of Allah; he who wishes may fast on it." [Agreed upon].

 

2. Aisha (May Allah be pleased with her) narrated: "During the Pre-Islamic Period of ignorance the Quraish used to observe fasting on the day of 'Ashura', and the Prophet (PBUH) himself used to observe fasting on it too. However, when he came to Medina, he fasted on that day and ordered the Muslims to fast on it. When (the order of compulsory fasting in ) Ramadan was revealed, fasting in Ramadan became an obligation, and fasting on 'Ashura' was given up, and who ever wished to fast (on it) did so, and whoever did not wish to fast on it, did not fast. [Agreed upon]. In addition, Al-Imam An-Nawawi (May Allah have mercy on his soul) said (What means): "The majority of the Muslim scholars are of the view that fasting the day of Ashura' is a recommended deed, not an obligation."

 

3. Moreover, Abu Qatada reported that the Prophet (PBUH) said (What means): "fasting on the day of 'Arafa may atone for the sins of the preceding and the coming years, and I seek from Allah that fasting on the day of Ashura may atone for the sins of the preceding year." [Moslim].

 

 

The Wisdom behind fasting it:

 

The day of Ashura' is the day in which Allah, The Exalted, saved His Prophet Musa and his people from the Pharaoh and his army. As an act of thankfulness to Allah, Musa fasted that day. Our Prophet (PBUH) has fasted that day and commanded Muslims to do so where he (PBUH) said (What means): "We have more right to Musa than you do."

 

Actually, the Prophet (PBUH) along with all the members of the Muslim nation have more right to Musa and other Prophets and Messengers than non-Muslims, because they respect, adore and believe in all of them (Prophets and Messengers) without any sort of distinction or preference; constituting a patron to their religion (Islam), the religion of Allah, The Lord of The Worlds.

 

Prophet Mohammad (PBUH) recommended fasting this day since it reflects a great wisdom, among others, and that is: Allah's religion is one and Prophet Muhammad (PBUH) was sent to complete this message.

 

Is it reprehensible to fast only the day of Ashura'?

 

Ibn 'Abbas reported that when the Messenger of Allah (PBUH) fasted on the day of 'Ashura and commanded that it should he observed as a fast, they (his Companions) said to him:  "Messenger of Allah, it is a day which the Jews and Christians hold in high esteem. Thereupon the Messenger of Allah (PBUH) said: When the next year comes, God willing, we would observe fast on the 9th But the Messenger of Allah (PBUH) died before the advent of the next year." [Moslim].

 

 

Furthermore, Al-Hafeth Ibn Hajar (May Allah have mercy on his soul) said (What means): "When the Prophet(PBUH) intended to fast the 9th day: This implies fasting  it in addition to the 10th in order to free ones-self from the liability or, according to the closest interpretation, to do contrary to the Jews and Christians. This is according to many narrations by Moslim and Ahmad who reported the following traceable Hadith that Ibn Abbas narrated, The Prophet (PBUH) said (What means): "Fast the day of Ashura' contrary to the Jews; by fasting a day before or after it." And this was the last narration in this regard. And Allah Knows Best.

 

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Summarized Fatawaa

Is an elderly or chronically ill person required to pay additional fidyah if they delay it beyond the first year?

An elderly person or someone permanently unable to fast must pay fidyah by feeding one needy person for each missed day.
However, if they delay paying fidyah beyond the first year, no additional fidyah is required.
This differs from someone who delays making up missed Ramadan fasts (qada) without a valid excuse until the next Ramadan begins—such a person is required to pay an additional fidyah for the delay.

What is the wisdom behind legislating the Udhiyah?

The Muslim must know that through the Uḍḥiyah, he complies with the command of Allah, the Exalted, and performs a worship that brings him closer to Allah and distances him from the Fire.
 
The Uḍḥiyah holds profound wisdoms and noble meanings, including:
 
1-Reviving the Sunnah of Abraham, peace be upon him: He complied with Allah's command when He ordered him to slaughter his son Ishmael. Abraham, peace be upon him, succeeded in the test, and when he was about to slaughter his son, Allah sent down a ram to ransom Ishmael and commanded him to slaughter it instead. Allah, the Exalted, says {what means]: "And when he reached with him [the age of] exertion, he said, 'O my son, indeed I have seen in a dream that I [must] sacrifice you, so see what you think.' He said, 'O my father, do as you are commanded. You will find me, if Allah wills, of the steadfast.' And when they had both submitted and he put him down upon his forehead, We called to him, 'O Abraham, You have fulfilled the vision.' Indeed, We thus reward the doers of good. Indeed, this was the clear trial. And We ransomed him with a great sacrifice." [Al-Ṣāffāt/102-107]. Thus, the sacrificial offering became an enduring Sunnah until the Day of Judgment, and Muslims offer their wealth as sacrifices, drawing closer to Allah, the Exalted, reviving this great Sunnah.
 
2-Providing abundance for people on Eid day and the Days of Tashrīq: Among the wisdoms of the Uḍḥiyah is that the Muslim provides generously for his family, neighbors, relatives, and the poor during these days. The Muslim is encouraged to eat from his sacrifice, give charity from it to the poor, and gift from it to his wealthy neighbors. Thus, goodness spreads throughout the entire community. The Prophet, peace and blessings be upon him, said: "The Days of Tashrīq are days of eating and drinking." (Narrated by Muslim). Allah, the Exalted, says {what means}: "And the camels and cattle We have appointed for you as among the symbols of Allah; for you therein is good." [Al-Ḥajj/36]. This good includes the good of both this world and the Hereafter.

Does sacrificing one sheep avail for the entire household?

In the Name of Allah, and may peace and blessings be upon our Master, the Messenger of Allah.
 
Offering an Udhiyah (sacrificial offering) is a communal Sunnah (Sunnah Kifayah) for members of the same household, provided that their financial maintenance is undertaken by a single provider. By "communal Sunnah," we mean that when one person performs it, the religious recommendation is fulfilled on behalf of the entire household, though the spiritual reward itself belongs uniquely to the one who offered it.
 
Therefore, if any member of the household performs the sacrifice—even if it is someone who is not legally responsible for the household's expenses, such as the wife or one of the children—the recommendation is fulfilled for everyone in that home. However, the reward does not automatically extend to the other members unless the person offering the sacrifice explicitly intends to share the reward with them—similar to how performing a funeral prayer (Janazah) fulfills the communal obligation for everyone, yet the specific reward is earned by those who actually prayed.
 
Additionally, a single sacrifice is sufficient for a man who is married to more than one wife. And Allah the Almighty Knows Best.

What is the waiting period ('Iddah) for a woman whose husband has passed away, and what is the ruling on her wearing gold?

Praise be to Allah, and peace and blessings be upon our Master, the Messenger of Allah.
 
The waiting period ('Iddah) for a woman whose husband has passed away is four months and ten days for one who is not pregnant. As for a pregnant woman, her waiting period lasts until she gives birth. It is obligatory for her to remain in the marital home, only leaving for a necessity. During this time, it is prohibited (Haram) to display any form of adornment on the body or clothing; this includes wearing kohl, gold, all types of perfume, and dyeing the hair. Likewise, it is prohibited to receive a direct marriage proposal or to marry during this period.
 
It was narrated by Umm 'Atiyyah that the Prophet ﷺ said: 'We were forbidden to mourn for a deceased person for more than three days, except for a husband, for whom the mourning period is four months and ten days. During this time, we were not to use kohl, nor wear perfume, nor wear dyed clothing except for garments made of 'Asb (coarsely dyed yarn). We were, however, granted a concession at the time of purification—when one of us bathed following her menses—to use a small amount of Kust (costus) or Azfar (fragrant substances). We were also forbidden from following funeral processions.' (Narrated by Al-Bukhari). And Allah the Exalted knows best."

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