The Jurisprudential and Spiritual Framework of Fasting on the Day of ʿĀshūrā

كِتَابُ الصِّيَامِ

بَابُ صِيَامٍ يَوْمَ عَاشُورَاء

حديث 506

عَنْ عَائِشَةَ رَضِيَ اللهُ عَنْهَا: أَنَّ قُرَيْشًا كَانَتْ تَصُومُ يَوْمَ عَاشُورَاءَ فِي الْجَاهِلِيَّةِ (وَفِي رِوَايَةٍ: وَكَانَ يَوْمًا تُسْتَرُ فِيهِ الْكَعْبَةُ). وَفِي رِوَايَةٍ: وَكَانَ رَسُولُ اللَّهِ ﷺ يَصُومُهُ فِي الْجَاهِلِيَّةِ، فَلَمَّا قَدِمَ الْمَدِينَةَ صَامَه، ثُمَّ أَمَرَ رَسُولُ اللَّهِ ﷺ بِصِيَامِهِ، حَتَّى فُرِضَ رَمَضَانُ، وَقَالَ رَسُولُ اللَّهِ ﷺ: مَنْ شَاءَ فَلْيَصُمْهُ، وَمَنْ شَاءَ أَفْطَرَ. وَفِي رِوَايَةٍ: فَلَمَّا فُرِضَ رَمَضَانُ تَرَكَ يَوْمَ عَاشُورَاءَ.

وَفِي حَدِيثِ ابْنِ عُمَرَ رَضِيَ اللهُ عَنْهُمَا بِنْحَوِهِ (وَلِمُسْلِمٍ: قَالَ رَسُولُ اللهِ ﷺ: إِنَّ عَاشُورَاءَ يَوْمٌ مِنْ أَيَّامِ اللَّهِ ...). قَالَ نَافِعُ: وَكَانَ عَبْدُ اللَّهِ لَا يَصُومُهُ إِلَّا أَنْ يُوَافِقَ صَوْمَهُ.

وَفِي حَدِيثٍ مُعَاوِيَةَ رَضِيَ اللهُ عَنْهُ: سَمِعْتُ رَسُولَ اللَّهِ ﷺ يَقُولُ: هَذَا يَوْمُ عَاشُورَاءَ، وَلَمْ يَكْتُبِ اللَّهُ عَلَيْكُمْ صِيَامَهُ، وَأَنَا صَائِمٌ، فَمَنْ شَاءَ فَلْيَصُمْ، وَمَنْ شَاءَ فَلْيُفْطِرْ.

 

حديث 507

عَنِ ابْنِ عَبَّاسٍ رَضِيَ اللهُ عَنْهُمَا: أَنَّ النَّبِيَّ ﷺ لَمَّا قَدِمَ الْمَدِينَةَ وَجَدَهُمْ يَصُومُونَ يَوْمًا – يَعْنِي: عَاشُورَاءَ، فَقَالُوا: هَذَا يَوْمٌ عَظِيمٌ، وَهُوَ يَوْمٌ نَجَّى اللَّهُ فِيهِ مُوسَى، وَأَغْرَقَ آلَ فِرْعَوْنَ، فَصَامَ مُوسَى شُكْرًا لِلَّهِ. فَقَالَ: أَنَا أَوْلَى بِمُوسَى مِنْهُمْ. فَصَامَهُ، وَأَمَرَ بِصِيَامَهِ (وَلِمُسْلِمٍ فِي رِوَايَةٍ: قَالُوا: يَا رَسُولَ اللَّهِ، إِنَّهُ يَوْمٌ تُعظِّمُهُ الْيَهُودُ وَالنَّصَارَى! فَقَالَ رَسُولُ اللَّهِ ﷺ: فَإِذَا كَانَ الْعَامُ الْمُقْبِلُ إِنْ شَاءَ اللَّهُ صُمْنَا الْيَوْمَ التَّاسِعَ. قَالَ: فَلَمْ يَأْتِ الْعَامُ الْمُقْبِلُ حَتَّى تُوفِّيَ رَسُولُ اللَّهِ ﷺ).

وَفِي حَدِيثِ أَبِي مُوسَى رَضِيَ اللهُ عَنْهُ: كَانَ يَوْمُ عَاشُورَاءَ تَعُدُّهُ الْيَهُودُ عِيدًا (وَلِمُسْلِمٍ فِي رِوَايَةٍ: وَيُلْبِسُونَ نَسَاءَهُمْ فِيهِ حُلِيَّهُمْ وَشَارَتَهُمْ).

 

حديث 508

عَنِ ابْنِ عَبَّاسٍ رَضِيَ اللهُ عَنْهُمَا، قَالَ: ما رَأَيْتُ النَّبِيَّ ﷺ يَتَحَرَّى صِيَامَ يَوْمٍ فَضَّلَهُ عَلَى غَيْرِهِ إِلَّا هَذَا الْيَوْمَ - يَوْمَ عَاشُورَاءَ، وَهَذَا الشَّهْرَ . يَعْنِي: شَهْرَ رَمَضَانَ.

 

حديث 509

عنِ الرُّبَيِّعِ بِنْتِ مُعَوِّذٍ رَضِيَ اللهُ عَنْهُمَا، قَالَتْ: أَرْسَلَ النَّبِيُّ ﷺ غَدَاةَ عَاشُورَاءَ إِلَى قُرَى الأَنْصَارِ: مَنْ أَصْبَحَ مُفْطِرًا فَلْيُوتِمَّ بَقِيَّةَ يَوْمِهِ، وَمَنْ أَصْبَحَ صَائِمًا فَلْيَصُمْ. قالَتْ: فَكُنَّا نَصُومُهُ بَعْدُ وَنُصَوِّمُ صِبْيَانَنَا، وَنَجْعَلُ لَهُمُ اللُّعْبَةَ مِنَ الْعِهْنِ، فَإِذَا بَكَى أَحَدُهُمْ عَلَى الطَّعَامِ أَعْطَيْنَاهُ ذَاكَ، حَتَّى يَكُونَ عِنْدَ الإِفْطَارِ.

وَفِي حَدِيثِ سَلَمَةَ بِنِ الْأَكْوَعِ رَضِيَ اللهُ عَنْهُ: أَمَرَ النَّبِيُّ ﷺ رَجُلًا مِنْ أَسْلَمَ أَنْ أَذِّنْ فِي النَّاسِ: أَنَّ مَنْ كَانَ أَكَلَ فَلْيَصُمْ بَقِيَّةَ يَوْمِهِ، وَمَنْ لَمْ يَكُنْ أَكَلَ فَلْيَصُمْ؛ فَإِنَّ الْيَوْمَ يَوْمُ عَاشُورَاءَ.

The Book of Fasting (Kitāb al-Ṣiyām)

Chapter Twenty Nine: Fasting on the Tenth Day of Muharran (ʿĀshūrāʾ)

Ḥadīth 506

Narrated by ʿĀʾishah (may Allah be pleased with her): The Quraysh were accustomed to fasting on the Day of ʿĀshūrāʾ during the pre-Islamic period (al-Jāhiliyyah). In one version: it was a day on which the Kaʿbah would be ceremonially veiled. In another narration: the Messenger of Allah ﷺ used to observe this fast prior to the advent of revelation. When he migrated to al-Madīnah, he continued to fast on that day and subsequently instructed the Muslim community to do likewise. This remained the practice until the fast of Ramaḍān was divinely mandated. Thereafter, the Messenger of Allah ﷺ stated: “Whoever wishes may fast it, and whoever prefers may abstain.” According to another narration, once Ramaḍān was legislated, the Prophet ﷺ discontinued fasting on ʿĀshūrāʾ.

A similar transmission is reported on the authority of Ibn ʿUmar (may Allah be pleased with both). And in Ṣaḥīḥ Muslim, the Prophet ﷺ remarked: “Indeed, ʿĀshūrāʾ is one of the Days of Allah…” Nāfiʿ narrated: ʿAbdullāh [Ibn ʿUmar] would only observe the fast on that day if it coincided with one of his regular fasting days.

In the narration of Muʿāwiyah (may Allah be pleased with him), he said: “I heard the Messenger of Allah ﷺ say: ‘This is the Day of ʿĀshūrāʾ. Allah has not imposed fasting on you for this day, but I am fasting. Whoever wishes may fast, and whoever wishes may abstain.’”

Ḥadīth 507

Narrated by Ibn ʿAbbās (may Allah be pleased with both): When the Prophet ﷺ arrived in al-Madīnah, he found that the Jews were fasting on a particular day—namely, the Day of ʿĀshūrāʾ. When questioned, they explained: “This is a significant day. It is the day on which Allah saved Moses (Mūsā) and drowned the people of Pharaoh (Firʿawn). So Mūsā fasted it out of gratitude to Allah.”

The Prophet ﷺ responded: “I am more entitled to Mūsā than they are.” He then observed the fast himself and commanded the Muslims to fast it as well. (According to a narration in Ṣaḥīḥ Muslim: the Companions said, “O Messenger of Allah, this is a day that is venerated by the Jews and Christians!” The Prophet ﷺ replied: “If the coming year arrives, we shall fast on the ninth.” However, the Prophet ﷺ passed away before the following year commenced.)

In a narration from Abū Mūsā (may Allah be pleased with him): The Jews considered the Day of ʿĀshūrāʾ a festive occasion. And in a narration found in Muslim: they would adorn their women with ornaments and ceremonial attire on that day.

Ḥadīth 508

Narrated by Ibn ʿAbbās (may Allah be pleased with both): “I never saw the Prophet ﷺ so keen to fast on a particular day, preferring it over others, except this day—the Day of ʿĀshūrāʾ—and this month, that is, the month of Ramaḍān.”

Ḥadīth 509

Narrated by al-Rubayyiʿ bint Muʿawwidh (may Allah be pleased with both): The Prophet ﷺ dispatched a messenger on the morning of ʿĀshūrāʾ to the outlying villages of the Anṣār, saying: “Whoever began the day not fasting should complete the remainder of the day in fasting, and whoever began the day fasting should continue his fast.” She said: “Thereafter, we continued to fast on that day and also trained our children to fast. We would craft toys out of wool for them, and if any child cried for food, we would distract him with these until the time of ifṭār (breaking the fast) arrived.”

In the narration of Salamah ibn al-Akwaʿ (may Allah be pleased with him): The Prophet ﷺ instructed a man from the tribe of Aslam to make a public announcement: “Whoever has already eaten should fast for the remainder of the day, and whoever has not eaten should fast, for today is the Day of ʿĀshūrāʾ.”

Key Lessons and Reflections

1.   Chronological Abrogation (Naskh al-Ḥukm): The transition from obligatory to voluntary fasting on ʿĀshūrāʾ following the legislation of Ramaḍān exemplifies a canonical instance of naskh (abrogation). It illustrates the principle of naskh al-ḥukm wa baqāʾ al-faḍl, the legal ruling is lifted while the virtuous nature of the act persists. This also supports the method of establishing chronological precedence in legal texts when deriving rulings.

2.  Adoption of Pre-Islamic Devotional Practices (Taʾasī bi al-Amr al-Sābiq): The Prophet’s ﷺ observance of the fast of ʿĀshūrāʾ prior to Islam, and his endorsement of it upon arriving in Madinah, indicate the possibility of affirming earlier religious practices if they do not contradict Islamic principles. This validates the uṣūlī maxim: Sharʿ man qablanā sharʿun lanā mā lam yuʿāriḍ, "The law of those before us is considered law for us, as long as it is not contradict Islamic principle."

3.  Juristic Supersession (Awlawiyyah al-Sharʿ al-Muḥammadī): The Prophet’s ﷺ declaration: "I am more entitled to Mūsā than they are" establishes a theological and legal assertion of Islam’s completion and superiority over previous religious dispensations. This reaffirms the legal doctrine that the Sharīʿah of Muhammad ﷺ supersedes prior laws in authority, application, and finality.

4.   Voluntariness after Obligation (Takhyīr baʿda al-Wujūb): The statement “Whoever wishes may fast…” after Ramaḍān’s obligation was instituted establishes the permissibility of a once-mandated action upon its reclassification. It supports the uṣūlī principle of takhyīr (permissible choice) after wujūb (obligation), thereby enabling contextual gradation of legal rulings over time.

5.    Intention Adjustment during the Day (Ṣiḥḥat al-Niyyah al-Muʿallaqah): The instruction to those who had eaten on the morning of ʿĀshūrāʾ to fast the remainder of the day demonstrates the permissibility of adjusting or initiating one’s intention mid-day under specific circumstances. This affirms the view that fasting may be valid with delayed intention in non-obligatory fasts, subject to Prophetic approval.

6.    Legal Announcements via Delegated Authority (Tablīgh al-Ḥukm bi al-Niyābah): The Prophet’s ﷺ practice of sending messengers to instruct fasting on ʿĀshūrāʾ legitimates the use of delegated authority in issuing legal commands. This demonstrates the jurisprudential principle of tawṣīl al-ḥukm bi al-wāsiṭah al-maʾmūnah—delivering law through trustworthy intermediaries—particularly in public welfare matters.

7.    Pedagogical Enforcement of Rituals in Children (Taʿwīd al-Ṣibyān ʿalā al-ʿIbādāt): The Anṣār’s deliberate training of children to fast, supported by playful distraction, illustrates the legitimacy of inculcating ritual discipline from a young age. It supports the juristic concept of non-obligatory yet commendable training (taʾdīb) in acts of worship for minors.

8.   Reclassification of Worship According to Maṣlaḥah (Legal Interests): The fluctuating legal status of the ʿĀshūrāʾ fast, from obligatory to optional, demonstrates how rulings may be recalibrated according to prevailing legal and moral maṣlaḥah (interest). This supports the dynamic application of al-aḥkām al-taklīfiyyah based on evolving communal circumstances.

9.   Fasting as a Form of Gratitude (Ṣawm al-Shukr): The Jews’ justification for fasting ʿĀshūrāʾ: "Mūsā fasted it out of gratitude" reflects the precedent of voluntary fasting as a manifestation of shukr (gratitude). This is recognised in Islamic jurisprudence and supported by the Prophet’s ﷺ endorsement, which strengthens the legal validity of fasting in response to Divine favour.

10. Differentiation between Iʿyād and Ritual Fasting (Ikhtilāf al-Maẓāhir al-ʿUrfiyyah): The Jewish practice of treating ʿĀshūrāʾ as a festive occasion, adorned with attire and decoration, highlights differing ritual expressions. The Prophet ﷺ preserved the fast while rejecting the celebratory elements, indicating the sharʿī filter applied to non-Islamic customs, allowing retention of substance while discarding impermissible forms.