The Fasting of Muharram and Ashura: Virtues, Rewards, and Misguided Practices
Allah Almighty has designated four months as sacred from the beginning of creation: Dhu al-Qi’dah, Dhu al-Hijjah, Muharram, and Rajab. Allah’s statement in the Quran is:
إِنَّ عِدَّةَ الشُّهُورِ عِندَ اللَّهِ اثْنَا عَشَرَ شَهْرًا فِي كِتَابِ اللَّهِ يَوْمَ خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ مِنْهَا أَرْبَعَةٌ حُرُمٌ ۚ ذَٰلِكَ الدِّينُ الْقَيِّمُ ۚ فَلَا تَظْلِمُوا فِيهِنَّ أَنفُسَكُمْ ۚ وَقَاتِلُوا الْمُشْرِكِينَ كَافَّةً كَمَا يُقَاتِلُونَكُمْ كَافَّةً ۚ وَاعْلَمُوا أَنَّ اللَّهَ مَعَ الْمُتَّقِينَ
(At-Tawbah: 36)
Translation: The number of months with Allah is twelve, in the Book of Allah, from the day He created the heavens and the earth. Of these, four are sacred. This is the correct religion, so do not wrong yourselves during these months, and fight against the polytheists all together, as they fight against you all together. And know that Allah is with the righteous.
The phrase “fi kitab Allah” refers to the preserved tablet (al-Lawh al-Mahfuz), which means that from the beginning of creation, Allah has designated twelve months, of which four are sacred. These months are specifically exempt from fighting and conflict. The Prophet ﷺ further explained:
“The time has turned back to its original state, as it was when Allah created the heavens and the earth. The year consists of twelve months, of which four are sacred: three consecutive months (Dhu al-Qi’dah, Dhu al-Hijjah, and Muharram) and the fourth, Rajab Mudar, which falls between Jumada al-Akhirah and Sha’ban.”
(Sahih Bukhari, Kitab at-Tafseer, Surah At-Tawbah; Sahih Muslim, Kitab al-Qasam, Bab Tighleez Tahreem al-Dimaa)
The phrase “The time has turned back to its original state” refers to the practice of the pre-Islamic Arabs, who used to alter the sacred months by shifting them, a practice that was abolished after Islam. (Tafseer al-Ahsan al-Bayan)
Out of respect and reverence for this month, it is called Muharram. In this month, warfare, conflict, strife, oppression, and fighting are specifically prohibited. This prohibition has been observed since the time of ignorance (Jahiliyyah) and continues from the very creation of the universe. Among the sacred months, Muharram is the most virtuous.
Muharram and the Flood of Innovations:
Despite being a month of respect and reverence, many Sufis and innovators have introduced countless misguided practices associated with mourning and celebration. These include the mourning of the martyrdom of Imam Hussain, holding processions (ta’ziya), excessive grieving (noha and zariya), reciting eulogies (qawwali and marsiya), preparing large pots of food (deggs) and distributing drinks (sabeel), expressing sorrow and mourning, making vows in the name of martyrs, inflicting harm upon oneself, and mixing men and women in dancing, music, and drumming. All of these practices are newly invented (bid’ah) and fall under the category of innovations, for which the punishment is Hell.
Therefore, Muslims should honor the sacred month by respecting it, as it has been respected by the people of the time. Violating Allah’s boundaries is a precursor to divine punishment. May Allah grant the Muslim Ummah a correct understanding of the religion so that we are not afflicted by a general punishment due to these innovations. Al-Hifz wal-Aman (Protection and Safety).
This month has numerous virtues, and here, only one important virtue is mentioned: fasting in Muharram, especially on the day of Ashura.
Fasting in Muharram and on Ashura
(1) The Virtue of Fasting Most of Muharram:
It is permissible to fast throughout the month of Muharram, and some scholars have mentioned that fasting the entire month of Muharram is recommended. However, it has not been proven from the Prophet ﷺ that he fasted a complete month, except for Ramadan. He used to fast many days in Sha’ban, but not the entire month.
Therefore, after considering all the texts, it can be said that the hadith:
عن ابی ھریرۃ رضی اللہ تعالیٰ عنہ قال قال رسول اللہ ﷺ افضل الصیام بعد رمضان شھر اللہ المحرم وافضل الصلوۃ بعد الفریضۃ صلٰوۃ اللیل
(Sahih Muslim, 368, Vol. 1; also Abu Dawood, at-Tirmidhi, an-Nasa’i)
Translation: The best fasts after Ramadan are the fasts of the month of Allah, Muharram, and the best prayer after the obligatory prayers is the night prayer (tahajjud).
This hadith should be understood to refer to fasting most of Muharram, not the entire month.
- Sheikh Ibn Baz (may Allah have mercy on him) understood this hadith to refer to fasting the first ten days of Muharram.
- Sheikh Muhammad Salih al-‘Uthaymeen (may Allah have mercy on him) was asked whether fasting the entire month of Muharram would be considered an innovation, to which he replied: “No, but it has not been proven from the Prophet ﷺ that he fasted an entire month, except for Ramadan, and he used to fast many days in Sha’ban.”
- Sheikh Muhammad Salih al-Munajjid also mentioned that it has not been proven from the Prophet ﷺ that he fasted an entire month, so this hadith should be understood to refer to fasting frequently in Muharram, not fasting the entire month.
(2) The Virtue of Fasting on the 10th of Muharram (Ashura):
The Prophet ﷺ fasted on the 10th of Muharram and mentioned its great reward.
Hazrat Abu Qatadah (may Allah be pleased with him) reported: The Prophet ﷺ was asked about fasting on the day of Ashura, to which he ﷺ replied:
“إني أحتسب على الله أن يكفر السنة التي قبله.”
(Sahih Muslim: 1162)
Translation: “I hope that fasting on the day of Ashura will expiate for the sins of the previous year.”
Hazrat Ibn Abbas (may Allah be pleased with him) said:
“ما رأيتُ النبيَّ صلى الله عليه وسلم يتحرَّى صيامَ يومٍ فضَّله على غيره إلا هذا اليوم يوم عاشوراء وهذا الشهر شهر رمضان.”
(Sahih al-Bukhari and Sahih Muslim)
Translation: “I never saw the Prophet ﷺ observing the fast of any day more diligently than this day, the day of Ashura, and this month, the month of Ramadan.”
Thus, the Prophet ﷺ himself fasted on the 10th of Muharram and also encouraged others to fast on that day.
Hazrat Aisha (may Allah be pleased with her) narrated:
“كان يومُ عاشوراءَ تصومه قريشٌ في الجاهليةِ، وكان رسولُ اللهِ صلى الله عليه وسلم يصومه، فلما قدم المدينة صامه وأمر بصيامه، فلما فرض رمضان ترك يوم عاشوراءَ، فمن شاء صامه ومن شاء تركه.”
(Sahih al-Bukhari: 2002)
Translation: “The people of Quraysh used to fast on the day of Ashura during the time of ignorance, and the Messenger of Allah ﷺ also used to fast on it. When he came to Madinah, he continued fasting on that day and commanded his companions to fast on it as well. However, when fasting in Ramadan became obligatory, fasting on Ashura was no longer obligatory. So, whoever wanted could fast, and whoever wanted could leave it.”
(3) Fasting on the 9th of Muharram:
Abdullah ibn Abbas (may Allah be pleased with both of them) narrated:
“حين صام رسولُ اللهِ صلى الله عليه وسلم يومَ عاشوراءَ وأمرَ بصيامه، قالوا: يا رسولَ الله! إنه يومٌ تعظِّمه اليهودُ والنصارى. فقال رسولُ اللهِ صلى الله عليه وسلم: فإذا كان العام المقبل إن شاء الله صمنا اليوم التاسع. قال: فلم يأتِ العام المقبل حتى توفي رسول الله صلى الله عليه وسلم.”
(Sahih Muslim: 1134)
Translation: When the Messenger of Allah ﷺ fasted on the day of Ashura and commanded others to fast on it, the companions said: “O Messenger of Allah, this is a day that the Jews and Christians honor.” The Prophet ﷺ replied, “Next year, if Allah wills, we will fast on the 9th of Muharram.” However, the following year, the Prophet ﷺ passed away before the next Ashura.
(4) Fasting on the 9th and 10th or 10th and 11th of Muharram:
There are some narrations that mention combining the fast of Ashura with the day before or after it. One such narration is:
حضرت عبداللہ بن عباس رضی اللہ عنہما سے مروی ہے کہ نبی ﷺ نے فرمایا:
“صوموا يومَ عاشوراءَ، وخالفوا فيه اليهودَ، صوموا قبله يومًا، وبعده يومًا.”
Translation: “Fast on the day of Ashura and oppose the Jews by fasting a day before it or a day after it.”
This narration has been declared weak by Sheikh al-Albani and Imam al-Shawkani and others. (Sahih al-Jami’ al-Saghir: 3506, Nayl al-Awtar 4/330)
In another narration, the word “or” (أو) is used instead of “and” (و):
“صوموا يومَ عاشوراءَ وخالفوا اليَهودَ، صوموا قبله يومًا أو بعده يومًا.”
This narration has also been declared weak by Sheikh al-Albani. (Sahih Ibn Khuzaymah: 2095)
Similarly, there is another narration where the Prophet ﷺ said:
“لئن بقيتُ لآمرَنَّ بصيامِ يومٍ قبله أو يومٍ بعده.”
Translation: “If I remain alive, I will certainly order fasting one day before it or one day after it.”
This narration has been declared rejected (munkar) by Sheikh al-Albani. (Silsilat al-Da’ifah: 4297)
From the above four types of fasting mentioned, it is clear that fasting during Muharram holds great reward.
Firstly, fasting frequently in Muharram is highly recommended, as fasting in this month is considered the most virtuous after the fast of Ramadan. Secondly, fasting on Ashura (the 10th) is highly virtuous. Regarding Ashura, there is a difference of opinion about which fast is more virtuous. The best opinion is that fasting on both the 9th and 10th of Muharram is the most virtuous, as the Prophet ﷺ fasted on the 10th, and also intended to fast on the 9th.
Hafiz Ibn Hajar (may Allah have mercy on him) writes that when the Prophet ﷺ intended to fast on the 9th of Muharram, this could imply not only fasting the 9th, but also adding the 10th, either for precaution or to oppose the Jews and Christians, and this is the most probable view, which is also supported by some narrations in Sahih Muslim. (Fath al-Bari: 4/245)
However, fasting either just the 10th or just the 9th of Muharram is also Sunnah, as proven from the hadiths. As for fasting the 9th, 10th, and 11th of Muharram, scholars have declared this permissible, though the narrations on this matter are slightly weak. In my opinion, fasting on the 9th and 10th of Muharram is the best and most virtuous.
Other Issues Related to Ashura:
- If the 9th or 10th of Muharram falls on a Saturday or Sunday, fasting on that day alone is not problematic, similar to the fast of Arafah.
- If someone has missed fasting during Ramadan, they can still fast on Ashura as there is no immediate obligation to make up for missed fasts.
- In some places, the Gregorian calendar is used, and people may not be aware of the Arabic dates in the evening. In such cases, they may still intend to fast Ashura the next day after Fajr, as it is proven from the Prophet ﷺ that one can make the intention to fast during the day for a voluntary fast.
- A traveler can fast on Ashura if it does not cause difficulty, as it holds great reward.
- Missed fasts and Ashura fasts can be combined in one intention, but it is preferable to make separate intentions for missed fasts and Ashura.
- If Ashura falls on a Monday or Thursday, the
intention can be combined with fasting on those days. 7. You cannot combine the intention of expiation (kafarah) fasts with the Ashura fast, as the reward for Ashura will not be attained in this case. 8. There is no specific qada (makeup) for Ashura, so if someone misses it, they are not required to make it up. 9. If someone intended to fast Ashura but missed it due to a valid excuse, such as illness or menstruation, they will still receive the reward based on their intention.
10. Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy on him) wrote that fasting on Ashura, the fast of Arafah, and the fast of voluntary expiations only forgive minor sins (small sins).
Negative Practices on Ashura and Weak/ Fabricated Narrations
It is evident from the hadiths that the mention of Ashura in Islamic texts is related to fasting alone. However, in contrast, innovators have opened various unlawful doors related to food and drink, depriving themselves of rewards and plunging into the misguidance of innovation while also leading simple Muslims into trials.
Innovators claim that on Ashura, in remembrance of the water being cut off for the martyrs of Karbala, one should set up “Sabeels” (water stations) and perform acts like offering Fatiha (supplications) for their souls. This is pure innovation, and every innovation is misguidance, and every misguidance leads to Hellfire. Therefore, Muslims should avoid making elaborate meals and instead focus on fasting on this day to gain its reward.
Weak and Fabricated Narrations Related to Ashura
(1) إنَّ اللهَ خلق السماواتِ والأرضَ يومَ عاشوراءَ (موضوع)
Translation: “Indeed, Allah created the heavens and the earth on the day of Ashura.”
(This narration is fabricated.)
(2) مَنِ اكتحلَ بالإثمدِ يومَ عاشوراءَ لم يرمَدْ أبدًا (موضوع)
Translation: “Whoever applies kohl (surma) on Ashura will never have eye trouble.”
(This narration is fabricated.)
(Silsilat al-Da’ifah: 624)
(3) من صام يومَ عاشوراءَ كتب اللهُ له عبادةَ ستِّين سنةً بصيامِها وقيامِها (موضوع)
Translation: “Whoever fasts on the day of Ashura, Allah will write for him the reward of sixty years of fasting and standing in prayer.”
(This narration is fabricated.)
(Mawdu’at Ibn al-Jawzi 2/570)
(4) مَن وَسَّعَ على عِيَالِهِ في يومِ عاشوراءَ ، وَسَّعَ اللهُ عليه في سَنَتِهِ كلِّها (ضعیف)
Translation: “Whoever spends generously on his family on the day of Ashura, Allah will grant him abundance throughout the whole year.”
(This narration is weak.)
(Da’if al-Jami’: 5873)
(5) إن آدم تاب الله عليه يوم عاشوراء ، ونوحاً نجاه الله يوم عاشوراء وإبراهيم نجاه الله من النار يوم عاشوراء ويونس أخرجه الله من بطن الحوت يوم عاشوراء ويعقوب اجتمع بيوسف يوم عاشوراء والتوراة نزلت يوم عاشوراء
Translation: “On the day of Ashura, Allah accepted the repentance of Adam, saved Noah, saved Abraham from the fire, saved Jonah from the belly of the whale, reunited Jacob with Joseph, and the Torah was revealed on this day.”
(All of these narrations are weak and fabricated.)
(6) أن أعرابيًّا سأل النبي صلى الله عليه وسلم عن صوم يوم عرفة ويوم عاشوراء، فقال: يوم عاشوراء يكفر العام الذي قبله والذي بعده، ويوم عرفة يكفر العام الذي قبله (رواہ ابویعلی الموصلی بسند ضعیف: اتحاف الخیرہ 3/84)
Translation: “A Bedouin asked the Prophet ﷺ about fasting on the Day of Arafah and Ashura, and he said: ‘Fasting Ashura will expiate for the sins of the previous year and the coming year, while fasting Arafah will expiate for the sins of the previous year.'”
(This narration is weak. Its chain and text both have issues.)
(7) من صلَّى يومَ عاشوراءَ ما بين الظُّهرِ والعصرِ أربعين ركعةً يقرأُ في كلِّ ركعةٍ بفاتحةِ الكتابِ مرَّةً ، وآيةِ الكرسيِّ عشرَ مرَّاتٍ ، و{ قُلْ هُوَ اللهُ أَحَدٌ} إحدَى عشرةَ مرَّةً ، والمُعوِّذَتْين خمسَ مرَّاتٍ ، فإذا سلَّم استغفرَ سبعين مرَّةً أعطاه اللهُ في الفردوسِ قُبَّةً بيضاءَ ، فيها بيتٌ من زمردُّةٍ خضراءَ ، سعةُ ذلك البيتِ مثلُ الدُّنيا ثلاثَ مرَّاتٍ ، وفي ذلك البيتِ سريرٌ من نورٍ ، قوائمُ السَّريرِ من العنبرِ الأشهبِ على ذلك السَّريرِ ألفُ فراشٍ من الزَّعفرانِ (موضوع)
Translation: “Whoever prays on the day of Ashura between Dhuhr and Asr, forty rak’ahs, reciting Surah Al-Fatiha once in each rak’ah, Ayat al-Kursi ten times, Surah Al-Ikhlas eleven times, the Mu’awwidhatayn (Surahs Al-Falaq and An-Naas) five times, and after the prayer asks for forgiveness seventy times, Allah will grant him a white dome in Paradise, with a house made of green emeralds, its size being three times the size of the world, and in that house, a bed of light, the legs of which are made of amber, and a thousand cushions of saffron.”
(This narration is fabricated.)
(8) ومن أشبع أهل بيت مساكين يوم عاشوراء مر على الصراط كالبرق الخاطف ومن تصدق بصدقة فكأنما لم يرد سائلا قط ومن اغتسل يوم عاشوراء لم يمرض إلا مرض الموت (موضوع)
Translation: “Whoever feeds the poor on the day of Ashura will pass over the bridge (Sirat) like a flash of lightning, and whoever gives charity will never be in need, and whoever takes a bath on Ashura will never fall ill except for the illness of death.”
(This narration is fabricated.)
(9) ما من عبد يبكي يوم قتل الحسين يعني يوم عاشوراء إلا كان يوم القيامة مع أولي العزم من الرسل (موضوع)
Translation: “No servant weeps on the day of the martyrdom of Hussain, i.e., on Ashura, except that on the Day of Judgment he will be with the resolute messengers (Ulul Azm).”
(This narration is fabricated.)
(10) من صام يوم عاشوراء أعطى ثواب عشرة آلاف ملك (موضوع)
Translation: “Whoever fasts on the day of Ashura will receive the reward of ten thousand angels.”
(This narration is fabricated.)
These are just a few examples, and many more weak and fabricated narrations are circulated regarding Ashura. It is important to note that these fabricated or weak narrations are not part of authentic Islamic tradition and should be avoided.
By Maqbool Ahmad Salafi
