Ashura 2026

Scholars agreed that fasting on the Day of ‘Āshūrā' is an act of Sunnah (recommended) and not obligatory, and they differed regarding its ruling during the early days of Islam when fasting on it was legislated before the fasting of Ramadan was ordained. Was fasting the Day of ‘Āshūrā' at that time obligatory or not? So, considering the correctness of the view that it was obligatory at that time, then its obligation has been abrogated with other authentic Hadīths, such as the following: ‘Ā'ishah (may Allah be pleased with her) reported that Quraysh used to fast on the Day of ‘Āshūrā' in the pre-Islamic times, then the Messenger of Allah (may Allah's peace and blessings be upon him) ordered fasting on it until Ramadan was made obligatory to fast. In another Hadīth, the Messenger of Allah (may Allah's peace and blessings be upon him) said: "Whoever wishes may fast on it, and whoever wishes may not fast."

As related in the Hadīth, the Prophet (may Allah's peace and blessings be upon him) resolved to fast the ninth day of Muharram along with the tenth day (‘Ashūrā') if he would live till the following year. Thereby, he aimed to contradict the Jews. However, he died before next Muharram. So it is Sunnah to fast the ninth day, even though the Prophet (may Allah's peace and blessings be upon him) could not fast it. Indeed, whatever the Prophet (may Allah's peace and blessings be upon him) determined to do is regarded as Sunnah. By fasting the ninth day along with the tenth, the Prophet (may Allah's peace and blessings be upon him) aimed at contradicting the Jews, who fast the tenth day only. It is also said that fasting the ninth day is a way of caution ensuring that ‘Ashūrā' is not missed. The first opinion is stronger, however, because it is based on an explicit text. And Allah knows best.