Tirmidhi

1:
The attribution of this month to Allah is a sign of its honor and virtue, just as in the cases of Bayt Allah (the House of Allah) and Naqat Allah (the She-camel of Allah), etc. Muharram is one of the four sacred months. The Islamic year begins with the month of Muharram.

1614. Commentary:

➊ The attribution of Muharram al-Haram to Allah Almighty is because it is the first month of the Islamic year and is a sacred month. Some have interpreted the fasting mentioned here as referring to the fast of ‘Ashura. Others have understood it to mean fasting throughout the entire month of Muharram, and this is the correct position. The apparent wording supports this.

➋ Those who consider the Sunnah prayers associated with the obligatory (fard) prayers to be superior to the Tahajjud prayer do so because these Sunnahs are connected to the obligatory prayers and thus count them as part of the obligatory acts. However, this is not correct. The Tahajjud prayer itself is superior.

Hadith Commentary: Benefits and Issues: The attribution of Muharram to Allah Almighty is solely in consideration of its honor, virtue, and greatness, and it is one of the four sacred months. Therefore, Imam Nawawi rahimahullah holds the view that after Ramadan, the most virtuous fasts are those of the sacred months (ashhur hurum): Dhu al-Qa'dah, Dhu al-Hijjah, Muharram, and Rajab.

Some are of the opinion that what is meant here is only the fast of 'Ashura, because the Prophet sallallahu alayhi wa sallam used to fast on that day, and he sallallahu alayhi wa sallam used to fast more in Sha'ban, as in this month the annual deeds are presented before the Lord of the worlds.

If the entire month of Muharram were intended, then when its fasts are the most virtuous, the Prophet sallallahu alayhi wa sallam would have fasted in it, especially since it is also a sacred month.

The year also begins with it, and if the beginning of the year is with goodness, blessing, and righteous deeds, then there can be hope for the continuation and permanence of goodness and virtue in the remaining months of the year. The scholars have responded to this by saying that the Prophet sallallahu alayhi wa sallam came to know of the virtue of Muharram towards the end of his life, or perhaps some necessity or excuse occurred for him sallallahu alayhi wa sallam in this month.

Hadith Commentary: Benefits and Issues: This hadith establishes that after the obligatory prayers, the best and most superior prayer is the night prayer (tahajjud), although most scholars have considered the regular Sunnah prayers (sunan rawatib) to be superior. In the prayer of tahajjud, there is more effort and hardship involved, the likelihood of showing off (riya) and seeking to be heard (sum‘a) is also less, and in the beginning, it was even obligatory. For this reason, the Prophet (sallallahu alayhi wa sallam) declared it to be superior. As for the sunan rawatib, they are a completion and perfection of the obligatory prayers, and in terms of creating humility and submissiveness (khushu‘ and khudu‘) within them, they are superior.

1:
The month of Muharram has been ascribed to Allah, which clearly indicates the honor and distinction of this month.

Benefits and Issues:
There is great virtue in observing voluntary fasts during the month of Muharram.
In addition, there is the issue of fasting on ‘Ashura (the 10th of Muharram) along with another day, the details of which are coming ahead.

Benefits and Issues:
(1)
Referring to Muharram as the month of Allah is an indication of its honor and virtue, just as the attribution to Allah in Bayt Allah (the House of Allah), Naqat Allah (the She-camel of Allah), and Ruh Allah (the Spirit of Allah) is for the expression of honor and virtue.
(2)
Observing voluntary fasts (nafl) in Muharram is superior to doing so in other months.