Some Points Regarding the New Year: Muḥarram & ʿĀshūrāʾ

بسم الله الرحمن الرحيم

Muḥarram is the first month in the Islāmic calendar. The word, Muḥarram, means sanctified and forbidden. Along with Dhū al-Qaʿdah, Dhū al-Ḥijjah, and Rajab, it is one of the sacred months.

Muḥarram is called “Allāh’s month” because of its importance and virtue, similar to how the Kaʿbah is called “Allāh’s house.”[1] Some opined that Muḥarram is the most virtuous month after Ramaḍān. Ḥasan al-Baṣrī held this opinion. And after him, Imām Nawawī inclined to it.[2]

In the Qurʾān, Allāh says:

إنَّ عِدَّةَ الشُّهُورِ عِندَ اللَّهِ اثْنَا عَشَرَ شَهْرًا فِي كِتَابِ اللَّهِ يَوْمَ خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ مِنْهَا أَرْبَعَةٌ حُرُمٌ

“Indeed, the number of months with Allāh is twelve, in Allāh’s register from the day He created the heavens and the earth. From them, four are sacred.”[3]

And Abū Bakrah related that the Prophet (upon him be peace) mentioned the sacred months. He said:

السَّنَةُ اثْنَا عَشَرَ شَهْرًا مِنْهَا أَرْبَعَةٌ حُرُمٌ ثَلاَثٌ مُتَوَالِيَاتٌ ذُو الْقَعْدَةِ وَذُو الْحِجَّةِ وَالْمُحَرَّمُ وَرَجَبُ مُضَرَ الَّذِي بَيْنَ جُمَادَى وَشَعْبَانَ

“The year consists of twelve months of which four are sacred. Three of them are consecutive: Dhū al-Qaʿdah, Dhū al-Ḥijjah, and Muḥarram. And there is Rajab, which comes between Jumādā and Shaʿbān.”[4]

As well, Allāh says:

وَالْفَجْرِ

“By the dawn.”[5]

Ibn ʿAbbās said that the “fajr” mentioned in the verse is specific to Muḥarram because it is the first of the year: “fajr al-sanah.”[6] Qatādah mentioned something similar. He said that it is the first fajr of Muḥarram with which the year begins.[7]

Fasting during the month of Muḥarram is meritorious. One should begin his year by worshipping Allāh. And Allāh is pleased with those who fast for His sake. Fasting during Muḥarram is one of the most virtuous times in which fasting may be observed. The Prophet (upon him be peace) mentioned this and said:

أَفْضَلُ الصِّيَامِ بَعْدَ رَمَضَانَ شَهْرُ اللهِ الْمُحَرَّمُ وَأَفْضَلُ الصَّلَاةِ بَعْدَ الْفَرِيضَةِ صَلَاةُ اللَّيْلِ

“The most virtuous fast after Ramaḍān is Allāh’s month of Muḥarram. And the most virtuous prayer after the obligatory prayer is the night vigil prayer.”[8]

When one fasts during this month, he will be rewarded abundantly. It is related that the Prophet (upon him be peace) said:

مَنْ صَامَ يَوْمًا مِنَ المُحَرَّمِ فَلَهُ بِكُلِّ يَوْمٍ ثَلاَثُونَ حَسَنَةً

“Whoever fasts in Muḥarram, for every day he will get thirty good deeds.”[9]

As well, he (upon him be peace) said:

إِنْ كُنْتَ صَائِمًا بَعْدَ شَهْرِ رَمَضَانَ فَصُمُ الْمُحَرَّمَ فَإِنَّهُ شَهْرُ اللهِ فِيهِ يَوْمٌ تَابَ فِيهِ عَلَى قَوْمٍ وَيَتُوبُ فِيهِ عَلَى قَوْمٍ آخَرِينَ

“If you fast any month other than Ramaḍān, fast Allāh’s month. In it there is a day in which a nation was pardoned, and others shall be pardoned during it.”[10]

Ḥāfiẓ Munāwī indicated that the fast of ʿĀshūrāʾ is the day intended in this narration.[11] The Day of ʿĀshūrāʾ is the tenth of Muḥarram. In the Arabic language, the word ʿĀshūrāʾ is unique. Some said that it is the only word that comes on this scale; and thus, it is a word that came with Islām and it was not known by this name in the Days of Ignorance.[12]

Fasting on the Day of ʿĀshūrāʾ

There is a great virtue associated with fasting on this day. The Prophet (upon him be peace) said:

صِيَامُ يَوْمِ عَاشُورَاءَ إِنِّي أَحْتَسِبُ عَلَى اللَّهِ أَنْ يُكَفِّرَ السَّنَةَ الَّتِي قَبْلَهُ

“By fasting the Day of ʿĀshūrāʾ, I anticipate that Allāh will expiate the year prior.”[13]

Thus, by fasting on this day, Allāh’s mercy and pardon will be showered upon one. The misdeeds that one committed will be pardoned through his fasting. One will raise in rank by performing this deed. With the coming of the new year, there is an opportunity for one to expiate what happened in the year prior. The lapses and misdeeds that one may have committed will be forgiven when one fasts in Muḥarram, most especially on the Day of ʿĀshūrāʾ.

Historically, many events have been associated with the day. It is said that on this day Adam was pardoned, Noah’s ship found dry land, Abraham was saved from the fire, Jonah was saved from the whale and his people repented, Moses vanquished the magicians in front of the Pharaoh and the sea parted for him and his people to flee from the Pharaoh and his army, Joseph was freed from prison, Jacob’s eyesight returned, Jesus was born on it, etc.[14]

When the Prophet (upon him be peace) reached Madīnah, he found the Jews fasting and commanded that fasting be observed. When he (upon him be peace) observed them fasting he inquired regarding it and they replied:

هَذَا يَوْمٌ صَالِحٌ هَذَا يَوْمٌ نَجَّى اللَّهُ بَنِي إِسْرَائِيلَ مِنْ عَدُوِّهِمْ فَصَامَهُ مُوسَى

“This is a holy day. On this day, Allāh saved the Israelites from their enemy and Moses fasted.”[15]

The Prophet (upon him be peace) responded to them by saying:

أنَا أحَقُّ بِمُوسَى مِنْكُمْ

“I am truer to Moses than you.”[16]

Then, he fasted and commanded that fasting be observed.

Fasting ʿĀshūrāʾ is mentioned in other narrations too. For instance, ʿAlī (Allāh be pleased with him) related:

أَنَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كَانَ يَصُومُ عَاشُورَاءَ وَيَأْمُرُ بِهِ

“Allāh’s Messenger would fast ʿĀshūrāʾ and he commanded that fasting be observed.”[17]

Later, the fast of Ramaḍān was prescribed and fasting ʿĀshūrāʾ continued to be observed as a supererogatory fast. In some narrations, it is mentioned that during the Days of Ignorance the Arabs observed fasting at different times of the year. It is possible that their fasting was a remnant of the what the previous prophets, like Ishmael, brought to them. Daḥḥāk mentioned that fasting has been known to man since the time of the Prophet Noah.[18]

In Islām, fasting on ʿĀshūrāʾ is prescribed. Some scholars considered that it was initially prescribed as a recommendation. While others considered that it was prescribed as an obligation that was abrogated by Ramaḍān. There are many narrations related from the Prophet Muḥammad (upon him be peace) in which he mentioned the fast. Some of them indicate to ʿĀshūrāʾ being prescribed before Ramaḍān and its abrogation. From them are:

On Ibn ʿUmar’s authority:

صَامَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ عَاشُورَاءَ وَأَمَرَ بِصِيَامِهِ فَلَمَّا فُرِضَ رَمَضَانُ تُرِكَ

“The Prophet (upon him be peace) would fast ʿĀshūrāʾ and he commanded that fasting be observed. When fasting Ramaḍān was legislated, the command to fast ʿĀshūrāʾ ceased.”[19]

On ʿĀʾishah’s authority:

أَنَّ قُرَيْشًا كَانَتْ تَصُومُ يَوْمَ عَاشُورَاءَ فِي الجَاهِلِيَّةِ ثُمَّ أَمَرَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ بِصِيَامِهِ حَتَّى فُرِضَ رَمَضَانُ وَقَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَنْ شَاءَ فَلْيَصُمْهُ وَمَنْ شَاءَ أَفْطَرَ

“In the Days of Ignorance, the Quraysh would fast the Day of ʿĀshūrāʾ. Then, Allāh’s Messenger (upon him be peace) ordered that the fast be observed. And it was so until Ramaḍān was legislated. Allāh’s Messenger (upon him be peace) said: ‘Whoever wants, he should fast it. And whoever wants, he may not fast.’”[20]

Thus, fasting ʿĀshūrāʾ is a supererogatory devotion. Muʿāwiyah (Allāh be pleased with him) transmitted:

سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُولُ هَذَا يَوْمُ عَاشُورَاءَ وَلَمْ يَكْتُبِ اللَّهُ عَلَيْكُمْ صِيَامَهُ وَأَنَا صَائِمٌ فَمَنْ شَاءَ فَلْيَصُمْ وَمَنْ شَاءَ فَلْيُفْطِرْ

“I heard Allāh’s Messenger say: ‘This day, the Day of ʿĀshūrāʾ, Allāh did not make fasting it obligatory for you. I fast it. And whoever wants to fast, he may do so. And whoever does not want to fast, he does not have to.”[21]

Thus, it is a recommended fast. Ibn al-Humām, Ibn Nujaym, and others mentioned that ʿĀshūrāʾ is recommended when fasted along with the ninth of Muḥarram and disliked if fasted alone.[22] Ibn ʿAbbās (Allāh be pleased with him) related:

حِينَ صَامَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَوْمَ عَاشُورَاءَ وَأَمَرَ بِصِيَامِهِ قَالُوا يَا رَسُولَ اللَّهِ إِنَّهُ يَوْمٌ يُعَظِّمُهُ الْيَهُودُ وَالنَّصَارَى فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَئِنْ بَقِيتُ إِلَى قَابِلٍ لَأَصُومَنَّ التَّاسِعَ

“When Allah’s Messenger (upon him be peace) fasted on ʿĀshūrāʾ and commanded the people to fast, they said: ‘O Allah’s Messenger! Verily, this is a day that the Jews and the Christians venerate. Allāh’s Messenger (upon him be peace) said: ‘If I am still here next year, I will fast the ninth.’”[23]

Based on this narration, the scholars considered that it is recommended for one to fast ʿĀshūrāʾ and the day that comes before it or the day that comes after it (i.e. the ninth or the eleventh of Muḥarram).[24] And it is slightly disliked (ar. makrūh tanzīhī) for one to fast only the tenth.[25]

 

[1] Lisān al-ʿArab, 12:121; Tāj al-ʿArūs, 31:460.

[2] Faḍāʾil al-Shuhūr wa al-Ayyām, 17.

[3] Q, 9:36.

[4] Ṣaḥīḥ al-Bukhārī, 5:177.

[5] Q, 89:1-2.

[6] Faḍāʾil al-Awqāt, 115; ʿUmdat al-Qārī, 19:289.

[7] Maʿālim al-Tanzīl, 8:412; ʿUmdat al-Qārī, 19:289.

[8] Ṣaḥīḥ Muslim, 2:821.

[9] Fayḍ al-Qadīr, 6:162; Majmaʿ al-Zawāʾid, 3:190; al-Nūr fī Faḍāʾil al-Ayyām wa al-Shuhūr, 110. Haythamī mentioned that Ṭabarānī related it and Dhahabī judged some of its narrators as weak.

[10] Sunan al-Tirmidhī, 2:109.

[11] Fayḍ al-Qadīr, 3:34.

[12] Khaṭṭābī, Gharīb al-Ḥadīth, 3:240.

[13] Sunan al-Tirmidhī, 3:117.

[14] Fayḍ al-Qadīr, 5:226; Iʿānat al-Ṭālibīn, 2:302.

[15] Ṣaḥīḥ al-Bukhārī, 3:44.

[16] Ibid.

[17] Musnad Aḥmad, 2:320.

[18] Sharīʿat Allāh al-Khālidah, 52.

[19] Ṣaḥīḥ al-Bukhārī, 3:24.

[20] Ibid.

[21] Ṣaḥīḥ al-Bukhārī, 3:44.

[22] al-Baḥr al-Rāʾiq, 2:277; Fatḥ al-Qadīr, 2:303.

[23] Ṣaḥīḥ Muslim, 2:798.

[24] Ḥāshiyat al-Ṭaḥṭāwī, 639.

[25] Mirqāt al-Mafātīḥ, 4:1412, citing Ibn al-Humām’s Fatḥ al-Qadīr. Also see: al-Mawsūʿat al-Fiqhīyah, 12:11.