Wednesday, December 7, 2011

She is married to a Muslim and hijab is putting her off Islam

She is married to a Muslim and hijab is putting her off Islam
 
My husbad is Muslim and has talked frequently about me becoming Muslim myself. I just have one concern... the women being covered. Why do they need to cover themselves and only reveal what is odinarily revealed. I am American, we reveal almost the entire body here. I just want to get an understanding.
Praise be to Allaah.  
There can be no doubt that Allaah only enjoins that in which there is wisdom, but in some cases the wisdom behind some rulings may be hidden from people, and in some cases it may be quite obvious – such as the prohibition on alcohol which clouds the mind and hinders people from the remembrance of Allaah and from prayer [cf. al-Maa'idah 5:91]. 
The wisdom behind the prescription of hijab is one of the most clear, because it is a covering for woman and guards their chastity, and it prevents the foolish from making approaches and harassing them. How often has a woman’s hijab prevented the devils among mankind from harrassing her? How often have unveiled women made a display of their beauty and charms, which has led to their being harrassed by the foolish? Concerning this, Allaah says (interpretation of the meaning): 
“O Prophet! Tell your wives and your daughters and the women of the believers to draw their cloaks (veils) all over their bodies (i.e. screen themselves completely except the eyes or one eye to see the way). That will be better, that they should be known (as free respectable women) so as not to be annoyed. And Allaah is Ever Oft‑Forgiving, Most Merciful”
[al-Ahzaab 33:59] 
This verse gives the complete answer to your question, because Allaah mentions here the command to His Messenger (peace and blessings of Allaah be upon him) to tell his wives and daughters and the believing women to wear hijab, and it mentions the wisdom behind that, which is so that they may be protected and not exposed to annoyance. 
When women go out showing most of their bodies – as the questioner mentions – this is one of the greatest causes of crime and corruption of men’s morals, and of the spread of immorality. It is also degrading for woman, as we see women becoming cheap products for business-owners and advertisers, who show woman half-naked and devoid of modesty in order to attract customers and market their products. 
A woman’s body belongs to her and is not to be shared with people. When she gets married it belongs to her husband and she should not let anyone else have a share in it. What does a woman want when she shows her body and exposes her charms to onlookers? Does she just want them to look and stare, and what is the affect of that on rapists and the foolish? How are you going to stop them from getting what they want by attacking you and trying to rape you. Are you going to show some meat to the hungry and then try to stop them from eating it? 
In a modern study it was shown that: 
65% of female workers are exposed to sexual harassment in their place of work in some European countries. 
18% of women in America have been raped or been subjected to attempted rape at some stage in their lives. 
More than half of victims were under the age of 17. 
Kitaab Ihsaa’aat, Diraasaat, Arqaam (p. 140). 
Islamic sharee’ah brought that which is best for men and for women, and for the family and society. It does not impose restrictions on women as some enemies of Islam claim. Islam allows women to work, seek knowledge, engage in business, testify in court, uphold the ties of kinship, visit the sick, and so on, but it has set limits regarding her going out in order to protect her and to prevent the foolish from harassing her. 
We say to the questioner: 
Many western women, when they think about it and come to know the reality of Allaah’s laws concerning women, do not hesitate to declare their Islam and enter into the religion of the Prophets and the righteous. 
In Islam, women are protected and looked after. That is not in return for her staying in the home only, rather that is because she plays a great role, which is taking care of her husband and raising and caring for children. This is an important role, because the soundness or corruption of society depends on the extent to which mothers are successful in their raising and teaching of their children. 
One of the largest British insurance companies carried out a study on one million housewives, which produced amazing results. This study showed that the average full-time housewife spends 19 hours per day meeting the needs of her family, because she is the one who is raising the children, teaching them, looking after family members when they fall sick, and is responsible for the household budget. 
In addition to that – looking at what the houswife’s value from a purely materialistic point of view, far removed from any emotional criteria – a woman who stays at home is the most valuable thing the family can have. 
Op. cit., p. 118, 119 
It has become clear to many wise women the serious danger posed by the false freedom that they are enjoying and they have finally realized where this path will lead them. It is stated in another study that: 
80% of American women think that the freedom that women have gained in the last 30 years is the reason for the promiscuity and violence that are prevalent nowadays.  
75% feel worried about the loss of values and the disintegration of the family. 
80% have great difficulty in combining their responsibilities at work with their responsibilities towards their husbands and children. 
87% said that if the clock was turned back they would consider the demands for equality as a social conspiracy against the United States and they would resist those who raise the banner of equality. 
op. cit., p. 147 
All it needs is for you to think about the matter a little, and look at real life, and you will see that hijab spares women from evil, harm and crimes. Islam has closed the door to such evils with its laws, including the requirement for women past the age of puberty to wear hijab. 
Finally we would like to congratulate you on the fact that Allaah has granted you a Muslim husband, so that you will be able to see Islam in practice from him and his Muslim relatives, which may encourage you to enter Islam and which may remove the barrier of fear about entering this great and purely monotheistic religion. Also note that entering this final religion, which Allaah wants for all people, is a great honour of which you may be deprived if you delay and death then overtakes you. So hasten to enter Islam, with submission to the will of Allaah, with eagerness and delighting in this blessing of Allaah.  
You should note that if you fall short in your observance of hijab because your human weakness or you feel embarrassed in front of your people, this is regarded as a sin. That should not prevent you from doing the great good deed which will lead you to Paradise and save you from Hell, namely embracing Islam. You should also note that the Shaytaan (Satan) is the enemy of all the sons of Adam, and he is the one who is stirring up these doubts in order to prevent you from entering this religion, so that he can increase the number of those who will follow him to Hell. So be strong and courageous in making the decision that will lead to eternal happiness, by Allaah’s leave. We ask Allaah to help you and to give you the will power to enter Islam as our sister in Islam, and to share this blessing. We thank you for your confidence in us. 
And Allaah is the Guide to the Straight path.
Islam Q&A


Beautiful women only?

Is hijab obligatory for beautiful women only or for all women?
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Is hijab obligatory or something extra? If it is obligatory, is it obligatory for attractive and beautiful women only or for all Muslim women?.
Praise be to Allaah.  
Hijab is obligatory for all Muslim women who have reached the age of puberty. In the answer to question no. 12525 you will find an explanation that the face is ‘awrah. We have already quoted the evidence that it is obligatory to cover it in the answer to question no. 21134 and 21536. In the answer to question no. 11774 you will find detailed evidence stating that hijab is obligatory for all women. This general obligation is indicated by the verse in which Allaah says (interpretation of the meaning): 
“O Prophet! Tell your wives and your daughters and the women of the believers to draw their cloaks (veils) all over their bodies (i.e. screen themselves completely except the eyes or one eye to see the way). That will be better, that they should be known (as free respectable women) so as not to be annoyed. And Allaah is Ever Oft‑Forgiving, Most Merciful”
[al-Ahzaab 33:59] 
The women of the Muhaajireen and Ansaar obeyed that command. 
‘Aa’ishah (may Allaah be pleased with her) said: “May Allaah have mercy on the first Muhaajir women. When Allaah revealed the words ‘and to draw their veils all over Juyoobihinna (i.e. their bodies, faces, necks and bosoms)’ [al-Noor 24:31] they tore their aprons and covered their faces (akhtamarna) with them.” 
Narrated by al-Bukhaari, 4480; Abu Dawood, 4102 
What is meant by akhtamarna is covering the face, as al-Haafiz Ibn Hajar stated in al-Fath, 8/490. 
It was narrated that Umm Salamah said: When the words ‘draw their cloaks (veils) all over their bodies’ were revealed, the women of the Ansaar went out as if there were crows on their heads because of the way they covered themselves. 
Narrated by Abu Dawood, 4101; classed as saheeh by Shaykh al-Albaani in Saheeh Abu Dawood. 
Undoubtedly many of the women of the Muhaajireen and Ansaar were known to be blessed with beauty, but no one thought that this ruling applied only to them and not to others. 
These ahaadeeth show that the women of the Muhaajireen and Ansaar obeyed the command to cover their faces and they did not understand the command as applying only to those who were beautiful.  
The scholars have explained that this ruling is general in meaning and applies to all women. 
In his commentary on the verse ‘draw their cloaks (veils) all over their bodies’, al-Jassaas al-Hanafi (may Allaah have mercy on him) said: 
This verse indicates that young women are commanded to cover their faces in front of strangers (non-mahram men) and to be modest when they go out lest people with suspicious minds raise their hopes when they see them. 
Ahkaam al-Qur’aan, 5/245. 
Ibn Jazi’ al-Kalbi al-Maaliki (may Allaah have mercy on him) said: 
The Arab women used to uncover their faces as slave women do, which was an invitation to men to look at them. So Allaah commanded them to cover themselves with their jilbaabs and cover their faces with them. 
Al-Tas-heel li ‘Uloom al-Tanzeel, 3/144 
Shaykh al-Islam ibn Taymiyah (may Allaah have mercy on him) said: It is not permissible for women to uncover their faces where non-mahrams can see them. The people in authority have to enjoin what is good and forbid this evil and others. Whoever does not obey should be punished for that in a way that will deter him (from doing it again). 
Majmoo’ al-Fataawa, 24/382 
Al-Suyooti (may Allaah have mercy on him) said: 
This is the verse of hijab which applies to all women and shows that they are obliged to cover their heads and faces. 
‘Awn al-Ma’bood, 11/106 
See also the answer to question no. 13646 
And Allaah knows best.
Islam Q&A


Black?

Does women’s hijab have to be black?
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Is it haraam for a woman to wear coloured clothes even if it fulfils the conditions of hijab? If it is haraam, then is there a hadeeth or verse to prove that? What is meant by saying it should not be an adornment in itself?.
Praise be to Allaah.  
The conditions of the hijab of the Muslim woman have already been explained in the answer to question no. 6991
It is not one of these conditions that it should be black. A woman may wear whatever she wants, so long as she does not wear a colour that is only for men , and she does not wear a garment that is an adornment in itself, i.e., decorated and adorned in such a way that it attracts the gaze of men, because of the general meaning of the verse (interpretation of the meaning): 
“…and not to show off their adornment…”
[al-Noor 24:31] 
This general meaning includes the outer garment, if it is decorated. Abu Dawood (565) narrated from Abu Hurayrah that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Do not prevent the female slaves of Allaah from attending the mosques of Allaah, but let them go out unadorned.” Classed as saheeh by al-Albaani in Irwa’ al-Ghaleel, 515. 
It says in ‘Awn al-Ma’bood: 
“ ‘Unadorned’ means not wearing perfume… they are commanded to go out like this and are forbidden to wear perfume lest they provoke men’s desires with their perfume. That also includes other things which are forbidden because they provoke desire, such as beautiful clothing and visible and expensive adornment.” 
What a woman must do if she appears before non-mahram men is to avoid clothes that are decorated and adorned, which attract the gaze of men. 
It says in Fataawa al-Lajnah al-Daa’imah (17/100): 
It is not permissible for a woman to go out in a decorated garment that attracts people’s gaze, because this is something that tempts men. 
It also says (17/108): 
The dress of the Muslim woman need not only be black. It is permissible for her to wear any colour of clothing so long as it covers her ‘awrah, does not resemble men’s clothing, and is not so tight as to show the shape of her limbs or so thin as to show what is beneath it, and does not provoke temptation. 
And it says (17/109): 
Wearing black for women is not a must. They may wear other colours that are worn only by women, do not attract attention and do not provoke desire. 
Many women choose to wear black, not because it is obligatory, but because it is farthest removed from being an adornment. There are reports which indicate that the women of the Sahaabah used to wear black. Abu Dawood (4101) narrated that Umm Salamah said: “When the words ‘and to draw their veils all over Juyoobihinna (i.e. their bodies, faces, necks and bosoms)’ [al-Noor 24:31 – interpretation of the meaning] were revealed, the women of the Ansaar went out looking as if there were crows on their heads because of their garments.” Classed as saheeh by al-Albaani in Saheeh Abi Dawood. 
The Standing Committee (17/110) said: This is to be understood as meaning that those clothes were black in colour. 
And Allaah knows best.
Islam Q&A


Hijab

Verses and hadeeth about hijab
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Could u please supply me with some qoutes from the Hadith and Quran on the impotance of hijab for women.
Praise be to Allaah.  
Verses that have to do with hijab: 
1 – Allaah says (interpretation of the meaning): 
“And tell the believing women to lower their gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts) and not to show off their adornment except only that which is apparent (like both eyes for necessity to see the way, or outer palms of hands or one eye or dress like veil, gloves, headcover, apron), and to draw their veils all over Juyoobihinna (i.e. their bodies, faces, necks and bosoms) and not to reveal their adornment except to their husbands, or their fathers, or their husband’s fathers, or their sons, or their husband’s sons, or their brothers or their brother’s sons, or their sister’s sons, or their (Muslim) women (i.e. their sisters in Islam), or the (female) slaves whom their right hands possess, or old male servants who lack vigour, or small children who have no sense of feminine sex. And let them not stamp their feet so as to reveal what they hide of their adornment. And all of you beg Allaah to forgive you all, O believers, that you may be successful”
[al-Noor 24:31] 
2 – Allaah says (interpretation of the meaning): 
“And as for women past childbearing who do not expect wedlock, it is no sin on them if they discard their (outer) clothing in such a way as not to show their adornment. But to refrain (i.e. not to discard their outer clothing) is better for them. And Allaah is All‑Hearer, All‑Knower”
[al-Noor 24:60] 
“Women past childbearing” are those who no longer menstruate, so they can no longer get pregnant or bear children. 
We shall see below the words of Hafsah bint Sireen and the way in which she interpreted this verse. 
3 – Allaah says (interpretation of the meaning): 
“O Prophet! Tell your wives and your daughters and the women of the believers to draw their cloaks (veils) all over their bodies (i.e. screen themselves completely except the eyes or one eye to see the way). That will be better, that they should be known (as free respectable women) so as not to be annoyed. And Allaah is Ever Oft‑Forgiving, Most Merciful”
[al-Ahzaab 33:59] 
4 – Allaah says (interpretation of the meaning): 
“O you who believe! Enter not the Prophet’s houses, unless permission is given to you for a meal, (and then) not (so early as) to wait for its preparation. But when you are invited, enter, and when you have taken your meal, disperse without sitting for a talk. Verily, such (behaviour) annoys the Prophet, and he is shy of (asking) you (to go); but Allaah is not shy of (telling you) the truth. And when you ask (his wives) for anything you want, ask them from behind a screen, that is purer for your hearts and for their hearts. And it is not (right) for you that you should annoy Allaah’s Messenger, nor that you should ever marry his wives after him (his death). Verily, with Allaah that shall be an enormity”
[al-Ahzaab 33:53] 
With regard to the Ahaadeeth: 
1 – It was narrated from Safiyyah bint Shaybah that ‘Aa’ishah (may Allaah be pleased with her) used to say: When these words were revealed – “and to draw their veils all over Juyoobihinna (i.e. their bodies, faces, necks and bosoms)” – they took their izaars (a kind of garment) and tore them from the edges and covered their faces with them. 
Narrated by al-Bukhaari, 4481. The following version was narrated by Abu Dawood (4102): 
May Allaah have mercy on the Muhaajir women. When Allaah revealed the words “and to draw their veils all over Juyoobihinna (i.e. their bodies, faces, necks and bosoms)”, they tore the thickest of their aprons (a kind of garment) and covered their faces with them. 
Shaykh Muhammad al-Ameen al-Shanqeeti (may Allaah have mercy on him) said: 
This hadeeth clearly states that what the Sahaabi women mentioned here understood from this verse – “and to draw their veils all over Juyoobihinna (i.e. their bodies, faces, necks and bosoms)” – was that they were to cover their faces, and that they tore their garments and covered their faces with them, in obedience to the command of Allaah in the verse where He said “and to draw their veils all over Juyoobihinna (i.e. their bodies, faces, necks and bosoms)” which meant covering their faces. Thus the fair-minded person will understand that woman’s observing hijab and covering her face in front of men is established in the saheeh Sunnah that explains the Book of Allaah. ‘Aa’ishah (may Allaah be pleased with her) praised those women for hastening to follow the command of Allaah given in His Book. It is known that their understanding of the words “and to draw their veils all over Juyoobihinna (i.e. their bodies, faces, necks and bosoms)” as meaning covering the face came from the Prophet (peace and blessings of Allaah be upon him), because he was there and they asked him about everything that they did not understand about their religion. And Allaah says (interpretation of the meaning): 
“And We have also sent down unto you (O Muhammad) the Dhikr [reminder and the advice (i.e. the Qur’aan)], that you may explain clearly to men what is sent down to them, and that they may give thought”
[al-Nahl 16:44] 
Ibn Hajar said in Fath al-Baari: There is a report of Ibn Abi Haatim via ‘Abd-Allaah ibn ‘Uthmaan ibn Khaytham from Safiyyah that explains that. This report says: We mentioned the women of Quraysh and their virtues in the presence of ‘Aa’ishah and she said: “The women of Quraysh are good, but by Allaah I have never seen any better than the women of the Ansaar, or any who believed the Book of Allaah more strongly or had more faith in the Revelation. When Soorat al-Noor was revealed – “and to draw their veils all over Juyoobihinna (i.e. their bodies, faces, necks and bosoms)” – their menfolk came to them and recited to them what had been revealed, and there was not one woman among them who did not go to her apron, and the following morning they prayed wrapped up as if there were crows on their heads. It was also narrated clearly in the report of al-Bukhaari narrated above, where we see ‘Aa’ishah (may Allaah be pleased with her), who was so knowledgeable and pious, praising them in this manner and stating that she had never seen any women who believed the Book of Allaah more strongly or had more faith in the Revelation. This clearly indicates that they understood from this verse – “and to draw their veils all over Juyoobihinna (i.e. their bodies, faces, necks and bosoms)” – that it was obligatory to cover their faces and that this stemmed from their belief in the Book of Allaah and their faith in the Revelation. It also indicates that women’s observing hijab in front of men and covering their faces is an act of belief in the Book of Allaah and faith in the Revelation. It is very strange indeed that some of those who claim to have knowledge say that there is nothing in the Qur’aan or Sunnah that says that women have to cover their faces in front of non-mahram men, even though the Sahaabi women did that in obedience to the command of Allaah in His Book, out of faith in the Revelation, and that this meaning is also firmly entrenched in the Sunnah, as in the report from al-Bukhaari quoted above. This is among the strongest evidence that all Muslim women are obliged to observe hijab. 
Adwa’ al-Bayaan, 6/594-595. 
2 – It was narrated from ‘Aa’ishah that the wives of the Prophet (peace and blessings of Allaah be upon him) used to go out at night to al-Manaasi’ (well known places in the direction of al-Baqee’) to relieve themselves and ‘Umar used to say to the Prophet (peace and blessings of Allaah be upon him), “Let your wives be veiled.” But the Messenger of Allaah (peace and blessings of Allaah be upon him) did not do that. Then one night Sawdah bint Zam’ah, the wife of the Prophet (peace and blessings of Allaah be upon him), went out at ‘Isha’ time and she was a tall woman. ‘Umar called out to her: “We have recognized you, O Sawdah!” hoping that hijab would be revealed, then Allaah revealed the verse of hijab. 
Narrated by al-Bukhaari, 146; Muslim, 2170. 
3 – It was narrated from Ibn Shihaab that Anas said: I am the most knowledgeable of people about hijab. Ubayy ibn Ka’b used to ask me about it. When the Messenger of Allaah (peace and blessings of Allaah be upon him) married Zaynab bint Jahsh, whom he married in Madeenah, he invited the people to a meal after the sun had risen. The Messenger of Allaah (peace and blessings of Allaah be upon him) sat down and some men sat around him after the people had left, until the Messenger of Allaah (peace and blessings of Allaah be upon him) stood up and walked a while, and I walked with him, until he reached the door of ‘Aa’ishah’s apartment. Then he thought that they had left so he went back and I went back with him, and they were still sitting there. He went back again, and I went with him, until he reached the door of ‘Aa’ishah’s apartment, then he came back and I came back with him, and they had left. Then he drew a curtain between me and him, and the verse of hijab was revealed. 
Al-Bukhaari, 5149; Muslim, 1428. 
4 – It was narrated from ‘Urwah that ‘Aa’ishah said: The Messenger of Allaah (peace and blessings of Allaah be upon him) used to pray Fajr and the believing women would attend (the prayer) with him, wrapped in their aprons, then they would go back to their houses and no one would recognize them. 
Narrated by al-Bukhaari, 365; Muslim, 645. 
5 – It was narrated that ‘Aa’ishah (may Allaah be pleased with her) said: “The riders used to pass by us when we were with the Messenger of Allaah (S) in ihraam, and when they drew near to us we would lower our jilbabs from our heads over our faces, then when they had passed we would uncover them again. 
Narrated by Abu Dawood, 1833; Ibn Maajah, 2935; classed as saheeh by Ibn Khuzaymah (4,203) and by al-Albaani in Kitaab Jilbaab al-Mar’ah al-Muslimah. 
6 – It was narrated that Asma’ bint Abi Bakr said: We used to cover our faces in front of men. 
Narrated by Ibn Khuzaymah, 4/203; al-Haakim, 1/624. He classed it as saheeh and al-Dhahabi agreed with him. It was also classed as saheeh by al-Albaani in Jilbaab al-Mar’ah al-Muslimah. 
7 – It was narrated that ‘Aasim al-Ahwaal said: We used to enter upon Hafsah bint Sireen who had put her jilbab thus and covered her face with it, and we would say to her: May Allaah have mercy on you. Allaah says (interpretation of the meaning): “And as for women past childbearing who do not expect wedlock, it is no sin on them if they discard their (outer) clothing in such a way as not to show their adornment” [al-Noor 24:60]. And she would say to us: What comes after that? We would say: “But to refrain (i.e. not to discard their outer clothing) is better for them”. And she would say: That is confirming the idea of hijab. 
Narrated by al-Bayhaqi, 7/93. 
For more information please see Question no. 6991
And Allaah knows best.
Islam Q&A


Monday, December 5, 2011

Muslim taking part in elections with non-Muslims

Muslim taking part in elections with non-Muslims
 
Is it permissible for a Muslim who is living in a non-Muslim country to take part in their elections?.
Praise be to Allaah.
This issue is one that is subject to ijtihaad. And we must weigh up the interests and benefits that we hope the Muslims may attain from this participation and the harm that may result from it. 
If the benefits outweigh the harms, then it is permissible to take part, but if the harms outweigh the benefits, then it is not permissible to take part. 
Based on this, the ruling differs depending on the country, the system of voting and the people involved. Taking part may be beneficial to the Muslims in one country, and not in another. The same applies to individuals.  
The Fiqh Council has issued a statement on this issue: Participation of Muslims in elections with non-Muslims, the text of which is as follows: 
Praise be to Allaah alone, and blessings and peace be upon the one after whom there is no Prophet, our Prophet Muhammad, and his family and companions. 
The Islamic Fiqh Council in its nineteenth session, which was held in the headquarters of the Muslim World League in Makkah al-Mukarramah between 22 and 27 Shawwaal 1428 AH (3 to 8 November 2007 CE) has examined the issue of “Participation of Muslims in elections with non-Muslims in non-Muslim countries.” This is one of the topics on which discussion was deferred in the sixteenth conference which was held between 21 and 26 Shawwaal 1422 AH in order that it may be examined more thoroughly. 
After listening to the research that was presented and the discussions concerning it, the Council has determined the following: 
1.
Muslim participation in elections with non-Muslims in a non-Muslim country is one of the shar’i political matters in which the ruling is determined in the light of weighing up the pros and cons, and fatwas concerning it differ according to time, place and circumstances. 
2.
it is permissible for a Muslim who enjoys the rights of citizenship in a non-Muslim country to take part in elections and the like because it is more likely that his participation will bring benefits such as presenting a true picture of Islam, defending Muslim issues in that country, supporting the rights of religious and other minorities, strengthening their role in circles of influence, and cooperating with reasonable, fair-minded people on a basis of truth and justice. That should be in accordance with the following guidelines: 
(i)                The Muslim participants should intend thereby to serve the interests of the Muslims and ward off evil and harm from them.
(ii)              The Muslim participants should think it most likely that their participation will have positive effects that will benefit the Muslims in that country, such as supporting their position, conveying their requests to the decision makers and those who are in charge of the country, and protecting their religious and worldly interests.
(iii)            The Muslim’s participation in these elections should not lead to him neglecting his religious duties. 
And Allaah is the source of strength. May Allaah send blessing and peace upon our Prophet Muhammad and his family and companions. 
For more information please see the answers to questions no. 3062 and 107166
And Allaah knows best.
Islam Q&A


How do we know when ‘Aashooraa’ is this year?

How do we know when ‘Aashooraa’ is this year?
 
How should we fast ‘Aa’shooraa’ this year? Until now, we do not know when the month begins or whether Dhu’l-Hijjah has twenty-nine or thirty days. How can we define when ‘Aa’shooraa’ is and fast it?
Praise be to Allaah.
If we do not know whether the month of Dhu’l-Hijjah is complete (30 days) or imcomplete (29 days), and no one tells us when the new moon of Muharram was sighted, then we should follow the basic principle, which is that the month should be completed as thirty days. So Dhu’l-Hijjah is counted as being 30 days long, then we calculate the date of ‘Aashooraa’ on that basis. 
If a Muslim wants to be sure that he has fasted on the right day, he should fast two consecutive days at ‘Aashooraa’. So he should calculate when ‘Aa’shooraa’ will be if Dhu’l-Hijjah is twenty-nine days and if it is thirty days, and fast these two days. Thus he will be definite that he has fasted ‘Aashooraa’, and in this case he will have fasted either the ninth and tenth, or the tenth and eleventh, both of which are good. If he wants to be sure of fasting Taasoo’ah (the ninth of Muharram) as well, then he should fast the two days we have spoken of above and the day immediately before them as well. Then he will have fasted the ninth, tenth and eleventh, or the eighth, ninth and tenth. In either case he will have fasted the ninth and tenth for sure. 
If someone were to say “My work and other circumstances only allow me to fast one day, so which is the best day for me to fast?” we say to him: 
Count Dhu’l-Hijjah as being thirty days and work out the tenth day (of Muharram), then fast on that day. 
This is a summary of what I heard our shaykh, ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him), say when I asked him about this matter. 
If we receive news from a trustworthy Muslim that he has seen the new moon of Muharram, we should act in accordance with that. Fasting at any time in Muharram is Sunnah, because the Prophet (peace and blessings of Allaah be upon him) said: “The best fasting after the month of Ramadaan is fasting in the month of Muharram.” (Narrated by Muslim, 1163) 
And Allaah knows best.
Sheikh Muhammed Salih Al-Munajjid


Recommendation to fast Taasoo’a’ with ‘Ashoora’

Recommendation to fast Taasoo’a’ with ‘Ashoora’
 
I want to fast ‘Ashoora’ this year, but some people told me that the Sunnah is to fast the day before as well (Taasoo’a’). Is there any report that this was the teaching of the Prophet (peace and blessings of Allaah be upon him)?.
Praise be to Allaah.  
‘Abd-Allaah ibn ‘Abbaas (may Allaah be pleased with him) said: When the Messenger of Allaah (peace and blessings of Allaah be upon him) fasted on the day of ‘Ashoora and told the people to fast, they said, “O Messenger of Allaah, this is a day that is venerated by the Jews and Christians.” The Messenger of Allaah (peace and blessings of Allaah be upon him) said, “Next year, if Allaah wills, we will fast on the ninth day.” But by the time the following year came, the Messenger of Allaah (peace and blessings of Allaah be upon him) had passed away.
 Narrated by Muslim, 1916. 
Al-Shaafa’i and his companions, Ahmad, Ishaaq and others said: It is mustahabb [recommended] to fast both the ninth and the tenth, because the Prophet (peace and blessings of Allaah be upon him) fasted the tenth and intended to fast the ninth. 
Based on this, there are different ways of fasting ‘Ashoora’, the least of which is to fast the tenth only, but it is better to fast the ninth as well. The more one fasts in Muharram, the better. 
If one were to ask, what is the wisdom behind fasting the ninth as well as the tenth? The answer is: 
Al-Nawawi (may Allaah have mercy on him) said: The scholars among our companions and others said that there are several reasons for recommending fasting on the ninth day (Tasoo’a’): 
1 – The intention behind it is to be different from the Jews who limit their fasting to the tenth day. This was narrated from Ibn ‘Abbaas. 
2 – The intention was to join the fast of ‘Ashoora’ to another day, just as it is not allowed to fast on a Friday on its own [but it is allowed if one fasts the day before or the day after as well]. 
3 – The idea is to be on the safe side and make sure one is fasting on the tenth, in case the moon sighting was not accurate and what people think is the ninth is actually the tenth. 
The strongest of these reasons is in order to be different from the People of the Book. Shaykh al-Islam Ibn Taymiyah said: The Prophet (peace and blessings of Allaah be upon him) forbade resembling the People of the Book in many ahaadeeth. For example, he said concerning ‘Ashoora’: “If I live until next year I will certainly fast the ninth.” Al-Fataawa al-Kubra, part 6. 
Ibn Hajar (may Allaah have mercy on him) said, commenting on the hadeeth “If I live until next year I will certainly fast the ninth”: 
His concern to fast the ninth may be understood as meaning that he would not limit himself to that, rather that he would add it to the tenth, either to be on the safe side, or to be different from the Jews and Christians, which is more likely to be correct; this is what may be understood from some of the reports narrated by Muslim.” 
From Fath al-Baari, 4/245.
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