Bukhari

Hadith Commentary:
Despite the law of the jungle prevailing in the Age of Ignorance (Jahiliyyah), there were some good practices as well, which Islam not only maintained but also praised. Among these is the fast of the day of Ashura. Ashura refers to the tenth of Muharram. In the Age of Ignorance, this day was regarded with great respect. The Quraysh used to fast on this day. It is said that there was a severe famine in Makkah Mukarramah; when it ended, someone told them to fast on Ashura as a way of giving thanks, so they began to fast on this day, and Islam also maintained this practice.

Its virtue is such that by observing it diligently, the sins of an entire year are forgiven. Islam made a minor amendment: along with Ashura, one should also fast on the day before, that is, the ninth, so that there is opposition to the religious practices of the People of the Book.

(Fath al-Bari: 7/188)
And Allah knows best.

Hadith Commentary:
The virtue and recommendation (istihbab) of fasting on the Day of Ashura still remain.
Previously, its observance was obligatory, which was abrogated by the obligation (fard) of the fasts of Ramadan.

Hadith Commentary:
➊
The correspondence between the title and the aforementioned hadiths is as follows: all these hadiths mention the obligation (fard) of fasting in the blessed month of Ramadan. Furthermore, the fast of Ashura was previously obligatory, but now only its recommendation (istihbab) remains.
In one narration, the noble Companions (radi Allahu anhum ajma'in) state in these words that we used to fast on the day of Ashura, and when the command regarding Ramadan was revealed, we were neither commanded regarding Ashura nor prohibited from it; however, we continue to fast on that day.
(Fath al-Bari: 8/224)
➋
It appears that the inclination of Imam Bukhari (rahimahullah) is that fasting in Ramadan was not obligatory upon the previous communities; the obligation of fasting in Ramadan is exclusive to this Ummah.
If fasting in Ramadan had been obligatory upon the previous communities, then instead of fasting on the day of Ashura, they would have fasted in Ramadan.
(Fath al-Bari: 8/224)

Hadith Commentary:
(1)
These two hadiths are clear evidence for the obligation of fasting in Ramadan.
They explicitly state that when the fasts of Ramadan were made obligatory, the obligation of Ashura was abrogated.
(‘Umdat al-Qari: 8/7)
(2)
There is consensus among the scholars that for us, fasting on Ashura is Sunnah.
Whether it was obligatory or Sunnah during the blessed era of the Messenger of Allah (sallallahu alayhi wa sallam) is a matter of difference.
The apparent meaning of the narration indicates that fasting on Ashura was obligatory, then it was abrogated by the fasts of Ramadan.
Abdullah ibn Umar (radi Allahu anhu) did not fast on this day; however, if Ashura fell on the days in which he was accustomed to fasting, he would fast.
From this, it seems as if this fast is abandoned, but this is not the case, because from the narration of Umm al-Mu’minin Aisha (radi Allahu anha) it is clearly evident that after the abrogation of the fast of Ashura, the choice was given regarding fasting on this day. Thus, the Messenger of Allah (sallallahu alayhi wa sallam) said:
“Whoever wishes may fast on Ashura, and whoever wishes may leave it.”
From this narration, the permissibility of fasting on Ashura is established.
Further clarification of this will come ahead.

Hadith Commentary:
(1)
‘Ashura refers to the tenth of Muharram. The month of Muharram al-Haram holds great significance in the religion of Islam. It has been included among those four months whose honor and reverence have been made obligatory. The four months of respect and reverence are as follows:
• Dhu al-Qa‘dah
• Dhu al-Hijjah
• Muharram
• Rajab.
The honor of the month of Muharram is not because of the martyrdom of our master, al-Husayn (radi Allahu anhu), but rather, according to the explicit statement of the Qur’an, this month has been sacred since the creation of the heavens and the earth. However, some people, as soon as the crescent of Muharram is sighted, devote its first ten days to vain and destructive activities, and they restrict this month solely to the narration of the events of Karbala, giving the impression that the sanctity of Muharram is perhaps due to the tragedy of Karbala. In reality, its sanctity and greatness are not dependent on any incident or tragedy.
It is narrated from Abu Hurayrah (radi Allahu anhu) that the Messenger of Allah (sallallahu alayhi wa sallam) was asked: “After Ramadan, which fast is the best?” He replied: “The fast of Allah’s month, Muharram.” (Musnad Ahmad: 2/342)
From this, it is understood that the fasts of the month of Muharram are highly virtuous; therefore, one should fast abundantly in it. However, the fast of ‘Ashura is the most emphasized among them, for which Imam al-Bukhari (rahimahullah) has established the aforementioned chapter heading and presented ahadith, the summary of which is that initially, he (sallallahu alayhi wa sallam) commanded the observance of this fast, but later the obligation was abrogated, which is referred to as “abandonment” (tark) in the hadith. Nevertheless, its recommendation (istihbab) remains.

(2)
The historical status of ‘Ashura is very ancient. Allah, the Exalted, granted deliverance to Musa (alayhis salam) and his people from Pharaoh on this very day of ‘Ashura, so the Children of Israel, in gratitude, used to fast on this day, as will be mentioned in a forthcoming hadith of al-Bukhari. The Jews would not only fast but also express joy and happiness; thus, it is mentioned in the hadith that the people of Khaybar would celebrate on this day and adorn their women with jewelry and ornaments. (Sahih Muslim, Kitab al-Siyam, Hadith: 2661, 2660(1131))
To express happiness on this day, the Christians would also join the Jews and express the greatness of this day. Thus, it is mentioned in the hadith that the Jews and Christians considered this day to be very great. (Reference not written)
In the days of ignorance (Jahiliyyah), the Quraysh also considered this day to be great, and in view of its greatness, they would clothe the Ka‘bah with a covering and would fast on this day. Thus, Ibn ‘Abbas (radi Allahu anhu) states that in the time of Jahiliyyah, the Quraysh committed a sin which became like a thorn in their hearts; they were informed that by honoring ‘Ashura and fasting on this day, that sin could be expiated. (Fath al-Bari: 4/312)
Thus, it is mentioned in the hadith of ‘A’ishah (radi Allahu anha) that the Quraysh in the era of Jahiliyyah used to fast on the day of ‘Ashura, and the Messenger of Allah (sallallahu alayhi wa sallam) also fasted on this day before his prophethood.

Hadith Commentary:
The relevance of this hadith to the chapter heading is as follows: it mentions the covering (kiswah) of the Ka'bah on the day of 'Ashura, which establishes the grandeur of the noble Ka'bah—this being the objective of the chapter.

Hadith Commentary:
(1)
This hadith describes the greatness of the House of Allah (Baytullah), that on the day of Ashura it used to be draped with a covering (ghilaf).
(2)
It is said that the first to drape the House of Allah with a covering was the Himyarite king of Yemen, As'ad Tubba‘. In every era, special care was taken regarding this.
(3)
From this hadith, it is understood that even in the pre-Islamic era of ignorance (Jahiliyyah), out of reverence for the House of Allah, it used to be draped with a covering, and the arrangement for draping the covering was made on the tenth of Muharram, that is, the day of Ashura. This practice continued until the time of Imam Abu Ja‘far Baqir, after which the custom of draping the covering on the tenth of Dhu al-Hijjah began, which remains in place to this day. The Saudi government has established a dedicated department for the covering of the Ka‘bah (ghilaf Ka‘bah), which remains engaged in its preparation throughout the year. Millions of riyals are spent on this. May Allah, the Exalted, keep this government established for a long time so that it continues to assist in maintaining the sanctity and greatness of the House of Allah. Ameen.

Hadith Commentary: Benefits and Issues: In the era of ignorance (Jahiliyyah), the Quraysh used to fast on the day of ‘Ashura and would also cover the Ka‘bah with a cloth. Three reasons are mentioned for their fasting:

➊ There was a fast on the tenth (of Muharram) in the Abrahamic tradition (Millat Ibrahimi); they had learned this from the Jews and Christians.

➋ During the period of ignorance, the Quraysh committed a particularly heinous sin, which they found extremely repugnant. Someone advised them to fast as an expiation (kaffarah) for it.

➌ In the era of ignorance, they were afflicted by drought, and when it ended, they fasted as an expression of gratitude. Since fasting was a praiseworthy act, the Prophet (sallallahu alayhi wa sallam) also used to fast on this day. After the migration to Madinah, when the Prophet (sallallahu alayhi wa sallam) saw the Jews fasting, he asked them the reason for it. They informed him that on this day, under the leadership of Musa (alayhis salam), the Children of Israel were freed from the tyranny of Pharaoh. So the Prophet (sallallahu alayhi wa sallam) ordered fasting in emulation of Musa (alayhis salam).

According to the Hanafis, it was obligatory (wajib) to fast on this day, while according to the rest of the Imams, it was emphatically recommended (mustahabb mu’akkad). Now, by consensus, fasting on this day is considered recommended (mustahabb).

Commentary: 1 ᴀ:
The author has given the ruling on the hadith in the third phrase.

Benefit:
The fast of the Day of Ashura was initially obligatory, but when Ramadan was made obligatory, the obligation of fasting on the Day of Ashura was abrogated. Ashura refers to the tenth of Muharram. After Ramadan, the most virtuous fasts are those of Muharram. (Sahih Muslim: 1131) Allah, the Exalted, granted deliverance to our master Musa (alayhis salam) and his people from Pharaoh on this very day of Ashura, so the Children of Israel would fast on this day as an expression of gratitude. (Sahih al-Bukhari: 2004) The Jews would not only fast, but also express joy and happiness; thus, it is mentioned in the hadith that the people of Khaybar would celebrate on this day and adorn their women with jewelry and ornaments. (Sahih Muslim: 1134) Now, we are to fast on the ninth of Muharram; the Prophet (sallallahu alayhi wa sallam) said: If I remain alive till the next year, I will certainly fast on the ninth of Muharram. (Sahih Muslim: 1134)