"‘Ashura' was a day on which Quraish used to fast in the pagan era [al-jahiliyya], and Allah’s Messenger (Allah bless him and give him peace) used to keep it as well. Hence, when he arrived in Medina, he kept its fast and commanded its observance. Then, when Ramadan was decreed, [the fast of] Ramadan became the obligatory religious duty, and 'Ashura' was omitted, so one is free to fast this day or not to fast it.”
The Fasting Of Sayyidina Rasoolullah
From Ash-Shama'il Al-Muhammadiyah, Hadith Reference: Ash-Shama'il Al-Muhammadiyah 308
Historical Context of 'Ashura Fasting
The noble hadith reveals that the practice of fasting on the day of 'Ashura (10th of Muharram) predated the final revelation of Islam. The Quraish tribe, during the period of ignorance (al-jahiliyya), observed this fast, and the Prophet (ﷺ) likewise maintained this practice even before his prophethood was established.
This continuity demonstrates the wisdom of divine legislation, which sometimes incorporates pre-Islamic practices that contain elements of truth, purifying them from shirk and innovation while preserving their beneficial aspects.
Prophetic Implementation in Medina
Upon the Prophet's (ﷺ) migration to Medina, he found the Jewish community also fasting on 'Ashura, commemorating the salvation of Prophet Musa (Moses) and the Children of Israel from Pharaoh. The Messenger (ﷺ) affirmed this practice, stating "We have more right to Musa than you," and commanded the Muslims to fast this day.
This command initially carried the weight of obligation, as evidenced by the Companions' strict adherence and the Prophet's instruction to distinguish the Muslim practice by fasting the ninth day along with the tenth.
Abrogation and Final Ruling
With the divine revelation establishing the fast of Ramadan as obligatory in the second year after Hijra, the compulsory nature of 'Ashura fasting was abrogated. The scholars agree that fasting 'Ashura thereafter became a recommended (mustahabb) practice of great merit but not obligatory.
The Prophet (ﷺ) emphasized the spiritual benefits of this voluntary fast, stating it expiates the minor sins of the previous year. The wisdom behind maintaining this practice lies in following the Sunnah and seeking nearness to Allah through additional acts of worship beyond the obligatory.
Legal Ruling and Contemporary Practice
The classical scholars have unanimously determined that fasting 'Ashura is a confirmed Sunnah (Sunnah mu'akkadah). While omitting it is not sinful, observing it brings immense reward. The most complete practice is to fast both the ninth and tenth of Muharram, though fasting only the tenth remains valid.
This ruling exemplifies the principle in Islamic jurisprudence where earlier rulings may be abrogated by later revelations, demonstrating the progressive nature of divine legislation and the ultimate wisdom of Allah in prescribing what is best for His servants.