السلا م عليكم ورحمة الله وبركا ته

The Malaysian parliament has been dissolved recently and the general election is coming up very soon. I am not going to write on the ‘righteousness’ of any party nor will I talk about the scandals. You can find those stuffs from other sites. I am more interested in talking about the voters.

I do not know why most voters are very concerned about the party that they are going to choose and do not put much emphasis on the candidates themselves? Personally, I would look at the candidates’ track record, their intellect/idea, and their lifestyle. These attributes can tell a lot about a person. A candidate’s track record is a good indicator if he/she is reliable and has integrity. The intellect (ie: ideas spouted from their mouth or their detailed education background) shows us the candidate’s capability in governance. And the lifestyle reveals the candidate’s true nature whether he/she is really a sincere hard worker or just a damn good actor/actress.

I know many youths these days are fed up with the old politicians’ dramas. They promise the Everest but gave Bukit Mertajam when they’re in power (federal and state alike). They talk bad about each other and they have never really put themselves in the shoes of average Malaysians who are struggling just to get by (excepting few young politicians I have seen..at least from my perception). So their heated bashings of their opponents and enchanting promises in their many ‘ceramahs‘ really have no weight.

To me, it really does not matter which party wins. If the people we chose have no integrity and do not care about the ‘rakyat‘, the same crap we have seen thus far will continue on and on and on. The same result where few politicians gain, and the whole country lose will still happen! That’s why here I am proposing all young voters to choose based on your thorough research on the candidates who are contending for the member of parliament and local state assemblyman seats. The candidates could be from any party as long as they have the conscious of people who want what is best for the country. Malaysia will inshaAllah leap forward!

I hope the hadeeth I’m quoting below will encourage young voters (old voters are lost cause..no point in convincing them), especially, to do your part in researching and choosing the best candidates:

Abu Huraira reported: The Messenger of Allah, peace and blessings be upon him, said, “Years of treachery will come over people in which liars are believed and the truthful are denied, the deceitful are trusted and the trustworthy are considered traitors, and the al-Ruwaybaḍah will deliver speeches.” It was said, “Who are the al-Ruwaybaḍah?” The Prophet said, “Petty men with authority over the common people.” (Sunan Ibn Mājah 4036)

So choose your leader wisely. Do not be deceived by the promises or basing your judgment on the party but look closely at the candidates who are contending.

And finally, to the candidates, I hope the hadeeth below will encourage you to be upright.

Abu Huraira reported: The Prophet, peace and blessings be upon him, said, “Verily, you will earnestly desire a position of leadership but you will regret it on the Day of Resurrection.” (Ṣaḥīḥ al-Bukhārī 6729)

May Allah guides us to what is best for our worldly and hereafter life, Ameen.

Good luck to all candidates, and to all voters, VOTE!

السلا م عليكم ورحمة الله وبركا ته


Posted: April 5, 2018 in Family matters, Islam, Life, Pearls of wisdom

السلا م عليكم ورحمة الله وبركا ته

I came across a verse today in Surah al-Qasas (verse 50) where Allah mentions about guidance and Allah emphasizes at the end of the verse that He will not guide the wrongdoing people. I was contemplating on this verse, and I came to a conclusion that guidance will not be given to people who are sinning.

And I think this totally makes sense as Allah mentioned in other verse, “Allah has not made for a man two hearts in his interior…” (Surah al-Ahzab: 4). How can a person believe and disbelieve at the same time? In other words, how can a person has imaan in his heart and sin at the same time? It can only happen when either believe or disbelieve is present in one’s heart at a time. This has clearly been explained by our beloved Prophet SAW in one of his authentic hadeeth narrated on the authority of Abu Huraira, “A fornicator who fornicates is not a believer as long as he commits fornication, and no one who steals is a believer as long as he commits theft, and no one who drinks wine is a believer as long as he drinks it, and repentance may be accepted after that.” (Sahih Muslim, Book 1, Hadith 109). The analogy is like this: Imagine a glass half-filled with coffee, if you were to add even 4 L of milk into the glass and let the milk overflow, the glass will never appear completely white. The glass has to be cleaned of coffee first before addition of milk to get the pure white appearance.

Of course, there is no such thing as total pure heart hence, it is important for us to always reflect and purify our hearts. Since a sin puts a black spot on one’s heart, remorse and repentance are the key to cleanse our dirtied heart. Only when our hearts are cleansed and pure can we perceive Allah’s guidance. It’s like our car windshield, if we have a dirty windshield, we will for sure get strayed from our path. But if we clean our windshield, then the path will be clear.

However, we will always get strayed because of our own nafs (inner desires) and the continuous whispers of satan. So how can we maintain getting guidance from Allah? There’s no easy way for sure but we have to be aware of our state of iman, hence the importance of periodical self-reflections followed by immediate actions to amend any shortcomings. Once we delay the remediation, the black spots in our hearts will accumulate and we will easily get into sinning afterward. So follow through our plan with a solid action plan is important to maintain our guidance reception. Secondly, and most importantly, is continuous sincere duas (prayers). We have to always make sure we purify our intentions and be consistent in asking Allah for help for nothing we do will ever work without His permission.

May Allah accepts all our duas, our repentance and our good deeds, and may He continuously bestows upon us His guidance, ameen!

السلا م عليكم ورحمة الله وبركا ته

Berkenaan matlamat dalam hidup

Posted: April 3, 2018 in Uncategorized

Saya mulakan ucapan dengan ucapan yang terbaik, “السلا م عليكم ورحمة الله وبركا ته”

Sudah lama masa berlalu sejak kali terakhir saya mengemas kini blog ni. Hampir-hampi saya buang blog ini sehingga kejadian tertentu yang berlaku kepada saya baru-baru ini … Kejadian itu agak berat untuk saya tanggung dan membuat saya berfikir dengan mendalam tentang hidup saya … apa yang saya mahu lakukan sepanjang hayat saya?… apa yang saya ingin jadi?… bagaimana pengakhiran saya nanti?

Soalan-soalan ini pada dasarnya membawa saya kembali untuk merenungkan matlamat saya dalam hidup. Saya menyedari bahawa setelah memperoleh dan pekerjaan tetap, saya kekurangan motivasi… Saya terlalu selesa dengan apa yang saya ada / lakukan dan saya perlahan-lahan kehilangan motivasi saya untuk memperbaiki diri! Kekurangan motivasi  bukan sahaja membuatkan saya hilang minat dalam pekerjaan tetapi juga hilang khushoo ‘dalam semua’ ibadah saya. Walaupun saya selesaikan semua tugasan saya tepat pada waktunya dan kesemua tugasan tersebut bukanlah berkualiti rendah, saya tahu saya boleh lakukan dengan lebih baik lagi. Walaupun kuantiti ‘ibadah saya (wajib dan sunat) meningkat tetapi kualitinya semakin berkurang dan perlahan-lahan menjadi pergerakan mekanikal dan kumat-kamit yang tidak bernilai.

Saya kini menyedari bahawa saya tidak mempunyai matlamat hidup yang jelas. Dan saya fikir ini bukan sahaja berlaku kepada saya tetapi juga orang muda lain di luar sana. Kita telah diajar sejak kecil supaya bekerja keras di sekolah untuk mendapatkan pekerjaan yang baik dan menjalani hidup yang selesa dan itu sepatutnya menjadi matlamat kita. Tetapi apa yang berlaku selepas kita mencapai matlamat itu? Kita akan mula menjadi culas, kita akan kehilangan motivasi dan perhatian kita akan mula terganggu dengan perkara-perkara yang tidak penting! Inilah yang berlaku kepada saya!

Mendapatkan Ph.D. dan pekerjaan tetap adalah matlamat utama saya pada masa lalu dan setelah saya mencapai semua yang saya inginkan, saya menjadi hilang-arah. Semasa saya memulakan pekerjaan, saya tidak begini. Saya sudahpun bersiap sedia untuk kenaikan pangkat atau mencari peluang-peluang yang lebih baik untuk dijadikan matlamat seterusnya tetapi apabila saya menyedari kerumitan politik dan birokrasi, saya tinggalkan matlamat itu dan itulah titik permulaan kejatuhan saya. Tetapi, walaupun dengan politik dan birokrasi yang kompleks, saya tetap perlu dipersalahkan kerana saya sepatutnya bekerja lebih keras untuk berusaha menambahbaik diri tetapi saya tunduk kepada pesimisme dan negativiti saya sendiri. Saya ditipu syaitan dengan usaha berterusannya meracuni fikiran saya dengan keraguan dan saya mula culas.

Perasaan ini bukan sahaja mempengaruhi kerja saya tetapi juga hubungan saya dengan Tuhan dan keluarga. Saya sentiasa meminta peluang yang lebih baik daripada Tuhan didalam semua doa-doa saya tetapi doa saya tidak tulus dan ikhlas dek kerana keraguan saya. Saya menjadi sugul terhadap keluarga dan sentiasa membawa pulang rasa tidak puas hati dan tekanan ke rumah. Saya mudah marah dengan semua perkara. Saya selalu berdukacita dan bermuram durja. Saya mula mencari keseronokan sementara untuk melegakan diri saya dari tekanan, yang pada akhirnya tidak membantu tetapi hanya menambah masalah! Saya mula menyedari bahawa mencari cara untuk mengelakkan stres adalah lebih penting kepada saya daripada mengatasinya. Syaitan berjaya menyesatkan saya! Tetapi Tuhan itu Maha Penyayang. Dia sentiasa menghantar pelbagai peringatan.

Setelah bermuhasabah, saya sedar. Saya sedar bahawa saya kurang bermotivasi dan selalu berduka kerana saya tidak mempunyai matlamat yang kukuh dan tiada rancangan sebenar untuk mencapai matlamat saya. Sebagai seorang Muslim, saya tahu bahawa matlamat utama saya adalah al-Firdaus (syurga tertinggi) tetapi saya tidak pernah BENAR-BENAR memahami bagaimana untuk mencapai itu. Saya selalu menyangka matlamat duniawi saya tidak boleh selari dengan matlamat akhirat tetapi saya mendapati bahawa tanggapan saya benar-benar salah! Selepas berfikir dengan mendalam saya sedar bahawa matlamat duniawi saya PERLU bertepatan dengan matlamat akhirat saya dan hanya setelah itu baru saya akan dapat menjalani kehidupan yang sempurna. Hanya dengan itu saya akan dapat terus memotivasikan diri untuk berada di landasan yang benar, merancang jalan saya dengan teliti dan melaksanakan pelan saya dengan betul. Kerana setiap tindakan dan niat adalah ‘ibadah dalam Islam! Oleh itu, setiap perbuatan harus murni dan baik untuk ia diterima Tuhan!

Oleh itu, SEMUA matlamat duniawi saya harus membawa saya ke matlamat utama, iaitu al-Firdaus! Oleh itu, saya telah tekad untuk meminda matlamat saya dan merancang laluan saya dengan betul kali ini! Saya mahu diri saya berguna untuk keluarga saya, negara saya, saudara-saudara seIslam dan agama! Saya tidak boleh menghadkan diri saya dengan hanya matlamat peribadi. Matlamat saya perlu merangkumi seberapa ramai orang yang boleh, ia haruslah bersifat glokal! Memberi impak global walau berada di satu tempat. Untuk itu, anda akan melihat dan membaca dari saya dengan lebih kerap inshaa-Allah (jika Allah kehendaki) bermula dari hari ini kerana telah saya jadikan nukilan di blog untuk memberi manfaat kepada orang ramai sebagai salah satu matlamat saya. Saya tidak sabar untuk melihat ‘evolusi’ diri saya. Saya berdoa kepada Allah bahawa Dia memelihara saya dan membimbing saya dalam perjalanan saya ke arah perubahan. Semoga Allah menerima semua amalan kita, Ameen!


السلا م عليكم ورحمة الله وبركا ته

Of goals in life

Posted: April 3, 2018 in Uncategorized

Before I begin, I greet you with the best of greetings, ” اَلسَّلاَ مُ عَلَيْكُمْ وَرَحْمَةُ اللهِ وَبَرَكَا تُهُ”

It has been ages since the last time I updated this blog. I almost deleted this blog until a certain incident that happened to me recently…The incident hit me hard and made me think very deeply about my life…what I want to do for the rest of my life…what I want to become…how my end will be?

These questions essentially brought me back to ponder about my goals in life. I noticed that after obtaining my degrees and securing a permanent job, I am lacking drive…I am too comfortable with what I have/do and I am slowly losing my motivation to improve myself! The motivation-less me is not only losing interest in my job but also losing khushoo’ in all my ‘ibaadah. Even though I completed all my work on time and they’re NOT of low quality, I knew I could’ve done better. Even though the quantity of my ‘ibaadah (both obligatory and supererogatory good deeds) increased but the quality is diminishing and slowly (and surely!) turning into mundane mechanical movements and sounds with no real value.

I now realized that I am lacking goals in life. And I think this not only happened to me but also other young adults out there. We have been taught since we were young to work hard in school so that we will secure good paying job and live a comfortable life and that should be our goal. But what happens after we reach that goal? We will start to become sloppy, we will lose our motivation and become distracted by things that are of no importance! Well that exactly what happened to me!

Earning a Ph.D. and getting a permanent job were my ultimate goals in the past and once I attained all I yearned for, I became lost. I was not like this when I first landed my job. I have thought of gearing up for promotion or better opportunities and made that as my next goal but once I realized the intricacies of politics and bureaucracies, I scraped off that goal and that was the starting point of my downfall. But, even with the complex politics and bureaucracies, I am still to be blamed because I should’ve worked harder to strive for continuous improvements but I succumbed to my own pessimism and negativity. I was fooled by satan…by his continuous efforts of poisoning my mind with doubt and I started to work half-heartedly.

The lack of enthusiasm not only affected my work but also my relationship with God and my family. I asked for better opportunities to God in all my prayers but my prayers lack solemnness and sincerity because of the doubt I had. I became bitter with my family and brought back my dissatisfaction and stress home. I get easily agitated with everything around me. I became very bitter and sour. And I resorted to ephemeral enjoyments to relief myself from the stress, which in the end did not cure but only aggravate the problem! I started to realize that finding ways to avoid the stress is more important to me than to overcome them. Satan has successfully led me astray! But God is Most Merciful. He keeps sending me reminders in various ways.

After muhaasabah (reflecting on oneself), I was enlightened. I realized I was lacking in motivation and became very bitter because I had no solid goals and no real plan to achieve my goals. As a Muslim, I know that my ultimate goal should be al-Firdaus (the highest level of paradise) but I have never REALLY understood how to achieve that. I have always thought my worldly goals should not coincide with my hereafter goal but I discovered that my notion was totally wrong! After immersing myself in deep thinking I fathomed that my worldly goals SHOULD coincide with my hereafter goal and only then I would be able to live a fulfilling and satisfying life. Only then I would be able to continuously motivate myself to stay on the right track, plan my path meticulously and execute my plans properly. BECAUSE every actions and intentions are ‘ibaadah in Islam! Thus, every deed has to be pure and good to be accepted!

Hence, ALL my worldly goals should lead me to the ultimate goal of al-Firdaus! Therefore, I have decided to amend my goals and plan my paths properly this time around. I want myself to be useful for my family, my nation, my brothers and sisters in Islam and my deen! I should not limit myself to only personal goals. My goals should extend and include as many people as I can,  it should be glocal! Impact the globe locally. You will be seeing and reading from me more often inshaa-Allah (if Allah wills) from today onwards as writing a blog to benefit people is one of my goals that I have set for myself. I am looking forward to seeing my ‘evolution’. I pray to God that He preserves me and guides me in my journey towards change. May Allah accepts all our deeds, Ameen!

اَلسَّلاَ مُ عَلَيْكُمْ وَرَحْمَةُ اللهِ وَبَرَكَا تُهُ

Assalamu’alaykum warahmatullah,

Last few days we resumed back our weekly Qur’an halaqah at the University. Alhamdulillah it was a good one. We were discussing surah al-Mu’minoon from ayah 1 to 11 to basically reflect on the purpose of learning the Qur’an and the deen in general. The verses are as the following:

1. Successful indeed are the believers.

2. Those who offer their Salat (prayers) with all solemnity and full submissiveness.

3. And those who turn away from Al-Laghw (dirty, false, evil vain talk, falsehood, and all that Allah has forbidden).

4. And those who pay the Zakat .

5. And those who guard their chastity (i.e. private parts, from illegal sexual acts)

6. Except from their wives or (the captives and slaves) that their right hands possess, for then, they are free from blame;

7. But whoever seeks beyond that, then those are the transgressors;

8. Those who are faithfully true to their Amanat (all the duties which Allah has ordained, honesty, moral responsibility and trusts etc.) and to their covenants;

9. And those who strictly guard their (five compulsory congregational) Salawat (prayers) (at their fixed stated hours).

10. These are indeed the inheritors.

11. Who shall inherit the Firdaus (Paradise). They shall dwell therein forever.

The ayah starts off with mentioning the glad tidings for believers and followed by four general descriptions of successful believers. The first characteristic mentioned is one who establish prayer with khushoo’. Prayer, as we all know, is the foundation of Islam as in one hadith where the Prophet SAW said “Verily between man and between polytheism and unbelief is the negligence of prayer” (Muslim). It is also important to note that our prayer will be the first thing to be accounted for on the Day of Judgement as mentioned in the following hadith: ” The first thing that the servant will be called to account for on the Day of Judgment will be Salah. If it is good, his deeds will have been good. If it is bad, his deeds will have been bad” (At-Tabarani). This shows that prayer is one of the most important thing that a muslim should safeguard and offer with full attention. The mention of khushoo’ indicates that prayer should not be done mechanically. It should be established with sincerity and submissiveness. And in order to attain khushoo’ in prayer, one should prepare before even coming to prayer. Prayer should not be treated like plug-and-play. You cannot expect to attain that level of consciousness in prayer if you are very involved in the matter of dunya just before going to prayer (unless you’re a very BIG BIG Sheykh!!). We should be aware as well that during prayer, we are communicating directly with Allah. So treat it like a communication. How would we communicate with our superior? Our kings or presidents? Imagine now that we’re communicating with The King of Kings? How should we behave?

The next characteristic that was mentioned is those who stay away from al-Laghw. In the Qur’an, if we notice, al-Laghw is always used to refer to vain talk eventhough the meaning can be expanded to include useless/senseless actions. Our halaqa ‘instructor’ pointed out a really interesting relationship between the previous characteristic (prayer with khushoo’) and this characteristic. Good relationship with Allah should be reflected in our action. I remembered once, when I was talking to a brother in a local masjid, he was mentioning that if a person does a lot of ‘ibadaah and it doesn’t reflect on his dealings with the people around him, then his ‘ibadaah is not benefiting him in anyway. SubhanAllah, I for once, was really affected by his speech. How have I treated people around me? My family? My friends? How many times have I sinned other people? How many times I’ve talked with people around me and suddenly we start to talk about others not knowing that we are actually backbiting them? If we have attain khushoo’ in prayer how can we not maintain the “khushoo'” (conscious) in our dealings with the people? May Allah forgive me for my shortcomings and may Allah reward those I’ve wronged, ameen. If this is happening to us, we really should check back our ‘ibadaah. Did we perform them with sincerity? Did we do it just for the sake of doing it or to please Allah? May Allah guide us to perform all ”ibadaah for the sake of Him only and perform them with ihsaan, ameen.

The next characteristic is one who perform zakah. Zakah has always been mentioned right after prayer in the Qur’an which highlights the importance of this specific action as one of the basic tenets of Islam. Zakah purifies our wealth as prayer purifies our heart. One point that was highlighted by the ‘instructor’ is that very few muslims know the rulings on zakah. As zakah always being mention after prayer, it is very important for muslims, especially in this age, to know the in and out of the rules for zakah. There are even some who doesn’t even know that they are not eligible to pay zakah and yet they pay it. Not only they paid zakah when they are ineligible, they even paid more than what has been ordained.

The last characteristic that was pointed out is one who guards their chastity. This characteristic is in correlation with the second characteristic. How? The first is to guard the tongue and the second is to guard the private part; both of which have been mentioned in a hadith :”Whoever can guarantee (the chastity of) what is between his two jaw-bones and what is between his two legs (i.e. his tongue and his private parts), I guarantee Paradise for him” (Bukhari). In another narration, the tongue and private part were said to cause the majority of people to end up in the hellfire. The arrangements of these verses are of particular interest. Why would the verses regarding mu’alamah (guarding tongue and private parts) are put in between verses that mention ‘ibadaah (prayer and zakah)? It was said that these verses were put in between to underline the importance of being good not only to Allah but also to His other creations. 

The discussion of next verses are just my reflection and not being discussed in the halaqa. If there’s any mistakes, I ask Allah to forgive me and guide me to the right path. So please don’t quote me on this. The next verse is, I think, the end of the general description of successful believers because Allah mention whoever transgress the boundaries that Allah has set, they will not be included amongst the successful believers. The next verses however, seems to be pointing back to the characteristics of successful believers. Again, this is just my reflection. It seems to me that the next verses are meant to point out the characteristics of the cream of crop amongst the successful believers as Allah mention, in ayah 10 and 11, about them being the inheritors of Jannatul-Firdaus, which is the highest place in Jannah. So to be a successful believers, one needs to fulfill the four mentioned characteristics as mentioned in ayah 2-6. But to be an extraordinary successful believer, the additional two characteristics need to be realized: being true to amanah and covenants and guarding strictly the five daily prayers. I guess I don’t have to elaborate more on these two aspects as the general discussion that we just had in previous verses can be applied to this verses as well. And the instruction is pretty obvious.

I ask Allah to guide us and make our path easy to become successful believers and I ask Allah to forgive us our sins, accept from us our deeds and increase our imaan, ameen. Any wrong information in this entry is from my own shortcomings (may Allah forgive me) and anything good and right is from Allah.


Pearl of Wisdom 4

Posted: December 30, 2011 in Interest, Islam, Pearls of wisdom

It is reported that Al-Fudayl b. ‘Ayyâd said, “When backbiting appears, brotherhood for Allâh will disappear; and at that time you will be like things plated with gold and silver: wooden on the inside, [merely] looking good on the outside.”

Fasting the Day of ʽĀshūrā’

Posted: December 6, 2011 in Islam

بسم هللا الرحمن الرحيم

The day of ʽĀshūrā’ is the tenth day of the month of Muḥarram. ‘Abd-ul-Lāh Ibn ʽAbbās ( رضيعنه هللا) narrates that when the Prophet (وسلم عليه هللا صلى) came to the city of Al-Madīnah, he found that the Jews in the city were fasting the day of ʽĀshūrā’, and so they were asked about it. They (the Jews) replied, “[This is a great day]. This is the day in which Allāh saved Mūsā (Moses) and the children of Israel from [their enemy] Pharaoh. So we fast it out of gratitude to Him.

”The Messenger of Allāh (وسلم عليه هللا صلى) said, “We have more of a right to Mūsā than you.” And he commanded that it be fasted.(1)
The above narration gives us a historical background as to why the Jews revered this day, but it is incorrect to assume that it was only fasted by the Jews and then the Muslims when they came to the city of Al-Madīnah. ʽĀ’ishah (عنها هللا رضي) narrates:
“The day of ʽĀshūrā’ was fasted by Quraysh during the time of Jāhiliyyah (before Prophethood), and the Messenger of Allāh (وسلم عليه هللا صلى) used to fast it (as well). And then when he came to the city of Al-Madīnah, he fasted it and ordered (the people) to fast it (too)…”(2)
Fasting the Day of ʽĀshūrā’:
The command to fast the day of ʽĀshūrā’ in the above narrations was before the month of Ramadhān was made obligatory for the people to fast.(3)
Once it was made obligatory to fast the month of Ramadhān, then the day of ʽĀshūrā’ became a choice amongst the people. In continuing the narration of ‘Ā’ishah (عنها هللا رضي), she said:

“…and then when Ramadhān was made obligatory, he left the day of ʽĀshūrā’ (meaning he no longer made it obligatory), so whoever desired fasted it, and who desired left it (meaning did not fast).” (4)
And in another narration, ‘Ā’ishah (عنها هللا رضي) said that the Messenger of Allāh (وسلم عليه هللا صلى) said:
“Whoever desires, then let him fast it, and whoever desires, then let him not fast it.”(5)

And in a narration from ‘Abd-ul-Lāh Ibn ʽUmar (عنه هللا رضي), he narrated that he heard the Messenger of Allāh (وسلم عليه هللا صلى) say with regards to the day of ʽĀshūrā’:

“This is a day that was fasted by the people of Jāhiliyyah, so whoever likes to fast it, let him fast it, and whoever likes to leave it (meaning not fast it), then let him leave it.”(6)

Imām An-Nawawī (عليه هللا رحمة) said, “There is agreement amongst the scholars that fasting the day of ʽĀshūrā’ is a Sunnah (a recommended act of worship) and not Wājib (obligatory).”(7)

Therefore, it is not an obligation to fast the tenth day of Muḥarram, and one can choose between fasting it, and not. Knowing this, however, it would also be prudent to point out that the Prophet (وسلم عليه هللا صلى) was very keen on fasting it – despite it no longer being an obligation. ‘Abd-ul-Lāh Ibn ʽAbbās ( رضي  هللا عنه ) :narrates“I never saw the Prophet (وسلم عليه هللا صلى) more keen to fast a day that was more preferable to him than other (days), than this day, the day of ʽĀshūrā’, and this month – meaning the month of Ramadhān”(8)
The Virtue and Benefit of Fasting the Day of ʽĀshūrā’:
Abū Qatādah Al-Ansārī (عنه هللا رضي) narrated that the Prophet (وسلم عليه هللا صلى) said:

“…and fasting the day of ʽĀshūrā’, I hope that Allāh will expiate by it (the minor sins) of the year before.”(9)

So fasting the day of ʽĀshūrā’ will expiate the minor sins a person has from the previous year, but not major sins. Imām An-Nawawī (عليه هللا رحمة) said, “What is meant by this are the minor sins.”(10)

This virtue in itself should be sufficient as glad tidings for a believer with regards to the day of ʽĀshūrā’ without the need to venerate it and fabricate virtues about it that cannot be established from the Qur’ān or the Sunnah of the Prophet (وسلم عليه هللا صلى). One such narration is that attributed to Abū Hurayrah (عنه هللا رضي) who said that the Messenger of Allāh (وسلم عليه هللا صلى) said:

“Whoever is generous to himself and to his family on the day of ʽĀshūrā’, Allāh will be generous to him for the remainder of the year.”(11)

Although Al-Ḥāfiṭh Al-Bayhaqī (عليه هللا رحمة) accepted that this narration was weak from all the various paths it was narrated from, he concluded that they strengthen one another to a level where it can be accepted. Other scholars, however, disagreed. Ibn Taymiyyah (عليه هللا رحمة) said that this narration was a lie against the Prophet (وسلم عليه هللا صلى) Ibn Ḥajar Al-Aṣqalāni ( هللا رحمة عليه) said that it was an extremely atrocious narration,(13) and Ibn Al-Jawzī (عليه هللا رحمة) classed it as fabricated.(14)
Similarly, Shaykh Al-Albānī (عليه هللا رحمة) went through all the chains in which Al-Bayhaqī narrated this from and showed how the weaknesses in them were so severe that they could not be relied upon to strengthen one another.(15)

Another such fabricated narration is the following:

“Whoever applies Kuḥl with Iṫhmid (a stone used to produce Kuḥl) on the day of ʽĀshūrā’ will never have a sore eye ever.”(16)

“Whoever performs Ghusl on the day of ʽĀshūrā’ will never become sick, except by the sickness of death.”(17)

As for other acts of worship other than fasting, which people single out to do on this day, then evidence is required from the Qur’ān or the Sunnah otherwise it is a rejected innovation. And 4 this goes the same for other celebratory or remorseful acts some people do on this day. Shaykh Al-Islām Ibn Taymiyyah (عليه هللا رحمة) said:

As for other matters, such as cooking meals that are not customary, either with grains or without grains, or wearing new clothes, or being more generous in spending, or buying supplies that are specific for that day, or doing special acts of worship such as a special prayer, or deliberately slaughtering an animal (for that day), or saving some of the meat of the sacrifice to cook with grains, or wearing Kuḥl and Ḥennah, or taking a bath (Ghusl), or shaking hands (in congratulating one another for this day), or visiting (one another because of this day), or visiting the mosques and shrines, and so on… all of these are reprehensible Bidʽahs (innovations) that are not found in the Sunnah of the Messenger of Allāh ( هللا صلى وسلم عليه), nor with the rightly guided Caliphs, nor was it liked by any of the Imāms of Muslims like Mālik, or Ath-Thawrī, or Layth Ibn Saʽd, nor Abū Ḥanīfah, or Al-Awzāʽī, or Ash-Shāfiʽī, or Aḥmed Ibn Ḥambal or Isḥāq Ibn Rāhwayh, or others like these Imāms of the Muslims – even though some of the later scholars who followed them used to command in doing these based on some narrations and remnants saying that some of this is authentic, but they are in error and are wrong without a doubt according to the people of knowledge and those who know the truth of matters.(18)

The Recommendation of Fasting Tāsūʽā’ with ʽĀshūrā’:
For the one who intends to fast the day of ʽĀshūrā’, it is also highly recommended to fast the day before – Tāsūʽā’ – the ninth day of Muḥarram. The main wisdom behind fasting the ninth day as well as the tenth is to be different than the Jews who used to only fast the tenth day. ‘Abd-ulLāh Ibn ʽAbbās (عنه هللا رضي) narrated that when the Prophet (وسلم عليه هللا صلى) fasted the day of ʽĀshūrā’ and commanded that it be fasted, the people said to him, “O Messenger of Allāh! This is a day that the Jews and Christians revere.” So the Messenger of Allāh (وسلم عليه هللا صلى) replied: “If it is the next year, by the Will of Allāh, we will fast the ninth day.”
Ibn ʽAbbās (عنه هللا رضي) continued and said, “(But) the next year did not come except that the Messenger of Allāh (وسلم عليه هللا صلى) had passed away.”(19)
The command to fast the ninth day specifically to be different than the Jews is a weak narration in Marfuʽ form – meaning in a form that is elevated to be from the Prophet (وسلم عليه هللا صلى):
“Fast the day of ʽĀshūrā’ and be different than the Jews. Fast the day before it or the day after it.”(20)
The above narration, however, does appear to be an authentic statement of ‘Abd-ul-Lāh IbnʽAbbās (20)

(صلى هللا عليه وسلم) but not the Prophet ,
In another narration, the Prophet (وسلم عليه هللا صلى) indicated that he had wanted to fast the ninth
day just in case for some reason he would not be able to fast the tenth day (like missing it because of the moon sighting at the beginning of the month, or because of sickness, or even death). ‘Abd-ul-Lāh Ibn ʽAbbās (عنه هللا رضي) narrated that the Prophet (وسلم عليه هللا صلى) said:
“If I live, by the Will of Allāh, until the next year, I will fast the ninth day out of
fear of missing the day of ʽĀshūrā’.”(21)
Based on these narrations then, it is preferred for the one who intends to fast the day of ʽĀshūrā’
to fast the day before it. At-Tirmiṫhī (عليه هللا رحمة) said that this was the opinion of Ash-Shāfiʽī,
Aḥmed, Isḥāq, and others.(22)
Some scholars disliked fasting the tenth day without the ninth, while others scholars said it was not disliked, but the one who does not fast it loses out on the reward of being different from the Jews.(23)
And Allāh knows best.
Fasting the Month of Muḥarram in General:
With regards to the rest of the month of Muḥarram, other than the ninth and tenth day, then Abū
Hurayrah (عنه هللا رضي) narrates that he heard the Messenger of Allāh (وسلم عليه هللا صلى) say:
“The best fast after Ramadhān is the month of Allāh, Muḥarram.”(24)
Imām An-Nawawī (عليه هللا رحمة) states, this statement is clear in that the best fast after the month
of Ramadhān is the fast during the month of Muḥarram.(25)
So if a person wanted to fast additional days during this sacred month, because of this month and the statement of the Prophet (وسلم عليه هللا صلى), then it is recommended to do so.
Ḥārith Al-Shiraida
1. Ṣaḥīḥ Al-Bukhārī #3942 and Ṣaḥīḥ Muslim #1130; the wording is taken from Ṣaḥīḥ Muslim
and what is between brackets is from Ṣaḥīḥ Al-Bukhārī.
2. Ṣaḥīḥ Al-Bukhārī #2002 and Ṣaḥīḥ Muslim #1125; the wording is taken from Ṣaḥīḥ AlBukhārī.
3. The scholars differed as to whether this command was indeed an obligation or simply
recommended. Imām Ash-Shāfiʽī had two opinions on this, one that it was and one that it
wasn’t; the more famous of the two opinions is that it wasn’t, and this was also the opinion of
the Mālikīs. Imām Abū Ḥanīfah was of the opinion that it was indeed an obligation, and this 6
was the opinion of Imām Aḥmed (See Ṣaḥīḥ Muslim Bi Sharḥ An-Nawawī 4/460, and AlMughnī 4/422). And Allāh knows best.
4. Ṣaḥīḥ Al-Bukhārī #2002
5. Ṣaḥīḥ Muslim #1125
6. Ṣaḥīḥ Muslim #1126
7. Ṣaḥīḥ Muslim Bi Sharḥ An-Nawawī 4/460.
8. Ṣaḥīḥ Al-Bukhārī #2006 and Ṣaḥīḥ Muslim #1132; the wording is taken from Ṣaḥīḥ AlBukhārī.
9. Ṣaḥīḥ Muslim #1162
10. Ṣaḥīḥ Muslim Bi Sharḥ An-Nawawī 4/500
11. Al-Jāmiʽ Li Shuʽab Al-Īmān 5/331-333
12. Majmūʽ Al-Fatāwā 25/300
13. Lisān Al-Mīzān 6/338
14. Kitāb Al-Mawdhū’āt Min-al-Aḥādīth Al-Marfūʽāt 2/572
15. Silsilat Al-Aḥādīth Adh-Dhaʽīfah 14/738-743
16. Attributed to ‘Abd-ul-Lāh Ibn ʽAbbās (عنه هللا رضي) and classed as fabricated by Ibn
Taymiyyah in Majmū’ Al-Fatāwā 25/300 and by Shaykh Al-Albānī in Silsilat Al-Aḥādīth
Adh-Dhaʽīfah #624.
17. Attributed to Abū Hurayrah (عنه هللا رضي) and classed as fabricated by Ibn Al-Jawzī in Kitāb
Al-Mawdhūʽāt Min-al-Aḥādīth Al-Marfūʽāt 2/568 and by Ibn Taymiyyah in Majmūʽ AlFatāwā 25/300.
18. Majmūʽ Al-Fatāwā 25/312-313
19. Ṣaḥīḥ Muslim #1134
20. Narrated by Al-Bayhaqī in As-Sunan Al-Kubrā #8406 and was classed as Dha’īf (weak) by
Shaykh Al-Albānī in Jilbāb Al-Mar’at-il-Muslimah 177. It was also narrated by Ibn
Khuzaymah and classed as Dha’īf by Shaykh Al-Albānī in Ṣaḥīḥ Ibn Khuzaymah #2095.
And it was narrated by Aḥmed in his Musnad #2154 and was classed as Dha’īf (weak) by
Shaykh Shuʽayb Al-Arna’ūṭ.
It does however come with an authentic chain attributed to Ibn ʽAbbās alone (in Mawqūf
form) and not attributed to the Prophet (وسلم عليه هللا صلى). This was narrated by ‘Abdur-Razzāq
in his Musannaf and was classed as having a Ṣaḥīḥ Isnād by Shaykh Al-Albānī in Jilbāb AlMar’at-il-Muslimah 177. See also the comments of Shaykh Shuʽayb Al-Arna’ūṭ in Musnad
Aḥmed #2154.
21. Narrated by Aṭ-Ṭabarānī in Al-Muʽjam Al-Kabīr, and classed as having a Ṣaḥīḥ Isnād by
Shaykh Al-Albānī in Silsilat Al-Aḥādīth As-Ṣaḥīḥah #350.
22. Sunan At-Tirmithī #755
23. Ash-Sharḥ Al-Mumtiʽ ʽAlā Zād Al-Mustaqniʽ 6/468-467
24. Ṣaḥīḥ Muslim #1163
25. Ṣaḥīḥ Muslim Bi Sharh An-Nawawī 4/503