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As for the fifth difficulty, it has already been answered sufficiently.

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As for the sixth difficulty—namely, Ibn ‘Abbās’s statement, “Count nine days, and begin the ninth day (1) fasting”—anyone who considers Ibn ‘Abbās’s reports together will see that the difficulty disappears and will appreciate the breadth of his knowledge. He did not identify ‘Āshūrā’ as the ninth day. Rather, he told the questioner to fast on the ninth, relying on the questioner’s knowledge that ‘Āshūrā’ is the tenth day, which everyone recognizes as ‘Āshūrā’. He thus directed the questioner to fast on the ninth along with it, and stated that the Messenger of Allah, may Allah bless him and grant him peace, used to fast in this manner. Either he actually did so—which is the preferable interpretation—or Ibn ‘Abbās described his practice on the basis of his command to do so and his resolve to do so in the future. This is supported by the fact that Ibn ‘Abbās himself narrated, “Fast a day before it and a day after it,” and also narrated, “The Messenger of Allah, may Allah bless him and grant him peace, commanded us to fast on ‘Āshūrā’, the tenth day.” All these reports from him corroborate and support one another (2).

There are therefore three levels of fasting on this occasion. The most complete is to fast a day before it and a day after it. Next is to fast on the ninth and tenth, as indicated by most of the hadiths. Next is to fast on the tenth alone. As for fasting on the ninth alone, this stems from an inadequate understanding of the reports and a failure to examine their various wordings and chains of transmission. It is far removed from both linguistic usage and Islamic law. Allah is the One who guides to what is correct.

Some scholars have taken another approach, saying: “It is clear that the aim is to differ from