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Fasting On The Day Of Ashura (10th Muharram)
Is the following valid?
“Fasting Ashura:
The Prophet ﷺ never abandoned fasting the day of Ashura. We are told that, “There are four things which the Prophet never gave up: fasting Ashura, fasting during the ten days [of Dhul Hijjah], fasting three days of each month, and praying two rak’at before al-ghadah [i.e., Fajr].” [Sunan Al-Nasa’i #2416].
Given that fasting Ashura was so important to the Prophet ﷺ, you might be curious as to why this day is significant. Many of you may have heard that the Prophet ﷺ began fasting the day of Ashura when he arrived in Madinah and found the Jews fasting this day because it coincided with Passover. Ibn Abbas (rA) narrated that:
“When the Prophet ﷺ arrived at Madinah, the Jews were observing the fast on Ashura, and they said, ‘This is the day when Moses became victorious over Pharaoh.’ On that, the Prophet ﷺ said to his companions, ‘You (Muslims) have more right to celebrate Moses’ victory than they have, so observe the fast on this day.’”
Circulating in some circles. Kindly guide.
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6 Replies
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Fasting On The Day Of Ashura (10th Muharram)
updated 2 weeks, 2 days ago
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Replies
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This narration of Sunan An-Nisai quoted above is Daef (weak) according to Shiekh Albani and Shiekh Zubair Ali Zai.
Please see:
https://islamicurdubooks.com/hadith/hadith-.php?bookid=5&hadith_number=2418
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As for the fast of Ashura, please see:
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So is something part of our religion?or is we can say a rewardable thing to do?
Or is a Sunnah?
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It is a Nafl Ibadah and a rewardable thing to do.
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The narrations about fasting on the 10th of Muharram (ʿĀshūrāʾ) are authentic and are found in reliable collections of hadith. The Prophet ﷺ did indeed fast on this day and encouraged the Muslims to fast it.
The hadith of Ibn ʿAbbās (رضي الله عنهما) states that when the Prophet ﷺ came to Madinah, he found the Jews fasting on ʿĀshūrāʾ in gratitude for Allah saving Prophet Mūsā (Moses) عليه السلام and the Children of Israel from Pharaoh. The Prophet ﷺ said:
“We have more right to Musa than they do,” and he fasted that day and instructed the Muslims to fast it. This narration is recorded in the authentic collections of Sahih al-Bukhari and Sahih Muslim.
As for the narration mentioning that the Prophet ﷺ never abandoned fasting ʿĀshūrāʾ, it is reported in Sunan al-Nasa’i and has been regarded as authentic by many scholars.
It is also authentically reported that the Prophet ﷺ said:
“Fasting the day of ʿĀshūrāʾ, I hope from Allah, will expiate the sins of the previous year.” (Reported in Sahih Muslim)
To distinguish the Muslim practice from that of other communities, the Prophet ﷺ later expressed his intention that if he lived until the following year, he would fast the 9th along with the 10th. Therefore, many scholars recommend fasting 9th and 10th Muharram, or 10th and 11th, while fasting the 10th alone is still valid.
In summary, the virtue of fasting on ʿĀshūrāʾ is firmly established through authentic hadith. The recommendation comes from the Sunnah of the Prophet ﷺ, and Muslims fast it in gratitude to Allah, not as an imitation of any other community.
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1. The Chronological and Astronomical Breakdown
The narration of Ibn ʿAbbās states that when the Prophet ﷺ arrived in Madinah, he found the Jewish community fasting on ʿĀshūrāʾ.
However, Ibn ʿAbbās was a toddler during the Hijrah and only moved to Madinah years later, meaning he was not a firsthand witness to this specific moment. More importantly, astronomical retro-calculations of both the lunar and solar calendars show that in the 1st year of the Hijrah (622 CE), the 10th of Muharram fell in mid-summer (July), while the Jewish Yom Kippur fell in autumn (October). The local tribes were simply not fasting during Muharram.
2. The Theological Logic of the Revelation
The narrative suggests that the Prophet ﷺ had to ask the local community why they were fasting, learning about Prophet Mūsā (Moses) saving the Children of Israel from their explanation.
The detailed accounts of Prophet Mūsā’s victory over Pharaoh had already been extensively revealed in the Qur’an during the Makkan period, years before the migration. From a doctrinal standpoint, it is highly inconsistent to assume that the Prophet ﷺ, who received direct divine revelation through the Angel Gabriel, needed to learn the historical significance of Moses from a local tribe, or that he would base a primary Islamic ritual on their customs.
3. The Timeline of “Differentiation”
The text highlights that the Prophet ﷺ expressed the intention to fast the 9th day along with the 10th to distinguish the Muslim practice from other communities.
The Prophet ﷺ lived, governed, and interacted with the various tribes of Madinah for an entire decade. If the theological priority was to avoid matching their rituals, it is logistically unusual that he would only address this similarity and command a change in the very final year of his life. Historians suggest that the “fast two days” rule was a later legal reconciliation: as the pure lunar calendar naturally shifted away from the solar-adjusted Jewish calendar, the days no longer aligned, and later generations needed a textual explanation for the divergence.
Why the Spiritual Value of ʿĀshūrāʾ Remains Fully Intact
Questioning the historical accuracy of the Madinan narrative does not change the fact that ʿĀshūrāʾ is a deeply sacred day. Its true foundation rests on much more solid ground:
The Original Makkan Custom: Other highly reliable narrations—such as the one from ʿĀʾishah (رضي الله عنها) in Sahih al-Bukhari—explicitly state that the Quraysh tribe used to fast on ʿĀshūrāʾ during the pre-Islamic period (Jahiliyyah), and the Prophet ﷺ practiced this fast while still in Makkah. This shows he was simply maintaining an ancient Abrahamic tradition of sanctity for that day, completely independent of any event in Madinah.
The Guarantee of Divine Mercy: The spiritual reward mentioned in Sahih Muslim remains entirely certain: “Fasting the day of ʿĀshūrāʾ, I hope from Allah, will expiate the sins of the previous year.” This blessing is tied to a believer’s sincere devotion and Allah’s infinite mercy, which stands firm regardless of historical calendar debates.
A Day of Deep Historical Reflection: For Muslims across the world, the 10th of Muharram is also a day of immense gravity as it marks the tragic martyrdom of Imam Ḥusayn (the grandson of the Prophet ﷺ) at the Battle of Karbala. It stands as a timeless symbol of standing up for justice, truth, and faith.
Ultimately, Muslims do not observe ʿĀshūrāʾ as a reaction to or an imitation of any other faith group. Moving past a mathematically flawed narration allows a believer to fast with full clarity, honoring the day for its pure spiritual rewards and its profound place in Islamic history.
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The hadhit of Ibn Abbas is not sahih,later i i will replay you with better info
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