The Farewell Pilgrimage - Prophet Muhammad's Sermon - Charter for Social Justice

The Prophet led the Pilgrims from Makkah through the Valley of Mina and up to the Mountain of Arafat and then stopped them in the Valley of Uranah. They stopped them in the Valley of Uranah. They stood in front of him silently as he sat on his camel; he delivered a sermon which was later to be known as the Farewell Sermon just as the pilgrimage itself was called the Farewell Pilgrimage. Although it was his first Pilgrimage, it was also his last and therefore his only pilgrimage. With such a large crowd, his voice could not reach out to all those who were present. He therefore asked Rab'ah Ibn Umayya Ibn Khalaf, who was known to have a loud voice, to repeat the sermon after him, sentence by sentence so that everyone could hear.

Prophet Muhammad's Last Sermon

This sermon was delivered on the Ninth day of Dhul al Hijjah 10 A.H. in the 'Uranah valley of Mount Arafat.

After praising, and thanking God, he said:

"O People, listen well to my words, for I do not know whether, after this year, I shall ever be amongst you again. Therefore listen to what I am saying to you very carefully and take these words to those who could not be present today.

O People, just as you regard this month, this day, this city as Sacred, so regard the life and property of every Muslim as a sacred trust. Return the goods entrusted to you to their rightful owners. Treat others justly so that no one would be unjust to you. Remember that you will indeed meet your LORD, and that HE will indeed reckon your deeds. God has forbidden you to take usury (riba), therefore all riba obligation shall henceforth be waived. Your capital , however, is yours to keep. You will neither inflict nor suffer inequity. God has judged that there shall be no riba and that all the riba due to `Abbas ibn `Abd al Muttalib shall henceforth be waived.

Every right arising out of homicide in pre-Islamic days is henceforth waived and the first such right that I waive is that arising from the murder of Rabi`ah ibn al Harith ibn `Abd al Muttalib.

O Men, the Unbelievers indulge in tampering with the calendar in order to make permissible that which God forbade, and to forbid that which God has made permissible. With God the months are twelve in number. Four of them are sacred, three of these are successive and one occurs singly between the months of Jumada and Sha`ban. Beware of the devil, for the safety of your religion. He has lost all hope that he will ever be able to lead you astray in big things, so beware of following him in small things.

O People, it is true that you have certain rights over your women, but they also have rights over you. Remember that you have taken them as your wives only under God's trust and with His permission. If they abide by your right then to them belongs the right to be fed and clothed in kindness. Treat your women well and be kind to them, for they are your partners and committed helpers. It is your right and they do not make friends with anyone of whom you do not approve, as well as never to be unchaste...

O People, listen to me in earnest, worship God (The One Creator of the Universe), perform your five daily prayers (Salah), fast during the month of Ramadan, and give your financial obligation (zakah) of your wealth. Perform Hajj if you can afford to.

All mankind is from Adam and Eve, an Arab has no superiority over a non-Arab nor a non-Arab has any superiority over an Arab; also a white has no superiority over a black nor a black has any superiority over white except by piety and good action. Learn that every Muslim is a brother to every Muslim and that the Muslims constitute one brotherhood. Nothing shall be legitimate to a Muslim which belongs to a fellow Muslim unless it was given freely and willingly. Do not, therefore, do injustice to yourselves.

Remember, one day you will appear before God (The Creator) and you will answer for your deeds. So beware, do not stray from the path of righteousness after I am gone.

O People, no prophet or messenger will come after me and no new faith will be born. Reason well, therefore, O People, and understand words which I convey to you. I am leaving you with the Book of God (the Quraan) and my Sunnah (the life style and the behavioral mode of the Prophet), if you follow them you will never go astray.

All those who listen to me shall pass on my words to others and those to others again; and may the last ones understand my words better than those who listen to me directly. Be my witness O God, that I have conveyed your message to your people.

On being asked to throw light on Prophet Muhammad's conduct, Aishah, the Prophet's wife, observed that his life and conduct demonstrated practically what the Quran teaches theoretically. This observation is reflected at its sharpest in the historic Sermon, which the Prophet delivered before 120,000 Muslim pilgrims at Arafat on 9 Dhu al-Hijjah as part of his Farewell Pilgrimage. For this captures the essence of the Quranic teachings. It stands out as a summary of the Quranic perspective. Since it was a huge gathering of the Muslim community, the Prophet aptly focused on such elements which are essential for constructing a society and community as sought by the Quran. In other words, his directives addressed directly to the Muslim community reiterate the essential teachings of the Quran on social community life. Little is said in this Sermon on articles of faith, spiritual matters and other aspects of creed.

Throughout the emphasis is on building cordial social relations; between man and wife, between individual members of the community and between all sections and classes of the society. These directives aim at forging a mutually cordial and trustworthy community life, ensuring peaceful co-existence among all the constituents of the society. Social justice is distinctly the unmistakable and overarching tenor of the Sermon. The life-enriching message is indubitably derived from the Quranic worldview which forbids wrong-doing and injustice in all its forms - social, marital and economic in particular. The Sermon is premised on the virtues, which guarantee a happy, peaceful life for everyone. The Sermon opens with a glowing tribute to the majesty and glory of Allah. This readily brings to mind the opening Surah of the Quran al-Fatihah. For without self-surrender to the Will of the Supreme Being and thus for worshipping him alone, man is liable to err in his social dealings. The awareness of His all-presence and the desire to mould one's existence in the light of His awareness, helps man keep on the right track. There is no law or worldly authority that can induce such fear in a man's heart to enable him to withstand all temptations. easy yet unlawful gains, than the awareness of the One to whom man is ultimately responsible. The principles of Life after Death and of the organic consequences of man's action and behavior, in which heart and mind to a way which is branded as "the straight path" (Sirat al-Mustaqeem).

The Prophet's Sermon brings out in full as to what constitutes this straight path. This is followed by a direct address to the audience with an emotionally surcharged note, which was bouynd to strike a chord in every heart present there. As this gathering may be his last it made the audience all the more attentive to his message. It goes without saying that the Prophet's Companions always made it a point to listen to him in rapt attention and deemed it as their highest privilege to comply readily with all that was commanded by him. Those many Muslims who had turned up from distant, remote parts of Arabia it was their first chance to see and hear him, and could be their last chance to listen to him, naturally made them more receptive. It is nonetheless worth-clarifying that the Prophet made no assertion death approaching him definitely that year. For the exact time of one's death is determined only by Allah and he had no access to the realm of al-Ghayb (the domain which lies outside the realm of human perception).

After having secured the audience's full attention with his opening, dramatic remark, he recited before them an immensely significant Quranic verse in which Allah declares:

O men! Behold, we have created you all out of a male and a female, and have made you into nations and tribes, so that you might come to know one another. Verily, the noblest of in the sight of God is the one who is deeply conscious of Him. Behold, God is all knowing, all-aware.
[Surah Al-Hujurat 49:13]

This declaration underscoring the unity of mankind and piety as the sole criterion of winning Allah's blessing is immediately followed by his elucidation that an Arab or a white person enjoys no superiority over a non-Arab or a black person and vice versa. This elaboration of the the Quranic declaration was necessary in view of the mindset and psyche of his immediate addresses. By lining excellence, honour and superioruty with one's good conduct the Prophet gave a new orientation to their perception. It is worth recalling that the truth of the unity of mankind is reiterated at several places in the Quran. Take the following as illustrative:

All mankind was once single community.
[Surah Al Baqarah 2:213]

O mankind! Be conscious of your Sustainer, who has created you out of one living entity, and out of its mate, and out of the two spread abroad a multitude of men and women. And remain conscious of God, in whose name you demand [your rights] from one another, and of these ties kinship. Verily, God is ever watchful over you! [Surah An-Nisa 4:1]

That all men have originated from the same progenitor - Prophet Adam recurs also in al-Anam 6:98, al-Araf 7.189 and al-Zumar 39.6. It is thus unmistakable that the Prophet's insistence on the unity of mankind reiterates the Quranic stance.

This is followed by his forceful plea for social justice, for peaceful existence and for a tension-free society. The tribal society of Arabia was plagued with feuds and internecine wars. Several Quranic passages preach the lesson of tolerance, forgiveness and cordial relations. The Prophet's directive follows from the same fountain of guidance. The direct address to the members of the Quraysh tribe, to which the Prophet belonged has a very important functional value. Being the temporal religious authority in the pre-Islamic Arabia for centuries, the Quraysh thought very highly of themselves. With the advent of Islam and their familial ties with the Prophet they were prone to suffering from some complex of superiority and immunity against divine punishment. They could easily fall into the error of considering themselves as the chosen people an God's favorites. Some earlier communities has fallen into the same trap. In this public gathering, in which thousands of non Quraysh and non-Arabs were present, the Prophet made absolutely plain that the Quraysh's ties of kinship with him would not avail them even in the least. They would be judged solely on the basis of their deeds. It is high time they should empty their minds of all pride and arrogance. This assertion, once again, stemmed from the Quranic standard of justice and fairness which does away with all false notions of ancestry or kinship.

The Prophet is seen making the most of the sacred day of a sacred month, as was recognized throughout Arabia even in the pre-Islamic period. He dwelt on a related yet far more important issue that human life, property and honour too, are sacred and deserve to be treated so by everyone. He thus established an effective religious and social. This was designed to leave an indelible imprint on the minds of the audience about the inviolability of human life, of the honour and belongings of others. Needless to add, this directive, if followed faithfully, is bound to construct a happy, peaceful society, free from revenge. His other assertions in the Sermon about refraining from killing one another, usurping others belongings and betraying the trusts reposed in them re-echo the following Quranic commands.

But whoever deliberately slays another believer, his requital shall be hell, therein to abide; and God will condemn him, and will reject him, and will prepare for him awesome suffering. [Surah An-Nisa 4:93]

But if you trust one another, then let him who is trusted fulfill his trust, and let him be conscious of God, his Sustainer. [Surah Al-Baqarah 2:283]

And it is not conceivable that a prophet should deceive since he who deceives shall be faced with his deceit on the Day of Resurrection, when every human being shall be repaid in full for whatever he has done, and none shall be wronged. [Surah Al-Imran 3:161]

The next directives, of immediate and immense relevance to the society, consist in his exhortation to treat slaves fairly. Slavery was entrenched deep in the social and economic system of the day for centuries. A sudden, total ban over it would have caused much chaos and destabilized the social order. Islam nonetheless made it a point to urge Muslims to free the slaves and to treat them well. The same note of well being permeates the Prophet's directive, which is couched in the language of authority. Moreover, the Prophet is found denouncing all the practices of the Jahiliyah period, outlawing these in highly surcharged and dramatically delivered declarative sentences. The intended effect is achieved by setting his own example, by making himself and his kin, subject to the same rule as he has proclaimed for others. These prohibitions are obviously drawn from the Quran, for example, it forbids usury in unequivocal terms:

Those who gorge themselves on usury behave but as he might behave whom Satan has confounded with his touch; for they say, "Buying and selling is but a kind of usury" - while God has made buying and selling lawful and usury unlawful. Hence, whoever becomes aware of his Sustainer's admonition, and thereupon desists [from usury] may keep his past gains, and it will be for God to judge him; but as for those who return to it - they are destined for the fire, therein to abide!.
[Surah Al-Baqarah 2:275]

O you who have attained to faith! Remain conscious of God, and give up all outstanding gains from usury, if you are [truly] believer; for if you do it not, then know that you at war with God and His Apostle. [Surah Al-Baqarah 2:278]

The next part of the Sermon aims at reminding everyone of his obligations, especially the ones that he owes to fellow human beings in general and his family members, friends and neighbors in particular. Once again, the address is direct and straightforward. The precepts are articulated in simple, easy to understand language.

The audience is instructed particularly in discharging the trusts reposed in one as a responsible member of the society and as a good citizen.

With such conditioning of the mind which trains everyone to perform his obligations cheerfully and in the spirit of doing something which would earn him immense rewards in the next, external life every member of the community is bound to contribute to collective happiness, peace and order. Mention is made first, in this context, of observing faithfully the law of inheritance prescribed by Allah. For any unfairness in the distribution of inheritance could vitiate relations within the family and engender bad blood, vendetta and injustice.

Equally sensitive is the issue of paternity. Any doubts aired about the legitimacy of a baby may devastate the entire family and neighborhood ties. It is therefore strictly maintained that no aspersions be cast on this count. However, an open case of adultery, as established by a court of law, is to be treated in accordance with the prescribed course of action and the severe penalty of stoning to death. This deterrent punishment for sexual relations outside marriage, as laid down by Islam, is once again, designed to protect healthy sexual mores and reinforce the honor and sanctity of family life and moral ambience in the community life. The instructions about debts, gifts and surely also to seek to promote cordial, friendly social relations, ruling out any cause of conflict and dents in social life. Throughout the emphasis is on respecting others rights and discharging ones obligations to them willingly and generously. Mutual trust is encouraged which is conducive to creating an amicable, caring and stable society.

Therefore, family is the nucleus of a society and a happy marital partnership is essential for family life and concomitant values and relationships. In Islam much attention is focused on ensuring a stable, happy family and more particularly on warm, strong matrimonial relations permeated with love, understanding, sympathy and concern.

Islam, no doubt, takes marriage as a contract between two consenting adults with their own specific sets of obligations and role-play. In the then Arabian society and even in our times, the wife being physically and financially weaker, has not been treated fairly.

The Prophet , being alive to the problems plaguing the society, displays his remarkable sensitivity and concern in his emphatic and strongly worded advice in this Sermon, urging men to be kind and considerate towards their wives. In so doing, he reminds them of their duty of behaving decently towards them and to be lenient even in the case of the recalcitrant ones.

On the one hand, he tells men to exercise their authority in ensuring unblemished conduct on the part of the their wives. To press home the point further, he invoking Almighty Allah. Therefore they should be more particular and cautious in the treatment of their wives. For any misconduct on their part would not escape Allah's punishment.

It is understood that no stable society can be constructed without this realisation that marriage partners should enjoy each other's total confidence, trust and love. As in the case of other pieces of advice contained in this Sermon, the above guidance to both husbands and wives for discharging their mutual obligations is culled from the Quran

And consort with your wives in a godly manner; for if you dislike them, it may be that you dislike something which God might yet make a source of abundant good.
[Surah An-Nisa 4:19]

And the righteous women are the truly devout ones, who guard the intimacy which God has [ordained to be] guarded. [Surah An-Nisa 4:34]

And among His wonders is this: He creates for you mates out of your own kind, so that you might incline towards them, and He engenders love and tenderness between you: in this behold, there are messages indeed for people who think!
[Surah Ar-Rum 30:21]

These specific instructions, mostly related to good social relations, are followed by a general directive of abiding value that the Quran being the infallible Word of God for all persons of all times and places must be taken as the source of guidance. Furthermore, utmost caution must be exercised in regard to Satan, the sworn enemy of mankind. All evil, however minor it might be, must be resisted and repulsed. Likewise, no effort must be spared in performing the prescribed religious duties - of five daily prayers, one month fasting, paying Zakah annually and pilgrimage to the House of Allah once in life, if one has the means to do so. This constant remembrance of Allah, which is the objective of the religious duties at regular intervals would help keep one on the straight path - of piety, of good morals and manners and of contributing to the maintenance of healthy, positively oriented and cordial social relations.

For achieving the maximum effect of receptivity the Sermon is interfaced at the end with an emotionally charged, dramatic dialogue in which the Prophet asked those present to testify that he had carried out his assignment of conveying divine guidance to them. When they affirmed unanimously, he directed them to transmit this message to others who were not present there and by implication to the subsequent generations. As the Final Messenger of God for the entire mankind until the end of time he arranged for the spread of his message for all times. The Hajj performed every year since then by millions and millions of people serves as the perfect occasion for bringing to mind the Prophet's Sermon which, as discussed above, stands out as a historic charter of social justice. It is high time to enforce this charter in full, to both individual and collective, for the benefit of mankind.

Allaah is Beautiful and Loves Beauty

From ’Abdullaah Ibn Mas’ood radiallaahu ’anhu who said that the Prophet sallallaahu ’alayhi wa sallam said, “No one will enter Paradise who has an atom’s weight of pride in his heart.” A man said, “What if a man likes his clothes to look good and his shoes to look good?” He said, “Allaah is beautiful and loves beauty. Pride means denying the truth and looking down on people.” [1]

Ibnul-Qayyim (d.751H) radiallaahu ’anhu said, commenting upon this hadeeth:

‘‘The phrase ‘Allaah is beautiful and loves beauty,’ includes the beautiful clothing which was asked about in the same hadeeth. It is included by way of generalization, meaning that beauty in all things is what is meant here. In Saheeh Muslim, it says: “Allaah is good and only accepts that which is good.” [2]

In Sunanut-Tirmidhee it says: “Allaah loves to see the effects of His blessing on His slave.’’ [3] It was reported that Abul-Ahwas al-Jashamee said: The Prophet sallallaahu ’alayhi wa sallam saw me wearing old, tattered clothes, and asked me, “Do you have any wealth?” I said, “Yes.” He said, “What kind of wealth?” I said, “All that Allaah has given me of camels and sheep.” He said, “Then show the generous blessings that He has given you.” [4]

Allaah, may He be glorified, loves the effects of His blessings to His slave to be made manifest, for this is part of the beauty that He loves, and that is part of the gratitude for His blessings which forms an inner beauty (beauty of character). Allaah loves to see the external beauty of His slaves which reflects His blessings on them, and the inner beauty of their gratitude to Him for those blessings. Because He loves beauty, He sends down on His slaves clothes and adornments with which they may make their outward appearance beautiful and He gives them taqwaa which makes their inner characters beautiful. Allaah says:

“O Children of Adam! We have bestowed raiment upon you to cover yourselves (screen your private parts, etc.) and as an adornment, and the raiment of righteousness, that is better.” [Sooratul-A’raaf 7:26]

And He says, speaking of the people of Paradise:

“…and He gave them Nadrataan (a light of beauty) and joy. And their recompense shall be Paradise and silken garments, because they were patient.” [Sooratul-Insaan 76:11-12]

Their faces will be made beautiful with the nadrah (light of beauty), their innermost being with joy and their bodies with silken garments. Just as Allaah loves beauty in words, deeds, garments and outward appearance, so He hates ugliness in words, deeds, garments and outward appearance. He hates ugliness and its people, and loves beauty and its people. But two groups are misguided with regard to this issue: a group who say that everything that He has created is beautiful, so He loves all that He has created and we should love all that He has created and not hate anything. They say: whoever realizes that all that exists comes from Him will see that it is beautiful … these people have no sense of jealousy for the sake of Allaah or hatred and enmity for the sake of Allaah, or denouncing what is evil (munkar), or jihaad (struggle) for the sake of Allaah, or adhering His limits. They regard the beauty of images, male or female, as being part of the beauty that Allaah loves, and seek to worship Allaah through immoral acts. Some of them may even go so far as to claim that the One Whom they worship is manifested or incarnated in those images.

The second group, on the other hand, say that Allaah condemns the beauty of images, forms and outward appearances. Allaah says about the munaafiqoon (hypocrites):

“And when you look at them, their bodies please you…” [Sooratul-Munaafiqoon 63:4]

“And how many a generation have We destroyed before them. Who were better in wealth, goods and outward appearance?” [Soorah Maryam 19:54]

In Saheeh Muslim it is reported that the Prophet sallallaahu ’alayhi wa sallam said: “Allaah does not look at your outward appearance and your wealth, rather He looks at your hearts and deeds.” [5]

According to another hadeeth: “Shabbiness is part of faith.” [6] Allaah condemns those who are extravagant, which applies to extravagance in clothing as well as in food and drink.

In order to settle this dispute, we may say that beauty in clothing and outward appearance is of three types, one of which is commendable, one is blameworthy and one of which is neither. The kind of beauty which is to be commended is that which is done for the sake of Allaah, to help one to obey Allaah and fulfill His commands, such as when the Prophet sallallaahu ’alayhi wa sallam made himself look beautiful (i.e. handsome) when meeting the delegations that came to him. This is like wearing armour or battle-dress when fighting, or wearing silk and showing off (in front of the enemy). This is commendable because it is done to make the word of Allaah supreme and to support His religion and annoy His enemies. The blameworthy kind of beauty is that which is done for the sake of this world, for reasons of power, false pride and showing off, or to fulfill some (selfish) desires. This also includes cases where beauty is an end in itself for a person and is all he cares about. Many people have no other concern in life. As for the kind of beauty which is neither commendable nor blameworthy, it is that which has nothing to do with either of the two purposes mentioned above (i.e., it is neither for the sake of Allaah nor for the sake of worldly purposes).

The hadeeth under discussion refers to two important principles, knowledge and behaviour. Allaah is to be acknowledged for beauty that bears no resemblance to anything else, and He is to be worshipped by means of the beauty which He loves in words, deeds and attitudes. He loves His slaves to beautify their tongues with the truth, to beautify their hearts with sincere devotion (ikhlaas), love, repentance and trust in Him, to beautify their faculties with obedience, and to beautify their bodies by showing His blessings upon them in their clothing and by keeping them pure and free of any filth, dirt or impurity, by removing the hairs which should be removed, by circumcision, and by clipping the nails. Thus they recognize Allaah through these qualities of beauty and seek to draw close to Him through beautiful words, deeds and attitudes. They acknowledge Him for the beauty which is His attribute and they worship Him through the beauty which He has prescribed and His religion. The hadeeth combines these two principles of knowledge and behaviour.’’ [7]

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Footnotes:
[1] Related by Muslim (no. 131)
[2] Related by Muslim (no. 1686)
[3] Hasan Saheeh: Related by at-Tirmidhee (no. 2963), who said it was hasan saheeh.
[4] Saheeh: Related by Ahmad (no. 15323), at-Tirmidhee (no. 1929) and an-Nisaa‘ee (no. 5128)
[5] Related by Muslim (no. 1356)
[6] Saheeh: Related by Ibn Maajah (no. 4108), Aboo Dawood (no. 3630)
[7] al-Fawaa‘id (1/185)

The Virtues of the Sacred Month of Muharram and Fasting on 'Ashura

Praise be to Allah, the Lord of the Worlds, and peace and blessings be upon our Prophet Muhammad, the Seal of the Prophets and Chief of the Messengers, and upon all his family and companions.

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.



Bid'ahs common on 'Ashura

Shaykh ul-Islam Ibn Taymiyyah, may Allah have mercy on him, was asked about the things that people do on 'Ashura, such as wearing kohl, taking a bath (ghusl), wearing henna, shaking hands with one another, cooking grains (hubub), showing happiness and so on. Was any of this reported from the Prophet, peace be upon him, in a sahih hadith, or not? If nothing to that effect was reported in a sahih hadith, is doing these things bid'ah, or not? Is there any basis for what the other group do, such as grieving and mourning, going without anything to drink, eulogizing and wailing, reciting in a crazy manner, and rending their garments?

His reply was:

"Praise be to Allah, the Lord of the Worlds. Nothing to that effect has been reported in any sahih hadith from the Prophet, peace be upon him, or from his Companions. None of the Imams of the Muslims encouraged or recommended such things, neither the four imams, nor any others. No reliable scholars have narrated anything like this, neither from the Prophet, peace be upon him, nor from the Companions, nor from those after them; neither in any sahih report or in a da'if (weak) report; neither in the books of Sahih, nor in as-Sunan, nor in the Musnad. No hadith of this nature was known during the best centuries, but some of the later narrators reported ahadith like the one which says, 'Whoever puts kohl in his eyes on the day of 'Ashura will not suffer from eye disease in that year, and whoever takes a bath (does ghusl) on the day of 'Ashura will not get sick in that year,' and so on. They also reported a fabricated hadith that is falsely attributed to the Prophet, peace be upon him, which says, 'Whoever is generous to his family on the day of 'Ashura, Allah will be generous to him for the rest of the year.' Reporting all of this from the Prophet, peace be upon him, is tantamount to lying."

Then he discussed in brief the tribulations that had occurred in the early days of this Ummah and the killing of al-Husayn, may Allah be pleased with him, and what the various sects had done because of this. Then he said:

"An ignorant, wrongful group – who were either heretics and hypocrites, or misguided and misled – made a show of allegiance to him and the members of his household, so they took the day of 'Ashura as a day of mourning and wailing, in which they openly displayed the rituals of Jahiliyyah such as slapping their cheeks and rending their garments, grieving in the manner of the Jahiliyyah ... The Shaytan made this attractive to those who are misled, so they took the day of 'Ashura as an occasion of mourning, when they grieve and wail, recite poems of grief and tell stories filled with lies. Whatever truth there may be in these stories serves no purpose other than the renewal of their grief and sectarian feeling, and the stirring up of hatred and hostility among the Muslims, which they do by cursing those who came before them ... The evil and harm that they do to the Muslims cannot be enumerated by any man, no matter how eloquent he is. Some others – either Nasibis who oppose and have enmity towards al-Husayn and his family or ignorant people who try to fight evil with evil, corruption with corruption, lies with lies and bid'ah with bid'ah – opposed them by fabricating reports in favour of making the day of 'Ashura a day of celebration, by wearing kohl and henna, spending money on one's children, cooking special dishes and other things that are done on 'Eid and special occasions. These people took the day of 'Ashura as a festival like 'Eid, whereas the others took it as a day of mourning. Both are wrong, and both go against the Sunnah, even though the other group (those who take it as a day of mourning) are worse in intention and more ignorant and more plainly wrong ... Neither the Prophet, peace be upon him, nor his successors did any of these things on the day of 'Ashura, they neither made it a day of mourning nor a day of celebration ...

As for the other things, such as cooking special dishes with or without grains, or wearing new clothes, or spending money on one's family, or buying the year's supplies on that day, or doing special acts of worship such as special prayers or deliberately slaughtering an animal on that day, or saving some of the meat of the sacrifice to cook with grains, or wearing kohl and henna, or taking a bath (ghusl), or shaking hands with one another, or visiting one another, or visiting the mosques and shrines and so on all of this is reprehensible bid'ah and is wrong. None of it has anything to do with the Sunnah of the Messenger of Allah, peace be upon him, or the way of the Khulafa' ar-Rashidun. It was not approved of by any of the imams of the Muslims, not Malik, not at-Thawri, not al-Layth ibn Sa'd, not Abu Hanifah, not al-Awza'i, not al-Shafi'i, not Ahmad ibn Hanbal, not Ishaq ibn Rahwayh, not any of the Imams and Scholars of the Muslims." [Al-Fatawa al-Kubra]

Ibn al-Hajj, may Allah have mercy on him, mentioned that one bid'ah practiced on 'Ashura was deliberately paying zakat on this day, late or early, or slaughtering a chicken just for this occasion, or – in the case of women – using henna. [Al-Madkhal]

We ask Allah to make us followers of the Sunnah of His Noble Prophet, to make us live in Islam and die in a state of faith. May He help us to do that which He loves and which pleases Him. We ask Him to help us to remember Him and be thankful to Him, to worship Him properly and to accept our good deeds. May He make us of those who are pious and fear Him. May Allah bless our Prophet Muhammad and all his family and companions.