The Day of Ashura, observed on the 10th of Muharram—the first month of the Islamic lunar calendar—holds a position of profound historical and spiritual significance. Referred to as one of the “Great Days of Allah,” it represents a timeless symbol of divine mercy and the triumph of truth over oppression.
Historically, the reverence for Ashura predates the final Islamic message.
In the Pre-Islamic period (Jahiliyya), the tribe of Quraish in Mecca recognized the sanctity of this day, observing it through fasting the Day of Ashura and the annual tradition of draping the Kaaba with a new cloth.
However, the most pivotal historical event associated with this day is the salvation of the Prophet Moses (Musa). It is the anniversary of the miracle where Allah parted the sea for Moses and the Children of Israel, delivering them from the tyranny of Pharaoh, who was drowned along with his soldiers.
When the Prophet Muhammad (peace be upon him) migrated to Medina, he found the Jewish community fasting in honor of Moses’ victory. Affirming the deep connection between all of God’s messengers, he stated that Muslims are “more worthy of Moses” and subsequently encouraged fasting the Day of Ashura as an act of gratitude to Allah.
Today, Ashura serves as a vital opportunity for spiritual renewal. While the obligation to fast was eventually replaced by the month of Ramadan, fasting the Day of Ashura remains a highly recommended practice (Sunnah). For the believer, it offers a remarkable reward: the Prophet (peace be upon him) taught that fasting the Day of Ashura expiates the sins of the entire preceding year, making it a day of hope, reflection, and divine forgiveness.
Why is it Called Ashura?
The name Ashura is deeply rooted in both linguistic precision and religious history. According to the sources, there are two primary perspectives regarding the origin of this name:
1. The Linguistic Derivation: The Tenth Day
The most apparent and widely accepted reason among scholars is that the name is derived from the Arabic word Al-Ashr (العشر), which means “ten”. In the Arabic language, Ashura (عاشوراء) is a specialized noun for the 10th day (Al-Ashir – العاشر) of the month of Muharram, the first month of the Islamic lunar calendar.
Linguistically, scholars like Al-Zayn ibn al-Munayir and Al-Nawawi state that this naming follows the logic of Arabic derivation, where the name directly corresponds to the date it occupies. Therefore, the name itself serves as a constant reminder of its placement within the holy month.
2. The Theoretical Derivation: The Ten Miracles
Another perspective mentioned by scholars like Al-Ayni suggests that the day was named Ashura because Allah honored ten of the Prophets (Al-Anbiya’ – الأنبياء) with ten special blessings or miracles (Karamat – كرامات) on this specific day. These historical events include:
- Musa (Moses): Victory over Pharaoh and the parting of the sea.
- Nuh (Noah): His Ark settling on Mount Judi after the Great Flood.
- Yunus (Jonah): His deliverance from the belly of the whale.
- Adam: Allah’s acceptance of his repentance (Tawbah – توبة).
- Yusuf (Joseph): Being rescued from the well.
- Isa (Jesus): His birth and his ascension to heaven.
- Ibrahim (Abraham): His birth.
- Ya’qub (Jacob): The restoration of his eyesight.
- Dawud (David): Allah’s forgiveness of him.
- Muhammad (peace be upon him): The divine promise of forgiveness for his past and future sins.
Which Opinion is Stronger?
While the “Ten Miracles” theory offers a beautiful narrative of divine mercy across human history, the author of the source emphasizes that the linguistic reason is the most accurate. The sources note that the theory linking the name to ten specific miracles for ten prophets does not rely on an authentic chain of narration (Sanad Sahih – سند صحيح).
In conclusion, while the day is synonymous with the salvation of many prophets, it is primarily called Ashura because it marks the Tenth of Muharram, a day established by God as a “Day of Allah” for reflection, gratitude, and fasting the Day of Ashura.
The Virtues of Ashura: Distinguishing Authentic Traditions from Fabrications
The Day of Ashura is a significant date in the Islamic calendar, rich with spiritual meaning and historical depth. To understand its importance, Muslims look to the Hadiths (Prophetic narrations). However, Islamic scholarship employs a rigorous system of classification to distinguish between what the Prophet Muhammad ﷺ truly said and what was falsely attributed to him.
Here is a guide to the virtues of Ashura categorized by the authenticity of the narrations.
1. Authentic Narrations (Sahih – صحيح)
These narrations are the primary evidence for the sanctity of Ashura. They have a continuous and reliable chain of transmission.
- Expiation of Sins: The most famous virtue is the reward for fasting the Day of Ashura.
- Arabic: “صِيَامُ يَوْمِ عَاشُورَاءَ، أَحْتَسِبُ عَلَى اللهِ أَنْ يُكَفِّرَ السَّنَةَ الَّتِي قَبْلَهُ”
- Translation: “Fasting the day of Ashura, I hope from Allah that it expiates the sins of the year that preceded it.”
- Significance: Scholars clarify that this reward primarily applies to minor sins, while major sins require sincere individual repentance (Tawbah).
2. Good Narrations (Hasan – حسن)
These narrations are reliable and accepted in Islamic practice, though their transmission chain might be slightly less perfect than “Sahih” narrations.
- A Day of Repentance: Ashura is identified as a day where Allah’s mercy is particularly accessible.
- Arabic: “إِنْ كُنْتَ صَائِمًا بَعْدَ شَهْرِ رَمَضَانَ فَصُمِ الْمُحَرَّمَ؛ فَإِنَّهُ شَهْرُ اللهِ، فِيهِ يَوْمٌ تَابَ فِيهِ عَلَى قَوْمٍ وَيَتُوبُ فِيهِ عَلَى آخَرِينَ”
- Translation: “If you are to fast after Ramadan, then fast Muharram; for it is the Month of Allah. In it is a day on which Allah accepted the repentance of a people and will accept the repentance of others.”
- Significance: This highlights that Ashura was a day of salvation for the people of Moses and remains a time for believers to seek a fresh start.
3. Weak but Strengthened Narrations (Da’if Munjabir – ضعيف ينجبر)
In the science of Hadith, some narrations have weak chains, but because they are reported through multiple different routes, they support each other and reach a level of acceptability for “virtuous deeds.”
- Generosity to the Family: A popular tradition is to provide more for one’s household on this day.
- Arabic: “مَنْ وَسَّعَ عَلَى عِيَالِهِ يَوْمَ عَاشُورَاءَ لَمْ يَزَلْ فِي سَعَةٍ سَائِرَ سَنَتِهِ”
- Translation: “Whoever is generous to his family on the Day of Ashura, Allah will be generous to him for the rest of his year.”
- Status: While many individual chains for this Hadith are weak, scholars like Al-Bayhaqi and Ibn Hajar state that the collective strength of these reports makes the practice recommended.
4. Fabricated and Rejected Narrations (Mawdu’ – موضوع)
Scholars warn against “Mawdu’” narrations, which are forgeries that have no basis in the Prophet’s ﷺ speech. Many of these were invented for political or sectarian reasons.
- The Custom of Kohl (Eyeliner): A narration claims that applying kohl on Ashura prevents eye disease.
- Scholarship: Imam Al-Hakim stated this was a Bid’ah (innovation) introduced by the killers of Al-Husayn (the Prophet’s grandson) to turn the day into a celebration rather than a day of reflection.
- The Fasting of Birds: Some legends claim that birds and wild animals fast on Ashura.
- Status: Scholars like Ibn Al-Jawzi and Mulla Ali Qari rejected these as “absurd” and fabricated.
- The Ten Miracles Theory: Long narrations listing dozens of events (e.g., the creation of the heavens, the birth of Abraham, the rescue of Joseph) occurring on this specific day.
- Status: These are considered fabricated. Scholarly critique notes that they assign exaggerated rewards that do not align with the principles of Islamic Law.
For the believer, the Authentic (Sahih) traditions are sufficient. The Day of Ashura is primarily a day of gratitude to Allah for the victory of truth (as seen in the story of Moses) and an opportunity for spiritual cleansing through fasting the Day of Ashura and repentance. Muslims are encouraged to focus on these established acts rather than following unauthentic myths or innovations.
Fasting and Veneration of Ashura: A Timeless Tradition
The Day of Ashura is not merely a modern religious observance; rather, it is a deeply rooted tradition that spans the history of various nations and prophets, representing a timeless symbol of gratitude and divine salvation. According to the sources, the veneration of this day as an act of worship predates the mission of Prophet Muhammad ﷺ and was observed by several ancient communities.
The Pre-Islamic Tradition of Quraish
In the Pre-Islamic period (Jahiliyya), the tribe of Quraish in Mecca held the Day of Ashura in high regard. Historical narrations from Aisha (may Allah be pleased with her) confirm that Quraish used to observe fasting the Day of Ashura long before the Islamic message was revealed. Furthermore, the sanctity of the day was so significant to them that they established the annual tradition of draping the Kaaba with its new cover specifically on the 10th of Muharram.
Scholars suggest several reasons for why Quraish observed this day:
- The Legacy of Abraham: It is believed they inherited this practice from the remnants of the law of Prophet Ibrahim and Prophet Ismail.
- Expiation for Sin: One account mentions that Quraish had committed a grave sin that weighed heavily on them, and they were advised to begin fasting the Day of Ashura as a means of seeking forgiveness and expiation.
- Gratitude for Relief: Another report indicates they began fasting the Day of Ashura in gratitude to Allah after He ended a severe drought that had afflicted them.
The Legacy of Prophet Moses (Musa)
The most prominent historical association with Ashura is the salvation of Prophet Moses and the Children of Israel. Authentic narrations describe Ashura as a “Great Day” on which Allah miraculously parted the Red Sea, allowing Moses and his followers to escape the tyranny of Pharaoh, who was subsequently drowned. In recognition of this victory of truth over falsehood, Prophet Moses began fasting the Day of Ashura as an act of Shukr (Gratitude) to Allah—a practice his followers continued for centuries.
The Ark of Prophet Noah (Nuh)
The sources also highlight that the roots of Ashura may extend even further back to the time of Prophet Noah. It is narrated that his Ark finally came to rest on Mount Judi on the Day of Ashura after the Great Flood subsided. Just like Moses, Prophet Noah and his companions are reported to have observed fasting the Day of Ashura to thank Allah for their survival and the preservation of humanity.
Observation by the Jewish Community
When Prophet Muhammad ﷺ migrated to Medina, he found the Jewish community actively fasting and celebrating Ashura. They viewed it as a day of joy and victory, even treating it as an Eid (Festival) by wearing their finest clothing and jewelry. The Prophet ﷺ affirmed this ancient reverence, stating that Muslims are “more worthy of Moses” and his legacy, thereby incorporating fasting the Day of Ashura into the Islamic tradition as a highly recommended Sunnah.
In conclusion, the Day of Ashura serves as a spiritual bridge connecting the followers of Islam to a long lineage of believers and prophets. Its ancient tradition of fasting the Day of Ashura, repentance, and gratitude reinforces its position as one of the most sacred “Days of Allah” in human history.
The Prophet’s Diligence and Encouragement for Fasting the Day of Ashura.
The Day of Ashura holds a unique status in the life of Prophet Muhammad ﷺ. Historical records and prophetic narrations indicate that he did not merely observe this day as a routine, but actively sought its blessings and encouraged his followers to do the same with great emphasis.
1. His Active Pursuit of the Fast (Tahari – تحرِّي)
The Prophet ﷺ showed a level of concern for fasting the Day of Ashura that distinguished it from other optional fasts. This is clearly illustrated in a narration by the companion Ibn Abbas (may Allah be pleased with him):
- Arabic: “مَا رَأَيْتُ النَّبِيَّ ﷺ يَتَحَرَّى صِيَامَ يَوْمٍ فَضَّلَهُ عَلَى غَيْرِهِ إِلَّا هَذَا الْيَوْمَ، يَوْمَ عَاشُورَاءَ، وَهَذَا الشَّهْرَ، يَعْنِي شَهْرَ رَمَضَانَ”.
- Translation: “I never saw the Prophet ﷺ seeking the fast of a day that he preferred over others except for this day, the Day of Ashura, and this month, meaning the month of Ramadan.”
This pursuit (Tahari) signifies a deliberate intention to capture the rewards of this specific day, viewing it as superior to other optional days of the year.
2. Continuity Throughout His Life
The sources confirm that the Prophet’s ﷺ devotion to Ashura was lifelong. Even before his migration to Medina, during his time in Makkah, he used to observe fasting the Day of Ashura along with the tribe of Quraish. Upon arriving in Medina and learning of its significance to Prophet Moses, he continued his practice and mandated it for the early Muslim community.
Even after the fast of Ramadan was made obligatory and fasting the Day of Ashura became optional, the Prophet ﷺ maintained a high level of interest in it, seeking its expiation of sins for the preceding year until the very end of his life.
3. Urging the Community to Fast
The Prophet’s ﷺ encouragement was not limited to his personal example; he took active steps to ensure his companions were aware of the day’s arrival. In the early years in Medina, he sent out public announcements to ensure the community joined in fasting the Day of Ashura together:
- Arabic: عن سلمة بن الأكوع قال: “أَمَرَ النَّبِيُّ ﷺ رَجُلاً مِنْ أَسْلَمَ أَنْ أَذِّنْ فِي النَّاسِ أَنَّ مَنْ كَانَ أَكَلَ فَلْيَصُمْ بَقِيَّةَ يَوْمِهِ، وَمَنْ لَمْ يَكُنْ أَكَلَ فَلْيَصُمْ؛ فَإِنَّ الْيَوْمَ يَوْمُ عَاشُورَاءَ”.
- Translation: Narrated by Salamah ibn al-Akwa’: “The Prophet ﷺ ordered a man from the Aslam tribe to announce to the people that whoever had already eaten should fast the rest of the day, and whoever had not eaten should fast; for today is the Day of Ashura.”
This level of public instruction shows that the Prophet ﷺ viewed Ashura as a communal act of gratitude and devotion.
4. Distinguishing the Muslim Observance
In his final year, the Prophet ﷺ expressed a desire to further refine the way Muslims observe fasting the Day of Ashura to distinguish it from the practices of other religious groups. He stated:
- Arabic: “فَإِذَا كَانَ الْعَامُ الْمُقْبَلُ إِنْ شَاءَ اللَّهُ، صُمْنَا الْيَوْمَ التَّاسِعَ”.
- Translation: “If Allah wills, when the next year comes, we will fast the ninth day [along with the tenth].”
Although he passed away before the next Ashura arrived, this intention became a Sunnah (tradition) for Muslims to fast the 9th and 10th of Muharram to achieve both the reward of the day and the distinction of the Muslim identity.
5. Impact on the Household and Children
The Prophet’s ﷺ encouragement was so profound that even the children in the community were encouraged to participate. The companions would make toys out of wool (Al-’Ihn – العهن) to distract their children from hunger until it was time to break the fast, demonstrating the deep-rooted culture of venerating Ashura that the Prophet ﷺ fostered.
Which Day is Best for Fasting the Day of Ashura?
While the Day of Ashura is a singular event, Islamic scholarship provides a detailed understanding of which specific day—or days—should be fasted to fulfill this Sunnah. Based on the sources, the discussion revolves around the 9th, 10th, and 11th of Muharram.
1. The Core Day: The 10th of Muharram
The vast majority of scholars (Al-Jumhur – الجمهور), including the companions and the four major Imams (Malik, Shafi’i, Ahmad, and Ishaq), agree that the primary day of Ashura is the 10th day of the month of Muharram.
This is supported by:
- Linguistic Evidence: The name Ashura is linguistically derived from the Arabic word Al-Ashr (العشر), meaning “ten,” which directly corresponds to the 10th day.
- Direct Instruction: Ibn Abbas (may Allah be pleased with him) reported that the Prophet ﷺ specifically ordered fasting the Day of Ashura on the tenth day.
2. The Prophet’s Final Intention: Fasting the 9th
Although the Prophet ﷺ fasted the 10th throughout his life, in his final year, he expressed a desire to include the 9th day (Tasu’a – تاسوعاء) as well. When the companions informed him that the 10th was a day venerated by the Jews and Christians, he replied:
- Arabic: “فَإِذَا كَانَ الْعَامُ الْمُقْبَلُ إِنْ شَاءَ اللَّهُ، صُمْنَا الْيَوْمَ التَّاسِعَ”
- Translation: “If Allah wills, when the next year comes, we will fast the ninth day [along with the tenth]”.
The Prophet ﷺ passed away before the next Muharram arrived, but scholars have interpreted this statement as a recommendation to fast the 9th and 10th together.
3. Reasons for Combining the Days
Scholars such as Al-Nawawi and Ibn Hajar highlight two primary reasons for fasting the 9th alongside the 10th:
- Distinction (Mukhalafa – مخالفة): To ensure the Muslim practice is distinct from other religious groups who only fast the 10th.
- Precaution (Ihtiyat – احتياط): To ensure that the 10th day is accurately captured, in case there was any error in the sighting of the new moon for the start of the month.
4. The Three Levels of Fasting the Day of Ashura
According to the scholar Ibn Hajar, there are three levels or ranks of observing this fast, depending on the believer’s diligence:
- The Highest Level: Fasting the 9th, 10th, and 11th. This provides the most certainty in capturing the virtue of the day and involves the most worship.
- The Middle Level: Fasting the 9th and 10th. This is the most common practice, following the Prophet’s ﷺ final intention to be distinct from other groups.
- The Lowest Level: Fasting the 10th alone. While this still achieves the reward of expiating sins, it is considered the least preferable level as it does not include the intended distinction.
In summary, while the miraculous event of Moses’ salvation occurred on the 10th of Muharram, the established practice in the Prophetic Sunnah is to fast the 9th and 10th to combine the reward of the day with the unique identity of the Muslim community.
The Legal Ruling of Fasting the Day of Ashura.
The legal status (Hukm) of fasting the Day of Ashura has evolved through different stages of Islamic history. Scholarly analysis of the Prophetic traditions reveals a transition from a potential obligation to a highly recommended act of worship. Based on the sources, the ruling can be understood through three primary lenses:
1. The Early Islamic Period: Was it Obligatory?
Scholars have historically disagreed on whether fasting the Day of Ashura was mandatory (Wajib – واجب) when it was first prescribed, before the fast of Ramadan was revealed.
- The View of Obligation: Imam Abu Hanifa and some Shafi’i scholars held that it was initially obligatory. This is supported by several narrations where the Prophet ﷺ sent public announcers to the villages of the Ansar (the helpers in Medina), instructing those who had already eaten to fast the rest of the day and those who hadn’t to begin their fast immediately. The companions even encouraged their children to fast, using toys made of wool to distract them from hunger until sunset.
- The View of Recommendation: The majority of scholars (Al-Jumhur – الجمهور) believe that Ashura was never strictly obligatory but was always a “strongly confirmed Sunnah” (Sunnah Mu’akkadah – سنة مؤكدة). They cite the statement of the Prophet ﷺ: “This is the Day of Ashura, and Allah has not prescribed its fasting for you”.
2. The Transition After the Prescription of Ramadan
The sources state that the most accurate view (Al-Rajih – الراجح) is that the fast was initially obligatory. however, once the fast of the month of Ramadan was made mandatory in the second year of the Hijrah, the obligation of Ashura was abrogated (Naskh – نسخ).
The Prophet ﷺ explicitly clarified this transition by saying: “Fasting it was written [obligated], but now whoever wishes may fast, and whoever wishes may break their fast”. Following this change, the Prophet ﷺ continued to fast it personally and encouraged others to do so, but he no longer strictly enforced it upon the entire community.
3. The Final Ruling: A Recommended Sunnah
Today, there is a Consensus (Ijma’ – إجماع) among Islamic scholars that fasting the Day of Ashura is not obligatory but is a highly virtuous Mustahabb (recommended) act. While some early scholars were reported to have disliked singling it out for fasting the Day of Ashura, the established consensus remains that it is a specific opportunity for spiritual reward.
Summary of Scholarly Findings:
- Initial Ruling: Likely obligatory (Wajib) to emphasize its historical and spiritual importance.
- Post-Ramadan Ruling: Became a highly recommended Sunnah (Sunnah Mu’akkadah).
- Current Status: A voluntary practice of fasting the Day of Ashura that expiates the sins of the previous year, highlighting Allah’s mercy and the continuity of the message of the Prophets.
Navigating Complexities: Addressing Nine Common Inquiries Regarding Fasting the Day of Ashura
The traditions surrounding the Day of Ashura have been subject to various scholarly inquiries regarding their historical context and potential contradictions. Based on the sources, here are nine major complexities (Ishkalat) and their scholarly responses (Al-Rad):
1. Following the Practice of the Pre-Islamic Quraish
Issue: How could the Prophet Muhammad ﷺ follow a practice (fasting the Day of Ashura) observed by the Quraish, who were idolaters? Response: Fasting on this day does not imply following idolatry. It is believed that the Quraish practiced this based on the remnants of the law of Prophet Ibrahim and Ismail. The Prophet ﷺ also agreed with them on other righteous acts, such as Hajj, before the final laws of Islam were revealed.
2. The Timing of the Prophet’s Arrival in Medina
Issue: Reports say the Prophet ﷺ found the Jews fasting the Day of Ashura when he first arrived in Medina. However, he arrived in the month of Rabi’ al-Awwal, while Ashura is in Muharram. Response: Scholars explain that there is an implied omission in the wording; the meaning is that the first time Ashura occurred after his arrival, he observed their practice. Alternatively, some suggest the Jews at that time used a solar calendar, and their specific day of victory happened to coincide with his arrival in Rabi’ al-Awwal that year.
3. The Apparent Contradiction Between Mecca and Medina Reports
Issue: Aisha reported he fasted Ashura in Mecca, but Ibn Abbas reported he only started after seeing the Jews in Medina. Response: There is no contradiction. The Prophet ﷺ fasted it in Mecca as part of the Abrahamic tradition. Upon arriving in Medina, he continued the practice and gave it a new emphasis after learning it was also the day Allah saved Moses.
4. Relying on Jewish Testimony
Issue: Why would the Prophet ﷺ rely on the information provided by the Jewish community regarding the reason for the fast? Response: The Prophet ﷺ did not rely solely on them. He likely received divine revelation confirming the truth of their claim, or the event was already widely known through mass-transmitted reports (Mutawatir). Additionally, prominent Jewish converts like Abdullah ibn Salam could have confirmed the history.
5. Imitating the Jews While Seeking to Differ From Them
Issue: Why would the Prophet ﷺ follow the Jewish practice if his general guidance was to differ from them? Response: He clarified that he was following Moses—a fellow Prophet—stating, “I am more worthy of Moses than you.” Furthermore, in the early Medinan period, he preferred agreeing with the People of the Book on matters where no specific Islamic prohibition had yet been revealed.
6. The Shift from Agreement to Distinction
Issue: Why did he initially fast only the 10th (like the Jews) but later command fasting the 9th as well? Response: His stance evolved. Initially, the goal was to build bridges and reconcile (Istia’laf). Later, once the Islamic identity was firmly established and the Jews showed clear enmity, he commanded the addition of the 9th day to ensure the Muslim practice remained distinct.
7. The Inclusion of Christians in the Reports
Issue: Ibn Abbas mentioned that Christians also venerated the day, but the victory of Moses is primarily a Jewish narrative. Response: Prophet Jesus (Isa) is also believed to have fasted this day, as it was part of the law of Moses that was not abrogated in his time. Historically, many secondary rulings in Christianity were derived from the Torah.
8. Fasting on a “Day of Eid”
Issue: Narrations state that the Jews treated Ashura as an Eid (festival), but Islam prohibits fasting on the days of Eid. Response: The Jewish “Eid” was not identical to the Islamic concept of a feast day where fasting is forbidden. For them, veneration of that day included fasting as a central act of worship, even while they dressed in their finest clothing.
9. Is Fasting the Day of Ashura Truly the “Best Day” to Fast?
Issue: Ibn Abbas described Ashura as the day the Prophet ﷺ preferred most, but other Hadiths state that fasting on the Day of Arafah is superior because it expiates two years of sins instead of one. Response: Ibn Abbas spoke based on his personal observations of the Prophet’s ﷺ diligence. Furthermore, scholars note that while Ashura is associated with Moses, the Day of Arafah is specifically associated with Prophet Muhammad ﷺ and the completion of the religion, giving it a higher spiritual rank in the Islamic calendar.
FAQ: Fasting the Day of Ashura
Q1: What is the Day of Ashura?
The Day of Ashura is the 10th day of Muharram, the first month of the Islamic lunar calendar. It is one of the most significant days in Islam, marking the miraculous salvation of Prophet Moses and the Children of Israel from Pharaoh, and it is observed through fasting as an act of gratitude to Allah.
Q2: Is fasting the Day of Ashura obligatory?
No. The majority of Islamic scholars agree that fasting the Day of Ashura is not obligatory. It was likely mandatory in the early days of Islam, but once the fast of Ramadan was prescribed, it became a highly recommended Sunnah — meaning a voluntary act of worship that carries great reward.
Q3: What is the reward for fasting the Day of Ashura?
The Prophet ﷺ taught that fasting the Day of Ashura expiates the sins of the entire preceding year. Scholars clarify that this applies primarily to minor sins, while major sins require sincere and direct repentance to Allah.
Q4: Which days should I fast for Ashura?
There are three levels according to scholars:
- Best: Fast the 9th, 10th, and 11th of Muharram.
- Recommended: Fast the 9th and 10th together, following the Prophet’s ﷺ final intention.
- Acceptable: Fast the 10th alone, though this is the least preferred option.
Q5: Why fast the 9th alongside the 10th?
The Prophet ﷺ expressed a desire to add the 9th day to distinguish the Muslim observance from other religious groups who only fast the 10th. Although he passed away before the following Ashura, scholars established fasting both days as the recommended practice.
Q6: Did the Prophet Muhammad ﷺ always fast on Ashura?
Yes. Historical records confirm that the Prophet ﷺ fasted on Ashura both in Mecca and Medina throughout his life. Ibn Abbas reported that he never saw the Prophet ﷺ seek the fast of any day more eagerly than Ashura and the month of Ramadan.
Q7: Why did the Prophet ﷺ fast the same day as the Jews?
The Prophet ﷺ clarified that he was not following the Jews, but rather honoring Prophet Moses, stating: “I am more worthy of Moses than you.” In the early Medinan period, he agreed with the People of the Book on matters where no specific Islamic ruling had been revealed, before later distinguishing Muslim practices.
Q8: Are there any fabricated narrations about Ashura I should avoid?
Yes. Scholars have identified several fabricated narrations, including applying kohl on Ashura to prevent eye disease, the belief that birds and animals fast on this day, and exaggerated lists of miracles said to have occurred on this date. Muslims are advised to rely only on authentic (Sahih) and reliable (Hasan) narrations.
Q9: Can I fast Ashura if I still have missed days from Ramadan?
The majority of scholars recommend making up missed Ramadan fasts first before observing voluntary fasts like Ashura. However, some scholars permit fasting Ashura even with missed Ramadan days, as long as you intend to make them up later.
Q10: Why is Ashura called by this name?
The name Ashura is derived from the Arabic word Al-Ashr (العشر), meaning “ten,” referring to its placement on the 10th day of Muharram. This is the most linguistically accurate and widely accepted explanation among Islamic scholars.
