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In the Name of God بسم الله
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Zaidi perspective on Ashoor


Ali bin Hussein

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Taken from Imam Rassi society

Among the things that it is praiseworthy to do on Ashura is fast.
--Imam al-Mutawakkil ala Allah, Ahmed bin Suleiman (عليه السلام) said in his Kitāb Usūl al-Ahkām :
It is narrated on the authority of the Messenger of Allah, peace and blessings be upon him and his
progeny, that he used to fast on ‘Ashura.
It is narrated on the authority of the Messenger of Allah, peace and blessings be upon him and his
progeny, that he said: (There are no days that has as much reward as the month of Ramadan and
‘Ashura.) There are two reports that mention the recommendation of fasting on ‘Ashura, which is the tenth
of al-Muharram. Some of the Imamis discourage fasting because al-Hussein bin Ali (عليه السلام) was killed on
‘Ashura. That is not reliable (‘itimād) because fasting does not prevent grief. Also, breakfast is closer to
the pleasure of fasting. He was killed after the time of the Prophet, peace and blessings be upon him and
his progeny, and it is not permissible to change something after a Shari`ah law has been established. It is
narrated on the authority of the Messenger of Allah, peace and blessings be upon him and his progeny,
that he fasted on ‘Ashura and encouraged others to fast. It was said to him: “O Messenger of Allah, it is a
day that is esteemed by the Jews and Christians.” The Prophet, peace and blessings be upon him and
his progeny, replied: ((Then, next time, we fast on the ninth day.))
Elsewhere in the book, there are other narrations that state that Prophet, peace and blessings be upon
him and his progeny, commanded those who ate on ‘Ashura to make it up.
--Imam Nātiq Bil Haqq, Abu Talib Yahya bin al-Hussein al-Hārūni (عليه السلام) said in his Kitāb at-Tahrīr :
It is recommended to fast during times where there is no difficulty or detriment to the body. One is to
break the fast [i.e. not fast] on the days of the 2 Eids and the Days of Tashrīq. It is recommended to fast
during the months of al-Muharram, Rajab, and Sha’ban. It is also praiseworthy to fast on Mondays and
Thursdays. It is recommended to fast on ‘Ashura, which is the tenth of al-Muharram. It is also
recommended to fast on the day of ‘Arafat for those in other cities. [It is also praiseworthy to fast] on the
13th, 14th, and 15th days of every month.
--Imam al-Qasim bin Ibrahim ar-Rassi (عليه السلام) said in his Kitab al-Wāfid:
“The fasts of great reward include: Rajab, Sha’ban, the White Days, ‘Ashura, the day of ‘Arafat, Mondays,
and Thursdays.”
--Imam al-Hadi ila al-Haqq, Yahya bin al-Hussein (عليه السلام) says in Kitāb al-Ahkām :
There’s no problem fasting on ‘Ashura. It is a good thing to do so. It is narrated on the authority of the
Messenger of Allah, peace and blessings be upon him and his progeny, encouraged fasting on that day
as something special. It is recommended to fast during times where there is no difficulty or detriment to
the body. This is because Allah, the Exalted, does not desire hardship in acts of worship and desires
ease for them. Allah says: {Allah desires ease for you and not difficulty} (Q. 2:185). If one is strong, they
can fast this fast.
It is not permitted to fast during the days of al-Fitr and al-Ažha, as well as the Days of Tashrīq. This is
because the Messenger of Allah, peace and blessings be upon him and his progeny, forbade fasting on
these days. He also said that eating and drinking are to be done during these days, and one is to break
the fast. One is not to fast on these days.
I relate on the authority of my father on the authority of his father who was asked about fasting on
‘Ashura, which day is it, and fasting on ‘Arafat: He replied: “Fasting on that day is a beautiful act and there
is a lot of reward in doing so. There’s no harm in refraining from it. It is also a lot of reward in fasting on
the day of ‘Arafat. It is expiation for that year. Concerning ‘Ashura, it is on the 10th. There is no
disagreement concerning that.
Among the blameworthy things to do is wail and strike oneself out of grief Imam al-Mutawakkil ala Allah, Ahmed bin Suleiman (عليه السلام) says in his Kitāb Usūl al-Ahkām :

It is narrated on the authority of the Prophet, peace and blessings be upon him and his progeny: ((Two

evil sounds are cursed in this world and the hereafter: the sound of lamenting from one in mourning who

rip their pockets, scratch their faces, and laments the lamentations of Satan; as well as the sound of one

who celebrates a blessing with mindless entertainment (lahw) and the flutes of Satan)).

It is narrated on the authority of Zayd bin ‘Ali—his ancestors—‘Ali, upon them be peace: “The Prophet,

peace and blessings be upon him and his progeny, said: ((The one who shaves, lashes, rips, and calls

out of woe and grief, is not one of us)). Zayd bin ‘Ali said: “‘Shaves’ refers to shaving one’s hair. ‘Lashes’

refers to cries of the wailers. ‘Rips’ refers to ripping one’s pockets.

Our comments: The proof of lashing out severely is in the statement of Allah, the Exalted: {But when fear

departs, they lash at you with their sharp tongues} (Q. 33:19).

It is narrated on the authority of ‘Ali, upon him be peace, that the Prophet, peace and blessings be upon

him and his progeny, prohibited wailing.

It is narrated on the authority of ‘Abdur-Rahmān bin ‘Awf who said: I took the Prophet, peace and

blessings be upon him and his progeny, by the hand and we went with to his son, Ibrāhīm, may Allah

bless him, who passed away. He buried him and then cried. I then said: “O Messenger of Allah, do you

cry after prohibiting it?” He replied: ((I did not prohibit crying. However, I did prohibit two types of evil

sounds: the sound of one who celebrates a blessing with mindless entertainment and the flutes of Satan;

as well as the sound of lamenting by slapping one’s cheeks (laŧm) and ripping one’s pockets. This [i.e.

crying] is a mercy. The one who does not show mercy will not be shown mercy)).

Therefore crying for Imam al-Husswen (عليه السلام) and his family is permissible, but wailing isn't.

And Allah knows best!

6 Comments


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  • Advanced Member

Fascinating, this is another issue that the Zaidis agree with the rest of the Muslims on; while our 12er brothers want to act like this is a Shia vs Sunnah thing.  Zaidis agree with the non-12er narrative regarding Mut'ah, Ashoora and washing the feet in wudoo'.  I think a lot of the 12er brothers need to rethink their arguments regarding these issues; because even the other Shi'a sects don't agree with them.  This doesn't mean the non-12ers are right and the 12ers are wrong; it just means that the issue is not a sectarian issue, but an issue of interpretation.  

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  • Advanced Member
7 hours ago, Cyrax said:

Fascinating.....

Definitely I think alot of differences ariuse due to the politics and polemics. It almost became an arms race. Each side upping the consequences of joining the "other" untill it became takfir on each other.

I believe if Zaidi was more widely known it could be a bridge between Sunni and and 12er. As although there is some effort from both sides ultimately the classis opinions and literature have to many deep and opposing views for true Sunni 12er unity. But a middle man would help the Ummah greatly.

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  • Advanced Member
8 hours ago, Warilla said:

I believe if Zaidi was more widely known it could be a bridge between Sunni and and 12er. As although there is some effort from both sides ultimately the classis opinions and literature have to many deep and opposing views for true Sunni 12er unity. But a middle man would help the Ummah greatly.

I only sincerely have two issues with Zaydism:

1) That I find that there are a lot of Zaydis, historically and in our modern times, who hold the same takfeeri views that the 12ers have.

2) I am not sure of the Zaydi madhhab's sources; meaning, who are the "Ahl al-Bayt" that the Zaydi scholars take from and how much can I rely on the Zaydi scholars to accurately report their madhhab.  Since I've never studied Zaydism on that level, I can't really say one way or the other whether I think its a legitimate madhhab to follow or not.

I'd have to check out some of your other entries since I think you touched on that.  As of right now, I wouldn't even consider myself a beginner in Zaydism. 

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  • Advanced Member
3 hours ago, Cyrax said:

I only sincerely have two issues with Zaydism:

1) That I find that there are a lot of Zaydis, historically and in our modern times, who hold the same takfeeri views that the 12ers have.

2) I am not sure of the Zaydi madhhab's sources; meaning, who are the "Ahl al-Bayt" that the Zaydi scholars take from and how much can I rely on the Zaydi scholars to accurately report their madhhab.  Since I've never studied Zaydism on that level, I can't really say one way or the other whether I think its a legitimate madhhab to follow or not.

I'd have to check out some of your other entries since I think you touched on that.  As of right now, I wouldn't even consider myself a beginner in Zaydism. 

1) I've never had communications with a zaidi that called Sunni kafir. And Ive never read any opinion of any scholar. In fact from what I've read zaidi scholar are harsher on 12er and Sufis.

2) Can't really help there im a layman I have no knowledge of Arabic or hadith science. All I can say is I found enough material in the books of Sunni and 12er in favour of zaidi fundemetals.

I really hope other people start looking into Zaidi as it would help me to hear non Zaidi opinions on zaidi works..

 

 

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  • Advanced Member
On 12/11/2020 at 2:42 AM, Warilla said:

if Zaidi was more widely known it could be a bridge between Sunni and and 12er.

All Sunnis should become Zaydis. I've been saying this forever. That would advance the dialogue substantially. If the Twelver stance is too extreme (from their vantagepoint) then Zaydism would be a good compromise position to take if they truly love Ahlul Bayt (S) 

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      Ahlubayt prohibit mutah based on the narration of Imam Zayd bin ‘Ali on the authority of his father--‘Ali, upon him be peace, who said: "The Messenger of Allah, peace and blessings be upon him and his progeny, forbade temporary marriage in Khaybar."
       
       
       
      The proof for its abrogation and proscription is a narration in the Amâli of Ahmed bin ‘Isa bin Zayd bin ‘Ali that was narrated by Muhammad bin Mansūr al-Murâdi, may Allah’s mercy be upon him. He said: Muhammad—Ahmed bin ‘Isa bin Zayd—Hussein bin Alwân—his father, Khâlid—Zayd bin ‘Ali—his father—‘Ali, upon him be peace, said: “The Messenger of Allah, peace and blessings be upon him and his progeny, prohibited temporary marriage for us during the battle of Khaybar.” 
       
      Mu`ayyad Billah, upon him be peace, relates in his chain of authorities on the authority of ‘Abdullah—Hassan—his father—his grandfather—‘Ali, upon him be peace, said: “The Messenger of Allah prohibited temporary marriage of women during Khaybar. He said: ((One does not perform this action except that he is flogged.))” 
       
      In the Amâli narrated by Muhammad—al-Qâsim bin Ibrâhîm—Ismâ’îl bin Abi Uwais—Hussein bin ‘Abdullah bin Ďamīra—his father—his grandfather—‘Ali said: “The Messenger of Allah, peace and blessings be upon him and his progeny, prohibited temporary marriage.” 
       
      Concerning its prohibition, ‘Abdullah bin Hassan narrates that it was held by the Ahl al-Bayt; his son, Muhammad bin ‘Abdullah Nafs az-Zakiyya, Zayd bin ‘Ali, Ja’far as-Sâdiq, Qâsim bin Ibrâhîm, and Ahmed bin ‘Isa.
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