The month of Muharram and the day of Ashura. The bloody tradition of the Ashura holiday

In the name of Allah, the Gracious and Merciful!

All praise belongs to Allah, Who has no partner, to Whom we call and Whom we ask for help! Peace and blessings to the Messenger of Allah - Muhammad - the best of creations, the favorite of Allah and His prophet!

Apart from the obligatory fasting in the month of Ramadan, there are many other days when fasting is highly desirable for a Muslim. One of the months in which the Messenger of Allah, peace and blessings of Allah be upon him, indicated the desirability of fasting is the month of Muharram, which begins the new year of the Islamic calendar.

Allah Almighty said:

إن عدة الشهور عند الله اثنا عشر شهراً في كتاب الله يوم خلق السموات والأرض منها أربعةٌ حرم ذلك الدين القيم فلا تظلموا فيهن أنفسكم

Meaning: “Verily, the number of months with Allah is twelve. This was written in the Scriptures on the day when Allah created the heavens and the earth. Four months of them are forbidden. This is the right religion, and therefore do not do injustice to yourself in them" (Sura “Repentance”, verse 36).

According to the words of the Messenger of Allah, peace and blessings of Allah be upon him, Muharram is one of the forbidden months of Allah.

It was narrated from Abu Bakr, may Allah be pleased with him, that the Prophet, peace and blessings of Allah be upon him, said:

«عَنْ أَبِي بَكْرَةَ رَضِيَ اللَّهُ عَنْهُ عَنْ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ الزَّمَانُ قَدْ اسْتَدَارَ كَهَيْئَتِهِ يَوْمَ خَلَقَ اللَّهُ السَّمَوَاتِ وَالأَرْضَ السَّنَةُ اثْنَا عَشَرَ شَهْرًا مِنْهَا أَرْبَعَةٌ حُرُمٌ ثَلاثَةٌ مُتَوَالِيَاتٌ ذُو الْقَعْدَةِ وَذُو الْحِجَّةِ وَالْمُحَرَّمُ وَرَجَبُ مُضَرَ الَّذِي بَيْنَ جُمَادَى وَشَعْبَانَ

« Time took its form on the day Allah created the heavens and the Earth. The year consists of twelve months, four of which are sacred. Three of them are in a row: Dhu-l-Qa'da, Dhu-l-Hijjah, Muharram, and Rajab Mudara is between the months of Jumada (as-saniya) and Sha'ban

Also, a reliable sunnah indicates that Muharram is the best month for fasting, after Ramadan.

From Abu Hurayrah, may Allah be pleased with him, it was reported that the Messenger of Allah, peace and blessings of Allah be upon him, said:

عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ : قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَفْضَلُ الصِّيَامِ بَعْدَ رَمَضَانَ شَهْرُ اللَّهِ الْمُحَرَّمُ وأفضل الصلاة

بعد الفريضة صلاة الليل » رواه مسلم

« The best time for fasting after the month of Ramadan is the month of Allah Muharram, and the best prayer after the obligatory prayer is night prayer"(Hadith reported by Muslim).

Some scholars have considered that it is advisable to fast for the entire month of Muharram, but it is not established that the Messenger of Allah (peace and blessings of Allah be upon him) ever fasted for the entire month. , as scholars say, indicates the general desirability of fasting in the month of Muharram, but not fasting for the entire month.

It is reported that Aisha, may Allah be pleased with her, said:

ما رأيت رسول الله استكمل صيام شهر قط إلا رمضان، وما رأيته في شهر أكثر صياماً منه في شعبان» متفق عليه»

« I have never seen the Messenger of Allah, peace and blessings of Allah be upon him, fast for the entire month, except for Ramadan. I also did not see him fasting in other months than in the month of Sha'ban"(Hadith reported by Al-Bukhari and Muslim).

This hadith indicates that the Messenger of Allah, peace and blessings of Allah be upon him, did not fast in any entire month except Ramadan. Therefore, the above hadith does not indicate the advisability of fasting Muharram in its entirety.

Also, one of the distinctive advantages of the month of Muharram is the day of ‘Ashura, which falls on the tenth day. The Messenger of Allah, peace and blessings of Allah be upon him, especially marked this day with fasting. Fasting on this day was associated with the fact that Allah saved the prophet Musa, peace be upon him, and his people from Pharaoh. Thus, fasting meant gratitude to Allah for the salvation of the Prophet Musa, peace be upon him, and his people.

It is reported that Ibn Abbas, may Allah be pleased with him, said:

عن ابن عباس رضي الله تعالى عنهما قال: «قدم النبي صلى الله عليه وسلم المدينة فرأى اليهود تصوم يوم عاشوراء فقال: ما هذا؟ قالوا: هذا يوم صالح هذا يوم نجى الله بني إسرائيل من عدوهم فصامه موسى، قال: فأنا أحق بموسى منكم فصامه صلى الله عليه وسلم وأمر بصيامه

« When the Prophet (peace and blessings of Allaah be upon him) arrived in Medina, he saw that the Jews were fasting on the day of ‘Ashura. He asked them: “What is this day on which we fast?” They replied: “This is a great day, the day on which Allah saved the children of Israel from their enemy, and Musa fasted on this day.” Then the Prophet, peace and blessings of Allah be upon him, said: “I have more rights to Musa than you.” He fasted on this day and commanded others to fast"(Hadith reported by Al-Bukhari, Muslim, Abu Dawood, An-Nasai).

To distinguish yourself from the Jews, it is advisable to fast not only on the day of ‘Ashura, but also the day before or after it.

It is reported that the Messenger of Allah, peace and blessings of Allah be upon him, said:

لئن بقيت إلى قابل لأصومن التاسع» رواه مسلم»

« If I survive until next year, I will certainly fast on the ninth day"(Hadith reported by Muslim).

Sheikh al-Islam Ibn Taymiyyah, may Allah have mercy on him, said (in Maju' al-Fatawa) that he wanted to do this in order to distinguish himself from the Jews.

Scientists have said that fasting on the 9th, 10th and 11th days of the month of Muharram is most preferable. This is followed by preference by fasting on days 9 and 10. And to fulfill the sunnah, it will be enough to fast only on the tenth day - the day of Ashura.

Fasting on the day of ‘Ashura is very desirable, firstly, because the Messenger of Allah, peace and blessings of Allah be upon him, fasted on this day, and secondly, because sincere fasting on this day washes away the sins committed in the previous year.

From Abu Qatada, may Allah be pleased with him, it was reported that the Messenger of Allah, peace and blessings of Allah be upon him, said:

فعَنْ أَبِي قَتَادَةَ رضي الله عنه ، قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم: «صِيَامُ يَوْمِ عَاشُورَاءَ أَحْتَسِبُ عَلَى اللَّهِ أَنْ يُكَفِّرَ السَّنَةَ الَّتِي قَبْلَهُ». صحيح مسلم

« I hope that by fasting on the day of 'Ashura, Allah will forgive the sins committed in the previous year"(Hadith reported by Muslim).

It is also reported that the Messenger of Allah, peace and blessings of Allah be upon him, commanded to announce to people:

«عن سلمة بن الأكوع رضي اللَّه عنه ، أن رسول اللَّه صلى الله عليه وسلم أمر رجلاً من أسلم: «أن أذِّن في الناس: من كان أكل فليصم بقية يومه، ومن لم يكن أكل فليصم، فإن اليوم عاشوراء

« The one who has eaten, let him fast for the rest of the day, and the one who has not eaten, let him also fast. Indeed, today is the day of ‘Ashura"(Hadith reported by Al-Bukhari, Muslim, Ad-Darimi).

There are other hadiths that indicate the desirability of fasting during the month of Muharram in general and the day of Ashura in particular. They all say that a Muslim should not leave these days without worshiping Allah, expressed in fasting. This is a great mercy of Allah for us, which can become the reason for the forgiveness of our sins and salvation on the Day of Judgment, so we should try not to miss this opportunity. May Allah help us!

All praise belongs to Allah, peace and blessings be upon him!

In 2018, Muslims will celebrate Ashura Day on September 20. This is the tenth day of the month of Muharram according to the Muslim calendar. We talk about fasting on the day of Ashura, the essence and traditions of the holiday.

Day of Ashura: the essence of the holiday

According to Muslim tradition, many important sacred events took place on the day of Ashura. The earth, sea and heaven were created on the day of Ashura. Adam is born. Prophet Nuh (Noah) came out of the ark. The suffering of the prophet Aikub (Job) ended. Another day of Ashura is the day of the salvation of Musa (Moses), writes RIA Novosti.

What should you do on Ashura Day 2018?

On the day of Ashura, you need to visit the sick, help the suffering, and be generous with people. It is believed that one who takes a complete bath on the day of Ashura will be protected from suffering and many diseases, and whoever spends the previous night in worship and fasts in the morning will be saved from the horror of the death throes.

Fasting on the day of Ashura: is it necessary to observe it?

On the Day of Ashura, it is customary to observe a two or three-day voluntary fast.

According to Islamic doctrine, the fast was established by Muhammad after moving from Mecca to Medina. But then mandatory fasting was established in Ramadan, and then fasting on the day of Ashura became voluntary among Sunni Muslims, writes newsru.co.il. But for Shiite Muslims it is mandatory.

On the day of Ashura, the grandson of the Prophet Muhammad, Imam Hussein, was killed. He died the death of a fighter for the faith. From this moment on, the day of Ashura became a tragic date for the Shiites. Believers strictly fast and mourn the martyrdom of Hussein; In some countries, Shia Muslims perform ceremonies on the day of Ashura, accompanied by self-torture.

Sunni Muslims also honor the memory of Imam Hussein, but mourning and fasting on the day of Ashura are not obligatory for them, RIA Novosti clarifies.

'Ashura'- tenth day of the month al-Muharram. On this day, Noah's ark sailed to dry land, and the Lord's messenger Noah fasted on this day for the rest of his life in gratitude to the Lord. It was also on this day that Moses and his people were saved from the evil of Pharaoh, who was drowned along with his army. Moses also fasted on this day for the rest of his life in gratitude to Allah for salvation. Prophet Muhammad (peace and blessings of God) fasted on this day before his migration to Medina. After God's messenger arrived in Medina, on the tenth day of the month al-Muharram, he saw that the Jews were also fasting. Having learned the reason, he confirmed to his companions the desirability of fasting, stipulating that it was rewarded and was the reason for atonement for the sins of one year. Moreover, the Bedouin Arabs fasted on this day even before the beginning of the prophetic mission of Muhammad and changed the veil of the Kaaba on this very day.

Hadiths about the day of Ashura

The Prophet Muhammad said: “The best fast after [fasting in the month of] Ramadan is in the month of God al-Muharram. The best prayer[-namaz] after the obligatory [five] is prayer[-namaz] at night [before dawn].”

‘Aisha narrated: “The day of Ashura was a day of fasting for the Arabs even before the beginning of the prophetic mission of [Muhammad]. The Prophet (peace and blessings of Allah be upon him) observed this fast. When he [God's final messenger] arrived in Medina, he himself fasted on that day and ordered others to fast. After establishing the month of Ramadan as a month of obligatory fasting, he (peace and blessings of Allaah be upon him) said: “Whoever wishes, may fast [on Ashura], and whoever does not wish, may not fast.”

“Al-Ash'as ibn Qays once visited 'Abdullah Ibn Mas'ud on the day of 'Ashura'. Seeing him eating, he exclaimed: “Today is ‘Ashura’?!” ‘Abdullah replied: “On this day we fasted [strictly] until the obligatory fast in the month of Ramadan was established. Afterwards [the obligation] disappeared. If you are not fasting, then join the meal."

It is narrated from ‘Abdullah ibn ‘Umar: “Before the prophetic mission of Muhammad (peace and blessings of Allaah be upon him), the Arabs fasted on the day of ‘Ashura’. The Prophet fasted on this day with his companions until the month of Ramadan became a month of obligatory fasting. When this happened, the Messenger of God said: “Verily, ‘Ashura’ is one of the days of Allah (God, Lord). Whoever wishes may fast on this day, and whoever does not wish may not fast.” Ibn ‘Umar fasted on this day only when it coincided with the days of his additional fasts.

Abu Musa al-Ash'ari said: “The Jews exalted and considered sacred the day of Ashura. The Prophet (peace and blessings of Allah be upon him) said: “Fast on this day [and] you [O Muslims].”

Ibn ‘Abbas said: “Upon his arrival in Medina [some time later, when the month of al-Muharram began], the Prophet found the Jews fasting on the day of ‘Ashura’. He asked them: “What is this day on which you fast? [What is the reason for your fast on this particular day?].” They answered him: “This is a great day! Allah (God, Lord) saved Musa (Moses) and his people [from the evil of their enemy] on this very day, drowning Pharaoh along with his army. Therefore, Musa (Moses) fasted on this day in gratitude to [the Creator]. And we fast on this day.” The Messenger of God exclaimed: “We [Muslims] are superior to what was [left] by Musa (Moses) [being representatives of the final stage of the religious development of mankind].” Prophet Muhammad fasted himself and ordered others."

Mu'awiyah ibn Abu Sufyan narrated: “I heard the Prophet Muhammad (peace and blessings of Allaah be upon him) say: “This day is ‘Ashura’, fasting is not obligatory (not fard). I am fasting. You do as you please (as you wish).”

There is a hadith that stipulates that the Prophet Muhammad (peace and blessings of Allah be upon him) shortly before his death said: “If next year comes, then, with Divine blessing (in sha'al-la), we will fast on the ninth day [of the month of al-Muharram]." But he (may the Almighty bless him and greet him) did not live to see 'Ashur' next year.

In the collection of hadiths of Imam Ahmad, there is a hadith where the Prophet Muhammad says: “Fast on the day of ‘Ashura’ and do not be [too] like the Jews. Fast [also] the day before and the day after.”

So, we can conclude that the most prudent thing to do is to fast on the ninth, tenth and eleventh days of the month of al-Muharram. You can also fast on the ninth and tenth days or only on the tenth. At the same time, we must not forget that in all three cases fasting is additional, but the reward for it is great: “Fasting on the day of Arafah is the reason for atonement for the sins of the past year and the future, and fasting on the day of Ashura is the reason for atonement for the sins of the past.” , . Imam an-Nawawi, commenting on the hadiths on the forgiveness of sins, said: “First of all, minor sins of a person (sagair) are compensated. If there are none, then the burden of major sins (kabair) is reduced. If the latter are also absent, then the degree of a person’s righteousness before God increases.”

Fasting on the day of Ashura once again confirms the unity of the roots of monotheistic religions, including in religious practice.

Answer to the question about the Day of Ashura

It is known that the day of Ashura among Shiite Muslims is accompanied by deep mourning. Is this justified in the Sunnah of the Prophet Muhammad (peace and blessings of God be upon him)?

According to the Sunnah of the Prophet, the day of ‘Ashura’ is a historically noteworthy day, as stated earlier, and a day on which additional fasting is greatly rewarded. Nothing else is stated in the authentic Sunnah regarding this day.

As for mourning among Shiite Muslims, this is the result of the historical coincidence of the death of Hussein, the grandson of the Prophet Muhammad, and the day of Ashura. He was killed precisely on the tenth day of the month al-Muharram. Hussein's supporters made this day of mourning by inventing a number of hadiths to justify their innovation. Those who contributed to the death of the Prophet’s grandson made this day a holiday, also introducing fictitious hadiths into practice, allegedly justifying the canonical validity of this. This kind of fanaticism and innovation is strictly rejected by Islam and is unacceptable. Muhaddith scholars have excluded all these unreliable hadiths from religious use, but at the level of folk customs this still occurs today.

Blind and deaf fanaticism divides people into opposing sides, makes them enemies when they should be kindred souls before God. The Quran says: “And verily, this is my path, which is straight, follow it. Do not follow paths that take you away from the path of the Lord [take you away from the faith]. He [the Lord of the worlds] bequeaths this to you, perhaps you will fear God [you will come to life in your soul, gain your sight and begin to distinguish good from evil, striving to do the former and not seek excuses for the latter]” (Holy Quran, 6:153).

See, for example: Mawsu'a fikhiya kuwaitiya [Muslim Legal Encyclopedia of Kuwait]. In 45 volumes. Kuwait: Ministry of Waqf and Islamic Affairs, 2012. T. 29. P. 219; al-‘Askalyani A. Fath al-bari bi sharh sahih al-Bukhari [Opening by the Creator (for a person to understand something new) through comments on the set of hadiths of al-Bukhari]. In 18 volumes. Beirut: al-Kutub al-‘ilmiya, 2000. Vol. 5. P. 307.

St. x. Ahmad. See, for example: al-‘Askalani A. Fath al-bari bi sharh sahih al-Bukhari [Opening by the Creator (for a person to understand something new) through comments on the set of hadiths of al-Bukhari]. In 18 volumes. Beirut: al-Kutub al-‘ilmiya, 2000. Vol. 5. pp. 309, 310 and 311.

See: an-Naysaburi M. Sahih Muslim [Code of Hadiths of Imam Muslim]. Riyadh: al-Afkar ad-Dawliyya, 1998. P. 438, Hadith No. 128–(1130).

See, for example: al-Bukhari M. Sahih al-Bukhari [Code of hadiths of Imam al-Bukhari]. In 5 volumes. Beirut: al-Maktaba al-‘asriya, 1997. Vol. 2. P. 592, hadith No. 2002; al-‘Askalyani A. Fath al-bari bi sharh sahih al-Bukhari [Opening by the Creator (for a person to understand something new) through comments on the set of hadiths of al-Bukhari]. In 18 volumes. Beirut: al-Kutub al-‘ilmiya, 2000. Vol. 5. P. 311.

St. x. at-Tabarani. See, for example: al-‘Askalani A. Fath al-bari bi sharh sahih al-Bukhari [Opening by the Creator (for a person to understand something new) through comments on the set of hadiths of al-Bukhari]. In 18 volumes. Beirut: al-Kutub al-‘ilmiya, 2000. Vol. 5. P. 310.

See, for example: an-Naysaburi M. Sahih Muslim [Code of Hadiths of Imam Muslim]. Riyadh: al-Afkar ad-Dawliyya, 1998. P. 452, hadith No. 202–(1163) and similar hadith No. 203–(1163); an-Nawawi Ya. Sahih Muslim bi sharkh an-Nawawi [Compendium of hadiths of Imam Muslim with comments by Imam an-Nawawi]. At 10 t., 18 p.m. Beirut: al-Kutub al-‘ilmiya, [b. G.]. T. 4. Part 8. pp. 54 and 55, hadith No. 202–(1163) and its explanation; Abu Dawud S. Sunan abi Dawud [Compendium of Hadiths of Abu Dawud]. Riyadh: al-Afkar ad-Dawliyya, 1999. P. 276, hadith No. 2429, “sahih”.

Also see, for example: at-Tirmidhi M. Sunan at-Tirmidhi [Collection of hadiths of Imam at-Tirmidhi]. Beirut: Ibn Hazm, 2002. P. 243, Hadith No. 739 and 740.

‘Ikrimah was once asked about this. He replied: “One day the tribe of Quraish did something sinful. This weighed down their hearts. They were told: “Fast on the day of Ashura. This will contribute to the atonement of sin." See, for example: al-‘Askalani A. Fath al-bari bi sharh sahih al-Bukhari [Opening by the Creator (for a person to understand something new) through comments on the set of hadiths of al-Bukhari]. In 18 volumes. Beirut: al-Kutub al-‘ilmiya, 2000. T. 5. P. 309; al-Shavkyani M. Neil al-avtar. In 8 vols. T. 4. P. 259; al-Qaradawi Y. Fatawa mu'asyra. T. 1. P. 399.

See: al-Bukhari M. Sahih al-Bukhari [Compendium of hadiths of Imam al-Bukhari]. In 5 volumes. Beirut: al-Maktaba al-‘asriya, 1997. Vol. 2. P. 592, hadith No. 2002; an-Naysaburi M. Sahih Muslim [Code of Hadiths of Imam Muslim]. Riyadh: al-Afkar ad-Dawliyya, 1998. P. 436, Hadith No. 113–(1125); Abu Dawud S. Sunan abi Dawud [Compendium of Hadiths of Abu Dawud]. Riyadh: al-Afkar ad-Dawliyya, 1999. P. 277, hadith No. 2442, “sahih”.

Also see: al-Bukhari M. Sahih al-Bukhari [Compendium of hadiths of Imam al-Bukhari]. In 5 volumes. Beirut: al-Maktaba al-‘asriya, 1997. T. 2. P. 592, hadith No. 2001; an-Naysaburi M. Sahih Muslim [Code of Hadiths of Imam Muslim]. Riyadh: al-Afkar ad-Dawliyya, 1998. P. 436, Hadith No. 115–(1125).

See: an-Naysaburi M. Sahih Muslim [Code of Hadiths of Imam Muslim]. Riyadh: al-Afkar ad-Dawliyya, 1998. P. 437, Hadith No. 124–(1127).

Also see: al-Bukhari M. Sahih al-Bukhari [Compendium of hadiths of Imam al-Bukhari]. In 5 volumes. Beirut: al-Maktaba al-‘asriya, 1997. Vol. 3. P. 1362, hadith No. 4503.

See: an-Naysaburi M. Sahih Muslim [Code of Hadiths of Imam Muslim]. Riyadh: al-Afkar ad-Dawliyya, 1998. P. 436, Hadith No. 117–(1126); Abu Dawud S. Sunan abi Dawud [Compendium of Hadiths of Abu Dawud]. Riyadh: al-Afkar ad-Dawliyya, 1999. P. 277, Hadith No. 2443, “sahih”.

See: al-Bukhari M. Sahih al-Bukhari [Compendium of hadiths of Imam al-Bukhari]. In 5 volumes. Beirut: al-Maktaba al-'asriya, 1997. Vol. 2. P. 563, hadith No. 1892; an-Naysaburi M. Sahih Muslim [Code of Hadiths of Imam Muslim]. Riyadh: al-Afkar ad-Dawliyya, 1998. P. 436, Hadith No. 119–(1126).

See: an-Naysaburi M. Sahih Muslim [Code of Hadiths of Imam Muslim]. Riyadh: al-Afkar ad-Dawliyya, 1998. P. 438, Hadith No. 129–(1131); al-Bukhari M. Sahih al-Bukhari [Compendium of hadiths of Imam al-Bukhari]. In 5 volumes. Beirut: al-Maktaba al-‘asriya, 1997. Vol. 2. P. 593, hadith No. 2005.

See: al-‘Askalani A. Fath al-bari bi sharkh sahih al-Bukhari [Opening by the Creator (for a person to understand something new) through comments to the set of hadiths of al-Bukhari]. In 18 volumes. Beirut: al-Kutub al-‘ilmiya, 2000. Vol. 5. P. 310.

See: an-Naysaburi M. Sahih Muslim [Code of Hadiths of Imam Muslim]. Riyadh: al-Afkar ad-Dawliyya, 1998. P. 438, Hadith No. 128–(1130); an-Nawawi Ya. Sahih Muslim bi sharkh an-Nawawi [Compendium of hadiths of Imam Muslim with comments by Imam an-Nawawi]. At 10 t., 18 p.m. Beirut: al-Kutub al-‘ilmiya, [b. G.]. T. 4. Part 8. P. 9, Hadith No. 128–(1130).

Also see: al-Bukhari M. Sahih al-Bukhari [Compendium of hadiths of Imam al-Bukhari]. In 5 volumes. Beirut: al-Maktaba al-‘asriya, 1997. Vol. 2. P. 593, hadith No. 2004; Abu Dawud S. Sunan abi Dawud [Compendium of Hadiths of Abu Dawud]. Riyadh: al-Afkar ad-Dawliyya, 1999. P. 277, hadith No. 2444, “sahih”.

See: al-Bukhari M. Sahih al-Bukhari [Compendium of hadiths of Imam al-Bukhari]. In 5 volumes. Beirut: al-Maktaba al-‘asriya, 1997. T. 2. P. 592, hadith No. 2003; an-Naysaburi M. Sahih Muslim [Code of Hadiths of Imam Muslim]. Riyadh: al-Afkar ad-Dawliyya, 1998. P. 438, Hadith No. 126–(1129).

Also see hadiths on the topic, for example: See: al-Shavkyani M. Neil al-avtar. T. 4, p. 256, 257, Hadith No. 1706, 1707, 1709-1713; Imam Malik. Al-muwatto [Public]. Beirut: Ihya al-‘ulum, 1990. pp. 232, 233, hadiths No. 665, 666, 667; al-Qurtubi A. Talkhys sahih al-imam Muslim. T. 1. P. 439–440; Abu Dawud S. Sunan abi Dawud [Compendium of Hadiths of Abu Dawud]. In 2 volumes, 4 hours. Cairo: al-Hadith, [b. G.]. T. 1. Part 2. P. 339, hadiths No. 2442–2444; Ibn Abu Sheiba A. Al-musannaf fi al-ahadith wa al-asar [Code of hadiths and narrations]. In 8 volumes. Beirut: al-Fikr, 1989. T. 2. P. 470–473; al-San'ani A. Al-musannaf [Code of Hadith]. In 11 volumes. Beirut: al-Maktab al-Islami, 1983. Vol. 4. pp. 285–291, hadith no. 7831–7852.

See: an-Naysaburi M. Sahih Muslim [Code of Hadiths of Imam Muslim]. Riyadh: al-Afkar ad-Dawliyya, 1998. P. 439, Hadith No. 133–(1134); al-Shavkyani M. Neil al-avtar. In 8 vols. T. 4. P. 260, hadith No. 1714; Abu Dawud S. Sunan abi Dawud [Compendium of Hadiths of Abu Dawud]. Riyadh: al-Afkar ad-Dawliyya, 1999. P. 277, Hadith No. 2445, “sahih”; al-‘Askalyani A. Fath al-bari bi sharh sahih al-Bukhari [Opening by the Creator (for a person to understand something new) through comments on the set of hadiths of al-Bukhari]. In 18 volumes. Beirut: al-Kutub al-‘ilmiya, 2000. Vol. 5. P. 308.

See, for example: al-Shavkyani M. Neil al-avtar. In 8 vols. T. 4. P. 260, hadith No. 1714 (last rivayat); al-‘Askalyani A. Fath al-bari bi sharh sahih al-Bukhari [Opening by the Creator (for a person to understand something new) through comments on the set of hadiths of al-Bukhari]. In 18 volumes. Beirut: al-Kutub al-‘ilmiya, 2000. Vol. 5. P. 308.

See, for example: al-‘Askalani A. Fath al-bari bi sharh sahih al-Bukhari [Opening by the Creator (for a person to understand something new) through comments on the set of hadiths of al-Bukhari]. In 18 volumes. Beirut: al-Kutub al-‘ilmiya, 2000. Vol. 5. P. 308.

See, for example: al-‘Askalani A. Fath al-bari bi sharh sahih al-Bukhari [Opening by the Creator (for a person to understand something new) through comments on the set of hadiths of al-Bukhari]. In 18 volumes. Beirut: al-Kutub al-‘ilmiya, 2000. Vol. 5. P. 309.

A believer understands that this kind of hadith does not allow the commission of sins over the course of years, as if sins can be quickly expiated by one or two days of fasting. This kind of hadith reveals the essence, grace (barakah) and great value before God of some days, the performance of good deeds on which is most remarkable, and, if you like, beneficial in terms of goodness in this life and in eternity.

Hadith from Abu Qatada; St. X. Ahmad, Muslim and Abu Dawud. See: an-Naysaburi M. Sahih Muslim [Code of Hadiths of Imam Muslim]. Riyadh: al-Afkar ad-Dawliyya, 1998. P. 451, Hadith No. 197–(1162); as-Suyuty J. Al-jami' as-saghir. P. 312, Hadith No. 5055, 5057, “sahih”; al-Shavkyani M. Neil al-avtar. In 8 vols. T. 4. P. 254, hadith No. 1701.

See: an-Nawawi Ya. Sahih Muslim bi sharkh an-Nawawi [Collection of hadiths of Imam Muslim with comments by Imam an-Nawawi]. At 10 t., 18 p.m. Beirut: al-Kutub al-‘ilmiya, [b. G.]. T. 4. Part 8. P. 51, Hadith No. 197–(1162); al-‘Aini B. ‘Umda al-qari [Support of the guest]. In 20 volumes. Egypt: Mustafa al-Babi, 1972. T. 1. P. 267, 268; al-Shavkyani M. Neil al-avtar. In 8 vols. T. 4. P. 255; al-Qaradawi Y. Fatawa mu'asyra. T. 1. P. 398.

See, for example: Mawsu'a fikhiya kuwaitiya [Muslim Legal Encyclopedia of Kuwait]. In 45 volumes. Kuwait: Ministry of Waqf and Islamic Affairs, 2012. Vol. 29. P. 221.

There are such unreliable hadiths: “Whoever is generous on this day to his family, Allah (God, Lord) will be generous to him throughout the next year” and “Whoever anoints his eyes with antimony on the day of Ashura, they will never hurt " There are several hadiths of this kind, but all of them, according to hadith scholars, are unreliable or fictitious (mawdu'). See, for example: al-‘Ajluni I. Kyashf al-khafa’ wa muzil al-ilbas. In 2 parts. Beirut: Al-kutub al-‘ilmiya, 2001. Part 2. P. 253, hadith No. 2641 and an explanation to it; al-Albani M. Silsila al-ahadith ad-da'ifa and al-mawdu'a [Series of unreliable and fictitious hadiths]. In 4 volumes. Ar-Riyadh: al-Ma'arif, 1992. Vol. 2. P. 89.

On the 10th day of the holy month of Muharram (October 23), one of the most significant days of the Muslim calendar falls - the day of Ashura.

About Ashura Day

Ashura is a special day in Islamic history. This is a blessed day, by the grace of which many prophets were granted salvation. The Almighty, by His mercy, accepted Adam’s repentance on the Day of Ashura. On this day, Allah granted Nuhu (peace be upon him) and his followers, who were with the prophet on the ark, salvation from death in the flood. On this day, Allah granted salvation to Prophet Musa (peace be upon him) and his community. On this day, Allah Almighty protected His Prophet (peace be upon him) and his followers from the harm of unbelievers.

This day marks the creation by Allah Almighty of Heaven, Earth, Arsh, Course, angels, and the first man - Adam (peace be upon him).

Fasting on the Day of Ashura

When the Prophet (peace be upon him) arrived in Medina, he saw that the Jews were fasting on the day of ‘Ashura, he asked them: “What is this?” They replied: “This is a good day, the day when Allah saved the children of Israel from their enemy, and therefore Musa began to fast on this day.” To this, the prophet (peace and blessings of Allah be upon him) said: “I have more rights to Musa than you!”, after which he began to fast on this day himself and ordered everyone else to do the same.”

The hadith says: “The best month for fasting after the month of Ramadan is the month of Muharram - and the best prayer after the obligatory prayers and prayer performed in the depths of the night, i.e. tahajjud prayer - prayer performed on the day of Ashura."

The Messenger of Allah (peace and blessings of Allah be upon him) said: “I hope in Allah that fasting on the day of Ashura will serve as atonement for the sins of the past year!”

According to the sunnah, fasting on the day of Ashura should be kept with one day before or after, so as not to become like the People of the Book. Ibn ‘Abbas said: “When the Messenger of Allah (peace and blessings of Allah be upon him) fasted on the day of Ashura and ordered his companions to do the same, they said: “O Messenger of Allah, this is the day that is honored by Jews and Christians.” Then the Messenger of Allah (peace and blessings of Allah be upon him) said: “Next year, Allah willing, we will fast on the ninth.”

Also, the Prophet (peace be upon him) said: “Keep a fast on the day of Ashura; however, be different from the Jews by fasting also on the day before this day or on the day after it.”

The Messenger of Allah (peace and blessings of Allaah be upon him) said: “Fasting on the day of ‘Arafat atones for the sins of two years, last and next year, and fasting on the day of ‘Ashura atones for the sins of the previous year.”

Iban Abbas also narrated: “I never saw the Messenger of Allah eagerly wanting to fast on any other day and giving preference to any other day than the day of Ashura and this month (meaning the month of Ramadan).”