The Quraish used to fast on the day of 'Ashurah in pre Islamic days. The Messenger of Allah (ﷺ) would fast on it in pre-Islamic period. When the Messenger of Allah (ﷺ) came to Medina, he fasted on it and commanded to fast on it. When the fast of Ramadan was prescribed, that became obligatory, and (fasting on) 'Ashurah was abandoned. He who wishes may fast on it and he who wishes may leave it.
Historical Context of 'Ashurah Fasting
The Quraish tribe, being descendants of Prophet Ibrahim (Abraham), maintained certain remnants of his pure monotheistic teachings, including fasting on the Day of 'Ashurah (10th of Muharram). This practice was preserved through generations, though mixed with polytheistic innovations over time.
The Prophet Muhammad (ﷺ), even before revelation, recognized the spiritual value of this practice and maintained it, demonstrating his innate inclination toward righteous deeds and his preservation from the corrupt practices of pre-Islamic ignorance (Jahiliyyah).
Transition to Medina and Legislative Development
Upon migration to Medina, the Prophet (ﷺ) continued this practice and commanded its observance, establishing it as a confirmed Sunnah. This period represents an intermediate stage in Islamic legislation where certain righteous practices were incorporated while others were abrogated.
The scholars note that fasting 'Ashurah during this period carried significant merit and was highly emphasized, with some reports indicating the Prophet's intention to make it obligatory.
Abrogation and Final Ruling
With the divine prescription of Ramadan fasting in the second year after Hijrah, the obligatory nature of 'Ashurah fasting was abrogated. This demonstrates the principle of progressive revelation in Islamic law, where earlier rulings are sometimes replaced by later, more comprehensive ones.
The final ruling, as established in this hadith, renders 'Ashurah fasting as recommended (mustahabb) but not obligatory. The phrase "he who wishes may fast on it and he who wishes may leave it" indicates the permissibility of both actions, with fasting being superior.
Scholarly Commentary and Benefits
Imam Ibn Qudamah al-Maqdisi states: "Fasting 'Ashurah expiates the sins of the previous year, as established in authentic traditions. Though abrogated as obligation, its merit remains immense."
Al-Nawawi comments: "The wisdom in maintaining this practice after abrogation lies in preserving connection with righteous predecessors and attaining the specific rewards mentioned in Prophetic traditions."
The scholars recommend fasting either the 9th and 10th or 10th and 11th of Muharram to distinguish from Jewish practice, following the Prophet's instruction to differ from the People of the Book in matters of worship.