صحيح مسلم
Muslim
كتاب الصيامThe Book of Fasting
باب صَوْمِ يَوْمِ عَاشُورَاءَ:Chapter: Fasting on the day of Ashura'
Hadith 1126
حَدَّثَنَا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ ، حَدَّثَنَا عَبْدُ اللَّهِ بْنُ نُمَيْرٍ . ح وحَدَّثَنَا ابْنُ نُمَيْرٍ وَاللَّفْظُ لَهُ ، حَدَّثَنَا أَبِي ، حَدَّثَنَا عُبَيْدُ اللَّهِ ، عَنْ نَافِعٍ ، أَخْبَرَنِي عَبْدُ اللَّهِ بْنُ عُمَرَ رَضِيَ اللَّهُ عَنْهُمَا : أَنَّ أَهْلَ الْجَاهِلِيَّةِ كَانُوا يَصُومُونَ يَوْمَ عَاشُورَاءَ ، وَأَنّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ صَامَهُ وَالْمُسْلِمُونَ قَبْلَ أَنْ يُفْتَرَضَ رَمَضَانُ ، فَلَمَّا افْتُرِضَ رَمَضَانُ ، قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : " إِنَّ عَاشُورَاءَ يَوْمٌ مِنْ أَيَّامِ اللَّهِ ، فَمَنْ شَاءَ صَامَهُ ، وَمَنْ شَاءَ تَرَكَهُ " ،
Abdullah bin 'Umar (RA) reported that the Arabs of pre-Islamic days used to observe fast on the day of Ashura and the Messenger of Allah (ﷺ) observed it and the Muslims too (observed it) before fasting in Ramadan became obligatory. But when it became obligatory, the Messenger of Allah (ﷺ) said: 'Ashura is one of the days of Allah, so he who wished should observe fast and he who wished otherwise should abandon it.
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وحَدَّثَنَاه مُحَمَّدُ بْنُ الْمُثَنَّى ، وَزُهَيْرُ بْنُ حَرْبٍ ، قَالَا : حَدَّثَنَا يَحْيَى وَهُوَ الْقَطَّانُ . ح وحَدَّثَنَا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ ، حَدَّثَنَا أَبُو أُسَامَةَ كِلَاهُمَا ، عَنْ عُبَيْدِ اللَّهِ بِمِثْلِهِ فِي هَذَا الْإِسْنَادِ .
A hadith like this has been narrated on the authority of Ubaidullah through the same chain of transmitters.
• • •
وحَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ ، حَدَّثَنَا لَيْثٌ . ح وحَدَّثَنَا ابْنُ رُمْحٍ ، أَخْبَرَنَا اللَّيْثُ ، عَنْ نَافِعٍ ، عَنِ ابْنِ عُمَرَ رَضِيَ اللَّهُ عَنْهُمَا ، أَنَّهُ ذُكِرَ عِنْدَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَوْمُ عَاشُورَاءَ ، فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : " كَانَ يَوْمًا يَصُومُهُ أَهْلُ الْجَاهِلِيَّةِ ، فَمَنْ أَحَبَّ مِنْكُمْ أَنْ يَصُومَهُ فَلْيَصُمْهُ ، وَمَنْ كَرِهَ فَلْيَدَعْهُ " .
Ibn 'Umar (RA) said that the day of 'Ashura was mentioned before the Messenger of Allah (ﷺ) (may peace he upon him). Thereupon the Messenger of Allah, (ﷺ) said: That was a day on which the people of pre-Islamic days used to observe fast. So he who amongst you likes to observe fast should do so, and he who does not like it should abandon it.
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حَدَّثَنَا أَبُو كُرَيْبٍ ، حَدَّثَنَا أَبُو أُسَامَةَ ، عَنِ الْوَلِيدِ يَعْنِي ابْنَ كَثِيرٍ ، حَدَّثَنِي نَافِعٌ ، أَنَّ عَبْدَ اللَّهِ بْنَ عُمَرَ رَضِيَ اللَّهُ عَنْهُمَا ، حَدَّثَهُ ، أَنَّهُ سَمِعَ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ فِي يَوْمِ عَاشُورَاءَ : " إِنَّ هَذَا يَوْمٌ كَانَ يَصُومُهُ أَهْلُ الْجَاهِلِيَّةِ ، فَمَنْ أَحَبَّ أَنْ يَصُومَهُ فَلْيَصُمْهُ ، وَمَنْ أَحَبَّ أَنْ يَتْرُكَهُ فَلْيَتْرُكْهُ " ، وَكَانَ عَبْدُ اللَّهِ رَضِيَ اللَّهُ عَنْهُ لَا يَصُومُهُ إِلَّا أَنْ يُوَافِقَ صِيَامَهُ ،
Abdullah bin 'Umar (Allah be pleased with both of them) reported that he heard the Messenger of Allah (ﷺ) say about the day of Ashura: It is a day on which the people of pre-Islamic days observed fast. So he who liked to fast on this day should do so, and he who liked to abandon it should abandon it. 'Abdullah (RA) did not observe fast except when it coincided (with the days when he was in the habit of observing voluntary fasts during every month).
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وحَدَّثَنِي مُحَمَّدُ بْنُ أَحْمَدَ بْنِ أَبِي خَلَفٍ ، حَدَّثَنَا رَوْحٌ ، حَدَّثَنَا أَبُو مَالِكٍ عُبَيْدُ اللَّهِ بْنُ الْأَخْنَسِ ، أَخْبَرَنِي نَافِعٌ ، عَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ رَضِيَ اللَّهُ عَنْهُمَا ، قَالَ : ذُكِرَ عِنْدَ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ صَوْمُ يَوْمِ عَاشُورَاءَ ، فَذَكَرَ مِثْلَ حَدِيثِ اللَّيْثِ بْنِ سَعْدٍ سَوَاءً .
Abdullah bin 'Umar (RA) reported that the day of 'Ashura was mentioned before the Apostle of Allah (ﷺ) and he narrated a hadith like one (narrated above).
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وحَدَّثَنَا أَحْمَدُ بْنُ عُثْمَانَ النَّوْفَلِيُّ ، حَدَّثَنَا أَبُو عَاصِمٍ ، حَدَّثَنَا عُمَرُ بْنُ مُحَمَّدِ بْنِ زَيْدٍ الْعَسْقَلَانِيُّ ، حَدَّثَنَا سَالِمُ بْنُ عَبْدِ اللَّهِ ، حَدَّثَنِي عَبْدُ اللَّهِ بْنُ عُمَرَ رَضِيَ اللَّهُ عَنْهُمَا ، قَالَ : ذُكِرَ عِنْدَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَوْمُ عَاشُورَاءَ ، فَقَالَ : " ذَاكَ يَوْمٌ كَانَ يَصُومُهُ أَهْلُ الْجَاهِلِيَّةِ فَمَنْ شَاءَ صَامَهُ ، وَمَنْ شَاءَ تَرَكَهُ " .
'Abdullah bin 'Umar (RA) reported that the day of 'Ashura was mentioned before the Messenger of Allah (ﷺ) and he said: It is a day when the people in the pre-Islamic days need to observe fast, so he who wishes to observe fast should do so, and he who wishes to abandon it should do so.
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Related hadith on this topic
Explanation & Benefits
Shaykh Maulana Abdul Aziz Alvi
Hadith Commentary: Benefits and Issues: By "the Days of Allah" are meant those days in which Allah, the Exalted, bestowed favors and blessings upon the previous prophets and their communities. That is why, in Surah Ibrahim, it is stated:
﴿وَذَكِّرْهُمْ بِأَيَّامِ اللَّهِ﴾ "And remind them of the Days of Allah," that is, admonish and advise them regarding the favors and blessings of Allah, the Exalted.
And (remind them) that He destroyed and annihilated their enemies.
﴿وَذَكِّرْهُمْ بِأَيَّامِ اللَّهِ﴾ "And remind them of the Days of Allah," that is, admonish and advise them regarding the favors and blessings of Allah, the Exalted.
And (remind them) that He destroyed and annihilated their enemies.
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 2642
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
The fast of Ashura was initially obligatory.
After the obligation of Ramadan was established, the obligation of Ashura was abrogated; however, its recommendation still remains.
In the narration from Aisha (radi Allahu anha), this is further clarified. She said:
The Quraysh used to fast on the day of Ashura during the pre-Islamic period of ignorance.
The Messenger of Allah (sallallahu alayhi wa sallam) himself also fasted on Ashura while residing in Makkah and made his companions observe this fast as well.
When the fasts of Ramadan were made obligatory, he (sallallahu alayhi wa sallam) said:
“Whoever wishes may fast on Ashura, and whoever wishes may leave it.”
(Sahih al-Bukhari, al-Sawm, Hadith: 1893)
The fast of Ashura was initially obligatory.
After the obligation of Ramadan was established, the obligation of Ashura was abrogated; however, its recommendation still remains.
In the narration from Aisha (radi Allahu anha), this is further clarified. She said:
The Quraysh used to fast on the day of Ashura during the pre-Islamic period of ignorance.
The Messenger of Allah (sallallahu alayhi wa sallam) himself also fasted on Ashura while residing in Makkah and made his companions observe this fast as well.
When the fasts of Ramadan were made obligatory, he (sallallahu alayhi wa sallam) said:
“Whoever wishes may fast on Ashura, and whoever wishes may leave it.”
(Sahih al-Bukhari, al-Sawm, Hadith: 1893)
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 4501
Maulana Dawood Raz
Hadith Commentary:
That is, on the day when they were accustomed to fasting, for example, Monday or Thursday, and if on that day the day of Ashura also occurred, they would fast. The day of Ashura refers to the tenth date of Muharram al-Haram; this has been a historical day since ancient times.
That is, on the day when they were accustomed to fasting, for example, Monday or Thursday, and if on that day the day of Ashura also occurred, they would fast. The day of Ashura refers to the tenth date of Muharram al-Haram; this has been a historical day since ancient times.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 1892
Shaykh Umar Farooq Saeedi
Benefits and Issues:
All days indeed belong to Allah, but those days in which a particular event has occurred and which hold significance from a religious and legal (shar‘i) perspective are referred to as (Ayyām Allāh) — “the Days of Allah.”
All days indeed belong to Allah, but those days in which a particular event has occurred and which hold significance from a religious and legal (shar‘i) perspective are referred to as (Ayyām Allāh) — “the Days of Allah.”
Source: Sunan Abu Dawood – Commentary by Shaykh Umar Farooq Saeedi, Page: 2443
Maulana Ataullah Sajid
Benefits and Issues:
➊
From this, it is understood that this fast is not obligatory; however, it is certainly a deed of reward.
➋
Any practice from the Age of Ignorance (Jahiliyyah) that is endorsed by the Qur’an and Hadith becomes a ruling of our Shari’ah. Thereafter, it is not performed considering it an act of Jahiliyyah, but rather as a command of Islam. And any practice that has been prohibited becomes absolutely forbidden (haram). As for any matter regarding which there is no evidence of command or prohibition, it is better to abstain from it, because the Prophet (sallallahu alayhi wa sallam) opposed the Jews and Christians in many matters. To such an extent that the noble Companions (radi Allahu anhum) understood that opposing the disbelievers is a principle of Islam. This is the reason that when there was consultation regarding announcing the time of prayer, the Companions (radi Allahu anhum) rejected the suggestions of ringing a bell or lighting a fire, as these were the ways of non-Muslims.
For details, see: (Sunan Ibn Majah, al-Adhan, Chapter: The Beginning of the Adhan, Hadith: 707)
➊
From this, it is understood that this fast is not obligatory; however, it is certainly a deed of reward.
➋
Any practice from the Age of Ignorance (Jahiliyyah) that is endorsed by the Qur’an and Hadith becomes a ruling of our Shari’ah. Thereafter, it is not performed considering it an act of Jahiliyyah, but rather as a command of Islam. And any practice that has been prohibited becomes absolutely forbidden (haram). As for any matter regarding which there is no evidence of command or prohibition, it is better to abstain from it, because the Prophet (sallallahu alayhi wa sallam) opposed the Jews and Christians in many matters. To such an extent that the noble Companions (radi Allahu anhum) understood that opposing the disbelievers is a principle of Islam. This is the reason that when there was consultation regarding announcing the time of prayer, the Companions (radi Allahu anhum) rejected the suggestions of ringing a bell or lighting a fire, as these were the ways of non-Muslims.
For details, see: (Sunan Ibn Majah, al-Adhan, Chapter: The Beginning of the Adhan, Hadith: 707)
Source: Commentary on Sunan Ibn Mājah by Mawlānā ‘Atā’ullāh Sājid, Page: 1737
