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The month of Muharram, the first month of the Islamic lunar calendar, holds immense significance in Islam. It is not only one of the four sacred months (Al-Ashhur al-Hurum) but also a time of spiritual reflection, fasting, and remembrance. This article explores the various aspects of Muharram, including its historical and spiritual importance, as supported by Quranic verses, hadiths, and scholarly interpretations.

Allah mentions the sacred months in the Quran:

"Indeed, the number of months with Allah is twelve months in the register of Allah from the day He created the heavens and the earth; of these, four are sacred. That is the correct religion, so do not wrong yourselves during them..." (At-Tawbah 9:36) [1]

This verse highlights the importance of the four sacred months, which include Muharram. It is a time during which any form of oppression or wrongdoing is particularly condemned.

The Prophet Muhammad ﷺ emphasized the significance of Muharram in his farewell sermon during Hajj:

"The division of time has returned to its original form which was current when Allah created the heavens and the earth. The year is twelve months, of which four are sacred: three are in succession, namely, Dhul-Qa'dah, Dhul-Hijjah, and Muharram, and (the fourth is) Rajab Mudar (named after the tribe of Mudar as they used to respect this month) which stands between Jumada (ath-Thani) and Sha'ban." [2]

The significance of Muharram is further highlighted by its designation as a sacred month in which warfare and acts of aggression are particularly forbidden. Ibn Kathir elaborates:

"The sacred months were four: three consecutive months, Dhul-Qa'dah, Dhul-Hijjah, and Muharram, and one single month, Rajab, in the middle of the year, for visiting the House and performing Umrah." [3]

Among the evidences indicating the virtue of Muharram is the hadith narrated by Muslim from Abu Huraira (may Allah be pleased with him) who said: The Messenger of Allah ﷺ said:

"The best of fasting after Ramadan is in the month of Allah, Muharram, and the best prayer after the obligatory prayer is the night prayer." [4]

This means that the best month to perform voluntary fasting after Ramadan is the month of Allah, Muharram. This is because some voluntary acts may be better on specific days, like the Day of Arafah and the first ten days of Dhul-Hijjah. Therefore, the best month for unrestricted voluntary fasting is Muharram, just as the best prayer after the obligatory prayer is the night prayer.

Ibn Rajab said:

"Scholars have differed on which of the sacred months is the best. Al-Hasan and others said: The best of them is the month of Allah, Muharram. This opinion has been favored by a group of later scholars." [5]

He also said:

"The Prophet ﷺ called Muharram 'the month of Allah,' and its association with Allah indicates its honor and virtue. Allah only associates to Himself the most special of His creations, just as He associated Muhammad, Ibrahim, Ishaq, and Yaqub, and other prophets to His servitude, and He associated the House (Kaaba) and the she-camel (of Salih) to Himself." [6]

This shows the high status and virtue of the month of Muharram.

History of Fasting on the Day of Ashuraa

Ashuraa is the 10th day of the month of Muharram. Imam Nawawi (may Allah have mercy on him) explained that Ashura and Tasua are two elongated names, which is well-known in linguistic texts. He stated that Ashura is the tenth day of Muharram, while Tasua is the ninth. This view is shared by our companions and is also the opinion of the majority of scholars. This understanding is evident from the hadiths and the general usage of the terms, and it is recognized among linguists. [7]

In a narration by Muslim, it is mentioned:

"This is a great day, when Allah saved Musa and his people and drowned Pharaoh and his people. Musa fasted on this day out of gratitude to Allah, and we also fast on this day." [8]

Additionally, Imam Ahmad reported that it is the day when Noah's Ark settled on Mount Judi, and Noah fasted on this day in gratitude.

The observance of fasting on Ashura was part of the gradual process of establishing the practice of fasting in Islam. Initially, the Prophet ﷺ mandated fasting three days every month and on the Day of Ashura. This was before the obligatory fasting of Ramadan was established by the verse:

"Fasting has been prescribed upon you..." (Al-Baqarah 2:183) [9]

Fasting on the Day of Ashura was already a known practice before the advent of Islam. It is narrated that Aisha (may Allah be pleased with her) said:

"The people of the pre-Islamic period used to fast on that day." [10]

Qurtubi explained:

"The Quraysh likely based their fasting on a practice inherited from the teachings of Ibrahim (Abraham)." [11]

Aisha (may Allah be pleased with her) narrated:

"The Quraysh used to fast on Ashura in the pre-Islamic period, then the Messenger of Allah (peace and blessings be upon him) ordered its fasting. When the fasting of Ramadan was made obligatory, the Messenger of Allah (peace and blessings be upon him) said: 'Whoever wishes may fast it, and whoever wishes may leave it.'" [12]

In another narration by Al-Bukhari:

"They used to fast on Ashura before the fasting of Ramadan was made obligatory, and it was a day when the Kaaba was covered..." [13]

Before the obligation of fasting during Ramadan, fasting on Ashura was mandatory. The strong emphasis on fasting this day is evidenced by the Prophet's directives and the public announcement of its observance. Even mothers were instructed not to nurse their children on this day to ensure the fast was kept. Ibn Mas'ud (may Allah be pleased with him) narrated:

"It used to be fasted before the obligation of Ramadan was revealed. When Ramadan was revealed, it was abandoned. So, if you are not fasting, then eat." [14]

In another narration by Muslim:

"It was a day that the Messenger of Allah ﷺ used to fast before Ramadan was revealed. When Ramadan was revealed, he abandoned it." [15]

Jabir bin Samura (may Allah be pleased with him) narrated:

"The Messenger of Allah (peace and blessings be upon him) used to command us to fast on the Day of Ashura and encouraged us to do so. He used to check on us about it. When Ramadan was made obligatory, he neither commanded us nor forbade us, and he did not check on us about it." [16]

Practices of Jews and Recommendation of Prophet

"When the Prophet ﷺ came to Madinah, he found the Jews fasting on the day of Ashura. He asked, 'What is this?' They said, 'This is a righteous day. It is the day when Allah saved the Children of Israel from their enemies, so Musa fasted on this day.' He said, 'I am closer to Musa than you.' So he fasted on that day and commanded the Muslims to fast on that day." [17]

Ibn Abbas (may Allah be pleased with him) narrated that the Messenger of Allah (peace and blessings be upon him) said:

"If I live until the next year, I will fast on the ninth day." In another narration, it is mentioned: "When the Messenger of Allah (peace and blessings be upon him) fasted on the day of Ashura and commanded its fasting, they said, 'O Messenger of Allah, it is a day that the Jews and Christians honor.' The Messenger of Allah (peace and blessings be upon him) said, 'If I live until the next year, we will fast on the ninth day, if Allah wills.' But the next year did not come until the Messenger of Allah (peace and blessings be upon him) had passed away." [18]

Ibn Abbas (may Allah be pleased with him) also narrated that the Messenger of Allah (peace and blessings be upon him) said:

"Fast on the Day of Ashura and be different from the Jews by fasting a day before it or a day after it." [19]

Based on these hadiths, scholars have different opinions on fasting Ashura to distinguish Muslim practice from Jewish traditions. The Prophet (peace be upon him) said:

"If I remain until next year, I will certainly fast on the 9th day (too)." [20]

Scholars like Ibn Hajar Al-Haithami, Ibn Hajar Al-Asqalani, and Ibn Qayyim mentioned three levels of fasting for Ashura:

1. Fasting the 9th, 10th, and 11th of Muharram.
2. Fasting the 9th and 10th.
3. Fasting only on the 10th.

Hanafi scholars view that fasting only on the day of the 10th is disliked, but other scholars disagree with this opinion.

Virtue of Fasting on the Day of Ashura

Abu Qatada (may Allah be pleased with him) narrated that the Prophet ﷺ said:

"Fasting on the day of Ashura, I hope, will expiate the sins of the previous year." [21]

Imam Nawawi elaborates on the expiation of sins through fasting on Ashura:

"It expiates all minor sins, leaving major sins to be expiated through repentance." [22]

Muharram is a month of profound spiritual significance, marked by sacredness, historical events, and opportunities for increased worship through fasting. Muslims are encouraged to reflect on the lessons of Ashura, engage in voluntary fasting, and strive for spiritual growth during this sacred month. The practices and virtues associated with Muharram serve as a reminder of the importance of obedience to Allah and the emulation of the righteous deeds of the Prophets.

Footnotes

1. Quran, Surah At-Tawbah 9:36
2. Sahih Bukhari 4662, Sahih Muslim 1679
3. Tafsir Ibn Kathir
4. Sahih Muslim 1163
5. Ibn Rajab, "Lata'if al-Ma'arif"
6. Ibn Rajab, "Lata'if al-Ma'arif"
7. Al-Majmu'
8. Sahih Muslim 1134
9. Quran, Surah Al-Baqarah 2:183
10. Sahih Bukhari
11. Tafsir Al-Qurtubi
12. Sahih Bukhari 1893, 2002; Sahih Muslim 1125
13. Sahih Bukhari 1893, 2002
14. Sahih Bukhari 5403; Sahih Muslim 1127
15. Sahih Muslim 1127
16. Sahih Muslim 1128
17. Sahih Bukhari
18. Sahih Muslim 1134; Abu Dawood 2445; Ahmad 1/236; Ibn Abi Shaybah 9381; Al-Tahawi 2/78; Al-Tabarani 10891; Al-Bayhaqi 4/287
19. Ahmad 1/241; Ibn Khuzaymah 2095; Al-Bayhaqi 4/287; Ibn Adi in "Al-Kamil" 3/956
20. Sahih Muslim 1134
21. Sahih Muslim 1162; Abu Dawood 2425; At-Tirmidhi 749; Ibn Majah 1/553
22. Al-Majmu' Sharh Al-Muhadhdhab 6/428-431