The Fast of Ashura: Between Two Extremes

In the Name of Allah, the Most Gracious, the Most Merciful...
May Allah's prayers and peace be upon our master, Muhammad, as well as upon his pure and noble Progeny!

During this blessed month of Muharram, we are constantly inundated by the charges of the adherents of two extremes. One extreme holds that Ashura is a period of time in which we must celebrate due to the various array of victories that were said to have taken place during this time. Yet on the other hand, the other extreme holds that Ashura is a time of mourning for the martyrdom of the Prophet's grandson, Imam al-Hussein b. ‘Ali, upon them be peace. Amongst the confusion that takes place between these two extremes, is regarding the observance of fasting on the month of Muharram—especially, the day of Ashura. Once again, this fast comes between the two opposing dichotomies—one endorsing it due to the fast of the Jews and Meccan idolaters, and the other side prohibiting fasting on this day due to the aforementioned martyrdom of the imam, upon him be peace.

We saw fit to present Zaydi view regarding the observance of this fast. Since we are the {middle community} (Q. 2:143), it necessitates that our view be considered the centre of these two extreme dichotomies. For this brief research, we will consult the treaties written by a contemporary scholar, Sayyid Kādhim az-Zaydi, may Allah prolong his life! This study will consist of several parts. The first of which is it the basis of the Sunni observance of the fast of Ashura, as well as a critique of such. The second will be the basis of the Zaydi observance of the fast of Ashura. The third will be replies to the objections of the 12er Shia regarding the fast.  

1. The basis of the Sunni observance of the Ashura fast

According to the narrations of the Generality, the basis of the fast of Ashura is said to have been that the Prophet, Allah’s prayers and peace be upon him and his progeny, entered the city of Medina and found the Jews fasting on that day. One of the narrations taken from Sunan Ibn Māja, says the following:

It is narrated on the authority of Ibn ‘Abbās that the Prophet, Allah's prayers and peace be upon him in his progeny, came to Medina and found the Jews there fasting. He then asked: ((what is this?)). They replied: “This is the day that a law saved Moses and drowned Pharaoh. So, Moses fasted this day out of gratitude.” Allah's Messenger, Allah’s prayers and peace be upon him and his progeny, replied: ((We have more right over Moses than you!)). So, he fasted on that day and commanded others to fast.

There are a number of flaws with this narration. The first of which is that the Prophet, Allah’s prayers and peace be upon him in his progeny, found the Jews fasting and was seemingly unaware of this practise. The Jews then told him that the reason that they fasted on this day was because of the salvation of Moses and the drowning of Pharaoh.  The first question that arises is “Why was the Prophet, Allah’s prayers and peace be upon him and his progeny, not aware of this incident nor of the fact that Moses fasted on this day?” Part of the unique features of the divine revelation is the fact that the Prophet, Allah’s prayers and peace be upon him in his progeny, was made aware of the various travails of the previous religious communities as well as their accounts, stories, etc. in order to establish the truthfulness of his Prophethood (Q. 11:49, 12:102, 28:44-46). However, with the revelation of the Qur´an, it seems rather odd that this detail was hidden from him. According to this narration, he was made aware of the day in which Moses was rescued and Pharaoh was drowned as well as the subsequent fasting, through the Jews; he was not made aware of this through revelation, nor is it said that revelation came down to affirm the Jews’ claim. Rather, he was told that it was a day of fasting, and he observed it. This would seemingly imply that the Prophet, Allah’s prayers and peace be upon him and his progeny, instituted an act of worship simply based on his own whim and not based on divine revelation. There are many places in the Quran in which Allah warns human beings from instituting rituals without the divine backing of revelation (Cf. Q. 5:103 & 4:119). Therefore, this incident seems very implausible as it contradicts the essence of divine revelation itself. 

As for the claim that revelation later came down to affirm this practise, we say to the claimants: {Bring your proof if you are truthful!} (Q. 2:111). 

Second, the Generality also relate that the basis of the fast of Ashura was that the Arab idolaters used to fast on this day. Imam al-Bukhāri related in his Šahīh on the authority of Ā’isha:

The Quraysh used to fast on the day of Ashura during the pre-Islamic era (al-Jāhiliyya). Then, the Prophet, Allah’s prayers and peace be upon him and his progeny, commanded the fast on that day until the injunction of Ramadan. Allah’s Messenger, Allah’s prayers and peace be upon him and his progeny, then said: ((Whoever wants to fast can fast and whoever wants to not fast can do so)).

 Here we are told that the basis of the fast of Ashura is the fast of the Meccan idolaters and not the Jews. Furthermore, in a variant narration, we are told: “...the Quraysh used to fast during the pre-Islamic era and the Prophet, Allah’s prayers and peace be upon him and his progeny, used to fast on that day also...” So, in this narration, the Prophet, Allah’s prayers and peace be upon him and his progeny, observed the fast in Mecca before going to Medina. This would seem rather odd that he would then ask the Jews about their fast on that day. Also, the basis of the Ashura fast in Mecca was unstated, but rather said to have been a pre-Islamic practise of the Meccan idolaters. Whereas, its basis was also said to have been the rite of the Jews in Medina. In either case, according to the reports of the Generality, the basis of the fast of Ashura was a rite whose origins lie with both the pre-Islamic Meccans and the Jews of Medina.

     II.         The basis of the Zaydi observance of the Ashura fast
It must first be established that the basis of the Zaydi fasting on Ashura has nothing to do what the elaborate narrations of it being the practise of the Jews or that of the pre-Islamic Quraysh. Rather, the basis of the fast, much like the basis of the other voluntary fasts, is that our Prophet, Allah’s prayers and peace be upon him and his progeny, observed it. This can readily be observed by the statements of our imams, upon them be peace, as well as the absence of them mentioning the same basis mentioned in the books of the Generality.  

Sayyid Imam al-Murshid Billah, upon him be peace, narrated in his Amāli on the authority of Amatullah that she asked Ruzayna: “What did Allah’s Messenger, Allah’s prayers and peace be upon him and his progeny, say about fasting on the day of Ashura?” She replied: “He used to fast on it and commanded others to fast on it.” The same imam narrated with his chain of narrators to Jabir b. Samura: "Allah’s Messenger, Allah’s prayers and peace be upon him and his progeny, used to command us to fast on Ashura as well as prompt and urge us to do so. However, when the fast of Ramadan was made an injunction, he no longer commanded us or urged us to fast.”

He also narrated on the authority of Abu Qatāda that the Prophet, Allah’s prayers and peace be upon him and his progeny, said: ((The fast of Ashura expiates sins for the year)). 

In the Jāmi’ al-‘Ulūm Āl Muhammad, Sayyid Imam al-Hasan b. Yahya b. al-Hussein b. Zayd, upon them be peace, said: “It is narrated that the Prophet, Allah’s prayers and peace be upon him and his progeny, used to increase in fasting on it.” 

In the Usūl al-Ahkām, Sayyid Imam al-Mutawakkil 'ala Allah Ahmed b. Suleiman, upon him be peace, related that the Prophet, Allah’s prayers and peace be upon him and his progeny, used to fast on the day of Ashura. 

In the Al-Bahr az-Zakhkhār, Sayyid Imam al-Mahdi Ahmed b. Yahya al-Murtaža related that the Prophet, Allah’s prayers and peace be upon him and his progeny, said: ((The fast of Ashura expiates sins for the year)). 

It was also said to have been the practice and command of the Commander of Believers, ‘Ali b. Abi Ťālib, upon him be peace. Sayyid Imam al-Murshid Billah, upon him be peace, related in his Amāli with his chain of narrators to Musa b. Ja’far—his father—his grandfather—his forefathers that ‘Ali, upon them be peace, said: “Fasting on Ashura—the ninth and tenth out of caution—is the expiation of sins for the year before.” 

In Kitāb adh-Dhikr, Hāfiz Muhammad b. Manšūr al-Murādi narrated with his chain of narrators to Abu Bashīr that ‘Ali, upon him be peace, “...commanded the people to fast on Ashura.” The same imam is narrated in Jāmi’ al-‘Ulūm Āl Muhammad to have related: “It has reached us that ‘Ali, upon him be peace, command to fast on it and that he mentioned the great virtue of such.”   

Amīr al-Hussein b. Badr ad-Dīn narrated in his Ash-Shifā on the authority of ‘Ali, upon him be peace, that he used to fast on Ashura. Thus, we see that the basis of the Zaydis fast on Ashura was simply mimicking the practise of the Prophet, Allah’s prayers and peace be upon him and his progeny, as well as that of Imam ‘Ali, upon him be peace.   

III.         Replies to the objections of the 12er Shia regarding fasting on Ashura
In seeking to dissuade one from fasting on the tenth of Muharram, the 12er Shia say that such occasion does not merit the fast due to the martyrdom of Imam al-Hussein, upon him be peace. To such, we reply with the reply of our imams, upon them be peace. Sayyid Imam al-Mu´ayyad Billah Ahmed b. al-Hussein al-Hārūni, upon him be peace, stated in his Sharh at-Tajrīd after relating the aforementioned hadith about the virtue of the fast:

Some of the Imamites hold to the view that it is discouraged to fast on it because it is a day of sadness due to the killing of al-Hussein b. ‘Ali, upon him be peace. However, that does not make sense because sadness does not prevent one from fasting. In addition, an occurence after the life of the Prophet, Allah’s prayers and peace be upon him and his progeny, does not alter a religious ruling.

This sentiment was later echoed by Sayyid Imam al-Mutawakkil ‘ala Allah Ahmed b. Suleiman, upon him be peace, in his Ušūl al-Ahkām. After stating the meritoriousness of fasting on Ashura as well as the proof for such, he said:

Some of the Imamites hold to the view that it is discouraged to fast on it because al-Hussein b. ‘Ali, upon him be peace, was killed on the day of Ashura. This is unreliable because fasting does not preclude sadness. Also, not fasting is closer to the expression of happiness than fasting. In addition, his [i.e. al-Hussein’s] murder took place after the life of the Prophet, Allah’s prayers and peace be upon him and his progeny, and it would be impermissible to alter a religious ruling afterwards.    

Thus, as we can see, the imams of Ahl al-Bayt countered the claim of the 12er Shias that the fast of Ashura negates the memory and martyrdom of Imam al-Hussein, upon him be peace. Rather, it is held as a rite that is to be observed and whose basis preceded the martyrdom of Imam al-Hussein, upon him be peace. 

Furthermore, we have in the works of the 12er Shia scholars themselves positive references to the fast of Ashura. 12er Shia traditionalist and scholar, Sheikh al-Mufīd lists the voluntary fasts in his Al-Muqni’a. Among them is the fast of Ashura. In it, he says: “...and the day of Ashura. Fasting on it is due to the tragedy of Muhammad’s Progeny.”

We see that Sheikh al-Mufīd saw the fast of Ashura, not as a celebratory action, rather as a practice of corresponding to the death of Imam al-Hussein, upon him be peace. Sheikh al-Mufīd also related a tradition in which Imam Ja’far as-Šādiq, upon him be peace, was asked about the fast of Ashura, and he purportedly replied: “Whoever fasts on that day will have the share of Ibn Marjāna and the family of Ziyād!” He was asked: “What is their share?” He replied: “The Fire!” Commenting on this report, Sheikh al-Mufīd said:

Whoever fasts on the day of Ashura believing it to be a great virtue, a blessing and joyous occasion—due to such person’s hatred of the Prophet’s Family (an-nāšiba), such person incurs a sin. However, whoever fasts on it out of sadness that befell Allah’s Messenger, Allah’s prayers and peace be upon him and his progeny, and the hunger experienced by his Descendants, such person is correct and will be rewarded.

Here, we have an explicit statement from one of the earliest 12er Shia theologians and traditionalists that corresponds to what we related earlier about the fast not negating the tragedy of Karbala but rather reinforcing it. So, it would seem that the report from Imam as-Šādiq, upon him be peace, as well as the 12er Shia objection to the fast of Ashura was more so based on the accompanying such fast with joy.    

In the commentary of Al-Muqni’a known as Tahdhīb al-Ahkām, 12er scholar, Sheikh at-Ťūsi relates several narrations in favour of the fast of Ashura. Here are some of the reports:

It is narrated [with a complete chain of narrators to] Abil-Hasan, upon him be peace, that Allah’s Messenger, Allah’s prayers and peace be upon him and his progeny, used to fast on the day of Ashura.

It is narrated [with a complete chain of narrators to] Abu Ja’far—his father, upon them be peace: “The fast of Ashura expiates sins for the year.”

It is narrated [with a complete chain of narrators to] ‘Ali b. al-Hussein, upon them be peace, said: “As for the fast for which one has a choice, they include the following: the fast of Thursday and Friday, the fast of the ‘white days’ [i.e. the 13th, 14th, and 15th respectively], the fast of six days of Shawwal after the month of Ramadan, the fast of the day of Arafat and the day of Ashura. All of such is a choice—one can fast if one wants or one can not fast if one wants.”  

 After relating these traditions, Sheikh at-Ťūsi echoed the earlier statement of his teacher, Sheikh al-Mufīd, by stating:

The point of these narrated traditions is that the one who fasts on the day of Ashura out of sadness for what befell Allah’s Messenger, Allah’s prayers and peace be upon him and his progeny, and the hunger experienced by his Descendants, such person is correct. However, whoever fasts on the day of Ashura believing it to be—in opposition to us—a great virtue, a blessing and joyous occasion, such person incurs a sin and is incorrect.

Allama al-Hilli related in his commentary of the above book, Malādh al-Akhyār [with a complete chain of narrators to] Abu ‘Abdullah—his forefathers, upon them be peace, that ‘Ali, upon him be peace said: “Fast on Ashura—the ninth and tenth out of precaution—for it expiates the sins of the year.” 

In conclusion, we see that the narrations and statements of the 12er Shia imams and scholars negate the view that the fast of Ashura is something to be discouraged absolutely. Rather, they encourage and praise such fast, provided that one does it out of sadness. We say that this added stipulation is rather immaterial due to the fact that the Prophet, Allah’s prayers and peace be upon him and his progeny, was not shown to have fasted on this day out of happiness or sadness. He did such, similar to other acts of worship, to seek nearness to his Lord. Therefore, we similarly call upon the two sides of the extremes to fast on Ashura—not out of joy or sadness, but out of the desire to resemble the Seal of the Messengers and Best of creation, Allah’s prayers and peace be upon him and his progeny.