to Moses than you do.” So he fasted on that day and instructed others to fast on it. Quraysh also revered it during the pre-Islamic era. He instructed the people to fast for only one day: he arrived in Medina in the month of Rabī‘ al-Awwal, and the following year he fasted on ‘Āshūrā’ and instructed others to do so. Later that year, fasting during Ramadan was made obligatory, and the fast of ‘Āshūrā’ was abrogated.

The scholars differed over whether fasting on that day had been obligatory or recommended. There are two well-known opinions, the more correct of which is that it had been obligatory. Thereafter, those who fasted on it did so as a recommended act. The Prophet—may Allah bless him and grant him peace—did not instruct the people at large to fast on it. Rather, he would say:

“This is the day of ‘Āshūrā’, and I am fasting on it. Whoever wishes may fast.”

He also said:

“Fasting on the day of ‘Āshūrā’ expiates the sins of one year, and fasting on the day of ‘Arafah expiates the sins of two years.”

Toward the end of his life, when he—may Allah bless him and grant him peace—learned that the Jews observed it as a festival, he said:

“If I live until next year, I shall certainly fast on the ninth.”

This was to differ from the Jews and not resemble them in observing it as a festival. Some of the Companions and scholars did not fast on it or consider fasting on it recommended; rather, they disapproved of singling it out for fasting, as has been reported from a group of people from Kufa. Other scholars considered fasting on it recommended.