I asked Shaykh Abû ‘Abdillâh al-Hâshimî: What is the ruling on saying “May Allâh accept it” after the prayer, to the one who completed his prayer?

He said: It is an evil bid’ah.

Ibn Abî Shaybah in Al-Musannaf said:

Muhammad Ibn Bishr narrated to us that Zakariyyah ibn Abî Zâ’idah said that ‘Alî Ibn al-Aqmar said that Abû Juhayfah رضي الله عنه used to say:

“Sit with the elders, mingle with the wise, and ask the scholars.”

Shaykh al-Islâm ibn Taymiyyah رحمه الله said:

Whoever interprets the Qur’ân or the Hadîth, and his interpretation is in a way other than the known Tafsîr from the Sahâbah and the Tâbi’în, then he is a slanderer against Allâh, an Atheist in the verses of Allâh, and a distorter of words from its place.

[Majmû’ al-Fatâwâ]

Did the Prophets fast ‘Âshûrâ’?

The Prophet ﷺ said: “Fasting the day of ‘Âshûrâ’ is a day the Prophets used to fast, so youse [should] fast it.” [Narrated by ibn Abî Shaybah]

In the chain is al-Hijrî and he was alone in narrating this, and he was weakened by Yahyâ ibn Ma’în, Abû Hâtim, Abû Zur’ah, al-Bukhârî, an-Nasâ’î and others.

Shaykh Khâlid al-Hâyik حفظه الله said:

Nothing is authentic from the Sahâbah concerning the expansion [of spending on family with gifts and food] during ‘Âshûrâ’. And everything that is narrated has chains that are defective and corrupted, and it is a Bid’ah.

Shaykh Sulaymân al-‘Alwân فك الله أسره said:

As for whoever says that the levels of ‘Âshûrâ’ are 3, and they mention the 11th day, then there is no evidence for it.

Because the report that is narrated in the Musnad [of Imâm Ahmad]: “Fast a day before or a day after.” This report is rejected, Muhammad ibn ‘Abdur-Rahmân ibn Abî Laylâ was alone in narrating it. And Shu’bah said about him: “I never saw anyone with a worser memorisation than him.” There is nearly an agreement of the earlier scholars on his weakness.

Shaykh Abû ‘Abdillâh al-Hâshimî said:

Fasting ‘Âshûrâ’ are in 2 levels:

1) Fasting the 10th alone.
2) Fasting the 9th with the 10th, and this is more complete and better.

As for [the Hadîth of] fasting the day before and the day after (meaning the 11th), then this is not correct, as it is not confirmed by the Prophet ‎ﷺ or the Sahâbah رضي الله عنهم.

The Prophet ‎ﷺ said: “Whoever applies Kuhl with Ithmid on the day of ‘Âshûrâ’ will never suffer a sore eye.”

This narration was considered fabricated by ibn al-Jawzî, al-‘Aynî, as-Saghânî, as-Sakhâwî, az-Zarqânî, al-Albânî and others.

It was also rejected and weakened by al-Bayhaqî, adh-Dhahabî, ash-Shawkânî, as-Suyûtî, ibn al-Mulaqqin, and al-Hâkim who said: “It is a Bid’ah that was innovated by the killers of al-Husayn.”

Shaykh Ahmad al-Khalîl was asked: What is better, the Sunan Rawâtib or the night prayer?

He said: The Sunan Rawâtib are better than the night prayer according to the majority of the scholars.

As for the Hadîth: “The best prayer after the obligatory prayers is the night prayer.” Then his ﷺ‘s meaning is the obligatory prayer and what comes with it from the Sunan Rawâtib. This is what al-‘Allâmah ibn Rajab said.

I say: This shows you the great importance of the Sunan Rawâtib.

Note that whoever prays the night prayer, will most likely not abandon the Sunan Rawâtib. But whoever does not pray the night prayer should not be lenient in [abandoning] the Sunan Rawâtib.

Shaykh Abû ‘Alî al-Hasanî said:

There is nothing confirmed from the names of the Prophet ﷺ except the following:

Muhammad, Ahmad, al-Muqaffî (the last in succession), al-Hâshir (the gatherer), al-Mâhî (the eraser of Kufr), al-‘Âqib (the final Prophet), the Prophet of Tawbah, the Prophet of Rahmah, and the Prophet of Malhamah (war). Anything besides these names are not confirmed.