✍ Written by: Hafiz Khizr Hayat
The general stance of the majority of scholars has been that fasting on the 10th of Muharram is most virtuous, and if one includes the 9th as well, it is even better. However, every year, some individuals raise the argument that the fast of ‘Ashura (10th Muharram) holds no significance, and that only the 9th of Muharram is legislated. This view, however, is weak in light of evidences, whereas the real basis of legitimacy is for the fast of the 10th of Muharram.
This article establishes the importance and legitimacy of fasting on the 9th and 10th of Muharram, and also provides an analysis of the evidences presented in favor of fasting solely on the 9th.
عَنِ ابْنِ عَبَّاسٍ رَضِيَ اللَّهُ عَنْهُمَا...
(Sahih al-Bukhari: 3/44, Hadith No. 2004)
Ibn Abbas (رضي الله عنهما) narrated that when the Prophet ﷺ came to Madinah, he saw the Jews fasting on the day of ‘Ashura (10th Muharram). They said that this is the day Allah saved Bani Israel from their enemy, and Musa (عليه السلام) fasted on this day out of gratitude. The Prophet ﷺ said: “We have more right to Musa than you.” So he ﷺ fasted on this day and commanded others to fast as well.
عَنِ الْحَكَمِ بْنِ الْأَعْرَجِ...
(Sahih Muslim: 2/797, Hadith No. 1133)
Al-Hakam ibn al-A‘raj narrated that he came to Ibn Abbas (رضي الله عنهما) and asked about the fasting on the day of ‘Ashura. He replied, “When you see the crescent of Muharram, count the days, and fast on the ninth.” He was asked, “Did the Messenger of Allah ﷺ fast in this manner?” He replied, “Yes.”
عَنِ ابْنِ عَبَّاسٍ رَضِيَ اللَّهُ عَنْهُمَا...
(Sahih Muslim: 2/797, Hadith No. 1134)
Ibn Abbas (رضي الله عنهما) reported that when the Prophet ﷺ began fasting on the day of ‘Ashura and ordered others to do so, the companions said: “O Messenger of Allah, it is a day that is also revered by the Jews and Christians.” The Prophet ﷺ replied: “If I live till the next year, we will fast on the ninth as well.” However, the following year did not come before the Messenger of Allah ﷺ passed away.
① Limitation in Number:
Some consider the Prophet’s ﷺ words “لَئِنْ بَقِيتُ إِلَى قَابِلٍ لَأَصُومَنَّ التَّاسِعَ” to indicate exclusivity (i.e., fasting only on the ninth). However, this is not a wording of limitation.
② If the Prophet ﷺ mentioned the 9th, he also fasted on the 10th and commanded it.
③ There is no contradiction between the two hadiths; rather, the purpose is to oppose the Jews by fasting a day before or after.
④ Claim of Abrogation:
The claim that fasting on the 10th has been abrogated is invalid. According to the principles of abrogation, complete contradiction must exist between the texts, which is not the case here. Reconciliation is possible.
⑤ Inference from Abridged Narrations:
Some rely on abridged narrations that are quoted without proper context. According to the principles of Hadith, such brief narrations are interpreted in light of complete reports.
✔ Imam Khattabi: When there is apparent conflict between two narrations, reconciling them is preferable.
(Ma‘alim as-Sunan: 3/68)
✔ Imam Nawawi: Abrogation only applies when reconciliation is impossible, and in this case, reconciliation is indeed possible.
(Sharh Muslim: 8/13)
In light of the above evidences and analysis, it becomes clear that:
❶ Fasting on the Day of ‘Ashura (10th Muharram) is legislated, and the Prophet ﷺ himself observed it.
❷ The Prophet ﷺ also expressed the desire to fast on the 9th to differentiate from the Jews.
❸ According to the majority of scholars, fasting on the 9th and 10th of Muharram is preferred.
❹ In disputed matters, one should consider the consensus of scholars and the overall meaning of the texts.
❺ People should avoid spreading confusion by promoting ideas that contradict authentic texts and the consensus of the majority scholars.
◈ Legitimacy and Evidences of Fasting on 9th and 10th Muharram
The general stance of the majority of scholars has been that fasting on the 10th of Muharram is most virtuous, and if one includes the 9th as well, it is even better. However, every year, some individuals raise the argument that the fast of ‘Ashura (10th Muharram) holds no significance, and that only the 9th of Muharram is legislated. This view, however, is weak in light of evidences, whereas the real basis of legitimacy is for the fast of the 10th of Muharram.
This article establishes the importance and legitimacy of fasting on the 9th and 10th of Muharram, and also provides an analysis of the evidences presented in favor of fasting solely on the 9th.
◈ Hadiths Regarding the Legitimacy of Fasting on 9th and 10th Muharram
① First Hadith: Statement of Abdullah ibn Abbas (رضي الله عنهما)
عَنِ ابْنِ عَبَّاسٍ رَضِيَ اللَّهُ عَنْهُمَا...
(Sahih al-Bukhari: 3/44, Hadith No. 2004)
Ibn Abbas (رضي الله عنهما) narrated that when the Prophet ﷺ came to Madinah, he saw the Jews fasting on the day of ‘Ashura (10th Muharram). They said that this is the day Allah saved Bani Israel from their enemy, and Musa (عليه السلام) fasted on this day out of gratitude. The Prophet ﷺ said: “We have more right to Musa than you.” So he ﷺ fasted on this day and commanded others to fast as well.
② Second Hadith: Statement of Al-Hakam ibn al-A‘raj
عَنِ الْحَكَمِ بْنِ الْأَعْرَجِ...
(Sahih Muslim: 2/797, Hadith No. 1133)
Al-Hakam ibn al-A‘raj narrated that he came to Ibn Abbas (رضي الله عنهما) and asked about the fasting on the day of ‘Ashura. He replied, “When you see the crescent of Muharram, count the days, and fast on the ninth.” He was asked, “Did the Messenger of Allah ﷺ fast in this manner?” He replied, “Yes.”
③ Third Hadith: Statement of Abdullah ibn Abbas (رضي الله عنهما)
عَنِ ابْنِ عَبَّاسٍ رَضِيَ اللَّهُ عَنْهُمَا...
(Sahih Muslim: 2/797, Hadith No. 1134)
Ibn Abbas (رضي الله عنهما) reported that when the Prophet ﷺ began fasting on the day of ‘Ashura and ordered others to do so, the companions said: “O Messenger of Allah, it is a day that is also revered by the Jews and Christians.” The Prophet ﷺ replied: “If I live till the next year, we will fast on the ninth as well.” However, the following year did not come before the Messenger of Allah ﷺ passed away.
◈ Analysis of the Evidences Presented for Fasting Only on the 9th of Muharram
✿ Weakness of the Arguments
① Limitation in Number:
Some consider the Prophet’s ﷺ words “لَئِنْ بَقِيتُ إِلَى قَابِلٍ لَأَصُومَنَّ التَّاسِعَ” to indicate exclusivity (i.e., fasting only on the ninth). However, this is not a wording of limitation.
② If the Prophet ﷺ mentioned the 9th, he also fasted on the 10th and commanded it.
③ There is no contradiction between the two hadiths; rather, the purpose is to oppose the Jews by fasting a day before or after.
④ Claim of Abrogation:
The claim that fasting on the 10th has been abrogated is invalid. According to the principles of abrogation, complete contradiction must exist between the texts, which is not the case here. Reconciliation is possible.
⑤ Inference from Abridged Narrations:
Some rely on abridged narrations that are quoted without proper context. According to the principles of Hadith, such brief narrations are interpreted in light of complete reports.
◈ Views of Scholars: Imam Khattabi and Imam Nawawi
✔ Imam Khattabi: When there is apparent conflict between two narrations, reconciling them is preferable.
(Ma‘alim as-Sunan: 3/68)
✔ Imam Nawawi: Abrogation only applies when reconciliation is impossible, and in this case, reconciliation is indeed possible.
(Sharh Muslim: 8/13)
◈ Summary and Conclusion
In light of the above evidences and analysis, it becomes clear that:
❶ Fasting on the Day of ‘Ashura (10th Muharram) is legislated, and the Prophet ﷺ himself observed it.
❷ The Prophet ﷺ also expressed the desire to fast on the 9th to differentiate from the Jews.
❸ According to the majority of scholars, fasting on the 9th and 10th of Muharram is preferred.
❹ In disputed matters, one should consider the consensus of scholars and the overall meaning of the texts.
❺ People should avoid spreading confusion by promoting ideas that contradict authentic texts and the consensus of the majority scholars.
