Muharram Importance in Islam
Muharram is the month with which the Muslims start their lunar Hijrah Calendar. It is one of the four blessed a very long time about which the Holy Quran says, “The quantity of the months as per Allah is twelve (specified) in the Book of Allah on the day He made the sky and the earth. Among these (a year) there are four purified.”
These four months, as indicated by the bona fide conventions, are Dhul-Qa’dah, Dhul-Hijjah, Muharram, and Rajab. Every one of the analysts of the Holy Quran are consistent on this point, on the grounds that the Holy Prophet, Sall-Allahu Alayhi Wa Sallam, in his lesson on the event of his last Hajj, proclaimed: “One year comprises of a year, of which four are purified months, three of them are in grouping; Dhul-Qa’dah, Dhul-Hijjah, Muharram, and the fourth is Rajab.”
The particular specify of these four months does not imply that some other month has no sacredness, in light of the fact that the period of Ramadan is, as a matter of fact, the most purified month in the year. Yet, these four months were particularly named as blessed a long time for the basic reason that their sacredness was acknowledged even by the agnostics of Makkah.
Truth be told, each month, out of the twelve, is initially equivalent to the next, and there is no natural holiness that might be ascribed to one of them in contrast with alternate months. At the point when Allah Almighty picks a specific time for His unique gifts, the same procures sacredness out of His beauty.
Accordingly, the holiness of these four months was perceived ideal from the times of Sayyidina Ibrahim, Alayhi salam. Since the Pagans of Makkah ascribed themselves to Sayyidina Ibrahim, Alayhi Salam, they watched the holiness of these four months and in spite of their incessant inborn fights, they held it unlawful to battle in these months.
In the Shariah of our Noble Prophet, Sall-Allahu Alayhi wa Sallam, the sacredness of these months was maintained and the Holy Quran alluded to them as the “blessed months”.
Fasting During the Month
The Noble Prophet, Sall-Allahu Alayhi Wa Sallam, has stated: ‘The best fasts after the fasts of Ramadan are those of the long stretch of Muharram.”
In spite of the fact that the fasts of the long stretch of Muharram are not mandatory, yet one who fasts in nowadays out of his own will is qualified for an incredible reward by Allah Almighty. The Hadi referred red to above means that the fasts of the period of Muharram are most rewardable ones among the Nafl or deliberate fasts.
The Hadith does not imply that the honor guaranteed for fasts of Muharram can be accomplished just by fasting for the entire month. In actuality, each quick amid this month has justified. Thusly, one should profit from this open door as much as he can.
The Day of ‘Ashurah’
In spite of the fact that Muharram is a purified month in general, yet, the tenth day of Muharram is the most sacrosanct among all its days. The day is named ‘Ashurah’. As indicated by the Holy Companion Ibn ‘Abbas, Radi-Allahu anhu. The Holy Prophet, Sall-Allahu Alayhi Wa Sallam, when moved to Madinah, found that the Jews of Madinah used to quick on the tenth day of Muharram. They said that it was the day on which the Holy Prophet Musa (Moses), alayhis salam, and his adherents crossed the Red Sea inexplicably and the Pharaoh was suffocated in its waters. On hearing this from the Jews, the Holy Prophet, Sall-Allahu Alayhi wa Sallam, stated, “We are all the more firmly turned to Musa, alayhi salam, than you,” and guided the Muslims to quick upon the arrival of ‘Ashura’. (Abu Dawood)
It is likewise revealed in various bona fide customs that at the outset, fasting upon the arrival of ‘Ashura’ was required for the Muslims. It was later that the fasts of Ramadan were made compulsory and the quick upon the arrival of ‘Ashura’ was made discretionary. Sayyidina ‘Aisha, Radi-Allahu anha, has stated:
“At the point when the Holy Prophet, Sall-Allahu alayhi Wa Sallam, came to Madinah, he fasted upon the arrival of ‘Ashura’ and guided the general population to quick. In any case, when the fasts of Ramadan were made mandatory, the commitment of fasting was restricted to Ramadan and the required idea of the quick of ‘Ashura’ was surrendered. Whoever so wants should quick on it and some other who so likes can abstain from fasting on it.” (Sunan Abu Dawud)
Be that as it may, the Holy Prophet, Sall-Allahu alayhi Wa Sallam, used to quick upon the arrival of ‘Ashura’ even after the fasting in Ramadan was made compulsory. Abdullah ibn Musa, Radi-Allahu anhu, reports that the Holy Prophet, Sall-Allahu alayhi Wa Sallam, favored the quick of ‘Ashura’ on the fasts of different days and favored the fasts of Ramadhaan on the quick of ‘Ashura’. (Bukhari and Muslim)
To put it plainly, it is set up through various bona fide ahadith that fasting upon the arrival of ‘Ashura’ is Sunnah of the Holy Prophet, Sall-Allahu alayhi Wa Sallam, and makes one qualified for an extraordinary reward.
As indicated by another Hadith, it is more prudent that the quick of ‘Ashura’ ought to either be gone before or taken after by another quick. It implies that one should quick two days: the ninth and tenth of Muharram or the tenth and eleventh. The reason of this extra quick as specified by the Holy Prophet, Sall-Allahu alayhi Wa Sallam, is that the Jews used to quick on the day of Ashura alone, and the Holy Prophet, Sall-Allahu alayhi Wa Sallam, needed to recognize the Muslim method for fasting from that of Jews. Thusly, he exhorted the Muslims to add another quick to that of ‘Ashura’.
A few conventions mean another component of the day of ‘Ashura. As indicated by these customs, one ought to be more liberal to his family by giving more sustenance to them on this day when contrasted with different days. These customs are not extremely valid as per the exploration of Hadith. However, a few Scholars like Baihaqi and Ibn Hibban have acknowledged them as dependable.