There are strong differences of opinion among scholars about fasting on the day of ‘Ashura. Some believe it is highly recommended, while others consider it prohibited (haram), and some think it is disapproved but not completely forbidden.
Other questions also arise about this issue. For example, was the fast of ‘Ashura established to align with Jewish practices? Was it instituted before the fast of Ramadan and then suspended after Ramadan was mandated?
Did the Prophet (S) and the Ahl al-Bayt (as) fast on ‘Ashura? Did the Umayyads promote this fast to express their joy? These are some of the questions addressed in this chapter.
Table of Contents
The Debate on Fasting on ‘Ashura Before Ramadan:
Scholars have differing opinions on whether fasting on the day of ‘Ashura was mandated before the Qur’anic verse enacting the fast of Ramadan and whether it was obligatory (wajib).
According to some Shi‘ah scholars and certain Islamic traditions, it was wajib to fast on ‘Ashura before the Qur’anic verse for Ramadan was revealed. Some Sunnis, including Abu Hanifah, also hold that it was wajib to fast on ‘Ashura.
The Shafi‘i sect appears to believe it was not wajib to fast on ‘Ashura. Two opinions from Shafi‘i and two hadiths from Ahmad reflect this. Below are some views from scholars of different sects:
Opinions from Shi‘ah Scholars
- Muhaqqiq Qummi: “Hadiths suggest that fasting on ‘Ashura was mandated before the fast of Ramadan and was later abandoned.” Ref: Ghana’im al-Ayyam, vol. 6, p. 78.
- Sayyid ‘Amili: “There are many differing opinions about fasting on ‘Ashura. Our hadiths indicate it was wajib before the enactment of Ramadan fasting. Narrators include Zurarah and Muhammad ibn Muslim.” Ref: Madarik al-Ahkam, vol. 6, p. 268.
- Allamah Majlisi: “According to the book ‘Al-Muntaqi’, in the first year of migration to Medina, the Prophet (S) fasted on ‘Ashura, and others followed suit.” Ref: Bihar al-Anwar, vol. 19, p. 130.
Upon reviewing these scholars’ views, it’s evident that there isn’t a definitive stance on fasting on ‘Ashura among Shi‘ah scholars. They mainly report the differences among scholars and in hadiths, with Muhaqqiq Qummi citing hadiths that suggest the necessity of fasting on this day.
Opinions of Sunni Jurisprudents
- Qadi ‘Ayni: “There is a difference of opinion on fasting in early Islam. Abu Hanifah said it was wajib to fast on ‘Ashura in the past. Shafi‘i’s companions have two opinions: the most famous is that it was highly recommended (mustahabb-e mu’akkad) from the start of Islam and never wajib. After the Qur’anic verse enacting the fast of Ramadan, it remained mustahabb but lost its earlier emphasis. The second opinion from Shafi‘i’s companions is similar to Abu Hanifah’s. ‘Ayad mentioned that some early scholars believed the fast was wajib and remained so even after the Ramadan fast was mandated, but this view has weakened and the consensus is now that it is not wajib, only mustahabb.”
- Ibn Qudamah: “There are differing opinions on whether fasting on ‘Ashura was wajib. Qadi states it was wajib, a conclusion derived through religious reasoning. He used two rationales for this deduction. It is also reported from Ahmad ibn Hanbal that the fast of ‘Ashura was wajib.”
- Kasani: “The fast of ‘Ashura was wajib during those early days.”
- ‘Asqalani: “From the total sum of reported hadiths, it can be deduced that this fast was wajib.” He then provides six reasons to support this claim.
References:
- ‘Umdah al-Qari, vol. 11, p. 118.
- Al-Mughni, vol. 3, p. 174.
- Bada’i‘ al-Sana’i‘, vol. 2, p. 262.
- Fath al-Bari, vol. 4, p. 290.
A Critique of ‘Asqalani’s Statements
Ibn Hajar writes, “In matters where Allah’s command and law had not yet been revealed, the Holy Prophet (S) preferred to follow the Jewish ways, especially in matters where the Jews were opposed to the ways of the idol-worshipers.”
Problem
This claim contradicts hadiths from the Holy Prophet (S) about opposing the Jews:
- The Prophet (S) said:
«صوموا عاشوراء وخالفوا فيه اليهود.»
“Fast on the day of ‘Ashura and by doing so oppose the Jews.” - Ya‘la ibn Shaddad narrates that he heard from his father, the Prophet (S) said:
«صلّوا في نعالکم وخالفوا اليهود.»
“Pray your prayers in your slippers and in this way oppose the Jews.” - Another hadith reports the Prophet (S) said:
«لا تشبّهوا باليهود.»
“Do not resemble the Jews in any way.”
In light of these traditions, it cannot be claimed that the fast of ‘Ashura was enacted to imitate or resemble the Jews.
Historical Perspective on Jews and Fasting Practices
When studying history, it’s evident that the Jews organized their traditions around their own calendar, which did not coincide with the Islamic calendar. It is illogical to claim they “fasted on the 10th of Muharram” unless this date always matched their day of fast. The Jewish fast did not occur every year on the day of ‘Ashura, nor did it take place in the month of Muharram.
Historically, the Jewish tradition at the time of the Holy Prophet (S) involved fasting on the 10th of Tishri, known as Yom Kippur. This day commemorates the deliverance of Moses and his people and the drowning of Pharaoh and his forces. However, this event did not occur on the day of ‘Ashura.
These events are said to have happened on the 10th of Tishri, not the day of ‘Ashura. Therefore, the claim that the fast of ‘Ashura has roots in Judaism and was adopted from the Jews is baseless and unfounded.
Abu Rayhan states, “Tishri lasts thirty days… and on the tenth day of that month, the Jews start their fast of Yom Kippur, which some call ‘Ashura. This fast carries more virtues for the Jews than other fasts, making it wajib.”
Hasan ibn ‘Ali Saqqaf Shafi‘i adds, “We do not find any evidence proving that the Jews fasted or held a festival on the tenth of Muharram. No historical records support this. Instead, they fasted on the tenth of Tishri.”
He further explains, “The Jewish calendar, distinct from the Islamic calendar, starts with Tishri, followed by Heshvan, and ends with the twelfth month called Elul. The days in a regular year are 353, 354, or 355, while in a leap year, they are 383, 384, or 385. This calendar uses lunar months and solar years.”
Regarding the Arab calendar before the Islamic one, Mahmud Pasha Falaki notes, “Historical evidence suggests that Arab Jews also had ‘Ashura on the tenth of Tishri, the first month of their civil calendar and the eighteenth month of their religious calendar. The Jews follow a solar calendar. Hence, the day of ‘Ashura marking Pharaoh’s drowning has no connection to Muharram. It coincidentally matched the Holy Prophet’s (S) entry into Medina.”
Now, contrasting views exist in other hadiths, some claiming that fasting on ‘Ashura is forbidden or considered an innovation in religious practice. There are even mentions suggesting that fasting on this day could lead to negative consequences.
Regarding the Infallible Imams (as), no hadiths indicate they or their companions regularly observed fasting on ‘Ashura. This absence suggests that if fasting on this day were highly recommended (mustahabb), they would have practiced it.
Sunni sources also present differing opinions: while many hadiths recommend fasting on ‘Ashura as highly meritorious, others suggest that Prophet Muhammad did not fast on this day after the obligation of Ramadan fasting was established by the Quranic verse.
Hadiths which prevent fasting on the day of ‘Ashura:
1. On his own chain of transmission Shaykh Saduq narrates that Imam al-Baqir (as) said,
«کان صومه قبل شهر رمضان، فلمّا نزل شهر رمضان ترك.»
“The fast of the day of ‘Ashura used to be observed before the Qur’anic verse about the fast of the holy month of Ramadan, but after that it was discontinued.”
2. Kulayni on his own chain of transmission narrates from both Imam al-Baqir (as) and Imam al-Sadiq (as) that they said,
«لا تصم في عاشوراء، ولا عرفة بمکة، ولا في المدينة، ولا في وطنك، ولا في مصر من الامصار.»
“On the days of ‘Ashura and ‘Arafah, do not fast whether you are in Medina, your hometown, or any other city.”20
3. Kulayni has also narrated that he asked Imam al-Baqir (as) about fasting on the day of ‘Ashura. Answering his question, Imam al-Baqir (as) said,
«صوم متروك بنزول شهر رمضان، والمتروك بدعة.»
“This is a fast which was discontinued after the Qur’anic verse enacting the fast of the holy month of Ramadan was revealed. Doing that which is abandoned is an act of innovation.”
The narrator (Kulayni) says, “I asked this same question from Imam al-Sadiq’s (as) father, too. He gave the same answer as Imam al-Sadiq (as) and added,
«أما انّه صوم يوم ما نزل به کتاب، ولا جرت به سنّة، الاّ سنّة آل زياد بقتل الحسين بن علي.»
‘Beware! This is a fast about which no Qur’anic verse has been revealed and is not an observed way of conduct. It was only the way of conduct for the partisans of Ziyad when they killed al-Husayn ibn ‘Ali (as)’.”
4. Kulayni again on his own chain of transmission narrates that ‘Abd al-Malik said, “I asked Imam al-Sadiq (as) about fasting on the ninth day of Muharram and the day of ‘Ashura. Imam al-Sadiq said, ‘The ninth day is the day when al-Husayn ibn ‘Ali (as) and his companions got besieged and surrounded by the enemy.
It was the day that the mounted soldiers of Sham were enlisted and brought to Karbala where they camped. Ibn Marjanah and ‘Umar ibn Sa‘d were very pleased because of the great numbers of mounted soldiers and considered al-Husayn (as) and his companions as weak. They believed that no help would come for al-Husayn (as) because the people of Iraq would not help him.
O my Father! May I be sacrificed for you, O you who were oppressed in a foreign land!’ Then, Imam al-Sadiq continued, ‘However, the day of ‘Ashura is the day when al-Husayn ibn ‘Ali (as) fell to the ground (was martyred) along with all his companions. Should fasting be observed on such a day? Never at all!
I swear upon the Lord of the Sacred House (the Ka‘bah)! Such a day is not a day for fasting. That day is only reserved for sorrow and mourning that has been inflicted on the inhabitants of the skies and the earth altogether. It is a day of happiness and pleasure for the son of Marjanah and Ibn Ziyad’s partisans and the people of Sham.
Allah’s curse be on them and their offspring. The day of ‘Ashura is a day when all the tombs and mausoleums of the earth except the tombs of Sham cry for al-Husayn. Therefore, Allah will unite on the Day of Resurrection anyone who fasts on that day or looks upon that day as a day of celebration with Ibn Ziyad and his partisans, discontent with a transformed heart…’”
5. Kulayni also quotes from Ja‘far ibn ‘Isa that he said, “I asked Imam al-Rida (as) about fasting on the day of ‘Ashura. I also asked his opinion about what people say about this fast. The Imam (as) said,
«عن صوم ابن مرجانة تسألني.»
‘You are asking me about the fast of the son of Marjanah?’”
6. On his own chain of transmission, Kulayni quotes from Zayd Narsi that he said, “I heard ‘Ubayd Allah ibn Zurarah asking Imam al-Sadiq about fasting on the day of ‘Ashura. Imam al-Sadiq (as) replied saying,
«من صامه کان حظّه من صيام ذلك اليوم حظّ ابن مرجانة وآل زياد.»
‘The reward for anyone fasting on that day will be given to the son of Marjanah and Ibn Ziyad’s partisans’.”
Zayd says, “I asked what the reward of fasting on that day is.’ The Imam (as) replied,
«النار، اعاذنا الله من النار، ومن عمل يقرب من النار.»
“The Fire, may Allah save us from the Fire. Anyone who fasts on the day of ‘Ashura has made himself nearer to the Fire.”
References:
- Al-Kafi, vol. 4, p. 146, hadith 3; Wasa’il al-Shi‘ah, vol. 10, p. 462, section [bab] 41, hadith 6.
- Al-Kafi, vol. 4, p. 146, hadith 4; Wasa’il al-Shi‘ah, vol. 10, p. 461, section [bab] 21, hadith 5.
- Al-Kafi, vol. 4, p. 147, hadith 7; Wasa’il al-Shi‘ah, vol. 10, p. 459, section [bab] 21, hadith 2.
- Al-Kafi, vol. 4, p. 146, hadith 5; Wasa’il al-Shi‘ah, vol. 10, p. 460, section [bab] 21, hadith 3.
- Al-Kafi, vol. 4, p. 147, hadith 6; Wasa’il al-Shi‘ah, vol. 10, p. 461, section [bab] 21, hadith 4.
Why some Shi‘ah scholars discourage fasting on the day of ‘Ashura:
Why some Shi‘ah scholars discourage fasting on the day of ‘Ashura:
- Fasting on ‘Ashura was historically associated with enemies of Islam and the Ahl al-Bayt (as), and reviving this practice could be seen as unintentionally honoring those who opposed Islam.
- Some hadiths suggesting fasting on ‘Ashura can be interpreted as symbolic expressions of sorrow, not as a religious obligation. They may also reflect the practice of dissimulation (taqiyyah).
- The Ahl al-Bayt (as) and their companions did not traditionally observe fasting on ‘Ashura, suggesting it was not part of their established practices.
- Certain hadiths that seem to forbid fasting on ‘Ashura are interpreted by scholars as expressing dislike (kirahat), rather than outright prohibition. This interpretation aligns with other hadiths that discourage this practice.
Instead, many Shi‘ah scholars recommend abstaining from food from morning until mid-afternoon on ‘Ashura, without intending it as a formal fast. This approach is supported by various scholars including Shahid Thani, Muhaqqiq Kurki, ‘Allamah Hilli, and others, who consider it commendable (mustahabb) but not obligatory.
Final and Short Talk:
In some Sunni traditions, it’s mentioned that upon arriving in Medina, the Prophet Muhammad (peace be upon him) found Jews fasting on the 10th of Muharram. When he asked why, they explained it was a day of significance when Moses fasted to commemorate their deliverance from Pharaoh. The Prophet then fasted on that day and instructed others to do so.
This fast held importance initially, as seen in another tradition where the Prophet ordered fasting until evening on ‘Ashura. However, the obligation to fast on ‘Ashura was later abrogated with the institution of Ramadan fasting.
Looking closely at these traditions:
Firstly, the Jewish calendar and the Islamic calendar didn’t synchronize perfectly, and there’s no logical reason for Jews to have fasted on the 10th of Muharram unless it coincided with their own religious practices, like Yom Kippur.
Secondly, Jewish texts relate significant events to specific dates that don’t align with the Prophet’s time in Medina, indicating a discrepancy in the stories’ origins.
Thirdly, the event of Moses fasting to celebrate their liberation from Pharaoh occurred in the month of Abib (Rajab), not Muharram, as stated in the Bible.
Lastly, the Prophet’s adoption of Jewish practices seems contradictory to his role in bringing a new religion and Shariah. This suggests these traditions might have been created later to alter the significance of ‘Ashura.
These traditions were likely fabricated after Imam Husayn’s martyrdom by supporters of the Umayyad dynasty to promote ‘Ashura as a day of celebration. Similar traditions also attribute miraculous events to ‘Ashura, encouraging Muslims to treat it as a joyous occasion and store food grains for blessings.
What is recommended?
The recommended on the day of Ashura is to remember the tragedy of Karbala and weep and cry on it and refrain from eating and drinking till after noon. This is called Faqa.
اگر 10 محرم الحرام کا روزہ اسلام میں ہوتا قسم خدا کی کربلا کے پیاسے بچے کبھی پانی نہ مانگتے
The Transformation of ‘Ashura: From Mourning to Celebration:
Ashura, originally a solemn occasion for mourning Imam al-Husayn (as), was transformed by the Umayyad dynasty into a day of celebration to oppose Shia mourning practices. They adorned themselves, hosted festivities, and invited guests, contrary to Shia customs of mourning and visiting Karbala. This practice persisted even after the Umayyad era, adopted later by the Ayyubids and others, aiming to suppress the significance of Karbala through political and propagandist means, including fabricating hadiths.
Recently, Wahhabis in Saudi Arabia compiled a large collection of 15 volumes categorizing weak hadiths by topic. Some of these concern ‘Ashura, such as claims about creation and miracles.
Hadiths about fasting on ‘Ashura vary: some say the Prophet ordered it without specifying when or where; some say it was before Islam’s arrival in Medina and ended with Ramadan’s fasting decree; others say it was to appease or oppose Jews.
These variations weaken their reliability, with many having weak or false chains of narration despite being in reputable Sunni books.
Some hadiths also suffer from problems in their meaning and content.
