Saturday, December 3, 2011

Allah[ الله ]

Allah الله

Learn About Allah, The One and Only God, The Creator and Sustainer of the universe.

There is no god but ALLAH !

Allah is the proper name in Arabic for The One and Only God, The Creator and Sustainer of the universe. It is used by the Arab Christians and Jews for the God (Eloh-im in Hebrew; ‘Allaha’ in Aramaic, the mother tongue of Jesus, pbuh). The word Allah does not have a plural or gender. Allah does not have any associate or partner, and He does not beget nor was He begotten.

The Name Allah was not chosen by man but was revealed and referred to by all the Prophets (peace be on them). Allah was the God worshipped by Adam, Noah, Moses, Abraham and all the other Prophets sent by him.

The name “Allah” consists of two parts, “Al” which is the definitive article in Arabic and “ilah” which means an object to which subservience, love, reverence, and obedience is shown. Being a combination of these two parts, “Allah” signifies the one and only God, the one whom absolute love, reverence and obedience is shown.

One misconception is that Allah is a new or different deity than that mentioned in the Bible or Torah. However, Arab Christians use this word too, and instead of the English word “God” it is Allah which is used in their bible, prayers and daily rituals. In fact, if they did not know English, they would not know who or what a “God” in the English sense was, as they are accustomed to the use of “Allah”. Nor do they use the word “Jesus”, but the same word in Arabic for Jesus which is Isa.

However, the Arab Christians share the same belief about God as other Christians around the world, i.e. that Jesus was his son and the incorrect belief in the Trinity. These beliefs are contrary to those of Islam. As Muslims, we believe that these beliefs are not what Jesus or Gods message in the Bible were intended to be. Allah is the same God that Adam, Noah, Abraham, Moses and Jesus worshipped. Furthermore, Islam was the exact same message that was followed and taught by all the Prophets. And they are far from the erroneous and fabricated claims that the Christians and Jews make about them.

{No son (or offspring or children) did Allâh beget, nor is there any ilâh (god) along with Him; (if there had been many gods), behold, each god would have taken away what he had created, and some would have tried to overcome others! Glorified be Allâh above all that they attribute to Him!} [Quran, 23:91]

He is Allah

There is no god but ALLAH !

The First: Nothing is before Him.
The Last: Nothing is After Him.
The Most High: Nothing is Above Him.
The Most Near: Nothing is beyond His Reach.
He Begets Not, Nor was He Begotten.
The Creator, Provider, and All-Rich.
The All-Seer, The All-Knower.
He is One and Self-Sufficient.
He is not Nature, or any part of it.
He ascended above His Throne, High above the Seven Skies.
No Vision can encompass Him, but
His Grasp is over all vision…

Who is Allah?

[ Say: "He is Allaah, {the} One. "Allaah us-Samad {self-Sufficient}.

"He begets not, nor was He begotten; "And there is none co-equal or comparable unto Him."] Soorat Al Ikhlaas {112:1-4}

[ Allaah is He Who has created the heavens and the earth and sends down water from the sky, and thereby brought forth fruits as provision for you; and He has made the ships to be of service to you, that they may sail through the sea by His Command; and He has made rivers {also} to be of service to you.] Soorat Ibraheem {14:32}

There is no god but ALLAH !

[ And it is He Who spread out the earth, and placed therein firm mountains and rivers and of every kind of fruits He made Zawjain Ithnain {two in pairs - may mean two kinds or it may mean: of two sorts, e.g. black and white, sweet and sour, small and big, etc.} He brings the night as a cover over the day. Verily, in these things, there are aayaat {proofs, evidences, lessons, signs, revelation, etc.} for people who reflect.] Soorat Ar Ra’d {13:3}

[ Allaah is He Who created you, then provided food for you, then will cause you to die, then {again} He will give you life. Is there any of your {so-called} partners {of Allaah} that do anything of that? Glory be to Him! And Exalted be He above all that {evil} they associate {with Him}.] Soorat Ar Ruum {30:40}

[ And He has made the sun and the moon, both constantly pursuing their courses, to be of service to you; and He has made the night and the day, to be of service to you.] Soorat Ibraheem {14:33}

[ And He gave you of all that you asked for, and if you count the Blessings of Allaah, never will you be able to count them. Verily! Man is indeed an extreme wrong-doer, - a disbeliever {an extreme ingrate, denies Allaah's Blessings by disbelief, and by worshipping others besides Allaah, and by disobeying Allaah and His Prophet Muhammad }.] Soorat Ibraheem {14:34}

[ See they not that Allaah, Who created the heavens and the earth, is Able to create the like of them. And He has decreed for them an appointed term, whereof there is not doubt. But the Dhalimeen {polytheists, oppressors, unjust, and wrong-doers, etc.} refuse {the truth the Message of Islamic Monotheism, and accept nothing} but disbelief.] Soorat Al Israa {17:99}

[ Your Ilah {God} is only Allah, the One. He has full knowledge of all things.]
Soorat Ta Ha {20:98}

[ Allaah is the Light of the heavens and the earth. The parable of His Light is as {if there were} a niche and within it a lamp, the lamp is in glass, the glass as it were a brilliant star, lit from a blessed tree, an olive, neither of the East {i.e. neither it gets sun-rays only in the morning} nor of the West {i.e. nor it gets sunrays only in the afternoon, but it is exposed to the sun all day long}, whose oil would almost glow forth {of itself}, though no fire touched it. Light upon Light! Allaah guides to His Light whom He wills. And Allaah sets forth parables for mankind, and Allaah is All-Knower of everything.] Soorat An Nuur {24:35}

There is no god but ALLAH !

[ Allaah is He Who sends the winds, so they raise clouds, and spread them along the sky as He wills, and then break them into fragments, until you see rain drops come forth from their midst! Then when He has made them fall on whom of His slaves as He will, lo! they rejoice!] Soorat Ar Ruum {30:48}

[ Allaah is He Who created you in {a state of} weakness, then gave you strength after weakness, then after strength gave {you} weakness and grey hair. He creates what He wills. And it is He Who is the All-Knowing, the All-Powerful {i.e. Able to do all things}.] Soorat Ar Ruum {30:54}

[ Allaah it is He Who has created the heavens and the earth, and all that is between them in six Days. Then He Istawa {rose over} the Throne {in a manner that suits His Majesty}. You {mankind} have none, besides Him, as a Wali or an intercessor. Will you not then remember {or be admonished}?] Soorat As Sajdah {32:4}

[ Allaah, it is He Who has made the night for you that you may rest therein and the day for you to see. Truly, Allaah is full of Bounty to mankind, yet most of mankind give no thanks.] Soorat Ghaafir {40:61}

There is no god but ALLAH !

[ Allaah, it is He Who has made for you the earth as a dwelling place and the sky as a canopy, and has given you shape and made your shapes good {looking} and has provided you with good things. That is Allaah, your Lord, then blessed be Allaah, the Lord of the 'alameen {mankind and jinns}.] Soorat Ghaafir {40:64}

[ Allaah it is He Who has subjected to you the sea, that ships may sail through it by His Command, and that you may seek of His Bounty, and that you may be thankful,] Soorat Al Jaathiya {45:12}

[ And has subjected to you all that is in the heavens and all that is in the earth; it is all as a favour and kindness from Him. Verily, in it are signs for a people who think deeply.] Soorat Al Jaathiya {45:13}

[ Do they not see that Allaah, Who created the heavens and the earth, and was not wearied by their creation, is Able to give life to the dead? Yes, He surely is Able to do all things.] Soorat Al Ahqaaf {46:33}

[ He is Allaah, than Whom there is laa ilaaha illa huwa {none deserves to be worshiped but He} the All-Knower of the unseen and the seen {open}. He is the Most Beneficent, the Most Merciful.] Soorat Al Hashr {59:22}

[ He is Allaah than Whom there is laa ilaaha illa Huwa {none deserves to be worshiped but He} the King, the Holy, the One Free from all defects, the Giver of security, the Watcher over His creatures, the All-Mighty, the Compeller, the Supreme. Glory be to Allaah! {High is He} above all that they associate as partners with Him.] Soorat Al Hashr {59:23}

[ He is Allaah, the Creator, the Inventor of all things, the Bestower of forms. To Him belong the Best Names. All that is in the heavens and the earth glorify Him. And He is the All-Mighty, the All-Wise.] Soorat Al Hashr {59:24}

[ It is Allaah Who has created seven heavens and of the earth the like thereof {i.e. seven}. His Command descends between them {heavens and earth}, that you may know that Allaah has power over all things, and that Allaah surrounds {comprehends} all things in {His} Knowledge.] Soorat At Talaaq {65:12}

[ Allaah! Laa ilaaha illa Huwa {none deserves to be worshiped but He}, the Ever Living, the One Who sustains and protects all that exists. Neither slumber, nor sleep overtake Him. To Him belongs whatever is in the heavens and whatever is on earth. Who is he that can intercede with Him except with His Permission? He knows what happens to them {His creatures} in this world, and what will happen to them in the Hereafter. And they will never compass anything of His Knowledge except that which He wills. His Kursi extends over the heavens and the earth, and He feels no fatigue in guarding and preserving them. And He is the Most High, the Most Great.] Soorat Al Baqarah {2:255}

[ Truly, nothing is hidden from Allaah, in the earth or in the heavens. He it is Who shapes you in the wombs as He pleases. Laa ilaaha illa Huwa {none deserves to be worshiped but He}, the All-Mighty, the All-Wise.] Soorat Aal ‘Imraan {3:5-6}

There is no god but ALLAH !

[ Allaah! laa ilaaha illa Huwa {none deserves to be worshiped but He}. Surely, He will gather you together on the Day of Resurrection about which there is no doubt. And who is truer in statement than Allaah?] Soorat An Nisa{4:87}

[ Allaah! laa ilaaha illa Huwa! {none deserves to be worshiped but He} To Him belong the Best Names.] Soorat Ta Ha {20:8}

[ "Verily! I am Allaah! laa ilaaha illa Ana {none deserves to be worshiped but Me}, so worship Me, and perform As-Salat for My Remembrance] Soorat Ta Ha {20:14}

[ And He is Allaah; laa ilaaha illa Huwa {none deserves to be worshiped but He}.

His is all praise, in the first {i.e. in this world} and in the last {i.e.in the Hereafter}. And for Him is the Decision, and to Him shall you {all} be returned.]

Soorat Al Qasas {28:70}

[ "But as for my part {I believe} that He is Allaah, my Lord and none shall I associate as partner with my Lord. It was better for you to say, when you entered your garden: "That which Allaah wills {will come to pass}! There is no power but with Allaah". If you see me less than you in wealth, and children.] Soorat Al Kahf {18:38-39}

[ Say {to these polytheists and pagans}: "Show me those whom you have joined to Him as partners. Nay {there are not at all any partners with Him}! But He is Allaah {Alone}, the All-Mighty, the All-Wise."] Soorat Sabaa {34:27}

[ He has created the heavens and the earth with truth. He makes the night to go in the day and makes the day to go in the night. And He has subjected the sun and the moon. Each running {on a fixed course} for an appointed term. Verily, He is the All-Mighty, the Oft-Forgiving.] Soorat Az Zumar {39:5}

Your Lord is Allah, So Worship None But Him

There is no god but ALLAH !

[ "Allaah, your Lord and the Lord of your forefathers."] Soorat As Saffat {37:126}

[ He created you {all} from a single person {Adam}; then made from him his wife[Hawwa {Eve}]. And He has sent down for you of cattle eight pairs {of the sheep,two, male and female; of the goats, two, male and female; of the oxen, two, male and female; and of the camels, two, male and female}. He creates you in the wombs of your mothers, creation after creation in three veils of darkness, such is Allaah your Lord. His is the kingdom, laa ilaaha illa Huwa {none deserves to be worshiped but He}. How then are you turned away?] Soorat Az Zumar {39:6}

[ If you disbelieve, then verily, Allaah is not in need of you, He likes not disbelief for His slaves. And if you are grateful {by being believers}, He is pleased therewith for you. No bearer of burdens shall bear the burden of another. Then to your Lord is your return, so He will inform you what you used to do. Verily, He is the All-Knower of that which is in {men's} breasts.] Soorat Az Zumar{39:7}

[ Laa ilaaha illa Huwa {none deserves to be worshiped but He}. It is He Who gives life and causes death, your Lord and the Lord of your fore-fathers.] Soorat Ad Dukhaan {44:8}

[ O mankind! Worship your Lord, Who created you and those who were before you so that you may become al-Muttaqeen {pious and righteous}.] Soorat AlBaqarah {2:21}

[ And will make him {'Eesaa, Jesus} a Messenger to the Children of Israel{saying}: "I have come to you with a sign from your Lord, that I design for you out of clay, as it were, the figure of a bird, and breathe into it, and it becomes a bird by Allaah's Leave; and I heal him who was born blind, and the leper, and I bring the dead to life by Allaah's Leave. And I inform you of what you eat, and what you store in your houses. Surely, therein is a sign for you, if you believe.] Soorat Aal ‘Imraan {3:49}

[ O mankind! Verily, there has come to you the Messenger with the truth from your Lord, so believe in him, it is better for you. But if you disbelieve, then certainly to Allaah belongs all that is in the heavens and the earth. And Allaah is Ever All-Knowing, All-Wise.] Soorat An Nisaa {4:170}

[ O mankind! Verily, there has come to you a convincing proof from your Lord, and We sent down to you a manifest light {this Quraan}. So, as for those who believed in Allaah and held fast to Him, He will admit them to His Mercy and Grace, and guide them to Himself by a Straight Path.] Soorat An Nisaa {4:174- 175}

[ Such is Allaah, your Lord! Laa ilaaha illa Huwa {none deserves to be worshipped but He}, the Creator of all things. So worship Him {Alone}, and He is the Wakil {trustee, disposer of affairs, guardian, etc.} over all things.] Soorat Al An’aam {6:102}

[ No vision can grasp Him, but His Grasp is over all vision. He is the Most Subtle and Courteous, Well-Acquainted with all things.] Soorat Al An’aam {6:103}

[ Verily, proofs have come to you from your Lord, so whosoever sees, will do so for {the good of} his ownself, and whosoever blinds himself, will do so to his own harm, and I am not a watcher over you.] Soorat Al An’aam {6:104}

[ Say: "Come, I will recite what your Lord has prohibited you from: join not anything in worship with Him; be good and dutiful to your parents; kill not your children because of poverty - We provide sustenance for you and for them; come not near to al-Fawahish {shameful sins, illegal sexual intercourse, etc.} whether committed openly or secretly, and kill not anyone whom Allaah has forbidden, except for a just cause {according to Islamic law}. This He has commanded you that you may understand.] Soorat Al An’aam {6:151}

[ "And come not near to the orphan's property, except to improve it, until he {or she} attains the age of full strength; and give full measure and full weight with justice. We burden not any person, but that which he can bear. And whenever you give your word {i.e. judge between men or give evidence, etc.}, say the truth even if a near relative is concerned, and fulfill the covenant of Allaah, This He commands you, that you may remember."] Soorat Al An’aam {6:152}

[ "And verily, this {i.e. Allaah's Commandments mentioned in the above twoverses 151 and 152} is my Straight Path, so follow it, and follow not {other} paths, for they will separate you away from His Path. This He has ordained for you that you may become al-Muttaqeen {pious and righteous}."] Soorat Al An’aam {6:153}

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The Virtues of the Sacred Month of Muharram and Fasting on ‘Ashura.


In The name of Allah,The Most Merciful,The Most gracious


The Virtues of the Sacred Month of Muharram and Fasting on ‘Ashura.

Verily, the number of months with Allah is twelve months (in a year), so was it ordained by Allah on the Day when He created the heavens and the earth; of them four are Sacred, (i.e. the 1st, the 7th, the 11th and the 12th months of the Islamic calendar). That is the right religion, so wrong not yourselves therein, and fight against the Mushrikun (polytheists, pagans, idolaters, disbelievers in the Oneness of Allah) collectively, as they fight against you collectively. But know that Allah is with those who are Al-Muttaqun (the pious – see V.2:2). 9:36

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

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

Abu Bakrah, may Allah be pleased with him, reported that the Prophet, peace 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 Jumada and Sha’ban.” [Reported by al-Bukhari, 2958]

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

Allah’s words: “… so wrong not yourselves therein … ” mean do not wrong yourselves in these sacred months, because sin in these months is worse than in other months. It was reported that Ibn ‘Abbas said that this phrase 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.

Qutadah said concerning this phrase that wrongdoing during the sacred months is more serious and more sinful that wrongdoing at any other time. Wrongdoing at any time is a serious matter, but Allah gives more weight to whichever of His commands He will. Allah has chosen certain ones of His creation. He has chosen from among the angels Messengers and from among mankind Messengers. He chose from among speech the remembrance of Him (dhikr). He chose from among the earth the mosques, from among the months Ramadhan and the sacred months, from among the days Friday and from among the nights Laylat al-Qadr, so venerate that which Allah has told us to venerate. People of understanding and wisdom venerate the things that Allah has told us to venerate. [Summarized from the Tafsir of Ibn Kathir, may Allah have mercy on him.]

The Virtue of Observing More Nafil Fasts During Muharram

Abu Hurayrah, may Allah be pleased with him, reported that the Messenger of Allah, peace be upon him, said:

“The best fasting after Ramadhan is fasting Allah’s month of Muharram.” [Reported by Muslim, 1982]

The phrase “Allah’s month”, connecting the name of the month to the name of Allah in a genitive grammatical structure, signifies the importance of the month. Al-Qari said:

“The apparent meaning is all of the month of Muharram.”

But it was proven that the Prophet, peace be upon him, never fasted any whole month apart from Ramadhan, so this hadith 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 be upon him, used to fast more in Sha’ban. 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 an-Nawawi 'ala Sahih Muslim]

Allah chooses whatever times and places He wills

Al-’Izz ibn ‘Abdus-Salam, may Allah have mercy on him, said:

“Times and places may be given preferred status in two ways, either temporal or spiritual. With regard to the latter, this is because Allah bestows His generosity on His slaves at those times or in those places, by giving a greater reward for deeds done, such as giving a greater reward for fasting in Ramadhan than for fasting at all other times, and also on the day of ‘Ashura, the virtue of which is due to Allah’s generosity and kindness towards His slaves on that day … ” [Qawa'id al-Ahkam, 1/38]

‘Ashura in History

Ibn ‘Abbas, may Allah be pleased with him, reported that the Prophet, peace be upon him, came to Madinah and saw the Jews fasting on the day of ‘Ashura. He asked:

“What is this?”

They said: “This is a righteous day, it is the day when Allah saved the Children of Israel from their enemies, so Musa fasted on this day.” He said:

“We have more right to Musa than you,” so he fasted on that day and commanded [the Muslims] to fast on that day. [Reported by al-Bukhari, 1865]

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

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

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

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

” … and commanded [the Muslims] to fast on that day” – according to another report also narrated by al-Bukhari, he said to his Companions:

“You have more right to Musa than they do, so fast on that day.”

The practice of fasting on ‘Ashura was known even in the days of Jahiliyyah, before the Prophet’s mission. It was reported that ‘Aishah, may Allah be pleased with her, said:

“The people of Jahiliyyah used to fast on that day … “

Al-Qurtubi said:

“Perhaps the Quraysh used to fast on that day on the basis of some past law, such as that of Ibrahim, upon whom be peace.”

It was also reported that the Prophet, peace be upon him, used to fast on ‘Ashura in Makkah, before he migrated to Madinah. When he migrated to Madinah, he found the Jews celebrating this day, so he asked them why, and they replied as described in the hadith quoted above. He commanded the Muslims to be different from the Jews, who took it as a festival, as was reported in the hadith of Abu Musa, may Allah be pleased with him, who said:

“The Jews used to take the day of ‘Ashura as a festival [according to a report narrated by Muslim: the day of 'Ashura 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 be upon him, said:

‘So you [Muslims] should fast on that day.’ ” [Reported by al-Bukhari]

Apparently the motive for commanding the Muslims to fast on this day was the desire to be different from the Jews, so that the Muslims would fast when the Jews did not, because people do not fast on a day of celebration. [Summarized from the words of al-Hafidh Ibn Hajar, may Allah have mercy on him, in Fath al-Bari)

Fasting on 'Ashura was a gradual step in the process of introducing fasting as a prescribed obligation in Islam. Fasting appeared in three forms. When the Messenger of Allah, peace be upon him, came to Madinah, he told the Muslims to fast on three days of every month and on the day of 'Ashura, then Allah made fasting obligatory when He said (interpretation of the meaning):

" ... observing the fasting is prescribed for you ... " [Al-Qur'an 2:183] [Ahkam al-Qur'an by al-Jassas, Part 1]

The obligation was transferred from the fast of ‘Ashura to the fast of Ramadhan, and this one of the proofs in the field of Usul ul-Fiqh that it is possible to abrogate a lighter duty in favour of a heavier duty.

Before the obligation of fasting ‘Ashura 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’ud that when fasting Ramadhan was made obligatory, the obligation to fast ‘Ashura was lifted, i.e., it was no longer obligatory to fast on this day, but it is still desirable (mustahabb).

The virtues of fasting ‘Ashura

Ibn ‘Abbas, may Allah be pleased with them both, said:

“I never saw the Messenger of Allah, upon whom be peace, so keen to fast any day and give it priority over any other than this day, the day of ‘Ashura, and this month, meaning Ramadhan.” [Reported by al-Bukhari, 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 be upon him, said:

“For fasting the day of ‘Ashura, I hope that Allah will accept it as expiation for the year that went before.” [Reported by Muslim, 1976]

This is from the bounty of Allah towards us: for fasting one day He gives us expiation for the sins of a whole year. Indeed Allah is the Owner of Great Bounty.

Which day is ‘Ashura ?

An-Nawawi, may Allah have mercy on him, said:

“‘Ashura and Tasu’a are two elongated names [the vowels are elongated] as is stated in books on the Arabic language. Our companions said: ‘Ashura is the tenth day of Muharram and Tasu’a is the ninth day. This is our opinion, and that of the majority of scholars. This is the apparent meaning of the ahadith and is what we understand from the general wording. It is also what is usually understood by scholars of the language.” [Al-Majmu']

‘Ashura is an Islamic name that was not known at the time of Jahiliyyah. [Kashshaf al-Qina', Part 2: Sawm Muharram]

Ibn Qudamah, may Allah have mercy on him, said:

“‘Ashura is the tenth day of Muharram. This is the opinion of Sa’id ibn al-Musayyib and al-Hasan. It was what was reported by Ibn ‘Abbas, who said: ‘The Messenger of Allah, peace be upon him, commanded us to fast ‘Ashura, the tenth day of Muharram.’ [Reported by al-Tirmidhi, who graded it a sahih hasan hadith] It was reported that Ibn ‘Abbas said: ‘The ninth,’ and reported that the Prophet, peace be upon him, used to fast the ninth. [Reported by Muslim] ‘Ata reported that he said, ‘Fast the ninth and the tenth, and do not be like the Jews.’ If this is understood, we can say on this basis that it is mustahabb (encouraged) to fast on the ninth and the tenth, for that reason. This is what Ahmad said, and it is the opinion of Ishaq.”

It is mustahabb (encouraged) to fast TasU’a with ‘Ashura

‘Abdullah ibn ‘Abbas, may Allah be pleased with them both, said:

“When the Messenger of Allah, peace be upon him, fasted on ‘Ashura and commanded the Muslims to fast as well, they said, ‘O Messenger of Allah, it is a day that is venerated by the Jews and Christians.’ The Messenger of Allah, peace be upon him, said:

‘If I live to see the next year, insha’Allah, we will fast on the ninth day too.’

But it so happened that the Messenger of Allah, peace be upon him, passed away before the next year came.” [Reported by Muslim, 1916]

Ash-Shafi’i and his companions, Ahmad, Ishaq and others said:

“It is mustahabb to fast on both the ninth and tenth days, because the Prophet, peace 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 ‘Ashura, 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 TasU’a

An-Nawawi, may Allah have mercy on him, said:

“The scholars – our companions and others – mentioned several reasons why it is mustahabb to fast on Tasu’a:

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

– the intention is to add another day’s fast to ‘Ashura. This is akin to the prohibition on fasting a Friday by itself, as was mentioned by al-Khattabi 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 ul-Islam Ibn Taymiyyah, may Allah have mercy on him, said:

“The Prophet, peace be upon him, forbade imitating the People of the Book in many ahadith, for example, his words concerning ‘Ashura:

‘If I live until the next year, I will certainly fast on the ninth day.’ ” [Al-Fatawa al-Kubra]

Ibn Hajar, may Allah be pleased with him, said in his commentary on this hadith:

“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 ‘Ashura

Shaykh ul-Islam said:

“Fasting on the day of ‘Ashura is an expiation for a year, and it is not makruh to fast only that day … ” [Al-Fatawa al-Kubra].

In Tuhfat al-Muhtaj by Ibn Hajar al-Haytami, it says:

“There is nothing wrong with fasting only on ‘Ashura.”

Fasting on ‘Ashura even if it is a Saturday or a Friday

At-Tahawi, may Allah have mercy on him, said:

“The Messenger of Allah, peace be upon him, allowed us to fast on ‘Ashura and urged us to do so. He did not say that if it falls on a Saturday we should not fast. This is evidence that all days of the week are included in this. In our view – and Allah knows best – it could be the case that even if this is true (that it is not allowed to fast on Saturdays), it is so that we do not venerate this day and refrain from food, drink and intercourse, as the Jews do. As for the one who fasts on a Saturday without intending to venerate it, and does not do so because the Jews regard it as blessed, then this is not makruh … ” [Mushkil al-Athar]

The author of Al-Minhaj said:

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

Al-Sharih said in Tuhfat al-Muhtaj:

“‘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 Shari’ah, such as ‘Ashura or ‘Arafah.”

Al-Bahuti, may Allah have mercy on him, said:

“It is makruh to deliberately single out a Saturday for fasting, because of the hadith of ‘Abdullah 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 isnad and by al-Hakim, who said it was according to the conditions of al-Bukhari], and because it is a day that is venerated by the Jews, so singling it out for fasting means being like them … except when a Friday or Saturday coincides with a day when Muslims habitually fast, such as when it coincides with the day of ‘Arafah or the day of ‘Ashura, and a person has the habit of fasting on these days, in which case it is not makruh, because a person’s habit carries some weight.” [Kashshaf al-Qina']

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 of Ibn Qudamah]

If a person does not know when Muharram began, and he wants to be sure of fasting on the tenth, he should assume that Dhul-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 Dhul-Hijjah was twenty-nine days, he can be sure of having fasted Tasu’a and ‘Ashura).

But given that fasting on ‘Ashura is mustahabb rather than wajib, people are not commanded to look for the crescent of the new moon of Muharram as they are to do in the case of Ramadhan and Shawwal.

Fasting ‘Ashura – for what does it offer expiation ?

Imam an-Nawawi, may Allah have mercy on him, said:

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

Then he said:

“Fasting the day of ‘Arafah expiates for two years, and the day of ‘Ashura expiates for one year. If when a person says ‘amin’ it coincides with the ‘amin’ 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-Majmu’ Sharh al-Muhadhdhab]

Shaykh ul-Islam Ibn Taymiyyah, may Allah have mercy on him, said:

“Taharah, salah, and fasting in Ramadhan, on the day of ‘Arafah and on ‘Ashura expiate for minor sins only.” [Al-Fatawa al-Kubra]

Not relying too much on the reward for fasting

Some people who are deceived rely too much on things like fasting on ‘Ashura or the day of ‘Arafah, to the extent that some of them say, “Fasting on ‘Ashura will expiate for the sins of the whole year, and fasting on the day of ‘Arafah will bring extra rewards.” Ibn al-Qayyim said:

“This misguided person does not know that fasting in Ramadhan and praying five times a day are much more important than fasting on the day of ‘Arafah and ‘Ashura, and that they expiate for the sins between one Ramadhan and the next, or between one Friday and the next, so long as one avoids major sins. But they cannot expiate for minor sins unless one also avoids major sins; when the two things are put together, they have the strength to expiate for minor sins. Among those deceived people may be one who thinks that his good deeds are more than his sins, because he does not pay attention to his bad deeds or check on his sins, but if he does a good deed he remembers it and relies on it. This is like the one who seeks Allah’s forgiveness with his tongue (i.e., by words only), and glorifies Allah by saying subhanallah 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 Allah. This person is always thinking about the virtues of his tasbihat and tahlilat 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-Mawsu'ah al-Fiqhiyyah]

Fasting ‘Ashura when one still has days to make up from Ramadhan

The fuqaha’ differed concerning the ruling on observing voluntary fasts before a person has made up days that he or she did not fast in Ramadhan. The Hanafi school said that it is permissible to observe voluntary fasts before making up days from Ramadhan, and it is not makruh to do so, because the missed days do not have to be made up straight away. The Maliki and Shafi’i schools said that it is permissible but is makruh, because it means that one is delaying something obligatory. Ad-Dusooqi said:

“It is makruh 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 (kafarah), whether the voluntary fast which is being given priority over an obligatory fast is something confirmed in Shari’ah or not, such as ‘Ashura and the ninth of Dhul-Hijjah, according to the most correct opinion.”

The Hanbali school said that it is haram to observe a voluntary fast before making up any fasts missed in Ramadhan, and that a voluntary fast in such cases does not count, even if there is plenty of time to make up the obligatory fast. So a person must give priority to the obligatory fasts until he has made them up. [Al-Mawsu'ah al-Fiqhiyyah]

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