Tirmidhi

1:
The opinion of most scholars is also that the tenth day of Muharram is the Day of Ashura, and this is the preferred (rajih) view.

Hadith Commentary:
➊
At this point, there is an objection: the Messenger of Allah (sallallahu alayhi wa sallam) arrived in Madinah Tayyibah in Rabi‘ al-Awwal.
How, then, could it be correct for the Jews to be fasting at that time? The answer given is that the Messenger of Allah (sallallahu alayhi wa sallam) came to know about this in the following year, in the month of Muharram.
It is also possible that the Jews used to fast according to the solar year, and that year, the fast of ‘Ashura coincided with the month of Rabi‘ al-Awwal.
➋
In any case, this hadith mentions the arrival of the Messenger of Allah (sallallahu alayhi wa sallam) in Madinah Tayyibah.
➌
The Messenger of Allah (sallallahu alayhi wa sallam) also said:
“If I remain alive till next year, I will fast on the ninth of Muharram.”
But before the next year arrived, he was taken lovingly by Allah.
And Allah knows best.

Hadith Commentary:
Later, in order to avoid resemblance to the Jews, it was commanded to observe an additional fast along with it, that is, to combine the fast of the ninth or the eleventh day with it.

Hadith Commentary:
➊
In another chain of this hadith, it is mentioned that on this day Allah, the Exalted, saved Musa (alayhis salam) and drowned Pharaoh, so Musa (alayhis salam) fasted on this day as an expression of gratitude to Allah.
(Sahih al-Bukhari, Ahadith al-Anbiya, Hadith: 3397)

➋
After this, the Messenger of Allah (sallallahu alayhi wa sallam) ordered the observance of an additional fast along with the Day of Ashura in order to avoid resemblance to the Jews, the details of which have already been mentioned.
After the month of Ramadan was made obligatory, the obligation of fasting on the Day of Ashura was abrogated, though its recommendation remains.
And Allah knows best.

➌
Since the verse mentions the drowning of Pharaoh and the hadith, in relation to this, discusses fasting, Imam Bukhari (rahimahullah) has cited the hadith under the explanation of this verse.

➍
It should be clear that Pharaoh’s corpse was neither annihilated by drowning in the sea nor did it become food for the fish. Rather, after he drowned, a wave in the sea cast his corpse onto a high mound on the shore so that the rest of the people could see Pharaoh’s body and take heed—he who, as a king, used to say, “I am your supreme lord” (Qur’an: ﴿أَنَا رَبُّكُمُ الْأَعْلَى﴾), what was his ultimate end.

➎
Modern research has shown that his corpse is preserved to this day and lies in the museum of Cairo, upon which a layer of sea salt has formed, protecting it from decay and decomposition. However, the veracity of the Qur’anic words does not depend on whether his corpse remains preserved until the Day of Resurrection.

Hadith Commentary: In all these transmitted narrations, the mention of the virtues of Musa (alayhis salam) has been reported. This is the reason for the relevance between the ahadith and the chapter. The other matters mentioned have been included incidentally in the discussion.

Hadith Commentary:
➊
In this hadith, the mention of Musa (alayhis salam) in relation to the Day of Ashura has been highlighted, that he observed a fast on this day as an act of gratitude.
This was because Allah, the Exalted, saved him from Pharaoh and the people of Pharaoh on this day.
In fact, this day holds great historical significance.
The ark of Nuh (alayhis salam) also came to rest on this day.
He too observed a fast on this day.
The people of Makkah also used to fast on Ashura and would clothe the Ka'bah with a covering on this day.
➋
The Messenger of Allah (sallallahu alayhi wa sallam) ordered the observance of a fast on the ninth of Muharram along with it, so that there would be no resemblance to the Jews.
Other discussions regarding Ashura have already been mentioned in the Book of Fasting (Kitab al-Sawm).
And Allah knows best.

Hadith Commentary:
However, it is appropriate to combine it with a fast on the ninth or the eleventh.

Hadith Commentary:
1.
The Children of Israel were standing in a state of intense terror on the other side by the bank of the sea. Allah Ta’ala said to Musa (alayhis salam):
“You must leave the sea as it is, still and undisturbed, for indeed this army will be drowned.” ()

2.
When Pharaoh and his army reached the very middle, Allah Ta’ala commanded the water to flow. The water surged forth with great force, roaring as it flowed, and thus Pharaoh and his vast army were drowned in the depths of the sea. Allah Ta’ala bestowed three favors upon the Children of Israel at the same time:
➊ Deliverance from the Pharaoh’s people.
➋ Life after the imminent threat of death.
➌ The complete destruction and annihilation of the enemy.

3.
The Children of Israel used to fast on the tenth of Muharram as an act of gratitude. The Messenger of Allah (sallallahu alayhi wa sallam) also used to fast on the tenth of Muharram. Then, when the command to oppose the Jews was given, he intended to fast on the ninth as well, but before Muharram came, the Messenger of Allah (sallallahu alayhi wa sallam) departed from this world.

Hadith Commentary:
In the narration of Muslim, it is further mentioned: "We also fast to thank Allah."
In the narration of Abu Hurairah (radi Allahu anhu), it is stated: "On this very day, the Ark of Prophet Nuh (alayhis salam) came to rest upon Mount Judi, so Prophet Nuh (alayhis salam) observed a fast on this day in gratitude."

Hadith Commentary: Benefits and Issues: The Messenger of Allah (sallallahu alayhi wa sallam) arrived in Madinah in Rabi' al-Awwal, and before the obligation of Ramadan in the second year of Hijrah, he found the Jews fasting in Muharram. So he asked them about it, and thus the emphatic recommendation or command regarding fasting on the day of 'Ashura was given only in that one year, because he came to know of it after arriving in Madinah.

He (sallallahu alayhi wa sallam) used to fast because the Quraysh used to fast, and if it is accepted that at the time of the Prophet’s arrival in Madinah, the Jewish tribes were fasting according to the solar year, then even so, he (sallallahu alayhi wa sallam) commanded fasting specifically on the tenth (10th) of Muharram, and that occurred only once before the obligation of Ramadan.

Hadith Commentary: Benefits and Issues: In Makkah, the Prophet sallallahu alayhi wa sallam used to fast on the day of Ashura along with the Quraysh, but he did not command others to do so. When he arrived in Madinah and learned that this is the blessed historical day on which Allah, the Exalted, granted deliverance to Musa alayhis salam and his people, and drowned Pharaoh and his army, and that Musa alayhis salam used to fast on this day in gratitude for Allah’s favor and grace, the Prophet sallallahu alayhi wa sallam also fasted on Ashura in following him, and gave such an emphatic command to the Muslims to fast on this day as is given for obligations and duties. The details of this will come ahead in Chapter 21.

Benefits and Issues:
➊
“The statement, ‘We have more right to Musa alayhis salam than you,’ means that we too share in the joy that Musa alayhis salam felt at the destruction of Pharaoh, because this is an expression of the victory of monotheism (tawhid) over polytheism (shirk) by Allah. And we Muslims are established upon true monotheism, not you Jews, who claim to be the community of Musa alayhis salam, because you have incorporated so much polytheism into your religion that you have become closer to the polytheistic religion of Pharaoh.”

➋
“Worship as a form of gratitude was legislated in previous communities as well. In our Shariah, prostration of gratitude (sujud ash-shukr), prayer of gratitude (salat ash-shukr), fasting as gratitude, or giving charity as gratitude are all legislated. Although the acts of worship in our Shariah bear some resemblance to those of previous Shariahs, our Shariah maintains distinction in several matters regarding fasting.
In the case of the fast of Ashura, this distinction was established in such a way that those people (the Jews) would fast only on the 10th of Muharram, but the Messenger of Allah (sallallahu alayhi wa sallam) commanded that another fast be joined with it. Regarding the specification of the day, the hadith narrated from Ibn Abbas (radi Allahu anhu) — ‘Oppose the Jews, fast a day before or a day after them’ — is weak. However, it is also narrated from Ibn Abbas (radi Allahu anhu) in a mawquf form:
‘Oppose the Jews, fast on the 9th and 10th (9, 10) of Muharram.’
The verifying scholars have declared this to be authentic. Therefore, the better and preferred position is to fast on the 9th along with the 10th. If one cannot fast on the 9th, then, in opposition to the Jews, fasting on the 11th will also, inshaAllah, be accepted.
And Allah knows best.
For further reference, see: (al-Mawsu‘ah al-Hadithiyyah, Musnad al-Imam Ahmad: 4/52)”

Benefit:
This hadith mentions the fasting of the Day of Ashura. From the hadiths, it is understood that the fasting of Ashura began with Musa (alayhis salam). When Allah, the Exalted, granted him and his people deliverance from Pharaoh, he fasted as an expression of gratitude. Sayyiduna Ibn Abbas radi Allahu anhuma narrates that when the Prophet sallallahu alayhi wa sallam came to Madinah, he saw that the Jews were fasting on the Day of Ashura. He inquired from them, and they replied that it is a good day; on this day Allah saved Bani Israel from their enemy, so Musa (alayhis salam) fasted on this day (as a thanksgiving). The Prophet sallallahu alayhi wa sallam said: «انـا احـق بـموسى منكم فصامه و امر بصيامه» “I am more entitled to Musa than you,” so he himself fasted on this day and also ordered fasting on it. [صحيح البخاري ح : 2004 صحيح مسلم ح : 1130]

Many virtues of this fast have been mentioned in the hadiths. The Prophet said: «صيام يوم عاشوراء احتسب عـلـى الله ان يكفر السنة التى قبله» [صحيح مسلم ح : 1162]

In another narration, it is mentioned that the Prophet sallallahu alayhi wa sallam was asked about the fast of Ashura, and he replied: «يـكـفـر السـنة الماضية» [صحيح مسلم ح : 1162] “This fast is an expiation for the past year.”

Its explanation is found in another hadith. Abu Musa radi Allahu anhu narrates that the people of Khaybar (the Jews) used to fast on the Day of Ashura and would make it a day of festival, adorning their women with jewelry and beautifying them. So the Messenger of Allah sallallahu alayhi wa sallam said: «فصوموه انتم» [صحيح بخاري ح : 2005 صـحـيـح مسلم ح : 1131] “You should (only) fast on this day.”

The Noble Prophet sallallahu alayhi wa sallam also expressed his intention to fast on the ninth of Muharram. He said: «فاذا كان العام المقبل- ان شاء الله ـ صمنا اليوم التاسع» [صحيح مسلم ح 11134] “When the next year comes, insha Allah, we will also fast on the ninth.” But before the next year arrived, the Messenger of Allah sallallahu alayhi wa sallam passed away.

In another hadith, it is stated: «لئن بقيت الي قابل لاصـو من التاسع» [صحيح مسلم ح : 1134] “If I live until the next year, I will surely fast on the ninth.”

Hakam bin A’raj says: I came to Ibn Abbas radi Allahu anhuma while he was reclining on his cloak by the side of Zamzam. I asked him about the fast of Ashura. He replied: When you see the crescent of Muharram, keep counting the days, and when it is the ninth, then fast. [مسلم ح : 1133 ابوداؤد ح : 2446 الله ترمذي ح : 754]

According to us, the preferred opinion is that now the Muslim Ummah should fast on the ninth. The second opinion, which is of the majority, is that both the ninth and tenth are intended for fasting.

➊ Imam Nawawi rahimahullah writes in Sharh Muslim (Hadith: 1133): The position of the renowned scholars of the Salaf and Khalaf is that Ashura is the tenth day, and this is also the view of Sa’id bin al-Musayyib, Hasan al-Basri, Imam Ahmad, and Ishaq rahimahumullah. This is established from the apparent wording of the hadiths and the meaning of the term, because Ashura is derived from ‘ashr, which means ten. And Imam Shafi’i, his companions, Imam Ahmad, Ishaq rahimahumullah, and other scholars have said that fasting on both the ninth and tenth is recommended, because the Prophet sallallahu alayhi wa sallam fasted on the tenth and intended to fast on the ninth, but passed away before doing so. And it has been mentioned in the hadith of Muslim that the best fast after Ramadan is the fast of (the month of Allah) Muharram. The scholars have said that the purpose of adding the ninth was to avoid resembling the Jews, who fasted only on the tenth.

➋ Hafiz Ibn Hajar al-Asqalani rahimahullah writes: According to some scholars, the hadith in Muslim (“If I live until next year, I will surely fast on the ninth of Muharram”) can have two meanings: The Prophet sallallahu alayhi wa sallam intended to prescribe fasting on the ninth along with the tenth, but passed away before specifying any particular method. Therefore, caution dictates that both the ninth and tenth should be fasted. (Fath al-Bari 4/773)

Janab Ata narrates from Sayyiduna Ibn Abbas radi Allahu anhuma: Fast on the ninth and tenth, and oppose the Jews. [البيهقي 4/ 287]