Fasting on Ashura is Sunnah of Prophet Muhammad ﷺ and Ahlul Bayt
All Praise belongs to Allāh, the Lord of the Worlds, and may the Peace and blessings of Allāh be upon his Messenger, his family and on all of his companions.
Throughout the year Allāh Ta’ala grants His servants with ample opportunities to have their past sins forgiven and to start anew. One of these special occasions is known as `Āshūra. The fast of ‘Ashura was prescribed before the fasts of Ramadhan. The Jews observed it and so did the people of Arabia before the dawn of Islam. The fast of ‘Ashura’, which we observe on the tenth day of the month of Muharram, is the day on which Allah, may He be exalted, saved Musa (alayhis salaam), and it is the day on which some of the Jews in Madinah fasted because of that. It is also the day on which Allah commanded the Prophet (sallallahu alayhi wasallam) to fast at first, then the obligation to do so was abrogated when fasting Ramadhan was made obligatory, and fasting ‘Ashura’ became Mustahab (encouraged but not obligatory).
The claim that some of the Umayyad caliphs are the ones who put this day in Muharram is a Raafidhi claim. It is one of the many lies on which their religion is based and it is part of their belief to attribute all kinds of evil to the Umayyad caliphs and their era.
If the Umayyads had wanted to fabricate false hadiths and attribute them to Islam, they would have fabricated hadiths that made the day of ‘Ashura’ an Eid or festival! and not a day of fasting on which a person refrains from eating, drinking and sex.
Fasting is an act of worship in which one refrains from permissible things, and Eid is a celebration in which one partakes of those things. So, there is a clear difference between Fast and Eid.
In sha Allah! In this article, we will present before our readers sufficient evidences proving the Fast of Ashura to a Sunnah of the final Prophet Muhammad ﷺ, and it was in no way an innovation of Bani Umayyah.
Some Authentic Aḥādīth Regarding `Āshūra
1. A’isha (radhiyallahu anha) reported that the Quraish used to fast on the day of Ashura during the pre-Islamic days. The Messenger of Allah ﷺ then commanded to fast on that day till (fasting) in Ramadhan became obligatory. Then the Messenger of Allah ﷺ said: He who wishes to fast should do so, and he who wishes to break it may do so. [Bukhari and Muslim]
2. Abū Musā al-Ash`arī (radhiyallahu anhu) said: The day of `Āshurā was one that the Jews respected and treated as a day of festival. The Messenger of Allāh ﷺ instructed us: “You should also observe fast on this day.” [Bukhari and Muslim]
3. Narrated Humaid bin `Abdur Rahman: That he heard Muawiya bin Abi Sufyan (radhiyallahu anhu) on the day of ‘Ashura’ during the year he performed the Hajj, saying on the pulpit,“O the people of Madinah! Where are your Religious Scholars? I heard Allah’s Apostle saying, ‘This is the day of ‘Ashura’. Allah has not enjoined its fasting on you but I am fasting it. You have the choice either to fast or not to fast (on this day).” [Bukhari and Muslim]
4. Narrated Ibn `Abbas (radhiyallahu anhu): The Prophet ﷺ came to Madinah and saw the Jews fasting on the day of Ashura. He asked them about that. They replied, “This is a good day, the day on which Allah rescued Bani Israel from their enemy. So, Moses fasted this day.” The Prophet ﷺ said, “We have more claim over Moses than you.” So, the Prophet ﷺ fasted on that day and ordered (the Muslims) to fast (on that day). [Bukhari and Muslim].
5. Narrated Ar-Rubi’ bint Mu’awadh: “The Prophet ﷺ sent a messenger to the village of the Ansar in the morning of the day of ‘Ashura’ (10th of Muharram) to announce: ‘Whoever has eaten something should not eat but complete the fast, and whoever is observing the fast should complete it.’ “She further said, “Since then we used to fast on that day regularly and also make our boys fast. We used to make toys of wool for the boys and if anyone of them cried for, he was given those toys till it was the time of the breaking of the fast. [Bukhari and Muslim]
6. `Abd Allāh bin `Umar (radhiyallahu anhu) narrated: “The Messenger of Allāh ﷺ observed the fast on the day of `Āshūra and ordered others to also fast. When fasting during Ramaḍhān was made compulsory, he left it.” `Abd Allāh would not fast on this day unless it coincided with his (normal days of) fasting. [al-Bukhārī and Aḥmad]
7. Ibn `Abbās (radhiyallahu anhu) narrated: “I do not know the Messenger of Allāh ﷺ singling out any days for fasting, and considering it more excellent than another, except for this day [the day of `Āshūra] and that month – meaning the month of Ramaḍhān.” [Bukhari and Muslim]
8. Abū Qatāda al-Anṣārī (radhiyallahu anhu) narrated that the Messenger of Allāh ﷺ said: “Fasting three days every month and [fasting] the whole [month] of Ramaḍhān every year is a perpetual fast. The fast of the day of `Arafah, expiate the sins of the preceding and the coming year. The fast of the day of `Āshūra, expiate the sins of the preceding year.” [Muslim, Aḥmad, Abū Dāwūd and Ibn Khuzaymah] [Note: The predominant view among the scholars is that it expiates minor sins, as for major sins, repentance is required. This was explicitly expressed by al-Nawawī in al-Majmū` (6/382) and Ibn Taymiyyah in al-Fatāwā al-Kubrā (4/428)]
9. Ibn `Abbās (radhiyallahu anhu) narrated that when the Messenger of Allāh ﷺ fasted on the day of `Āshūra and commanded that it be observed as a fast, they (his Companions) said to him: “Messenger of Allāh ﷺ , it is a day which the Jews and Christians hold in high esteem.” Thereupon the Messenger of Allāh ﷺ said: “When the next year comes, Allāh willing, we will observe fast on the ninth.” The Messenger of Allāh ﷺ died before the advent of the next year. [Muslim, Aḥmad, Abū Dāwūd and Ibn Mājah]
10. Abū Mūsā (radhiyallahu anhu) narrated that the people of Khaybar, [most of whom were Jews] observed the fast on the day of `Āshūra and treated it as a festive day. Their women would wear ornaments and beautiful dresses. The Messenger of Allāh ﷺ said: “You (only) observe fast on this day.” [Muslim]
Sahaba (radhiyallahu anhum) who narrated about fasting on Ashura:
Here is a list of those Sahaba (companions) who have narrated or prescribed fasting on this day:
1. Ibn Umar [Bukhari and Muslim]
2. Aishah [Bukhari and Muslim]
3. Abdullah bin Mas’ud [Bukhari and Muslim]
4. Ibn ‘Abbas [Bukhari and Muslim]
5. Abu Musa al-Ash’ari [Bukhari and Muslim]
6. Salamah bin Akwa’ [Bukhari and Muslim]
7. Mu’awiyah [Bukhari and Muslim]
8. Jabir bin Samurah [Muslim]
9. Rabee’ bint Mu’awwidh [Bukhari and Muslim]
10. Abu Qatadah [Muslim]
11. One of the Azwaj Mutahharat [Nasai, Abu Dawud]
12. Muhammad bin Saifi [Nasai, Ibn Majah]
13. Hafsa [Nasai, Ahmad]
14. Qais bin Sa’d bin ‘Ubadah [Nasai, Ahmad]
15. Mu’adh bin Jabal [Abu Dawud]
16. Aslam [Abu Dawud]
17. Ali [Baihaqi, Tahawi, Bazzar, Ibn Abi Shaibah, Abdullah in Zawaid al-Musnad]
18. Hind bin Asma [Ahmad, Tahawi]
19. Abdullah Bin Zubair [Ahmad, Tahawi]
20. Abu Hurairah [Ahmad]
21. Jabir bin Abdullah [Ahmad]
22. Abdullah bin Badr al-Juhani [Ahmad]
23. Asma bin Haritha [Ahmad]
24. Zahir bin Aswad [Tabarani, Bazzar]
25. Abu Sa’eed al-Khudri [Tabrani]
26. Ruzainah [Tabrani, Abu Ya’la]
27. Khabbab [Tabrani]
28. Ubadah bin Samit [Tabrani]
29. Ma’bad al-Qurashi [Tabrani]
30. ‘Aidh bin ‘Amr [Tabrani]
31. Ammar [Tabrani]
32. Abdullah bin Jarad al-Uqaili [Mshikhah Ibn Abi As-Saqar, Amali ash-Shajari]
33. Umar bin Khattab [Abdur-Razzaq, Ibn Abi Shaibah]
Shia Ahadith of Imams from Ahle Bayt regarding fasting on Ashura:
Some ignorant Shias claimed that the Ahadith in which the Prophet ﷺ tells us to fast the tenth of Muharram “Ashura” is a fabrication by the Umayyads and they accuse Mu’awiyah (radhiyallahu anhu) of this (Although it’s narrated by many others), but what those ignorant Shias didn’t know is that these Ahadith are found in al-Bukhari and Muslim which were written many years after the Umayyad Caliphate fell, so there was no “political pressure”. Anyways, the ahadith we mentioned from the saheeh Sunnah about the virtues of ‘Ashoora’, and the fact that fasting it expiates for the sins of a year, and that its date is fixed, on the tenth of Muharram – all of that is not unique to Ahl as-Sunnah. Rather it is also mentioned in the main reference book of the Shias! So how can this be reconciled with their claims that what we have are israa’eeliyyat (stories from Jewish sources), that were taken from the Jews or invented by the Umayyads??
Here are the Ahadith from the Imams regarding fasting on Ashura from Shia books:
(i).
ـ وبإسناده عن سعد بن عبدالله ، عن أبي جعفر ، عن جعفر بن محمد بن عبدالله ، عن عبدالله بن ميمون القداح ، عن جعفر ، عن أبيه ( عليهما السلام ) قال : صيام يوم عاشوراء كفارة سنة .
Sa’ad bin ‘Abdullah from abu Ja’afar from Ja’afar bin Muhammad bin ‘Ubeidullah from ‘Abdullah bin Maymoun al-Qaddah from Imam Ja’afar from his father (as): “The fasting of ‘Ashura removes the sins of a year.” (Tahtheeb al-Ahkam 4/300 & Wasael al-Shia 10/457). [Grading: Sahih (authentic)]
(ii).
علي بن الحسن بن فضال عن هارون بن مسلم عن مسعدة بن صدقة عن ابي عبد الله عن أبيه عليهما السلام ان عليا عليه السلام قال: صوموا العاشورا التاسع والعاشر فانه يكفر ذنوب سنة. كتاب تهذيب الاحكام ج4ص299
‘Ali bin al-Hassan bin Faddal from Haroun bin Muslim from Masa’adah bin Sadaqah from Imam abu ‘Abdullah from his Father that ‘Ali (as) said: “Fast on ‘Ashura the ninth and tenth for it removes the sins of a whole year.” (Tahtheeb al-Ahkam 4/299 & Wasael al-Shia 10/457). [Grading: Muawaththaq (reliable)]
(iii).
وعنه عن يعقوب بن يزيد عن ابي همام عن ابي الحسن عليه السلام قال: صام رسول الله صلى الله عليه وآله يوم عاشورا. كتاب تهذيب الاحكام ج4 ص299-300
Also from him, from Ya’aqoub bin Yazid, from abu Hamam, from Imam abu al-Hassan (as): “The messenger peace be upon him and his household fasted the day of ‘Ashura.” (Tahtheeb al-Ahkam 4/299-300).
(iv).
محمد بن الحسن باسناده عن علي بن الحسن بن فضال، عن يعقوب بن يزيد، عن أبي همام، عن أبي الحسن عليه السلام قال: صام رسول الله صلى الله عليه وآله وسلم يوم عاشوراء. كتاب وسائل الشيعة ج10ص457
Muhammad bin al-Hassan with its Isnad from ‘Ali bin al-Hassan bin Faddal from Ya’aqoub bin Yazid from abu Hamad from abu al-Hassan (as): “The Prophet (saw) fasted the day of ‘Ashura.” (Wasael al-Shia 10/457).
(v).
عن علي عليه السلام قال: {{صوموا يوم عاشوراء التاسع والعاشر احتياطاً، فإنه كفارة السنة التي قبله، وإن لم يعلم به أحدكم حتى يأكل فليتم صومه}}
[مستدرك الوسائل (1/594)، جامع أحاديث الشيعة (9/475)].
Ali (ra) said: “Fast on the day of Ashoora 9th and 10th for substitution, for it is an expiation for the the past year, and if someone of you eats (by mistake) should continue his fasting.”
1- Al-Haj Hussein Al-Nuri Tabarsi in Mustadrak Al-Wasael 1/594,
2- Haj Brujardi in Jaa’me Ahadeeth Al-Shia 9/475.
Esteemed Shia Ayatullah authenticated ahadeeth regarding fasting on Ashura:
Ayatullah Abul-Qasim Al-Khoie (former head of the Hawzah in Najaf and one of the greatest Shia Hadith scholars, teacher of Ayatullah Sistani) in his book al-Mustanad fi Sharh il-`Urwat il-Wuthqa, volume 12 stated:
وأمّا الروايات المتضمّنة للأمر واستحباب الصوم في هذا اليوم فكثيرة ، مثل: صحيحة القدّاح : «صيام يوم عاشوراء كفّارة سنة»
وموثّقة مسعدة بن صدقة : «صوموا العاشوراء التاسع والعاشر فإنّه يكفّر ذنوب سنة»
‘As for the encompassing narrations commanding and recommending the fast of this day, they are many, like the authentic (Sahih) narration of al-Qadaah [from Abu `Abdillah (as), from his father Abu Ja`far (as), who said: “The fasting of the day of Ashura is atonement for a year.”
And the reliable (Muwaththaq) narration of Mas`ada b. Sadaqa from Abu `Abdillah (as), from Abu Ja`far (as), who said that Imam `Ali (as) said: “Fast on Ashura, the ninth and the tenth, for verily it atones for the sins of a year.” (Source: al-Mustanad fi Sharh il-`Urwat il-Wuthqa)
Esteemed Shia Ayatullah admits that the Shia ahadith which forbid fasting on Ashura are all Weak:
Ayatullah Abul-Qasim Al-Khoie (former head of the Hawzah in Najaf and one of the greatest Shia Hadith scholars, teacher of Ayatullah Sistani) states:
وكيفما كان فالروايات الناهية غير نقية السند برمتها، بل هي ضعيفة بأجمعها، فليست لدينا رواية معتبرة يعتمد عليها ليحمل المعارض على التقية كما صنعه صاحب الحدائق. واما الروايات المتضمنة للامر واستحباب الصوم في هذا اليوم فكثيرة، مثل صحيحة القداح: ” صيام يوم عاشوراء كفارة سنة ” وموثقة مسعدة بن صدقة: ” صوموا للعاشوراء التاسع والعاشر فانه يكفر ذنوب سنة ” ، ونحوها غيرها، وهو مساعد للاعتبار نظرا إلى المواساة مع أهل بيت الوحي وما لا قوه في هذا اليوم العصيب من جوع وعطش وساير الآلام والمصائب العظام التي هي أعظم مما تدركه الافهام والاوهام. فالاقوى استحباب الصوم في هذا اليوم من حيث هو كما ذكره في الجواهر أخذا بهذه النصوص السليمة عن المعارض كما عرفت . كتاب الصوم للخوئي ج2 ص305
“The narrations that forbid this (Fasting) do not have proper Sanad, they are all weak, in fact we don’t have any respectable narrations that we can rely on to prove that those that differ with them are Taqqiyah. As for the narrations that speak about fasting this day and that it is favourable to fast there are plenty of them, such as the SAHIH of al-Qidah: “Fasting the day of ‘Ashoora removes the sins of a year.” and the Muwaththaq of Masa’adah bin Sadaqah: “Fast ‘Ashoora the ninth and the tenth for it removes the sins of an entire year.” and others like them. This is acceptable taking into consideration the unimaginably great hunger and thirst and pain that Ahlul-Bayt had to go through on that hard day. So the strongest opinion would be that it is favoured to fast this day.“ (Kitab al-Sawm by al-Khoei 2/305).
Similarly Al-Khoie, in al-Mustanad fi Sharh il-`Urwat il-Wuthqa, volume 12 states:
فصحّ ما ادّعيناه من أنّ الروايات الناهية كلّها ضعيفة السند ، فتكون الآمرة سليمة عن المعارض ، فلم تثبت كراهة صوم يوم عاشوراء فضلا عن الحرمة التي اختارها في الحدائق ، بل هي جائزة ندباً ولا سيّما حزناً حسبما عرفت بما لا مزيد عليه .
“So it is correct what we have claimed, that the prohibitive narrations are all da`if (weak) in sanad. So, the authoritative is free of opposition, and the karahat (dislike) of the fast of Ashura is not established, let alone its prohibition which was the view hold in al-Hada’iq (of Yusuf al-Bahrani). Rather, it is permissible, recommended especially (if done) mournfully according to what you have recognized by what there is no exceeding upon it.“ (al-Mustanad fi Sharh il-`Urwat il-Wuthqa).
Who deviated from the teaching of Ahlul bayt in regards to fasting on Ashura; Sunnis or Shia?
Famous Shia scholar al-Muhaqqiq al-Sha’rani says in his commentary on the book “al-Wafi” by al-Faydh al-Kashani, 22/505:
وقد يتفق لبعض الرواة الغالين في عداوة المخالفين والمبالغين في خلاف المنحرفين عن أهل البيت عليهم السلام أن يجاوزوا الحد ويلزموا أمورا من غير عمد ليخالفوا أهل الخلاف تدعوهم إلى ذلك شدة علاقتهم بالتشيع كما نرى جماعة في الأعصار المتأخرة ينكرون استحباب صوم عاشوراء مع الاتفاق على استحبابه ليخالفوا المخالفين ،
ويلتزمون بتحريف القرآن ليطعنوا به على أعداء أهل البيت عليهم السلام ، مع أن مطاعنهم في الكثرة بحيث لا يحتاج معها إلى إثبات التحريف وهدم أساس الدين
[It happens that some of the narrators who are extreme in their hatred for the Mukhalifeen (Sunnis), those who exaggerate the differences and deviate from the school of Ahlul-Bayt (as), that they may go overboard in certain beliefs un-intentionally only so they may oppose the Mukhalifeen. They do this because of their strong relation to Tashayyu`, as we see a group in the late times who deny that fasting `Ashura is liked (Mustahabb) by agreement, just so they can oppose the Mukhalifeen, and they stick to the belief that the Qur’an is corrupted so they can use this to criticize the enemies of Ahlul-Bayt (as), although there are many criticisms against them and there is no need to prove Tahreef (corruption) and demolish the foundations of the religion.]
Fact#1: Those Shias who reject the fast of Ashura by claiming it to be innovation of Umayyids or deny the fasting of Ashura being Mustahab, are the ones who deviated from the teachings of Ahlul-bayt. And the reality is known to everyone that the present day Shias reject the fasting of Ashura, whereas the Sunnis as a whole observe and recommend the fast of Ashura. Hence one doesn’t need to understand that, the Shias have deviated from the teachings of Ahlelbayt, whereas Sunnis are the ones who are the true followers of Ahlelbayt.
Fact#2: The extremist Shias of yesterday are the average Shia of today.
Fact#3: There was agreement regarding fasting on Ashura being Mustahab (encouraged), but the Ghulats (extremists) attacked the Sunnah of Prophet ﷺ and Ahlelbayt by calling it Umayyad innovation, with this they were able to replace the Sunnah of fasting on Ashura with several innovation (bid’ah) which had no relation with Islam nor with the teachings of Prophet ﷺ, infact those innovations were contrary to the teachings of Prophet ﷺ and Ahlul-bayt.
Clarification of some Shia Misconceptions regarding the Fasting of Ashura
Misconception #1:
Some Shias quote the below Shia hadith, which was authenticated by esteemed Shia scholar Sayed al-Khoei, and using this hadith they try to claim that Fast of Ashoora was abandoned.
محمد بن علي بن الحسين بإسناده عن زرارة بن أعين ومحمد بن مسلم جميعا ، أنهما سألا أبا جعفر الباقر ( عليه السلام ) عن صوم يوم عاشوراء ؟ فقال : كان صومه قبل شهر رمضان ، فلما نزل شهر رمضان ترك
Muhammad b. `Ali b. al-Husayn (Shaykh Saduq) with his isnad from Zurara b. A`yan and Muhammad b. Muslim, both of them, that they asked Abu Ja`far al-Baqir (as) about the fast of the day of `Ashura. So he said: Its fast was before the month of Ramadhan, so when the month of Ramadan descended, it was abandoned. (sahih)
Response:
Sayed al-Khoei himself explained this hadith saying, that this is not actually prohibitive, but is describing that the fast of `Ashura was in place prior to the fasting of the month of Ramadhan, after which it was not an obligation to fast on `Ashura, i.e. that this had become mansukh (abrogated).
This narration about abandonment of fast of Ashura is actually about abandonment of wujoob (obligation) of Fast of Ashura. Its wujoob (obligation) was abandoned after the revelation of Ramadan and it doesn’t contradict the ahadith which speaks of istihbab of fasting on day of Ashura. As Syed al-Khoei says:
ولكنّها ـ كما ترى ـ لا تتضمّن نهياً ، بل غايته أنّ صومه صار متروكاً
ومنسوخاً بعد نزول شهر رمضان ، ولعلّه كان واجباً سابقاً ، ثمّ اُبدل بشهر رمضان كما قد تقتضيه طبيعة التبديل ، فلا تدلّ على نفي الاستحباب عنه بوجه فضلا عن الجواز
And, similar ahadith are even present in Sunni books:
Narrated `Aisha (radhiyallahu anhu): ‘Ashura’ (i.e. the tenth of Muharram) was a day on which the tribe of Quraish used to fast in the prelslamic period of ignorance. The Prophet ﷺ also used to fast on this day. So when he migrated to Madinah, he fasted on it and ordered (the Muslims) to fast on it. When the fasting of Ramadhan was enjoined, it became optional for the people to fast or not to fast on the day of Ashura. (Sahih al-Bukhari #3831).
Misconception #2:
Some Shias use the below hadith, and claim that the Fast of Ashura shouldn’t be complete day fast, but it should be broken after Salat of Asr.
Muhammad b. al-Hasan in al-Misbah from `Abdullah b. Sinan said: I entered upon Abu `Abdillah (as) on the day of `Ashura [and I met him melancholic in color, sorrowful in appearance – in the masdar] and his tears were dropping upon his eyes like dripping pearls. So I said: What is your crying from? So he said: Are you in (a state of) heedlessness? Do you not know that al-Husayn (as) was afflicted in the like of this day? So I said: What is your saying in regards to its fast? So he said to me: Fast it without tabyeet, and break it without tashmeet, and do not make it a complete day of fasting, and your iftar is to be after the salat of `asr by an hour upon a drink of water, for verily in the like of that time from that day did the battle appear from the family of the Messenger of Allah ﷺ.
Answer:
Firstly, those Shias who use this hadith have indirectly admitted that, Fasting on Ashura isn’t from the innovation of Bani Umayyah, as some ghali (extremist) Shias claim and attack the Sunnah of Prophet Muhammad ﷺ. In regards to the reliability of this Shia hadeeth, then it is daeef (weak) because of unknown tareeq from Shaykh Tusi to Abdullah b. Sinan [not the book of Abdullah b. Sinan]. The taraiq mentioned in al-Mashaykh or in al-Fihrist would not apply in the case of Tusi’s al-Misbah. Read Syed al-Khoei’s explanation for this:
والظاهر أنّها ضعيفة السند ، لجهالة طريق الشيخ إلى عبدالله بن سنان فيما يرويه في المصباح ، فتكون في حكم المرسل .
وتوضيحه : أنّ الشيخ في كتابي التهذيب والاستبصار التزم أن يروي عن كلّ من له أصل أو كتاب عن كتابه ، فيذكر أسماء أرباب الكتب أوّل السند مثل : محمّد بن علي بن محبوب ، ومحمّد بن الحسن الصفّار ، وعبدالله بن سنان ، ونحو ذلك ، ثمّ يذكر في المشيخة طريقه إلى أرباب تلك الكتب لتخرج الروايات بذلك عن المراسـيل إلى المسانيد ، وقد ذكر طريقـه في كتابيه إلى عبدالله بن سنان ، وهو طريق صحيح .
وذكر (قدس سره) في الفهرست طريقه إلى أرباب الكتب والمجاميع ، سواء أروى عنهم في التهذيبين أم في غيرهما ، منهم : عبدالله بن سنان(1) ، وطريقه فيه صحيح أيضاً .
وأمّا طريقه (قدس سره) إلى نفس هذا الرجل لا إلى كتابه فغير معلوم ، إذ لم يذكر لا في المشيخة ولا في الفهرست ولا في غيرهما ، لأنّهما معدّان لبيان الطرق إلى نفس الكتب لا إلى أربابها ولو في غير تلكم الكتب .
وهذه الرواية مذكورة في كتاب المصباح ، ولم يلتزم الشيخ هنا بأنّ كلّ ما يرويه عمّن له أصل أو كتاب فهو يرويه عن كتابه كما التزم بمثله في التهذيبين حسبما عرفت .
وعليه ، فمن الجائز أن يروي هذه الرواية عن غير كتاب عبدالله بن سنان الذي له إليه طريق آخر لا محالة ، وهو غير معلوم كما عرفت ، فإنّ هذا الاحتمال تطرّق بطبيعة الحال ولا مدفع له ، وهو بمجرّده كاف في عدم الجزم بصحّة السند .
بل أنّ هذا الاحتمال قريب جدّاً ، بل هو المظنون ، بل المطمأنّ به ، إذ لو كانت مذكورة في كتاب عبدالله بن سنان فلماذا أهملها في التهذيب والاستبصار مع عنوانه (قدس سره) فيهما : صوم يوم عاشوراء ، ونقله سائر الروايات الواردة في الباب وبنائه (قدس سره) على نقل ما في ذلك الكتاب وغيره من الكتب ؟! فيكشف هذا عن أنّ روايته هذه عنه عن غير كتابه كما ذكرناه . وحيث إنّ طريقـه إليه غير معلوم فالرواية في حكم المرسل ، فهي أيضاً ضعيفة السـند كالروايات الثلاث المتقدّمة .
فصحّ ما ادّعيناه من أنّ الروايات الناهية كلّها ضعيفة السند ، فتكون الآمرة سليمة عن المعارض ، فلم تثبت كراهة صوم يوم عاشوراء فضلا عن الحرمة التي اختارها في الحدائق ، بل هي جائزة ندباً ولا سيّما حزناً حسبما عرفت بما لا مزيد عليه
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Conclusion:
Without a shred of doubt, the injust, biased and polemic claim that the fasting of Ashura is merely a Jewish tradition and that the Sahaba and later on the Umayyads introduced it into Islam to belittle the tragedy of Karbala’ and to celebrate on that day by fasting is a blatant LIE, yet we will be faced with this SHAMELESS lie on major Shia TV channels, Shia websites, Shia preachers and even by their major scholars, despite the fact that its an established fact from the books of Shias that, the fasting of Ashura was a HIGHLY RECOMMENDED Sunnah of the Prophet Muhammad and the Imams from Ahle bayt. Hence we would like to advice the objective Shia readers that, whatever your stand as a Shia is going to be, whether you want to follow the beautiful Sunnah of Prophet ﷺ & Ahlul-bayt or you want to skip it and engage in self-flagellation, and the other similar innovations, it’s upto you, but think twice before calling the Sunnah of Prophet ﷺ and Ahlelbayt as an innovation of Bani Umayyah.
We had given them ears, eyes, and hearts but none of their ears, eyes, and hearts proved to be of any benefit to them; they rejected the revelations of God and the torment which they mocked brought upon them utter destruction. [Quran 46:26]
Islam Reigns 