Fasting on ashura
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Fasting on ashura

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Is Fasting On 10th Muharram(ashura) is Wajib/Sunnat/Mustaha/Haram??

Is Fasting On 10th Muharram(ashura) is Wajib/Sunnat/Mustaha/Haram??
Why Shia not offer the fasting tradition on Ashura??

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  • Not properly following Quran but trying to get some hadits according to our motive disintegrating muslims whereas we are ordered, 'Wa tasmo be hablil lahe jamiun wala tafaraqu' . This is what the desire of our enemy and we are helping him for his success. We have divided ourself in firqa, Cast, Race etc etc.pity on us.
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Fasting on ashura Fasting on ashura Presentation Transcript

  • FASTING ON ASHURA (10 th muharram ul haraam) The fast of Ashura is one of the most controversial acts of worship in Islam. It is an act of worship that requires thorough dissection and analyses in order to examine it from a variety of angles
  • The fast of Ashura upholds both historical and contemporary significance. In terms of its contemporary significance, people from all over the globe engage in a fast on the day of Ashura.  According to some scholars, the fast of Ashura ‘Is one of the most beloved fasts to the holy prophet, after the fast of Ramadan’. Due to its contemporary significance, it is important to understand the basis of the fast on Ashura, where this particular act of worship originated from and whether this act is recognized by all schools of Islam. Have you ever wondered why the fast of Ashura is the only Sunnah of the holy prophet Muhammad (pbuh) which is provided with such a vast propaganda? As the 10th of Muharram approaches, all the Imams are preparing lectures that highlight the significance of the fast of Ashura. Millions of pamphlets, books, posters and many more media machinery operate to encourage the population to fast on Ashura.
  • Let Us First Read The Tradition First Version: Sahih Bukhari, Book 60, Volume 6, Hadith 202: Narrated Ibn Abbas: When the Prophet arrived at Medina, the Jews were observing the fast on 'Ashura' (10th of Muharram) and they said, "This is the day when Moses became victorious over Pharaoh," On that, the Prophet said to his companions, "You (Muslims) have more right to celebrate Moses' victory than they have, so observe the fast on this day." Second Version: Bukhari, Book 60, Volume 6, Hadith 31: Narrated Aisha: During the Pre-lslamic Period of ignorance the Quraish used to observe fasting on the day of 'Ashura', and the Prophet himself used to observe fasting on it (ashura) too. But when he came to Medina, he fasted on that day and ordered the Muslims to fast on it. When (the order of compulsory fasting in) Ramadan was revealed, fasting in Ramadan became an obligation, and fasting on 'Ashura' was given up, and whoever wished to fast (on it) did so, and whoever did not wish to fast
  • When examining these hadith; we must carefully consider the following: When is the hadith mentioned and in which books is it narrated? Who narrated the hadith and what is their personal history? What is the meaning of the word „Ashura‟ and does it possess more than one meaning? According to the Jewish calendar, did the Jews fast on the day of savior of the children of Israel? Did this day correspond to the 10th of Muharram? When did the Arabic calendar begin and how does this coincide with the above hadith? Why would the prophet copy the practice of the Jews? Are there other areas of the Sunnah which have been neglected?
  • The hadith relating to the fast of Ashura is narrated in Imam Bukhari’s Sahih; Imam Muslim’s Sahih and Imam Tirmizi’s Sahih. Thus, it is narrated in three of the six available Sahih’s. When we look at any narration which tells us about an act of worship such as fasting, we must analyze the chain of narrators in order to confirm its reliability. 1. Ibn Abbas 2. Abu Hurraira 3. Abu Musa al ashari & 4. Muawiya are the narrators who claim that the prophet recommended the fast of Ashura.
  • The above hadith is meant to have been mentioned when the Prophet arrived in Medina in the 1st year of Hijra. Hence, we will examine the activities of the narrators at that period of time: Ibn Abbas was four years old when the prophet arrived in Medina and the hadith was mentioned. Ibn Abbas was born three years before Hijra. If we assume that he was with the prophet at Hijra and Ibn Abbas heard every single bit of the narration, he would have been four years at that time. According to many scholars of hadith, a four year old child is not exactly the most reliable resource. Abu Musa al Ashari came from the tribe of Ashar in Yemen. He converted to Islam before Hijra and since that day till Khaibar, he was no where to be seen. This is because the prophet sent him back to Yemen to spread the religion of Islam and consequently he could not have been with the prophet in the 1st year of Hijra since he was in Yemen. The first glimpse anyone had of Abu Musa was after Khaibar.
  • Abu Hurraira converted to Islam in his early years and was only seen in Medina after Khaibar which occurred in the 7th year of Hijra. Now, if you weren’t even at the event, then how can you narrate what happened? Further examination of the narrators broadens our understanding of the validity of the above hadith Abu Hurraira was made the governor of Bahrain by Omar al khatab in the 21st year of Hijra. In the 23rd year of Hijra, Omar discovers that Abu Hurraira was gaining an income through the narration of a hadith. Omar said to him: “When I let you go to Bahrain, you didn‟t even have shoes on your feet and now in Bahrain, you are buying horses for 1600 dinars each and I hear that you are narrating a hadith and making an income from it”. This incident emphasizes that the narration of Ahadith became a profession after the death of the holy prophet Muhammad (pbuh). Can we possibly accept a narration from a person like Abu Hurraira? How can we accept the hadith as being valid if the narrators weren‟t even present at the incidence? Muawiya converted to Islam in the 8th year of Hijra which is seven years after the mentioning of the hadith relating to the fast of Ashura. Thus, can you label Muawiya as being a reliable source?
  • The meaning of the word “Ashura” Ibn Ather who was one of the greatest scholars of the Arabic language highlights that the word ‘Ashura’ possesses an old and a new meaning. •Taking the old meaning into perspective, “Ashura” refers to the 10th of any month. •Moreover, the new meaning of the word Ashura was established after the martyrdom of Imam Hussain (pbuh) and it refers to the 10th of Muharram Upon Ibn Ather’s examination of the Hadith relating to the fast of Ashura, he raises the question: “When was the hadith mentioned?”
  • The narrators of the hadith claim that the prophet mentioned the hadith in the 1st year of Hijra. Thus, the old usage of the word “Ashura” applies and when the hadith is put into context, the prophet‟s statement “My people will fast on Ashura in the same way they are fasting on Ashura” means that the Muslims will fast on the 10th of the month in which the prophet was in, when he was at Medina. As a result we must be fasting on the 9th and 10th of the month in which the prophet met the Jews at Medina. Why are the Muslims fasting on 10th of Muharram? Why is the propaganda always behind the 10th of Muharram? The Prophet never mentioned Muharram!
  • The Hadith relating to the fast of Ashura claims that the Jews fast on the day of the savior of prophet Moses and the children of Israel on the 10th of Tishri (Jewish calendar) and this corresponds to the 10th of Muharram (Islamic calendar). The hadith also claims that when the prophet (pbuh) acknowledged that the Jews were fasting on Ashura, he commanded the Muslims to fast on the 9th and 10th of Muharram. Consequently, the existence of Judaism today further assists the recovery of truth. Ask the Jews whether they fast on the day that prophet Moses (pbuh) and the children of Israel were saved by the Almighty Allah. Ask them whether the day in which they fast corresponds to the 10th of Muharram. The answer is simply NO. The Jews have no such fast and it NEVER corresponded to the 10th of Muharram in the first year of Hijra. The only time the 10th of Tishri corresponded to the 10th of Muharram was in the 29th year after Hijra. Yet, the hadith claims that the prophet met the Jews in the first year of Hijra! Here is the List of days when Jews Fast. http://www.hebrew4christians.com/Holidays/Fast_Days/fast_days.html
  • However, the hadith relating to the fast of Ashura claims that the Jews were fasting on the 10th of Tishri due to the savior of Moses and the children of Israel! Rather, the savior of the children of Israel occurred on the 15th of Nissan in the Jewish calendar and the 15th of Nissan in the 1st year of Hijra corresponded to the 23rd of Ramadan. Hence, if there should be a fast which is recommended then it should have nothing to do with the 10th of Muharram but rather the 23rd of Ramadan.
  • When narrating the hadith relating to the fast of Ashura, were did this massive mistakes come from?
  • The mistake was as a result of the naivety of the hadith writer. Since the Islamic calendar begins with Muharram, the hadith writer wrote the hadith on the basis that the prophet entered Medina in Muharram. It is well known that the prophet reached Medina in Rabi al awal. This big mistake is due to a hadith writer that didn’t understand how the Islamic, Jewish and Arabic calendars works (Sahih Bukhari, Volume 5, Book 58, Number 245: …. (when Prophet reached Madina) So all the Muslims rushed to their arms and received Allah's Apostle on the summit of Harra. The Prophet turned with them to the right and alighted at the quarters of Bani 'Amr bin 'Auf, and this was on Monday in the month of Rabi-ul-Awal.) The Prophet entered Medina in Rabi al awal but the Islamic calendar began with Muharram due to the suggestion of Ali Ibn Abi Talib (pbuh): “The Islamic calendar will start just like the lunar calendar begins. It will start from the year of Hijra but the month of Muharram.”
  • Ironically, some people claim that the fast of Ashura is such an important Sunnah to be practiced while there are so many Sunnah of the holy Prophet which they neglect. If you are so concerned about the Sunnah of the prophet then why didn‟t you speak out when the Sunnah of the prophet was changed! Wasn‟t it a Sunnah of the prophet that the phrase “Haya ala khair al amaal” is included in the Azan? When the second Islamic ruler (Khalifa) came in, he simply altered the Sunnah of the prophet and removed the phrase above from the daily Azan. This is because he wanted Jihad to be known as the „good task‟ (khair al amaal) and not prayer.
  • The fast of Ashura is receiving the most propaganda because it has an agenda behind it and this agenda involves diverting attention from what happened to the grandson of the holy prophet Muhammad (pbuh) at Karbala. The aim of the fast of Ashura is to divert people‟s attention from the incident which resulted in the remorseless slaughter of the Prophet‟s own grandson. There is no greater event in the history of Islam than the martyrdom of the master of the youth of paradise; the murder of the Grandson of the greatest messenger. www.ranchishia.tk
  • Was Hazrat MUHAMMAD(s.a.w.a) SAD upon killing of HUSSAIN(a.s) or HAPPY like Bani Umayyah & Present day Nasibies? Saudi Mufti, Al-Albaani records a ‘Sahih’ Hadith: Gabriel came to me and informed me that my Ummah will kill my son Hussain. I asked: ‘This Hussain?’. He (s) replied: ‘Yes’ he then brought me some of its soil that was red. Narrated by Umm al-Fadhal bint al-Harith that she went to the Holy Prophet (s) and said: ‘O Prophet (s), I have seen an unclear dream tonight’. He (s) asked: ‘What is it?’ She replied: ‘I saw that as if a part of your body was cut off from you and was placed upon my chest’. He (s) said: ‘You have seen something good. Inshallah Fatimah will bear a baby boy and he will be upon your chest.’ So Fatima gave birth to Hussain and he was on my chest as the Prophet (s) had notified me. On one day I went to the Holy Prophet (s) and put Hussain on his chest then he turned his face to the side and I witnessed his (s) eyes flowing with tears. I asked: “Prophet of Allah (s), may parents be sacrificed for you, what is wrong?” he (s) then mentioned it (the above hadith). Silsilah Al-Ahadith Al-Sahiyah, Volume 2 page 462 Hadith 821
  • Conclusion:  Bani Umayyah were successful in bringing fabricated Traditions in Sunni Ahadith books, even their most Sahih books like of Bukhari & Muslim.  And in Shia hatred, their opponents followed these fabricated traditions with blind eyes.  In name of these fabricated traditions, they started denying/neglecting the Sunnah of Prophet (saw) i.e. his sorrow and his mourning the calamities of Hussain.  In name of these Umayyad's fabricated traditions, they deny the sorrow of Ashura and want to replace it with Joy and Happiness and declare it Eid.  Even if there was any fast of Atonement, still it is not contrary to showing sorrow of Hussain on 'Ashura (especially after it has been established that it was Sunnah of Prophet too). But Nasibies try to declare this sorrow Haram in name of this fabricated traditions by Umayyad