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Shias should fast on Ashura?
There has been some talk about hadith existing in the Shia corpus that happen to mention fasting on Ashura as a virtuous obligation.
There is also a claim that there are no authentic traditions to oppose this. There are as you will see!
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]Shias should fast on Ashura?
There has been some talk about hadith existing in the Shia corpus that happen to mention fasting on Ashura as a virtuous obligation.
There is also a claim that there are no authentic traditions to oppose this. There are as you will see!
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There is a hadith from Imam As Sadiq (as) recorded in multiple books that mention a companion asked the Imam about this fasting. The Imam answered it is the share of those who killed Husain (as) and the reward for it is HELLFIRE 
[Kitab al-Kafi, vol. 4, p. 89, no. 6 (Above scan) also Al-Tahdheeb Vol.4 Pg.301,H. #912, Al-Istibsaar Vol.2 Pg.135 H. #443]
Online link: https://thaqalayn.net/hadith/4/2/61/6
Although the grading of Baqir Al Majlisi says it is unreliable, it was considered as reliable by his father! (Below)
Online link: https://thaqalayn.net/hadith/4/2/61/6
Although the grading of Baqir Al Majlisi says it is unreliable, it was considered as reliable by his father! (Below)
The same tradition as authenticated by Taqi Al Majlisi (Majlisi I)
Source: Rawdhat al-Muttaqin, vol. 6, p. 113
Grading: Hassan like Sahih - Taqi Majlisi in his Rawdhat Al Muttaqin (meaning it is reliable as authentic) in his expert opinion.
Source: Rawdhat al-Muttaqin, vol. 6, p. 113
Grading: Hassan like Sahih - Taqi Majlisi in his Rawdhat Al Muttaqin (meaning it is reliable as authentic) in his expert opinion.
As you will see there are numerous other traditions of this likeness that although may not be reliable in chain are used as supplementary evidence in conjunction to the above to strengthen the argument for not fasting on Ashura:
A few other hadith forbidding fasting on Ashura:
https://thaqalayn.net/hadith/4/2/61/5
https://www.thaqalayn.net/hadith/4/2/61/4
https://thaqalayn.net/hadith/4/3/212/37
https://thaqalayn.net/hadith/4/2/61/5
https://www.thaqalayn.net/hadith/4/2/61/4
https://thaqalayn.net/hadith/4/3/212/37
In the blow hadith the possible actual answer may be seen explicitly:
“How can there be a fast on that day! No, by the Lord of the sacred house there is no fasting on such a day. It is only a day for mourning and lamentation...”
https://thaqalayn.net/hadith/4/2/61/7
“How can there be a fast on that day! No, by the Lord of the sacred house there is no fasting on such a day. It is only a day for mourning and lamentation...”
https://thaqalayn.net/hadith/4/2/61/7
So now that we know there is explicitly contradictory hadith ones pro fasting (which exist no doubt in Al Amili & Tusi’s works) and those prohibiting this, why is there a difference?
Some scholars have posited that this was done out of Taqiyyah.
Some scholars have posited that this was done out of Taqiyyah.
As in the traditions glorifying fasting on ashura were said to give the impression that we are in conformity with our Sunni counterparts when in reality we oppose them.
Blending in with the Sunni majority was a matter of self-protection at the troubling time of the Imams.
Blending in with the Sunni majority was a matter of self-protection at the troubling time of the Imams.
Since it is well-known that this tradition is established in the Sunni school this is another indicator that we should investigate further, as we did above to find the other narrations.
Our scholars say when we have conflicting narrations that we should do the opposite of the opponents (Mukhalifeen - Sunnis):
“Leave what has corresponded with the people [i.e. Bakris], for the right is in opposing them.”
[Kitāb al-Kāfī, vol. 1, p. 17].
![Our scholars say when we have conflicting narrations that we should do the opposite of the opponents (Mukhalifeen - Sunnis):“Leave what has corresponded with the people [i.e. Bakris], for the right is in opposing them.”[Kitāb al-Kāfī, vol. 1, p. 17].](https://pbs.twimg.com/media/EgjEsYPVkAAzHSb.jpg "Our scholars say when we have conflicting narrations that we should do the opposite of the opponents (Mukhalifeen - Sunnis):“Leave what has corresponded with the people [i.e. Bakris], for the right is in opposing them.”[Kitāb al-Kāfī, vol. 1, p. 17].")
“Leave what has corresponded with the people [i.e. Bakris], for the right is in opposing them.”
[Kitāb al-Kāfī, vol. 1, p. 17].
Abū ʿAbdillah (peace be upon him) said: “If two contradictory reports reach you, then take the one which opposes the people (i.e Bakris).”
[Wasā’il al-Shīʿah, vol. 27, p. 118, no. 33363].
![Abū ʿAbdillah (peace be upon him) said: “If two contradictory reports reach you, then take the one which opposes the people (i.e Bakris).”[Wasā’il al-Shīʿah, vol. 27, p. 118, no. 33363].](https://pbs.twimg.com/media/EgjEsv3U0AAgnvJ.jpg "Abū ʿAbdillah (peace be upon him) said: “If two contradictory reports reach you, then take the one which opposes the people (i.e Bakris).”[Wasā’il al-Shīʿah, vol. 27, p. 118, no. 33363].")
[Wasā’il al-Shīʿah, vol. 27, p. 118, no. 33363].
This principle of opposing the Sunni view in times of conflicting hadith amongst our own corpus is well known. And it makes sense because if both stances exist, it is highly likely that one was out of taqiyyah. And taqiyyah would be to assimilate with the Sunni view.
All in all many of our scholars have COMPLETELY forbidden (haram) fasting on Ashura such as the scholars Al Bahraini and Taqi Majlisi (who authenticated the prohibiting hadith).
And a majority have called it Makruh (disliked) although have not fully ruled it as haram.
And a majority have called it Makruh (disliked) although have not fully ruled it as haram.
The tendency of our opponents is to cite the nearly UNIQUE view of Al Khui on the matter as he seemingly recommends fasting and says there isn’t a single reliable tradition forbidding it (We showed there is).
Even Al Khui had different positions on this and in other books says refrain as it is an abominable act!
https://www.al-islam.org/islamic-laws-ayatullah-abul-qasim-al-khui/prayers#abominable-places-offering-prayers
https://www.al-islam.org/islamic-laws-ayatullah-abul-qasim-al-khui/prayers#abominable-places-offering-prayers
A majority of scholars still, including his student Al Sistani also say no.
Al Sistani mentions in his fatawa below that it is makruh (disapproved of) to fast on the day of Ashura (in contrast to his teacher)
Al Sistani mentions in his fatawa below that it is makruh (disapproved of) to fast on the day of Ashura (in contrast to his teacher)
Wahid Khurasani has a very logical fatwa. He says that it is not permissible to fast on Ashura based on OBLIGATORY precaution.
As in the sense that its best to avoid any chance of sin.
As in the sense that its best to avoid any chance of sin.
In light of all of these fatawa, there is however permissibility to do a half-fast or ‘faaqa’ which is completely different in that we break our fasts at Asr time.
The reason for this fast is not for reward or thanks, but rather to sympathize with the suffering at Karbala.
The reason for this fast is not for reward or thanks, but rather to sympathize with the suffering at Karbala.
The faaqa is recommended by scholars.
All in all do not let the opponents try to mislead you in that the Ahlulbayt fasted and that we are opposing their sunnah. We don’t even acknowledge their fabricated traditions regarding the reason for their fasts. (Following Jews).
All in all do not let the opponents try to mislead you in that the Ahlulbayt fasted and that we are opposing their sunnah. We don’t even acknowledge their fabricated traditions regarding the reason for their fasts. (Following Jews).
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