AlBaqir:
^@sino, you claim to follow the Sunnah but you are not ready to follow the Prophet in weeping for Hussein (alaih Salam)?! There are many ahadith to this effect. One of them has been posted already. Amazingly Prophet cried even before the death of Hussein.

You claim you follow the Sunnah, yet the very legacy the Nabi left {Thaqalain: Quran and his progeny} while he warned the Ummah {"I remind you, by Allah, of my Ahlulbayt"} is being undermine to forget.

You claim to love and (also) follow the Ahlulbayt, yet Hussein want you to weep for him and guarantee paradise to that effect; here you are threading the path of Yazid by calling it innovation.

What kind of a Sunnah is following the Jews in their practice?! Bring all your ahadith about Ashura fasting, that of Ibn Abbas will always contradict it and throw them into thrash-bin.

I have a message for you, Sino. An-Nabiyy, salallahu alaih WA a'alih, says {"Husseini min'ni wa Ana min al-Hussein: Hussein is from me and I am from Hussein} [Hadith sahih].

If you love Muhammad, its automatic you must love Hussein. Sheik Muhammad bin Yahya al-Ninowy have this message for you:
https://m.facebook.com/story.php?story_fbid=10207940198206950&id=1356933376&_rdr

AlBaqir:
Umm Salamah (RA) where she constantly seeing her blessed husband (in her dreams) wailing for Hussein.

By Shaykh Abul Hasan Ali Nadwi

The fast of 'Ashura was prescribed before the fasts of Ramadan. The Jews observed it and so did the people of Arabia before the dawn of Islam.

It is related by Imam Bukhari on the authority of Ibn-i-Abbas that when the Prophet (Sallaho Alaihe Wassallam) came to Madinah he found that the Jews observed the fast of 'Ashura. He enquired about it from them and was told that it was the day on which God had delivered the Children of Israel from the enemy and Moses used to keep a fast on it as an expression of gratitude to the Almighty. The Prophet (Sallaho Alaihe Wassallam) thereupon, remarked that 'Moses has a greater claim upon me than upon you,' and he fasted on that day and instructed his followers to do the same.

It is also mentioned in Muslim that it is a most important day. On this day God had delivered Moses and his followers and drowned Pharaoh and his men. Moses fasted on it in thanksgiving. Imam Bukhari adds that it is related by Abu Bishr: "We also keep fast as a token of respect to Moses."

But the celebrated mathematician Abu Rehan Beruni challenged the veracity of these reports on the basis of a comparative study of the Jewish and Arabian Calendars. He writes: "It is said that 'Ashur is a Hebrew word which has become 'Ashura in Arabic. It stands for the tenth day of the Jewish month of Tisri. The fast observed on this day is called Yom Kippur. It came to be incorporated in the Arab Calendar and the name was given to the tenth day of the first month of their year in the same way in which it denoted the tenth day of the first month of the Jewish Calendar. It was instituted as a day of fasting among the Muslims in the first year of Migration. Later, when fasting was enjoined in the month of Ramadan it was dropped. A Tradition has it that when the Prophet came to Madinah and saw that the Jews observed the fast of 'Ashura he enquired about it and was told that it was the day on which God had drowned Pharaoh and his people and delivered Moses and his followers from them, and Moses used to fast on it in thanksgiving. The Prophet, then, remarked that Moses had a greater claim upon him than upon them and he fasted on that day and instructed his followers to do the same. When the fasts of Ramadan were prescribed, the Prophet neither enjoined the fast of 'Ashura nor forbade it.

But this report is fallacious and does not stand the test of enquiry. The first day of the month of Muharram in the first year of Hijrah (Migration) was Friday, which corresponds to the 16th of Tamuz, 933 (A.E.). As against it, the first day of that year among the Jews was Sunday, the 12th of Awwal which corresponds to the 29th of Safar. Hence, the fast of Ashura should have fallen on Tuesday, the 9th of Rabi-ul-Awwal, while the Migration had taken place during the first half of that month. The two dates, at any rate, do not correspond to each other."

He adds: "The contention that on this day God had drowned the Pharaoh, too, is not supported by what is given in the Torah. The event of the drowning of the Pharaoh had taken place, according to Torah, on the 21st of Nisan, which is the seventh day of the festival of Passover. The first Jewish fast of Passover, after the arrival of the Prophet in Madinah, occurred on Tuesday, the 22nd of Azhar 933 which corresponds to the 17th of Ramadan. This report also is, therefore, without a foundation."

With due respect to the scholarship of Beruni, it is clear that he has built his thesis wholly on conjecture. He has, for instance, surmised that the talk reported by Ibn-i-Abbas and other Companions had taken place on the very first day of the Prophet's arrival in Madinah as is evident from his observation, "when the sacred Prophet came to Madinah or entered it."

[b]This misconception is due to the ignorance of the science of Traditions and of the holy Companion's mode of narration, innumerable instances of which are available in the Traditions. For example, it is related by Anas bin Malik: "When the Prophet came to Madinah and (saw that) there were two days which the people of that place celebrated as festivals he enquired about their significance. (The people of Madinah) told, 'These were our days of fun and entertainment during the days of Paganism.' The Prophet, thereupon, observed, 'God has given you two better days in their place, 'Id-ul-Fitr and 'Id-ul-Adha'."

Now, will it be proper for anyone to infer from the above Tradition that the arrival of the Prophet in Madinah took place on the same day that was the day of celebration in that town, and to proceed to question the veracity of the Tradition on the ground that it was not chronometrically possible? Similar errors of interpretation have been made in respect of other traditions as well, like the one relating to pollination in date palms.
[/b]
Commenting on the argument advanced by Beruni, Allama Ibn-i-Hajr Asqallani says,

"He found it difficult to accept the tradition due to the misunderstanding that when the Prophet arrived in Madinah he saw the Jews in the state of keeping the fast of 'Ashura while, in fact, it was in the month of Rabi-ul-Awwal that the Prophet had come to Madinah. The answer to it is that he has erred in the interpretation of the tradition. What the tradition actually means is that the Prophet came to know of the fast of 'Ashura only when he had migrated to Madinah and made his enquiry, for the first time, after he had reached there. In other words, the Prophet, when he came to Madinah and stayed there till 'Ashura, found that the Jews fasted on that day."

There is left no chronological contradiction after Allama Asqallani's explanation, in the Tradition regarding the fast of 'Ashura.

Dottore:
I mistakenly came here and got this on my profile can someone tell me how to get rid of it.

"I believe that there is no god/God but Allah and Muhammad is His Prophet."

The second misconception under which Beruni labors is that the fast of 'Ashura mentioned in the Tradition signifies the tenth day of the Jewish month of Tisri which is also known as Yom Kippur or the Fast of Atonement and is observed by them with greater ceremony than any other fast. But there is nothing in the tradition to warrant such a conclusion, and it is also not supported by the Torah because the Fast of Atonement was instituted in expiation of a mortal sin and observed as a day of penance and mourning.

The Day of Atonement, which is the tenth day of the seventh month of Tisri, is referred to in these words in the Third Book of Moses called, Leviticus:

"And this will be a statute for ever unto you; that in the seventh month, on the tenth day of the month, ye shall afflict your souls, and do no work at all, whether it be one of your own country, or a stranger who sojourneth among you: for on that day shall the priest make an atonement for you, to cleanse you, that ye may be clean from all your sins before the Lord. It shall be a sabbath of rest unto you, and ye shall afflict your souls, by a statute forever" (Lev. 16:29-31)

At another place, in the same Book, it is said: "And the Lord spoke unto Moses, saying, also on the tenth day of this seventh month there shall be a day of atonement: it shall be a holy convocation unto you; and ye shall afflict your souls, and offer an offering made by fire unto the Lord. And ye shall do no work in that same day; for it is a day of atonement to make an atonement for you before the Lord your God." (Lev. 23:26-28)

Similarly, in the Book of Numbers, it is set forth: "And ye shall have on the tenth day of this seventh month a holy convocation; and ye shall afflict your souls; ye shall not do any work therein."

On the other hand, it explicitly occurs in the traditions that the day of 'Ashura (on which the Muslims are enjoined to fast) was a day of rejoicing among the Jews. As Imam Bukhari has related it on the authority of Abu Musa Ashari, the Jews regarded it to be a day of Eid and it was on seeing it that the holy Prophet advised his Companions also to keep fast on it.

In Saheeh Muslim, also, it is related from Qais bin Muslim that men of good-doing observed the fast of Ashura and celebrated it as the day of Eid, with their women wearing the best of clothes and ornaments. The Prophet, on seeing it, said to us, "You should also fast on this day."

It is, further, related by Koraib bin S'ad from Omar bin el-Khattab that, "On the Day of Judgment God will ask you only about two fasts, the fasts of Ramadan and the fast of the day of adornment (i.e., 'Ashura)."

In the light of the facts given above, it will be incorrect to say that 'Ashura is the Day of Atonement. Were it so, it would have been a day of lamentation and mortification while 'Ashura, as mentioned in the tradition, is a day of merriment and decoration.

The same fallacy is shared by a number of Western scholars as well. As for instance, Abraham Katish observes about the Day of Attonement in his book entitled, 'Judaism in Islam,' that "Mohammad, in the beginning, instituted it as a day of fasting for Muslims."

The assertion of the Jews themselves about 'Ashura that it was the day on which God had delivered the Israelites from their enemies is enough to set at rest all doubts in this connection. In the Torah it has been repeatedly mentioned as Abib which later came to be known as Nisan. About Abib, we read in Dairatul M'aarif, "it is a Hebraic word which means 'green'. It is the name of the first month of the Hebraic year. This name was given to it by Moses and it corresponds nearly to the month of April. When the Jews were exiled in Babylon they changed its name to Nisan, meaning 'the month of flowers.' Their 'Id-ul-Fateer (Passover) is also held in the middle of it."

Beruni, also, has admitted that it is wrong to suppose that the Day of Atonement signified the day on which God had drowned Pharaoh and his men. He says, "Their contention that on this day God had drowned Pharaoh is opposed to what is stated in the Torah because the event of drowning took place on the 21st of Nisan, which is the seventh day of Ayam-ul-Fateer (Passover). It is set forth in Torah (Ex. 12: 18): 'In the first month, on the fourteenth day of the month at even, ye shall eat unleavened bread, until the one and twentieth day of the month at even'."

We, therefore, conclude that 'Ashura, which is mentioned in the traditions related by Ibn-i-Abbas and others and on which day the Muslims have been exhorted to fast and was included among the near-obligatory duties in Islam before the fasts of Ramadan were prescribed, corresponds, in the largest measure, to the day which falls in the middle of the Hebraic month of Abib, whose name was changed to Nisan by the Jews during the period of their exile in Babylon and was celebrated by them as an 'Id and an event of fasting and entertainment. It was on this day that the Israelites had come out of Egypt and the Pharaoh was drowned.[b] In the second Book of Moses it is related: "And Moses said unto the people, Remember this day in which ye came out from Egypt, out of the house of bondage; for by strength of hand the Lord brought you out from this place; there shall no leavened bread be eaten. This day came ye out in the month of Abib."[/b] (Ex. 13: 3-4)

In sum, the general consensus among Muslim theologians and religious scholars is that 'Ashura fell on the tenth day of the Arab month of Muharram in the second year of Migration and that it was later annulled by Ramadan.

Besides, any attempt to make the Lunar Arabian Calendar correspond to the Solar Jewish Calendar can, at the best, be only hypothetical. The ancient custom of Nasi has also taken a hand in adding to the confusion. This practice was quite common in Arabia, both before and after the advent of Islam, till it was prohibited by the Qur'anic injunction which reads: Postponement of a month is only an excess of disbelief, whereby those who disbelieve are misled. (ix: 37)

On the occasion of the Farewell Hajj, the holy Prophet had declared, "Time has returned to the original state that obtained when the heavens and the earth were created". These words were of Divine Inspiration for the Arab arrangement of time into days, weeks, months and years had been changed so frequently that it could not be relied upon nor restored to its original form through mathematical calculation. It is, therefore, incorrect to question the authenticity of successive Traditions merely on the basis of an erratic and inconstant Calendar.

It is also possible that the Jews of Madinah were different from the other Jewish communities where the fast of 'Ashura was concerned and observed it with greater enthusiasm and regularity, and, in this respect, they were similar to the Arabs who, seeing that so many important events had taken place on that day, fasted on it out of reverence.

It is related by Hazrat-at Ayesha , "the Quraish fasted on the day of 'Ashura during the period of Ignorance and the sacred Prophet also kept it." (Muslim). Further, the fast days among the Jews living in different countries differed from one another. We have seen how in the Jewish Encyclopedia it is indicated that apart from the fixed fast-days many fasts of a local or national character had become established among the Jews from the early days, which varied from place to place. Private fasts were also common among the Jews and one could take it upon oneself to fast on certain days in memory of certain events or at the time of adversity to arouse God's mercy. In these circumstances, it is quite possible that the fast of 'Ashura, on the tenth day of the first month of the Arab Calendar, was peculiar to the Jews living in Arabia alone. Perhaps, it is for this reason that the Talmud and the Jewish Calendar are silent on this score. Some historians have treated it as identical to the Fast of Atonement which all the Jews, wherever they be, consider obligatory. Thus, those who subscribe to this view are inclined to doubt the veracity of the afore-mentioned traditions. But their judgment is influenced by the ignorance of the habits and practices of the Jews living in various parts of the world, specially in Arabia where they had been settled for generations as a distinct community, possessing their own beliefs and customs and receiving local impressions in the historical course of things.

AlBaqir:
In a similar version, the following is added:

"Some of the companions exclaimed 'O Messenger of God! It is a day which the Jews and the Christian hold in high esteem. Thereupon the messenger of God said: 'When the next year comes, God willing, we would observe fast on the 9th‟. But the messenger of God died before the advent of the year.

{Ref: Sahih Muslim, chapter: Fasting on the Day of Ashura, Book 13 Hadith 172 & 173; Book 6 Hadith 2528 &2529}.

sino:


Firstly, there are other narrations about the fast of Ashurah, scholars of hadith have done beautiful work in explaining these ahadith, and with common sense, one would understand the following:

1. The prophet (SAW) fasted on Ahurah before the enquiry from the Jews,

sino:


2. Scholars of hadith had said that the enquiry of the Prophet (SAW) from the Jews was not what prompted fasting of the Prophet (SAW) on Ashurah, the prophet (SAW) had commanded people to fast Ashura, until Ramadhan was made compulsory which made Ashura fast voluntary (there are narrations in respect to this).

sino:


3. That the Prophet (SAW) enquired from the Jews the significance of what they do, does not in any way diminish his status, the Prophet (SAW) and the Jews had conversations, whereby they ask questions from the Prophet (SAW), and he answered and vice versa, also it can be said that such question from the Prophet (SAW) was to confirm the authenticity of the significance of Ashurah, since he (SAW) fasted this day prior to Medinah, and also to teach us the significance of the Ashurah day.

sino:


4. Based on what can be found in Sahih Muslim, the way you portray the hadith in which I quoted you above looks fishy. The hadith where Ibn Abbas talked about the significance according to the enquiry from the Jews is quite different from that of when the Prophet (SAW) was asked by the companions about the Jews taking the day also as significant…see below:

Ibn `Abbās (raḍī Allāhu anhu) said: “When the Messenger of Allāh (ṣallallāhu ‘alayhi wa sallam) came to Madīnah, he found the Jews fasting on the day of `Āshūra. He asked: ‘What is this [that you are doing]?’ They replied: ‘This is a righteous day. On this day Allāh saved the Israelites from their enemies, and so Moses, on this day, observed a fast.’ The Messenger of Allāh (ṣallallāhu ‘alayhi wa sallam) said: ‘I have a greater right on Moses (alayhis salām) than you.’ So, he observed the fast (on that day) and ordered the Muslims to also fast.’ [Agreed Upon].

Ibn `Abbās (raḍī Allāhu anhumā) narrated that when the Messenger of Allāh (ṣallallāhu ‘alayhi wa sallam) fasted on the day of `Āshūra and commanded that it be observed as a fast, they (his Companions) said to him: “Messenger of Allāh (ṣallallāhu ‘alayhi wa sallam), it is a day which the Jews and Christians hold in high esteem.” Thereupon the Messenger of Allāh (ṣallallāhu ‘alayhi wa sallam) said: “When the next year comes, Allāh willing, we will observe fast on the ninth.” The Messenger of Allāh (ṣallallāhu ‘alayhi wa sallam) died before the advent of the next year. [Muslim, Aḥmad, Abū Dāwūd and Ibn Mājah]

[s]We can clearly see that this hadith are different, and not in contradiction as you want us to believe. The above has destroyed your argument about your skepticism[/u]

sino:


the second hadith put it at the year the Prophet (SAW) died, and the first is about when the Prophet (SAW) enquired about the practice of the Jews which Sheikh An-Nadwi had obliterated the wrong interpretation of entering Medinah to mean the first day/year of Hijrah….

sino:


5. You also made references to following pre-Islamic practices; I ask You AlBaqir, did the Quraish not also perform Hajj before the advent of Islam?! So should we abandon Hajj too?! What about when the Prophet and the Muslims faced Jerusalem during prayers?! Were they copying the Jews too?! Common sense brother!

AlBaqir:


Ma sha Allah! Aisha had reported so. Meaning that the Prophet KNEW AND VERY MUCH AWARE OF THE FAST OF ASHURA AND OBSERVED IT RELIGIOUSLY. Agreed?!



Contrary to the baloney opinions of your scholars, here is how hadith portray the scenerio:

"...He (the Prophet) asked them (the Jews): "What is the significance of this day on which you fast?" Does this statement ever portray awareness of this day (Ashura) let alone the fast? Don't your scholars agreed he's being observing that fast for ages before he even attain prophethood?

The hadith continue after the Jews gave their theories and prophet agreed, ONLY THEN the hadith says: "He (the Prophet) then fasted on that day and ORDERED the Muslims too"

This is a completely new set of order. And a huge blow to the fact that prophet (and apparently the muslims- Muhajirun) had been observing the fast of Ashura for years (at least 13years of his stay as a Prophet in Makkah).

AlBaqir:


OH it is! Quran says:

"It is He (Allah) who has sent His Apostle with guidance and the Religion of truth, that he may proclaim it over all deen (ways of life, practice, religion)..." surah Saff:9; surah Tawbah:28.

Quran continues:

Never will the Jews and the Christians be satisfied with thee (Muhammad) unless you follow their form of religion. Say (O Muhammad) 'The guidance of Allah, that is the (ONLY) guidance.' Were you to follow their desires after knowledge which has reached you, then you will neither find protector or helper against Allah" {surah al-Baqarah:120}.

Yet the hadith narrators even quoted that one companion exclaimed: "O Messenger of Allah! IT is a day which the christians and the Jews hold in high esteem." Are you alleging the Prophet will rule against the order of the Quran?!

Sino, this is a plain Quran. And it is the Furqan that destroy your myth and blind followership of whatever you see in the book of hadith. Sometimes I don't blame the likes of Username that ran away from your so-called ahadith.

Nabi Musa (alaihim Salam) is the most talked about Prophet in the entire Quran. Interestingly, Allah mentioned the very encounter he had with Pharaoh and how Allah saved him and Israelites from paraoah's fitnah. Quran never stops there, it also give aftermath of the scenerio. Even if Quran keep silent on fasting of Ashura (which is allegedly link to Musa), rather than asking the Jews and legislate based on their verdict, Muhammad (sala'Allahu alaih WA a'ahli) will be informed by His Lord through Jubril (as).

Allah says:

"By the star when it goes down

Your companion (Muhammad) is neither astray nor being misled

Nor does he say (aught) of (his own) desire.

It is no less than inspiration sent down to him

He was taught by Almighty in Power" {surah Najm}.

AlBaqir:

The same narrator, Ibn Abbas! The same command to the Muslim to fast@underline (above). Yet you open your 'mouth' trying to dupe people the two ahadith are different:that One happened in 1st year Hijri, the other in the 9th year Hijrah.

Hasn't Aisha (and others) reported the following: "...So, when he migrated to Madina, he fasted on it and ordered (the Muslims) to fast on it When the fasting of Ramadhan was enjoined, it became optional for the people to fast or not to fast on the day of Ashura."

You see your fallacy, Mr Sino? How will Prophet ordered fasting of Ashura in 9th Hijri, after Allah has legislated Ramadhan to nullify previous obligatory fasting? Besides, that hadith goes further to say Prophet planned to fast "tasua" (9th day of Muharram) the following year [to be different from Jewish and Christian form of fasting on 10th Only] but died before the advent of that year. So are you insinuating the Prophet continue following the practice of the Jew and Christians for 9years before realizing there is a need to be different from them? That is a disobedience to the verse 120 of Surah Baqarah where Allah says NEVER should the Prophet followed the Ahlul Kitab.


Mr man don't deceive your intelligent for the price of defending your k-legged creed. The hadith of Ibn Abbas (ra) is the same thing in different sigha (version). Obviously none of your Shuyukh has ever reason shallowly the way you have reasoned.

AlBaqir:

Its like the blood-rush of defending your hadith by all means do not allow you to digest my argument well. According to your history, the Quraish were pagan idol-worshippers. So observation of Ashura by the Quraish was based upon what intention? Obviously not Musa's safety from Pharaoh because if it was, the Prophet (who is alleged to have been observing this fast since that time) will not displayed naivety to the Jewish theory. And you will add salt to your injury if you claim he's fasting is in accordance with the practice of the Jew/Christian of Makkah.

Again the fact that the Quraish worships idols which they placed in the Kaaba, perform Tawaf Naked etc. Absolutely that is not Hajj they were performing in the pre-Islamic period. Hajj is a monotheistic call and practice established by Nabi Ibrahim, but polluted by the pagan as a result of time. All their practice were render null and void and Islam established (while preserving Ibrahim's rites) the rites of Hajj.

Pertains to Muslims facing Jerusalem, Mr Sino kindly share with us any hadith that ever alleged that Nabi Muhammad asked the Jew why they face Jerusalem thereby he now ordered his followers to do so. That will be a perfect fit for your Ashura fasting. Its an insult to Quran and the Prophet to claim he used to consult the Jews and then legislate. Allah has given him the knowledge of their books [Torah and Injil] and he consult his Lord only for difficult or ambigous matters.

Many golden verse of Quran have just been quoted for you, one of which Allah says:
"It is He (Allah) who has sent His Apostle with guidance and the Religion of truth, that he may proclaim it over all deen (ways of life, practice, religion)..." surah Saff:9; surah Tawbah:28.

Therefore, Allah ruled that Muslim should turned to Makkah as against Jerusalem. That was an explicit order in line with the ayah above.

Saying Prophet consult the Jews on issues of Islamic legislation is nothing but lies against the Prophet.

fahadali22:
Fasting 9th and 10th Muharram has great value in Islam. We fast because it is the Sunnah of our Prophet Mohammad (Peace Be Upon Him). He(PBUH) fasted due to the following:

When the Prophet Muhammad(Peace Be Upon Him) emigrated to Madina he found the Jews fasting on the 10th of Muharram (the 1st month), who in were fasting because their Prophet Moses (AS) fasted in gratitude of Allah for saving him and his followers from the Pharaoh. There upon he started to fast as well and ordered the Muslims to fast too.

fahadali22:

The next year, fasting was made mandatory by Allah in the month of Ramadan – the 9th month – thus the fast for 10th Muharram became non-obligatory yet remained important as the Prophet continued to keep fast on this day outside of Ramadan. He fasted on other days as well but this was one of the days when he recommended others fast too.

fahadali22:

Abu Hurayrah (may Allah be pleased with him) said: Allah’s Messenger (peace and blessings be upon him) said, “The best time to fast after Ramadan is Allah’s month.

In the 10th year of his stay in Madina, the Prophet (SWT) said: “If I live, then IA next year I will fast on both 9th and 10th Muharram as we should fast differently from the Jews”.

fahadali22:

Imam At-Tirmidhi reported that Ibn `Abbas (may Allah be pleased with them both) used to say: We should fast on two days: the 9th and 10th of Muharram to distinguish ourselves from the Jewish community. (At-Tirmidhi, Hadith 686).

Source: prayertimenyc.com