MakeWeTalk:
Hmmmm

In Christianity they do not advertise they fast.

Matthew 6
16 Moreover when ye fast, be not, as the hypocrites, of a sad countenance: for they disfigure their faces, that they may appear unto men to fast. Verily I say unto you, They have their reward.

17 But thou, when thou fastest, anoint thine head, and wash thy face;

18 That thou appear not unto men to fast, but unto thy Father which is in secret: and thy Father, which seeth in secret, shall reward thee openly

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MakeWeTalk:
Hmmmm

In Christianity they do not advertise they fast.

Matthew 6
16 Moreover when ye fast, be not, as the hypocrites, of a sad countenance: for they disfigure their faces, that they may appear unto men to fast. Verily I say unto you, They have their reward.

17 But thou, when thou fastest, anoint thine head, and wash thy face;

18 That thou appear not unto men to fast, but unto thy Father which is in secret: and thy Father, which seeth in secret, shall reward thee openly You are simply getting it wrong and that is how you mislead people from the truth. As you said,"[i]Matthew 6
16 Moreover when ye fast, be not, as the hypocrites, of a sad countenance: for they disfigure their faces, that they may appear unto men to fast. Verily I say unto you, They have their reward." This is the kind of fasten which you do when you seek something from God,Nobody must know that you are indeed fasten. But,when we talk of fasten that has to do with God's commandment or which he has stipulate in his Holy scriptures,Then verily,you should make it known to the people so that they can also do it and benefit from the blessings that comes from it. Please,dont take this as a competition. I am just being truthful. Thank you Allah.

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Intuitive1:
Well, if you conclude it's an advert I completely agree with you. Why? Because the product of Allah is expensive. Jannah is pricey, though most desirable. Hence, the need to convince people to buy. The Prophet ﷺ says that,

“Indeed the commodity of Allah is expensive, indeed the commodity of Allah is jannah (paradise)” (Tirmidhi).

Therefore, it's mandatory upon every Muslim to enjoin that which is good and forbid that which is forbidden. Allah says;
(وَلْتَكُنْ مِنْكُمْ أُمَّةٌ يَدْعُونَ إِلَى الْخَيْرِ وَيَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنِ الْمُنْكَرِ ۚ وَأُولَٰئِكَ هُمُ الْمُفْلِحُونَ) [Surat Aal-E-Imran 104]

"Let there arise out of you a band of people inviting to all that is good, enjoining what is right, and forbidding what is wrong: They are the ones to attain felicity."

In sum, it's completely permissible to advertise and enjoin people to do an act of goodness that pleases Allah. One who makes such advert will earn rewards as those who saw the advert, que-in and make efforts to carry good needs. May Allah grant us understanding .

Kazrem:
The Importance of Fasting Tasu’a & Ashura

Kazrem:

Sahih Al-Bukhari Hadith 5.172 Narrated by Aisha
Ashura’ (i.e. the tenth of Muharram) was a day on which the tribe of Quraish used to fast in the pre-Islamic period of ignorance. The Prophet (saws) also used to fast on this day. So when he (saws) migrated to Medina, he fasted on it and ordered (the Muslims) to fast on it. When the fasting of Ramadan was enjoined, it became optional for the people to fast or not to fast on the day of Ashura.

Kazrem:

Sunan of Abu-Dawood 2419 (part) Narrated by Abu Qatadah: The Messenger of Allah (saws) said: “….. I seek from Allah that fasting on the day of ‘Arafah’ may atone for the sins of the preceding and the coming year; and I seek from Allah that fasting on the days of ‘Ashura’ may atone for the sins of the preceding year.”

Source: https://muhdlawal./2011/12/03/the-importance-of-fasting-tasua-ashura/

AlBaqir:


Is there any importance in an abandoned practice?



# This hadith of Aisha clearly suggest that Nabi knew about the fasting of Ashura as he too used to fast before he migrated to Madinah. Then he continue the fasting in Madinah.

# Observe the following points:

i. Nabi spent 13 years in Makkah and 10 years in Madinah

ii. Ramadan was enjoined in the 2nd year the Prophet entered al-Madinah.

iii. Nabi died in the 11th year of Hijrah.

This hadith of Aishah is clearly contradictory with that of Ibn Abbas which reads:


Imam Muslim documents:

Ibn Abbas (r) reported that when Allah's Messenger (s) came to Medina, he found the Jews observing the fast on the day of Ashura. They were asked about it and they said: It is the day on which Allah granted victory to Moses and Bani Isra'il over the Pharaoh and we observe fast out of gratitude to Him. Upon this the Messenger of Allah (s) said: We have a closer connection with Moses than you have, and he commanded to observe fast on this day‏.‏

Reference : Sahih Muslim 1130 a
In-book reference : Book 13, Hadith 162
http://www.sunnah.com/muslim/13

# This clearly revealed the Prophet's naivety of the fasting of Ashura.

# If we are to marry the two hadiths, we can only infer that Aishah's hadith only meant that Nabi used to fast Ashura when he arrived Madinah, and not that he practiced it in Makkah (following the Pagan Quraysh).

# Yet the continuation of hadith Ibn Abbas exposed the fallacy of Tasu'a and Ashura fasting:

[color=#990000]Imam Muslim continues his documentation:

Ibn 'Abbas reported that when the Messenger of Allah (s) fasted on the day of 'Ashura and commanded that it should be 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 (s) said: When the next year comes, God willing, we would observe fast on the 9th But the Messenger of Allah (s) died before the advent of the next year .

Reference : Sahih Muslim 1134 a
In-book reference : Book 13, Hadith 172
http://www.sunnah.com/muslim/13

# This hadith which claimed Nabi died the following year he commanded the fasting of Ashura, clearly suggest he might have spent 2 - 3 years in al-Madinah. This is contradictory to established facts of 10 years he spent in al-Madinah.

# If we however suggest that this command and complaint of Ashura fasting was on the 9th/10th year of Hijra that Nabi entered al-Madinah therefore died the following year 10th/11th, then it render the previous ahadith of Aishah, Jabir et al useless since they claimed fasting of Ramadan (established in 2nd year) made fasting of Ashura abandoned or optional.

# There is absolutely no suggestion in this hadith that there was a time difference between the command of Ashura fasting and the complaint of the Sahabah. Even if we fabricate a gap period, the question is what made the complaint of the Sahabah and Nabi's unrealized reaction so late for about 8/9 years?

# The fact that Allah has declared in the 1st year of Prophet's arrival in al-Madinah:

" 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 God, that is the (only) Guidance.‟ Were you to follow their desires after the knowledge which has reached you, then you will neither find protector or helper against God ” {Sura al-Baqarah: 120}

# So, neither the Prophet nor the Sahabah will heedless of this ayah. The valid conclusion is that both the command and complaint as expressed in the hadith took place in the 1st/2nd year of Hijra.

# The fact that the hadith later claim Nabi died the following year collapse the whole pack of lies about the Tasu'a and Ashura fasting.


Sunan of Abu-Dawood 2419 (part) Narrated by Abu Qatadah: The Messenger of Allah (saws) said: “….. I seek from Allah that fasting on the day of ‘Arafah’ may atone for the sins of the preceding and the coming year; and I seek from Allah that fasting on the days of ‘Ashura’ may atone for the sins of the preceding year.”

Source: https://muhdlawal./2011/12/03/the-importance-of-fasting-tasua-ashura/


# So, did Allah grant this virtue of Ashura? Fasting of Ramadan encompass all blessings which has rendered Ashura an abandoned fasting.

RABIUSHILE04:


But the shias can be wearing black cloths, mourning Imam Hussain ba, harming themselves, crying, lamenting?! I wonder aw u drive pleasure in distorting Quran and hadiths!? Hypocrisy is when u deny, curse the sahabas, and yet for ur own whims, u quote their hadiths. Shia=Black dresses, black character, black everytyn... U filthy people. May allaah expose the shias.

RABIUSHILE04:

But the shias can be wearing black cloths, mourning Imam Hussain ba, harming themselves, crying, lamenting?! I wonder aw u drive pleasure in distorting Quran and hadiths!? Hypocrisy is when u deny, curse the sahabas, and yet for ur own whims, u quote their hadiths. Shia=Black dresses, black character, black everytyn... U filthy people. May allaah expose the shias.

Kunle28:
With the Declaration by the sultanate that 3rd of October 2016, is 1st Muharram 1438AH, it's clear that Next Week Tuesday and Wednesday 11th and 12th of October, 2016 would be 9th and 10th Of Muharram 1438AH also Known as Tasu'a and Ashura respectively, it is sunnah to fast the two days. May Allah spare our lives to witness the days, give us the opportunity to observe the fast and may He accept it from us and reward us with the best of rewards..Amin

sino:

"Here are the ahadeeth from the Imams regarding fasting on Ashura from Shia books:

(i). Sa’ad bin ‘Abdullah from abu Ja’afar from Ja’afar bin Muhammad bin ‘Ubeidullah from ‘Abdullah bin Maymoun al-Qaddah from Imam Ja’afar from his father (as): “The fasting of ‘Ashura removes the sins of a year.”(Tahtheeb al-Ahkam 4/300 & Wasael al-Shia 10/457).[Grading: Sahih(authentic)]

(ii). ‘Ali bin al-Hassan bin Faddal from Haroun bin Muslim from Masa’adah bin Sadaqah from Imam abu ‘Abdullah from his Father that ‘Ali (as) said: “Fast on ‘Ashura the ninth and tenth for it removes the sins of a whole year.” (Tahtheeb al-Ahkam 4/299 & Wasael al-Shia 10/457).[Grading: Muawaththaq(reliable)]

(iii). Also from him, from Ya’aqoub bin Yazid, from abu Hamam, from Imam abu al-Hassan (as): “The messenger peace be upon him and his household fasted the day of ‘Ashura.” (Tahtheeb al-Ahkam 4/299-300).

(iv). Muhammad bin al-Hassan with its Isnad from ‘Ali bin al-Hassan bin Faddal from Ya’aqoub bin Yazid from abu Hamad from abu al-Hassan (as): “The Prophet(saw) fasted the day of ‘Ashura.”(Wasael al-Shia 10/457).

(v). Ali (ra) said: “Fast on the day of Ashoora 9th and 10th for substitution, for it is an expiation for the the past year, and if someone of you eats (by mistake) should continue his fasting.”

1- Al-Haj Hussein Al-Nuri Tabarsi in Mustadrak Al-Wasael 1/594,

2- Haj Brujardi in Jaa’me Ahadeeth Al-Shia 9/475.

sino:

Esteemed Shia Ayatullah admits that the Shia ahadeeth which forbid fasting on Ashura are all Weak:

Ayatullah Abul-Qasim Al-Khoie(former head of the Hawzah in Najaf and one of the greatest Shia Hadith scholars, teacher of Ayatullah Sistani) states:

“The narrations that forbid this (Fasting) do not have proper Sanad, they are all weak, in fact we don’t have any respectable narrations that we can rely on to prove that those that differ with them are Taqqiyah. As for the narrations that speak about fasting this day and that it is favourable to fast there are plenty of them, such as the SAHIH of al-Qidah: “Fasting the day of ‘Ashoora removes the sins of a year.” and the Muwaththaq of Masa’adah bin Sadaqah: “Fast ‘Ashoora the ninth and the tenth for it removes the sins of an entire year.” and others like them. This is acceptable taking into consideration the unimaginably great hunger and thirst and pain that Ahlul-Bayt had to go through on that hard day. So the strongest opinion would be that it is favoured to fast this day.“ (Kitab al-Sawm by al-Khoei 2/305).

Similarly Al-Khoie, in al-Mustanad fi Sharh il-`Urwat il-Wuthqa, volume 12 states:

“So it is correct what we have claimed, that the prohibitive narrations are all da`if(weak) in sanad. So, the authoritative is free of opposition, and the karahat (dislike) of the fast of Ashura is not established, let alone its prohibition which was the view hold in al-Hada’iq(of Yusuf al-Bahrani). Rather, it is permissible, recommended especially (if done) mournfully according to what you have recognized by what there is no exceeding upon it. “( al-Mustanad fi Sharh il-`Urwat il-Wuthqa).