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hesham102001

Fasting On The Day Of Ashura

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By all standards, the day Imam Hussain, the grandson of the beloved Prophet Muhammad, was killed was a great tragedy. Indeed, it was the greatest tragedy. He was martyred, along with his family members, simply because he stood against injustice. The family of Yazeed (the Banu Umayyah) and the family of Ziyad rejoiced the day he was killed. Not only did they celebrate the day of Ashura, but they turned it into a tradition for subsequent years. They would gather their family and friends and rejoice at the martyrdom of Imam Hussain.
While fasting is a great form of worship, we the Shia have valid reservations regarding the fast of Ashura. It is always recommended to fast, anytime throughout the year (except Eid), but the problem is that there is a history of politics behind the fast of Ashura.

Killing the very grandson of the Prophet was a major crime, so Banu Umayya attempted to shift the focus of the people for the day of Ashura. Possessing power and money, they spread to the Muslims that Ashura is a blessed day. They did so by indoctrinating their people that on Ashura God saved Prophet Musa and his people from the pharaoh. He saved Prophet Ibrahim from the fire of Namrud, and so on. To thank God for that blessed day, they encouraged the people to fast on Ashura.

Here are several points that demonstrate how the hadeeths which speak of the fast of Ashura are fabricated. The Prophet probably never said them, but they were forged after him.

First: There are several hadeeths in Sahih Bukhari, Sahih Muslim, and Tirmidhi which tell us when the Prophet arrived Medina, he saw the Jews fasting, Upon knowing the reason why they were fasting, he said we the Muslims are closer to Musa, so we should also fast. If you analyze these hadeeths, you will realize that they all go back to these four narrators who supposedly narrated them directly from the Prophet:
1- Ibn Abbas
2- Abu Musa Al-Ash’ari
3- Abu Huraira
4- Mu’awiya

 

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The Prophet came to Medina the first year of the Hijra. As for Ibn Abbas, he was born three years before Hijra, which makes him four years old when the Prophet supposedly said this Hadith. In the Science of Hadith, the narration of a four-year-old boy is generally not accepted.

As for Abu Musa, he came from the tribe of Banu Ash’ar in Yemen. He became Muslim before the Hijra, but he was not seen in Medina till the battle of Khaybar in the seventh year after Hijra. The Prophet had sent him to Yemen to preach to his tribe. Hence, Abu Musa was not in Medina in the first year of Hijra, so how could he possibly narrate this hadith?

As for Abu Huraira, he also was not seen in Medina until after the battle of Khaybar in the seventh year of Hijra. He also came from Yemen.
As for Muawiya, the son of Abu Sufyan, he became Muslim in the eighth year of Hijra, so how could he narrate a hadith from the Prophet seven or eight years before he became Muslim?
Some of the hadeeth go back to Ibn Zubayr, who was also a young boy when the Prophet entered Medina.
Therefore, it is quite clear that all the narrators of this hadith were either not in Medina at the time, or they were young boys, so how can we possibly accept such a hadith? It is pretty convincing that the hadith was forged later on by Bani Umayya.

Second: Let’s look at the word “Ashura” which is mentioned in the hadith. According to Ibn Al-Atheer, there are two meanings to Ashura: an old meaning and a new meaning. The old meaning, which was during the Arab’s time and the Prophet’s time, meant the tenth day of any month. The new meaning surfaced after Imam Hussain was killed on the tenth of Muharram. After that, Ashura came to be known as the tenth of Muharram, but before that it was simply the tenth day of any month. So when the Prophet supposedly said this hadith, he just said Ashura, and he didn’t say the tenth day of which month. This demonstrates that the hadith was forged after the day of Ashura, and it slipped from the mind of the ones who forged it that before Ashura, the word had a different, more general meaning.

Third: Today, go to any Jew, even their scholars, and ask them: Do you have a fast on the day which God saved Moses, or a day which corresponds to the tenth of Muharram? They don’t, and they will tell you that even in the past they didn’t have such a fast. They fast on Yum Kippur, the day when Moses returned from Mt. Sinai and realized that his people were worshipping the calf. To expiate for their sin, they fasted, but they have no fast they day God saved them from the pharaoh. But the hadith in the books of Saheeh tells us that it was a tradition of the Jews, and they would all fast that day.

If you even look at the day the Jews fast, it never corresponded with the tenth of Muharram when the Prophet came to Medina. It corresponded with Muharram on the 28th year after Hijra.

Fourth: It seems the one who forged the hadith was not aware of how the Islamic Calendar originated. During the time of Umar, since Muslims wanted a set date to refer to, he created the Hijri calendar by seeking the advice of Imam Ali. So they decided to make the starting point the migration of the Prophet, and they made the first month Muharram. However, the Prophet entered Medina in Rabi-ul-Awwal, not in Muharram, and so the one who probably forged the hadith assumed that the Prophet entered Medina in Muharram because that is when the calendar starts. So the hadith tells us the Prophet when he first entered Medina he saw the Jews fasting on Ashura, but the Prophet didn’t enter Medina in Muharram, he did so in Rabu-ul-Awwal, ten months before Muharram! There’s a clear discrepancy here.

Fifth: The prophet knows more about the Shariah of previous Prophets such as Prophet Musa, and he doesn’t need the Jews to teach him that. The Prophet is also higher than copying what the Jews would do.

Sixth: How come there is so much emphasis on the fast of Ashura around the world? Thousands of speeches are dedicated to it, millions of pamphlets are distributed encouraging people to fast on Ashura, and so on. There are many other days throughout the year which are highly recommended to fast, such as the 27th of Rajab, but how come you don’t see a single pamphlet or speech encouraging it? This shows that this is a political thing, originally designed to focus the attention away from the Martyrdom of Imam Hussain, and to consider it a blessed day. I don’t know how anyone can stand on the Day of Judgment before Prophet Muhammad and consider the very day his grandson was slaughtered a blessed day.

Thus, based on these reasons we Shia have our reservations on the fast of Ashura. Banu Umayya were behind it, and considering it a blessed day is not an offence to us the Shia, but an offence to Prophet Muhammad, peace be upon him and his family.

-Syed Baqir Al Qazwini

 

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Check this out, this is saying the direct opposite: also check the link

Grand Ayatollah Abūl Qāsim al-Khū’ī (d. 1992), in his book of jurisprudence (Mustanad al-‘Urwa al-Wuthqa) which was a commentary on al-‘Urwa al-Wuthuqa by Muḥammad Kādhim al-Yazdī (d. 1919) unequivocally affirmed that those traditions which encourage fasting are more reliable and authentic than those which prohibit it. He goes on to explain that fasting on this day can allow one to connect with the suffering and oppression endured by the Family of the Prophet. His overall assessment of these traditions, therefore, is that it is encouraged (mustahhab) to fast on the 10th of Muharram:

فالروايات الناهية غير نقية السند برمتها، بل هي ضعيفة بأجمعها، فليست لدينا رواية معتبرة يعتمد عليها ليحمل المعارض على التقية كما صنعه صاحب الحدائق. واما الروايات المتضمنة للامر واستحباب الصوم في هذا اليوم فكثيرة، مثل صحيحة القداح: ” صيام يوم عاشوراء كفارة سنة ” وموثقة مسعدة بن صدقة: ” صوموا للعاشوراء التاسع والعاشر فانه يكفر ذنوب سنة ” ، ونحوها غيرها، وهو مساعد للاعتبار نظرا إلى المواساة مع أهل بيت الوحي وما لا قوه في هذا اليوم العصيب من جوع وعطش وساير الآلام والمصائب العظام التي هي أعظم مما تدركه الافهام والاوهام. فالاقوى استحباب الصوم في هذا اليوم من حيث هو كما ذكره في الجواهر أخذا بهذه النصوص السليمة

http://ballandalus.wordpress.com/2013/11/13/imami-shii-hadith-on-the-fast-of-ashura/

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Salaam,

1. When we talk about the view of Shia, we mean the view of most of jurists. Yes, Grand Ayatollah Khui is a great man in jurisprudence, but his view is not the view of all shia.

 

2. Grand Ayatollah Khui in another book believe that fasting in day of Ashura is not recommended. He says:

 

1. ما تعلق به النهي فيه كصوم يوم عاشوراء هو بعينه متعلق الأمر و المفروض انه لا بدل له فلم يتعلق الأمر بصرف وجود الطبيعة الجامعة بين الفرد المنهي عنه و غيره ليكون النهي التنزيهي متعلقا بتطبيق المأمور به على خصوص فرد من افراده و غير مناف لإطلاق المأمور به و لأجل ذلك ذهب جماعة تبعا للعلامة المحقق الأنصاري (قده) في هذا القسم إلى عدم كراهة المنهي عنه بل حملوا النهي عن الفعل فيه على الإرشاد إلى وجود مصلحة في الترك أرجح من مصلحة الفعل لأجل كون الترك سببا توليديا لعنوان راجح في نفسه كمخالفة بنى أمية لعنهم اللَّه تعالى فيرجع الأمر إلى ان كلا من الفعل و الترك مستحب في نفسه لكن مصلحة الترك أرجح من مصلحة الفعل فليس معنى الكراهة هنا هو كون الفعل مرجوحا لمفسدة فيه لينافي ذلك استحبابه و تعلق الأمر به بل معناها هو رجحان الترك لأجل كونه سببا توليديا لعنوان راجح و هو لا ينافي اشتمال الفعل على مصلحة موجبة لرجحانه أيضا (اجود التقريرات، ج‏1، ص: 364)

 

3. Finaly He in his Fatwa book (fatwa book is a book which jurists write their final view) says:

Fasting the whole of day of Ashura is not recommended, but if someone fast until evening and eat or drink something, it's recommende.

 

2. سؤال 409:ما حكم صوم يوم عاشوراء؟الخوئي: ان أنهاه إلى الغروب فهو مكروه، و لكنه مندوب أن يفطر ساعة العصر قبل الغروب. (صراط النجاة (المحشى للخوئي)، ج‌2، ص: 134‌)

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Issue 1756: It is Makrooh to fast on 'Ashura (10th of Muharram). It is also Makrooh to fast on the day about which one is not sure whether it is the day of 'Arafa or Eid-ul-Azha.

 

http://www.al-islam.org/islamic-laws-ayatullah-al-uzma-sayyid-ali-al-husaini-seestani/fasting-part-ii-ii#haraam-and-makrooh-fasts

 

 

1756. It is abominable to fast on Ashura (10th of Moharrum). It is also abominable to fast an the day about which it is not sure as to whether it is the day of Arafaa or Eidul qurban.

 

http://www.al-islam.org/islamic-laws-ayatullah-abul-qasim-al-khui/fasting#occasions-which-it-obligatory-observe-lapsed-fast-only


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Doubt:

Lamentations, breast-beating and mourning in memory of Husainâs martyrdom are not sanctioned by Islam. Though such martyrdoms are tragic, the Holy Prophet (s.a.w.a.) has forbidden holding mourning ceremonies on the death of any person.

People of Jaahiliyyah (ignorance) used to mourn over their deceased then the Holy Prophet (s.a.w.a.) stopped the Muslims.

Reply:

Azaadaari (mourning) is a means to express sorrow for the hardships suffered by the Ahle Bait (a.s.) at the hands of the caliphs of their time. The words of Imam of Ahle Sunnah Allamah Fakhrudeen Raazi are notable:

âIt is our firm belief that one who dies with love for the descendants of Muhammad (s) dies a martyr.â

(Tafseer-e-Kabir, vol 7, pg 390)

We read in Al-Bidaayah wa al-Nihaayah of Ibne Kasir in vol. 4, pg. 45, Beirut ed.

It is narrated by Abu Hurariah that the Prophet (s.a.w.a.) used to visit the graves of martyrs every year. When he (s.a.w.a.) would reach the entrance of the mountain, he (s.a.w.a.) would say (to the martyrs): âAssalamoalaikum bi maa sabartumâ. This means âPeace be on you due to your patience and you have reached a pleasant place due to this.â Then after the Prophet (s.a.w.a.), Abu Bakr also used to come (every year), and after him Umar used to do the same and then Usman also did the same.

We read in Al-Bidaayahwa al-Nihaayah vol. 6 pg. 360:

Umar said âWhenever I venture out at sunrise, I remember the death of my brother Zaid b. Khattab.â

Obviously the remembrance of his brotherâs death did not make him laugh; he was sorrowful (azaadaar).

We find in Taarikh-e-Yaqoobi, vol. 1, pg. 3:

The father and mother of humanity (Hazrat Adam (a.s.) and his wife Hazrat Hawwa (a.s.)) wept for their son Haabeel for so long that their tears turned into a stream.

In Rauzah al-Shuhadaa, pg 30 the same incident has been quoted by Mulla Husain Waaiz Kashifi who adds:

Tears from Adamâs (a.s.) right eye were flowing like the River Dajla and like the River Euphrates from his left eye.

Perhaps the following tradition may prove more convincing:

After the burial of the Prophet (s.a.w.a.), the companions in a state of sorrow were virtually throwing dust over themselves, and were crying due to the separation from their beloved. Especially Hazrat Faatemah (s.a.) was inconsolable; she was looking at the faces of her sons Imam Hasan (a.s.) and Imam Husain (a.s.) and was crying at their plight and her own plight. Even Aaesha was continuously crying and wailing. For several days and nights the voices of crying and mourning rose from this house which became house of grief (Baytul Huzn) and separation.

(Madaarij al-Nubuwwah, vol 2, pg. 753-754)

Mulla Ali Qaari in his book Al-Mirqaat fi Sharh al-Mishkaat from a narration by Imam Ahmed b. Hanbal quotes Imam Husain (a.s.):

âWhoever weeps and cries upon me remembering my pain and miseries, Allah shall grant him Paradise.â

(Al-Mirqaat fi Sharh al-Mishkaatwith reference to Taarikh-e-Ahmedi, pg 277, printed in Kanpur)

One can refer to the Holy Quran via this hadis in Ahle Sunnahâs authoritative work Tafseer-e-Durr al-Manthoor,  vol. 4 pg 31:

The Prophet (s.a.w.a.) was asked: What was the extent of Hazrat Yaqoobâs (a.s.) mourning for his son? He (s.a.w.a.) replied, âIt was on par with mourning of 70 men and women.â And what was the reward for this? He (s.a.w.a.) retorted, âIt is on par with one hundred martyrs.â

And we read in Tafseer Khazaan vol.3 pg 253:

Yusuf (a.s.) said to Hazrat Jibrail (a.s.): Is my father adhering to mourning? Hazrat Jibrail (a.s.) said: The mourning of Yaqoob (a.s.) is on par with 70 men and women mourning. He then asked, âWhat is the reward for this mourning?â

He said: The reward for this mourning is on par with mourning of 100 martyrs.

Doubt: The Holy Prophet (s.a.w.a.) stopped the Muslims from doing all this and directed them to observe patience by saying âInnaalillaahi wa innaa ilayhiraajiâoonâ. A number of authentic traditions are available on the subject.

To quote one of them: He is not from our group who slaps his cheeks, tears his clothes and cries in the manner of the people of Jaahiliyyah. (Saheeh Bukhari).

Reply:

Please refer to the Holy Quran, which permits crying:

âAnd he turned away from them, and said: O my sorrow for Yusuf! And his eyes became white on account of the grief, and he was a repressor (of anger).â

(Surah Yusuf (12): 84)

If you refer to the exegesis of this verse, it will be clear how much Prophet Yaqoob (a.s.) cried for his son ultimately forfeiting his eyesight in the process.

In Surah Nahl (16): 53, Allah declares: âAnd whatever favor is (bestowed) on you it is from Allah; then when evil afflicts you, to Him do you cry for aid.â

When Umar heard of Numan b. Muqrinâs death he beat his head and screamed, âO what a pity that Nuâman died.â

(Kanz al-Ummal, vol.8, pg. 117, Kitaab al-Maut)

As narrated by Tabari in his Taarikh vol. 9 pg. 183 (English translation by Ismail Poonawala):

Abbas narrates:

I heard Aaesha say: The Messenger of Allah died on my bosom during my turn, I did not wrong anyone in regard to him. It was because of my ignorance and youthfulness that the Messenger of Allah died while he was in my lap. Then I laid his head on a pillow and got up beating my chest and slapping my face along with the women.

(Ibn Katheer in al Bidaayah wa al-Nihaayah vol 5, pg 420)

Also refer to Ibn Katheer in al Bidayah wan Nihayah:

The Messenger of Allah (s.a.w.a.) died while he was in my lap. Then I laid his head on a pillow and got up beating my face along with other women.

According to Saheeh-e-Bukhaari:

Anas b. Malik narrated:

We went with Allahâs Apostle (s.a.w.a.) to the blacksmith Abu Saif, and he was the husband of the wet-nurse of Ibrahim (the son of the Prophet (s.a.w.a.)). Allahâs Apostle took Ibrahim, kissed him and smelled him. Later, we entered Abu Saifâs house at that time, Ibrahim was breathing his last and the eyes of Allahâs Apostle (s.a.w.a.) started shedding tears.

Abdul Rahman b. Auf said, âO Allahâs Apostle! Even you are weeping!â

He said, âO Ibn Auf, this is mercy.â

Then, he wept more and said, âThe eyes are shedding tears and the heart is grieved, and we will not say except what pleases our Lord, O Ibrahim! Indeed we are grieved by your separation.â

Saheeh-e-Bukhaari, vol 2, book 23, tradition 390

We read in the traditions about the Holy Prophet (s.a.w.a.):

âThe Prophet of Allah (s.a.w.a.) was in a state where he was beating his chest.â

References:

1.   Saheeh-e-Bukhari vol. 2 pg 50

2.   Sunan-e-Nesaai vol. 3 pg 305

3.   Adhaan al Mufreed pg 426

4.   Saheeh-e-Muslim vol 1 pg 291

5.   Musnad-e-Abi Awaana vol. 2 pg 292

âThere is nothing against Islam in expressing grief, sorrow or in crying and weeping at the loss of a loved one.â

Fayz al Bari fi Sharh-e-Saheeh Bukhari, vol 12, pg 462, Egypt ed.

We read in Ahle Sunnahâs authority work Maarij al-Nubuwwah chap 1 pg 248:

Hazrat Adam (a.s.) was so distressed that he smashed his hands onto his knees and the skin from his hands caused gashes from which bone could be seen.

We read in Al-Bidaayah wa al-Nihaayah vol. 5, pg 243:

âWhen Prophet (s.a.w.a.) died on the bed, the women who were around him (s.a.w.) had made their faces red by beating their faces.â

Doubt: Even Husain (a.s.), shortly before his demise, had advised his beloved sister Zainab (a.s.), not to mourn over his death in this manner.

He said, âMy dear sister! I swear upon you that in case I die you shall not tear your clothes, nor scratch your faceâ¦â

Reply:

It is obvious from the numerous incidents of Zainabâs (s.a.) weeping in the presence of Imam Husain (a.s.) before his martyrdom that these statements are false and misleading.

When the forces of Yazid planned to attack the camp of Imam Husain (a.s.), Hazrat Zainab (s.a.) came to Imam Husain (a.s.) and asked why was there so much noise outside their tents, Imam replied that I just saw Holy Prophet (s.a.w.a.) in a dream and he (s.a.w.a.) said that I will be meeting him (s.a.w.a.) tomorrow, hearing this Hazrat Zainab (s.a.) started crying and beating herself on the face.

Al-Bidaayahwa al-Nihaayah, vol 8, pg 176, Beirut ed.

In the same book it is mentioned:

Hazrat Zainab (s.a.) heard the elegies from Imam (a.s.). Reflecting on the tragedy of Karbala and the martyrdom of Imam Husain (a.s.) she cried, lamented and beat herself on the head until she fainted.

Al-Bidaayahwa al-Nihaayah, vol 8, pg 177, Beirut ed.

Similarly, we read in Sunan-e- Ibn Maajah, vol. 2, pg 285, published 1313 AH in Egypt.

Saad b. Abi Waqqaas reported from Holy Prophet (s.a.w.a.) that he said ââ¦shed tears and cry and if you canât cry then make a crying face.â

The death of Imam Husain (a.s.) is an event on which not only humans, but even the jinn, angels, animals, birds, the sky and trees, have lamented. Thus, it is written that the sky wept for forty days on (the martyrdom of) Imam Husain (a.s.).

Yanabi al-Mawwaddah by Allamah Shaikh Sulaiman Hanafi Qundoozi, Constantinople ed. pg 392

Hafiz Abu Noaim writes in Hilyah al-Awliyaa on the authority on Imam Shaâbee, Zuhri, and Abu Qataadah:

When Imam Husain (a.s.) was martyred, the sun was eclipsed (so long) so that the stars appeared.

Waqiyaat-e-Karbala pg 75

Shah Abdul Aziz Dehalvi has narrated the lamenting and wailing of the jinn on pg. 96 of his book titled Sirr al-Shahaadatain. He has also quoted the verses of the elegy recited by the jinn while weeping over Imam Husain (a.s.).

Umme Salmah (r.a.) has also narrated: I heard the jinn mourning for Husain.

1.      Tarikh al-Kabir by al-Bukhari (the author of Saheeh), vol 4, part 1, pg 26

2.      Fazaaâil al-Sahaabah, by Ahmed b. Hanbal, vol 2, pg 776, tradition 1,373

3.      Tabarani, vol 3, pg 130-131

4.      Tahzib vol. 7

Suyuti states: When Imam Husain was martyred, the corners of the sky remained red for a four month period.

(Tafseer-e-Durr al-Manthoor vol. 6, pg. 31)

We find in the traditions that even the first and the second caliphs didnât find lamenting loudly un-Islamic or against the Sunnah.

Refer to Kashf al-Ghummah pg. 175:

Abu Bakr and Umar would cry in such a way that the neighbors could hear them.

Again in the same book we read:

When Saad Ibn Maaz died, the Prophet (s.a.w.a.), Abu Bakr and Umar cried. Ayesha narrates âI recognized the cries of Abu Bakr and Umar although I was in my houseâ.

(Kashf al-Ghummah, pg. 174)

Aaesha called people to read elegies on her fatherâs death and she herself lamented.

(Tarikh Kaamil, vol 2, pg 288; Iqd al-Fareed, vol 3, pg 65)

On the day that Abu Bakr died, the situation seemed as if Madinah would be flooded with tears.

(Tarikh al-Khamees, vol 2, pg 330)

There are numerous other traditions which prove the permissibility of Azaadaari in the light of the Holy Quran and the teachings of the Messenger of Allah (s.a.w.a.) and his revered companions. However, some Muslims choose to ignore them and raise the bogey of azaadaari being a form of innovation and deviation.

Conclusion

Itâs an undeniable fact that the Holy Prophet (s.a.w.a.) has given all Muslims the bounty of Islam for which we collectively cannot repay him. However, the only way we could try to do that is to follow the Holy Quran which states:

Say: I do not ask of you any reward for it but love for my near relatives..

Surah Shura (42): 23

The Holy Prophet (s.a.w.a.) has also stated, âHusain (a.s.) is from me and I am from Husain (a.s).

The Quranic verse and prophetic tradition are more than enough for any Muslim worth his salt to acknowledge the excellence of Ahle Bait (a.s.). The least one can do is remember and love the Prophet (s.a.w.a.) and his family (a.s.) rather than remaining partial to those who were responsible ever since the advent of Islam for hurting the Holy Prophet (s.a.w.a) like Abu Sufyan, his son Muawiyah and his grandson Yazid.

Shah Abdul Aziz Muhaddis-e-Dehlavi while explaining the philosophy of martyrdom writes in the preface of his book âSirr al-Shahaadatainâ:

âThe martyrdom of Imam Husain (a.s.) is in reality the martyrdom of his grandfather Muhammad Mustafa (s.a.w.a).â

Last few traditions from the Holy Prophet (s.a.w.a.)

It has been mentioned in reliable traditions that often Holy Prophet (s.a.w.a.) mourned for Imam Husain (a.s.), which was obviously before his martyrdom.

The well-known scholar of 10th century A. H. Allauddin Muttaqi Hindi in his book âKanz al-Ummaalâ has quoted Ibn Abi Shaibah, who has related from Umme Salmah, the wife of Holy Prophet (s.a.w.a.), that â” Once Imam Husain (a.s.) came to Holy Prophet (s.a.w.a.) when I was sitting near the door. I saw that the Holy Prophet (s.a.w.a.) had something in his palm, which affected him, making him weep profusely. By now Imam Husain (a.s.) had fallen asleep in his lap. I asked about the matter. He replied: âJibrail has brought the earth of the place where Husain (a.s.) will be martyred and informed me that people of my Ummah will slay him.â

Kanz-ul-Ummaal vol. 2

One day, Umm Fazl, wife of Abbas â” the Prophetâs (s.a.w.a.) uncle â” approached the Prophet (s.a.w.a.) and informed him (s.a.w.a.), âO Prophet of Allah! I had a nightmare. I dreamt as if a piece of your flesh was flung in my arms.â

The Prophet (s.a.w.a.) informed, âThe dream is true. Faatemah will give birth to a son and he will be brought to you.â As predicted on Husainâs (a.s.) birth, he was brought in my lap. One day, I brought the infant to the Prophet (s.a.w.a.). For some time, the Prophet (s.a.w.a.) took his eyes away from the infant. When he (s.a.w.a.) glanced at the infant again, his eyes welled up with tears.

I said, âMay my father and mother be sacrificed on you O Prophet of Allah, why are you crying?â

He (s.a.w.a.) informed, âI have just been informed by Jibrael that my nation will kill him

I asked, âWill it be this son?â He replied in the affirmative. Jibraeel also brought reddish sand for me.â

Al-Mustadrak alaa al-Saheehain by Haakim Neishapouri, vol 3, pg 176


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Sahih Muslim vs Sahih Bukhari vs Holy Prophet (s.a.w.a.) on mourning the dead

 

Sahih Bukhari and Sahih Muslim are the two most revered Sunni books. The followers of these books claim that these are Sahih (all the traditions mentioned in these books are authentic and correct).

Let us see in short what these two books have mentioned regarding the conduct of the Prophet (s.a.w.a.) with respect to mourning over the dead.

Let us first see the tradition from Sahih-e-Muslim:

Umme Salamah reported, “When Abu Salamah died I said, “I am a stranger in a strange land; I shall weep for him in a manner that would be talked of. I made preparation for weeping for him when a woman from the upper side of the city came there who intended to help me (in weeping). She happened to come across the Messenger of Allah (s.a.w.a.) who said, “Do you intend to bring the devil into a house from which Allah has twice driven him out? I (Umme Salamah), therefore, refrained from weeping and I did not weep. (Book #004, Hadith #2007)

In the above tradition the Prophet (s.a.w.a.) has prohibited weeping over the dead for it brings the devil into the house.

Now let us see what is mentioned in Bukhari.

Narrated Anas bin Malik, “We were (in the funeral procession) of one of the daughters of the Prophet and he was sitting by the side of the grave. I saw his eyes shedding tears.” (Book #23, Hadith #374)

From the above tradition we see that the Prophet (s.a.w.a.) wept for his daughter.

Analysis
1. Both books are claimed to be Sahih and authentic.
2. There are contradictory traditions in each book.
3. As per one tradition the Prophet (s.a.w.a.) is prohibiting from crying over the dead while as per the other he himself is crying over his dead daughter.
4. So either one of the books is not Sahih or the Prophet (s.a.w.a.) is not practicing what he is preaching.
5. If only one of the books is Sahih, then the authenticity of the other is in doubt.
6. If both are Sahih, then the authenticity of the Prophet (s.a.w.a.) is in doubt.

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About fasting in Ashura, there is dispute. Some scholars say that the fasting in this day was obligatory but when the fasting in the month of Ramadan obligated, the fasting in Ashura day abrogated. After abrogation, some scholars say its recommendation (Istehbab) remained and other say it is Makrooh.

In Shia books and sources there are many Hadiths that show it is better not to fast in this day. For example Imam Bagher (s.a) says: the fast in Ashura allocated to the time that fasting in Ramadan wasn’t abligatory. Even according to some traditions, fasting in this day invented by some Bani Omayeh' follower to celeberate the killing of Imam Husain.

Sunni scholars support their idea by some unauthentic hadiths.

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