The blessed month of Muharram has dawned upon us. It is the first month of the Islamic calendar and one of the most virtuous months of the year. Numerous virtues and rulings are associated with this month. While some of these are authentically established from the Prophet (ﷺ), others are based on innovations and practices that have no basis in the religion.
Firstly: The Virtues of Muharram
1) Muharram Is One of the Sacred Months
Muharram is one of the four sacred months concerning which Allah says:
{ إِنَّ عِدَّةَ الشُّهُورِ عِندَ اللَّهِ اثْنَا عَشَرَ شَهْرًا فِي كِتَابِ اللَّهِ يَوْمَ خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ مِنْهَا أَرْبَعَةٌ حُرُمٌ ۚ ذَٰلِكَ الدِّينُ الْقَيِّمُ ۚ فَلَا تَظْلِمُوا فِيهِنَّ أَنفُسَكُمْ ۚ وَقَاتِلُوا الْمُشْرِكِينَ كَافَّةً كَمَا يُقَاتِلُونَكُمْ كَافَّةً ۚ وَاعْلَمُوا أَنَّ اللَّهَ مَعَ الْمُتَّقِينَ }
“Indeed, the number of months ordained by Allah is twelve—in Allah’s Record since the day He created the heavens and the earth—of which four are sacred. That is the Right Way. So do not wrong one another during these months. And fight the polytheists together as they fight together against you. And know that Allah is with those who fear Him.” [Surah Al-Tawbah 9:36]
The Prophet (ﷺ) identified these four sacred months when he said, “Indeed, time has returned to its original state as it was on the day Allah created the heavens and the earth. The year consists of twelve months, of which four are sacred: three consecutive months—Dhu al-Qaʿdah, Dhu al-Hijjah, and al-Muharram—and Rajab of Mudar, which comes between Jumada and Shaʿban.” [Bukhari and Muslim]
In this hadith, the Prophet (ﷺ) clarified that Allah has designated four months as sacred, during which their sanctity is especially emphasized and wrongdoing is more serious. Three of these months occur consecutively—Dhu al-Qaʿdah, Dhu al-Hijjah, and Muharram—while the fourth is Rajab, the month traditionally recognized by the tribe of Mudar, situated between Jumada al-Akhirah and Shaʿban.
2) Muharram Is Considered the Best of the Sacred Months
A number of scholars held the view that Muharram is the most virtuous of the sacred months. Ibn Rajab said:
The scholars differed concerning which of the sacred months is the most virtuous. Al-Hasan and others said, “The most virtuous of them is the Month of Allah, al-Muharram.” This view was preferred by a number of later scholars. Al-Nasaʾi reported from Abu Dharr, who said, “I asked the Prophet (ﷺ): Which part of the night is best, and which month is most virtuous? He replied, ‘The best part of the night is its middle (or deepest) part, and the most virtuous of the months is Allah’s Month, which you call al-Muharram.’” The phrase ‘the most virtuous of the months’ in this hadith is understood to mean the most virtuous month after Ramadan, as indicated by the mursal narration of al-Hasan.
[Lata’if al-Maʿarif, Ibn Rajab (p. 79)]
3) Allah Attributed This Month to Himself
Muharram is uniquely distinguished by being referred to in the Sunnah as Shahrullah (the Month of Allah). This attribution is a mark of honor and distinction. Ibn Rajab explained:
The Prophet (ﷺ) called al-Muharram “the Month of Allah.” Its attribution to Allah is an indication of its honor and virtue, for Allah only attributes to Himself the most distinguished of His creations. Thus, He attributed Muhammad, Ibrahim, Ishaq, Yaʿqub, and other prophets to His servitude, calling them His servants. Likewise, He attributed to Himself His House (the Kaʿbah) and His she-camel (the she-camel of Salih), as marks of distinction and nobility.
[Lata’if al-Maʿarif, Ibn Rajab (p. 81)]
He also mentioned another explanation for the month’s attribution to Allah, saying:
It has also been said that the meaning behind attributing this month to Allah is that its sanctity was established by Allah Himself, and no one has the authority to alter it. In the pre-Islamic period, the Arabs would sometimes declare it lawful and substitute Safar in its place as a sacred month. Thus, the expression ‘the Month of Allah’ points to the month that Allah Himself made sacred, and no one among His creation has the right to change or replace that designation.
[Lata’if al-Maʿarif, Ibn Rajab (p. 82)]
Secondly: Specific Rulings Related to Muharram
1) The Prohibition of Fighting During the Sacred Months
The scholars differed regarding the ruling of initiating combat during the sacred months, including Muharram. Ibn Kathir said:
The scholars differed regarding the prohibition of initiating combat during the sacred months: Is it abrogated or does it remain in effect? There are two views. The first—and more widely known—view is that the prohibition has been abrogated because Allah said here:
{ فَلَا تَظْلِمُوا فِيهِنَّ أَنفُسَكُمْ }
“So do not wrong yourselves therein.” [Surah Al-Tawbah 9:36]The second view is that the prohibition against initiating hostilities during the sacred months remains in effect and has not been abrogated. Among the evidences cited for this position are the following verses:
{ الشَّهْرُ الْحَرَامُ بِالشَّهْرِ الْحَرَامِ وَالْحُرُمَاتُ قِصَاصٌ ۚ فَمَنِ اعْتَدَىٰ عَلَيْكُمْ فَاعْتَدُوا عَلَيْهِ بِمِثْلِ مَا اعْتَدَىٰ عَلَيْكُمْ ۚ وَاتَّقُوا اللَّهَ وَاعْلَمُوا أَنَّ اللَّهَ مَعَ الْمُتَّقِينَ }
“There will be retaliation in a sacred month for an offence committed in a sacred month, and all violations are subject to just retaliation. So if anyone attacks you, then retaliate against him in the same manner that he attacked you. But fear Allah and know that Allah is with those who fear Him.” [Surah Al-Baqarah 2:194]{ فَإِذَا انسَلَخَ الْأَشْهُرُ الْحُرُمُ فَاقْتُلُوا الْمُشْرِكِينَ حَيْثُ وَجَدتُّمُوهُمْ وَخُذُوهُمْ وَاحْصُرُوهُمْ وَاقْعُدُوا لَهُمْ كُلَّ مَرْصَدٍ }
“But once the Sacred Months have passed, kill the polytheists who violated their treaties wherever you find them, capture them, besiege them, and lie in wait for them on every route.” [Surah Al-Tawbah 9:5][Tafsir Al-Qur’an Al-ʿAdhim, Ibn Kathir (2/1353)]
According to this latter view, while defensive fighting is permitted when necessary, the original prohibition against commencing hostilities during the sacred months remains intact. And Allah knows best.
2) Fasting During the Month of Muharram
Muharram is the best month of the year for voluntary fasting after Ramadan. The Prophet (ﷺ) said, “The best fasting after Ramadan is the fasting of Allah’s Month, al-Muharram; and the best prayer after the obligatory prayers is the night prayer.” [Muslim]
This hadith demonstrates the great virtue of fasting during Muharram. Just as voluntary night prayer is superior to voluntary prayers offered during the day, fasting in Muharram is superior to voluntary fasting in the other months of the year. Ibn Rajab said:
Since this month has been specially distinguished by being attributed to Allah, and since fasting is the act of worship that Allah has uniquely attributed to Himself among all deeds—saying, “Fasting is for Me, and I shall reward it”—it is especially fitting that this month, which is attributed to Allah, be distinguished by the act of worship that is likewise attributed to Him, namely fasting.
[Lata’if al-Maʿarif, Ibn Rajab (p. 82)]
In other words, because Muharram is “the Month of Allah” and fasting is a deed uniquely ascribed to Allah, there is a special harmony between the two, which helps explain the particular virtue of fasting during this blessed month. For this reason, the early scholars encouraged increasing one’s fasting during this blessed month, especially on the Day of ʿAshura’ and the days surrounding it, as will be discussed later.
Thirdly: The Day of ʿAshura’
ʿAshura’ is the tenth day of Muharram. It was on this day that Allah saved Musa (as) and the Children of Israel from Firʿawn and his army, drowning their enemies in the sea. Out of gratitude to Allah, Musa (as) fasted on that day. The Prophet (ﷺ) also fasted the Day of ʿAshura’. However, his observance of this fast went through several stages during his lifetime, as noted by Ibn Rajab.
1) Fasting ʿAshura’ in Makkah
Before the Hijrah, the Prophet (ﷺ) used to fast the Day of ʿAshura’ while in Makkah, but he did not command the people to fast it. ʿA’ishah said, “ʿAshura’ was a day that Quraysh used to fast during the pre-Islamic period, and the Prophet (ﷺ) used to fast it as well. When he came to Madinah, he fasted it and commanded the people to fast it. Then, when fasting Ramadan was made obligatory, Ramadan became the prescribed fast, and he left the fasting of ʿAshura’. Whoever wished could fast it, and whoever wished could leave it.” [Bukhari and Muslim]
2) Emphasizing Its Observance in Madinah
When the Prophet (ﷺ) arrived in Madinah, he found that the Jews fasted the Day of ʿAshura’ and regarded it as a significant day. At the time, he would prefer to agree with the People of the Book in matters concerning which he had received no specific instruction from Allah. Accordingly, he fasted the day and instructed his Companions to fast it as well. He strongly encouraged its observance, to the extent that the Companions would have even their young children fast on that day.
3) The Obligation of Ramadan and the Change in Ruling
When fasting the month of Ramadan was made obligatory in the second year after the Hijrah, fasting ʿAshura’ ceased to be a duty and became a recommended voluntary act. The Prophet (ﷺ) said, “ʿAshura’ is one of the Days of Allah. Whoever wishes may fast it, and whoever wishes may leave it.” [Bukhari and Muslim]
In another narration recorded by Muslim, he said, “Whoever among you wishes to fast it, let him do so; and whoever dislikes it, let him leave it.”
4) Distinguishing the Muslim Practice
Toward the end of his life, the Prophet (ﷺ) resolved not to fast the tenth day by itself, but rather to combine it with the ninth day of Muharram in order to distinguish the Muslim practice from that of the People of the Book. Ibn ʿAbbas said, “When the Messenger of Allah (ﷺ) fasted ʿAshura’ and commanded that it be fasted, the people said, ‘O Messenger of Allah, it is a day that the Jews and Christians venerate.’ The Messenger of Allah (ﷺ) replied, ‘If I live until next year, Allah willing, we will fast the ninth.’ But the next year did not come before the Messenger of Allah (ﷺ) passed away.” [Muslim]
Thus, the final guidance of the Prophet (ﷺ) was to combine the fasting of the ninth and tenth of Muharram, thereby maintaining the virtue of ʿAshura’ while distinguishing the Muslim observance from that of the People of the Book.
The Reward of Fasting ʿAshura’
Abu Qatadah narrated that the Messenger of Allah (ﷺ) was asked about fasting on the Day of ʿAshura’, and he replied, “I hope from Allah that it will expiate the sins of the previous year.” [Muslim]
This hadith highlights the immense virtue of fasting ʿAshura’. Out of His grace and mercy, Allah expiates the minor sins of the preceding year for the believer who fasts this day sincerely, seeking His reward. As for major sins, they require specific repentance.
How Should ʿAshura’ Be Fasted?
A person who fasts only the tenth day of Muharram attains the reward mentioned in the hadith. There is no dislike in singling out the tenth for fasting, contrary to the opinion held by some scholars. However, fasting the ninth together with the tenth is more virtuous, based on the Prophet’s intention to do so. As for the narrations that mention fasting a day before and a day after (the ninth, tenth, and eleventh), or fasting a day after (the tenth and eleventh), none of them are authentically established as statements of the Prophet (ﷺ). Nevertheless, some support for fasting these days may be drawn from reports authentically narrated from Ibn ʿAbbas. For this reason, one should not criticize a person who fasts the ninth, tenth, and eleventh, nor one who fasts only the tenth and eleventh.
Ibn al-Qayyim mentioned that the most complete manner of fasting ʿAshura’ is in the following order:
- To fast the ninth, tenth, and eleventh.
- To fast the ninth and tenth.
- To fast the tenth alone.
A Historical Event Associated with ʿAshura’
The Day of ʿAshura’ is also remembered as the day on which al-Husayn bin ʿAli, the beloved grandson of the Prophet (ﷺ), was martyred. There is no doubt that his killing was a tremendous injustice and a great tragedy for the Muslim Ummah. Muslims love the family of the Prophet (ﷺ), honor them, and grieve for the injustice committed against al-Husayn.
However, the religious significance of ʿAshura’ is not connected to this historical event. Rather, its religious virtue and prescribed acts of worship are those established by the Prophet (ﷺ) before the martyrdom of al-Husayn occurred. Therefore, the only religious significance attached to the Day of ʿAshura’ is the significance established in the Qur’an and Sunnah: the salvation of Musa (as) and his people, and the virtue of fasting this blessed day.
Fourthly: Innovations Associated with Muharram
Islam requires Muslims to follow the guidance of the Prophet (ﷺ) in all matters of religion, especially in acts of worship. For this reason, every religious practice introduced after the death of the Prophet (ﷺ) without evidence from the Qur’an or Sunnah is considered a bidʿah (innovation) and is rejected. The Prophet (ﷺ) said, “Whoever introduces into this matter of ours that which is not from it will have it rejected.” [Bukhari and Muslim]
Among the innovations commonly associated with the month of Muharram are the following:
1) Celebrating the Beginning of the Islamic New Year
Some people commemorate the first of Muharram as a religious occasion because it marks the beginning of the Islamic calendar. They may exchange greetings, hold special gatherings, or assign particular virtues and acts of worship to the occasion.
However, no authentic evidence has been reported from the Prophet (ﷺ) or his Companions regarding any special observance connected to the end of one year or the beginning of another. No specific supplications, prayers, celebrations, or acts of worship have been legislated for this occasion. In fact, the Islamic calendar itself did not exist in its formalized form during the lifetime of the Prophet (ﷺ). Rather, it was established during the caliphate of ʿUmar bin al-Khattab, who designated the Hijrah—the migration of the Prophet (ﷺ) from Makkah to Madinah—as the starting point of the Islamic calendar.
While there is no harm in recognizing the arrival of a new year or reflecting on the passing of time, assigning religious significance to the occasion without evidence is not from the guidance of Islam.
2) Mourning the Martyrdom of al-Husayn
Another innovation associated with Muharram is the annual mourning observed by some people because of the martyrdom of al-Husayn bin ʿAli. As mentioned earlier, there is no doubt that the killing of al-Husayn was a tremendous injustice and a great tragedy for the Muslim Ummah. Every believer loves the family of the Prophet (ﷺ) and grieves over the injustice committed against them. However, grief and love for the Prophet’s family must be expressed in accordance with the teachings of Islam.
For this reason, practices such as wearing black as a sign of mourning, avoiding weddings or other permissible celebrations during Muharram, or treating the month as a period of sadness and bereavement have no basis in the religion. These practices culminate in some of the innovations observed on the Day of ʿAshura’ itself, such as organized gatherings of mourning, wailing, self-flagellation, striking the body, and other displays of grief. Such actions are contrary to the guidance of the Prophet (ﷺ), who prohibited excessive lamentation and acts of self-harm.
History records many righteous individuals who were killed unjustly. Among them were prophets whom Allah mentions in the Qur’an as having been slain by their people. Likewise, many of the Prophet’s Companions were martyred, including Hamzah—the uncle of the Prophet (ﷺ)—whose body was mutilated after his death. When the Prophet (ﷺ) saw what had been done to Hamzah, he wept and was deeply affected by his loss. Yet neither he nor his Companions designated the anniversary of his death as a recurring day of mourning.
Similarly, ʿAli bin Abi Talib was killed unjustly, yet his son al-Husayn lived for many years after him and did not establish annual memorials, gatherings of mourning, or special commemorations for his father.
The guidance of Islam is therefore clear: we love al-Husayn, affirm his virtue, condemn those who wronged him, and ask Allah to be pleased with him and all the Companions. At the same time, we restrict our religious practices to what Allah and His Messenger (ﷺ) have legislated, neither adding to the religion nor diminishing from it.
Kamil Ahmad,
3rd of Muharram 1448