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In the Name of God بسم الله

Fasting Ashura Hadiths

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fallah

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http://www.al-islam.org/an-overview-of-mahdis-government-najimuddin-tabasi/11.htm

Imam al-Baqir (‘a) also said: “Hadrat Qa’im (‘a) will stage the uprising on Saturday on the day of ‘Ashura’, the day when Imam Husayn (‘a) was martyred.”[165] He (‘a) also said: “Do you know what day—’Ashura’—is this? It is the day when God accepted the repentance of Adam (Adam) and Hawwa (Eve); the day when God split the sea for the Children of Israel, drowned Pharaoh and his legion and made Musa (Moses) triumphant over Pharaoh; the day when Ibrahim (Abraham) was born; the day when God accepted the repentance of the people of Yunus (Jonah); the day when Hadrat ‘Isa was born; and the day when Hadrat Qa’im will stage the uprising.”[166]

If this hadith is true, it kinda says that the sunnis are right when they say that the day is mostly a joyful day other than the martyrdom of Hussein as. Therefore I find some problems with the arguments presented here: http://www.al-islam.org/al-serat/fastofashura.htm

Has someone ever thought of this?

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http://www.al-islam....n-tabasi/11.htm

Imam al-Baqir (‘a) also said: “Hadrat Qa’im (‘a) will stage the uprising on Saturday on the day of ‘Ashura’, the day when Imam Husayn (‘a) was martyred.”[165] He (‘a) also said: “Do you know what day—’Ashura’—is this? It is the day when God accepted the repentance of Adam (Adam) and Hawwa (Eve); the day when God split the sea for the Children of Israel, drowned Pharaoh and his legion and made Musa (Moses) triumphant over Pharaoh; the day when Ibrahim (Abraham) was born; the day when God accepted the repentance of the people of Yunus (Jonah); the day when Hadrat ‘Isa was born; and the day when Hadrat Qa’im will stage the uprising.”[166]

If this hadith is true, it kinda says that the sunnis are right when they say that the day is mostly a joyful day other than the martyrdom of Hussein as. Therefore I find some problems with the arguments presented here: http://www.al-islam....astofashura.htm

Has someone ever thought of this?

The Hadees does not say to observe FAST on the Day of Ashura, which is discarded by Aaima-e-Tahireen ASWS.

Keeping fast during the first 9 days of Muharram

Sheikh Toosi has written, “It is recommended to hold fast during the first 10 days of Muharram. However on the day of Ashura (10th Muharram) one should simply abstain from eating and drinking until the late afternoon, then he should eat a little of the soil from the grave of Imam Hussain (asws).

To refrain from eating and drinking without making niyyat (intention) of fasting

For Shias it is worth abstaining from eating and drinking without the intention of fasting during the day. In the late afternoon they should eat things which are eaten by the bereaved such as yogurt, milk, etc. and not eat delicious tasting foods. They should also wear clean clothes and roll up their sleeves like the bereaved people.

Fasting is not allowed on the day of Ashura

Allamah Majlisi in his book Zad al Ma’ad has written, “It is preferable to not hold fast on the 9th and 10th of Muharram because Bani Ummayyah (la) used to hold fast on these days in order to receive blessings and to rejoice at the martyrdom of Imam Hussain (asws). They (Bani Ummayyah la) have misled people by attributing to RasoolAllaah (saw) a large number of false hadiths which claim the rewards of fasting on these two days. However there are numerous hadiths narrated by Masoomeen (asws) which state holding fast on these days but in particular the day of Ashura is haraam.”

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The Hadees does not say to observe FAST on the Day of Ashura, which is discarded by Aaima-e-Tahireen ASWS.

Keeping fast during the first 9 days of Muharram

Sheikh Toosi has written, “It is recommended to hold fast during the first 10 days of Muharram. However on the day of Ashura (10th Muharram) one should simply abstain from eating and drinking until the late afternoon, then he should eat a little of the soil from the grave of Imam Hussain (asws).

To refrain from eating and drinking without making niyyat (intention) of fasting

For Shias it is worth abstaining from eating and drinking without the intention of fasting during the day. In the late afternoon they should eat things which are eaten by the bereaved such as yogurt, milk, etc. and not eat delicious tasting foods. They should also wear clean clothes and roll up their sleeves like the bereaved people.

Fasting is not allowed on the day of Ashura

Allamah Majlisi in his book Zad al Ma’ad has written, “It is preferable to not hold fast on the 9th and 10th of Muharram because Bani Ummayyah (la) used to hold fast on these days in order to receive blessings and to rejoice at the martyrdom of Imam Hussain (asws). They (Bani Ummayyah la) have misled people by attributing to RasoolAllaah (saw) a large number of false hadiths which claim the rewards of fasting on these two days. However there are numerous hadiths narrated by Masoomeen (asws) which state holding fast on these days but in particular the day of Ashura is haraam.”

Even if it does not talk about fasting, the hadith contradicts the reasons proposed by the site as to deny the joyful events related to Moses on Ashura.

What are the proofs that they invented theses hadiths to conceal the martyrdom? What if if it was just a coincidence that hussein as died that day and the fasts were actually prescribed?

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(salam)

(bismillah)

Imam al-Baqir (‘a) also said: “Hadrat Qa’im (‘a) will stage the uprising on Saturday on the day of ‘Ashura’, the day when Imam Husayn (‘a) was martyred.”[165] He (‘a) also said: “Do you know what day—’Ashura’—is this? It is the day when God accepted the repentance of Adam (Adam) and Hawwa (Eve); the day when God split the sea for the Children of Israel, drowned Pharaoh and his legion and made Musa (Moses) triumphant over Pharaoh; the day when Ibrahim (Abraham) was born; the day when God accepted the repentance of the people of Yunus (Jonah); the day when Hadrat ‘Isa was born; and the day when Hadrat Qa’im will stage the uprising.”[166]

This hadeeth is Da`eef (Weak). Here is the Arabic to the hadeeth.

عَلِيُّ بْنُ الْحَسَنِ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ زُرَارَةَ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ أَبَانِ بْنِ عُثْمَانَ الْأَحْمَرِ عَنْ كَثِيرٍ النَّوَّاءِ عَنْ أَبِي جَعْفَرٍ ع قَالَ لَزِقَتِ السَّفِينَةُ يَوْمَ عَاشُورَاءَ عَلَى الْجُودِيِّ فَأَمَرَ نُوحٌ ع مَنْ مَعَهُ مِنَ الْجِنِّ وَ الْإِنْسِ أَنْ يَصُومُوا ذَلِكَ الْيَوْمَ وَ قَالَ أَبُو جَعْفَرٍ ع أَ تَدْرُونَ مَا هَذَا الْيَوْمُ هَذَا الْيَوْمُ الَّذِي تَابَ اللَّهُ عَزَّ وَ جَلَّ فِيهِ عَلَى آدَمَ وَ حَوَّاءَ ع وَ هَذَا الْيَوْمُ الَّذِي خَلَقَ اللَّهُ فِيهِ الْبَحْرَ لِبَنِي إِسْرَائِيلَ فَأَغْرَقَ فِرْعَوْنَ وَ مَنْ مَعَهُ وَ هَذَا الْيَوْمُ الَّذِي غَلَبَ فِيهِ مُوسَى ع فِرْعَوْنَ وَ هَذَا الْيَوْمُ الَّذِي وُلِدَ فِيهِ إِبْرَاهِيمُ ع وَ هَذَا الْيَوْمُ الَّذِي تَابَ اللَّهُ فِيهِ عَلَى قَوْمِ يُونُسَ ع وَ هَذَا الْيَوْمُ الَّذِي وُلِدَ فِيهِ عِيسَى ابْنُ مَرْيَمَ ع وَ هَذَا الْيَوْمُ الَّذِي يَقُومُ فِيهِ الْقَائِمُ ع

Source:

al-Toosi,Tahdheeb al-Ahkaam, vol. 4, pg. 300, hadeeth # 14

Grading:

al-Majlisi said this hadeeth is Da`eef (Weak)

--> Milaadh al-Akhyaar, vol. 7, pg. 116

Reason for the weakening of this ḥadīth:

كَثِيرٍ النَّوَّاءِ= Katheer al-Nawwaa', he is a Koofee and he is either an `Aami (Sunni) (per al-Bariq’s Rijāl) or a Zaydi Batriyya (per al-Ṭūsī’s Rijāl & al-Kashi’s Rijāl)

Katheer has been heavily condemned. There is a SaHeeH hadeeth in al-Kashi's Rijaal, where Imaam al-Saadiq (as) does a du'aa and says he does "bara'a" from him in "this world and the next" (See: al-Kashi, al-Rijaal,pg. 242, hadeeth # 441).There is another hadeeth where Imaam al-Baaqir (as) says that Katheer al-Nawwaa' is "heavily astrayed" (See: al-Kashi's Rijaal, pg. 240, hadeeth # 439).

Since this ḥadīth can be seen in Sunni books, and Katheer al-Nawwaa’ is said to be either Sunni or Zaydi, him being either of those two would probably be the reason why you see this type of narration coming from him.

Here is what al-Majlisi says in the commentary of this hadeeth:

الأظهر حمله على التقية، لما رواه الصدوق في أماليه و غيره أن وقوع هذه البركات في هذا اليوم من أكاذيب العامة و مفترياتهم.

و يظهر من الأخبار الآتية أيضا أن تلك الأخبار صدرت تقية. بل المستحب الإمساك إلى ما بعد العصر بغير نية، كما رواه الشيخ في المصباح و غيره في غيره، و الله يعلم.

It is apparent that it was cause by taqiyyah, what al-Sadooq mentions in his al-Amaali, and others that these events of barakah (blessing) on this day is from the lies of the `aami (Sunnis) and their fatwas.

And it is apparent from the next akhbaar also that this akhbaar was issued under taqiyyah, rather it is mustahab to abstain until what is after `asr without niyyah, like what al-Shaykh (al-Ṭūsī) has narrated in al-Misbaaḥ and others, and Allāh knows best

Source:

al-Majlisi, Milaadh al-Akhyaar, vol. 6, pg. 116-117

Here is the hadeeth that al-Majlisi was referring to from al-Sadooq's al-Amaali:

حدثنا محمد بن إبراهيم بن إسحاق قال أخبرنا أحمد بن محمد الهمداني عن علي بن الحسن بن فضال عن أبيه عن أبي الحسن علي بن موسى الرضا ع قال من ترك السعي في حوائجه يوم عاشوراء قضى الله له حوائج الدنيا و الآخرة و من كان يوم عاشوراء يوم مصيبته و حزنه و بكائه يجعل الله عز و جل يوم القيامة يوم فرحه و سروره و قرت بنا في الجنان عينه و من سمى يوم عاشوراء يوم بركة و ادخر لمنزله شيئا لم يبارك له فيما ادخر و حشر يوم القيامة مع يزيد و عبيد الله بن زياد و عمر بن سعد لعنهم الله إلى أسفل درك من النار

From Abī al-Hasan `Alī bin Mūsa al-Riḍa (عليه السلام) said: “Whoever attempts to abandon his necessity on the day of `Āshūrā’, Allāh will carry out his necessities in this world and the hereafter, and whoever on the day of `Āshūrā’, (makes it) a day of his (عليه السلام) calamity, and he mourns and cries for him (عليه السلام), Allāh (عَزَّ وَ جَلَّ) will make for him on the day of judgment, a day of happiness and joyfulness, and he will settle with us in paradise. And whoever calls the day of `Āshūrā’, a day of Barakah (blessing/prosperity), and stores in his house anything, he will not have barakah in what he has stored. And he will be assembled on the Day of Judgment in the lowest part of the fire (hell) with Yazeed, `Ubayd Allāh bin Ziyād and `Umar bin Sa`ad, may Allāh curse them”

Source:

al-Sadooq, `Ilal al-Sharaa’i`, vol. 1, ch. 162, pg. 227, ḥadīth # 2

All the narrators of this hadeeth are thiqaat (pl. of thiqah (trustworthy)), except for Muhamamd bin Ibraaheem bin Ishaaq, the shaykh of al-Sadooq, whom he has done taraDee and tarahum on. So it depends on the scholars’ view on al-Sadooq's mashayakh. If they take the taradee and tarahhum of al-Sadooq as a sign of madh(praise) or tawtheeq(proof of authenticity),then this ḥadīth would be Ḥasan or Ṣaḥīḥ. Some Rijaal scholars such as al-Khoei did not take those statements of al-Sadooq about his scholars as a sign of tawtheeq, so this would be da`īf (weak) to him, per his standards.

Wallaahu A`lim (And Allaah Knows Best)

The Hadees does not say to observe FAST on the Day of Ashura, which is discarded by Aaima-e-Tahireen ASWS.

Actually the hadeeth did talk about fasting on that day. But the hadeeth is Da`eef (Weak) so it doesn't matter. Please see my analysis of this hadeeth above.

عَنْ أَبِي جَعْفَرٍ ع قَالَ لَزِقَتِ السَّفِينَةُ يَوْمَ عَاشُورَاءَ عَلَى الْجُودِيِّ فَأَمَرَ نُوحٌ ع مَنْ مَعَهُ مِنَ الْجِنِّ وَ الْإِنْسِ أَنْ يَصُومُوا ذَلِكَ الْيَوْمَ

From Abī Ja`far (عليه السلام) said, "The ark landed on the day of `Āshūrā’ on al-Jūdi (a mountain). And Nūḥ (عليه السلام) commanded whoever was with him from the Jinn and men that they fast on that day..."

(salam)

Edited by Nader Zaveri
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I find some problems with the arguments presented here: http://www.al-islam.org/al-serat/fastofashura.htm

Has someone ever thought of this?

(bismillah)

(salam)

On the day of Ashura, it is makrooh to fast. The link that you provided does not have anything wrong with it, according to Shia Islam. Here is another quotation from a different book about not fasting on Ashura, except to fast for a few hours to remember the hungry and thirsty heroes of Karbala AS:

3. The Bani Umayyah used to fast on this day and even still, many followers of the Bani Umayyah (those who make up a majority of the Muslims of the world) fast on the day of ‘Ashura claiming that the Prophet did so in respect of Prophet Musa! Again, the Shi’a are told that to fast on this day is highly discouraged [makrooh], however we are recommended to keep a half-day fast (Faqqah) as a sign of grief and remembrance of the hunger and thirst felt on the day of ‘Ashura.

Source: http://www.al-islam.org/torch-of-perpetual-guidance/23.htm'>http://www.al-islam.org/torch-of-perpetual-guidance/23.htm

Complete Book: http://www.al-islam.org/torch-of-perpetual-guidance/

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