EN.MUHAMMADIYAH.OR.ID, YOGYAKARTA – Ali Yusuf, a member of the Council for Religious Opinion and Reform of Muhammadiyah’s Central Board, encouraged Muslims to welcome the month of Muharram by increasing their acts of worship, particularly fasting and night prayers.
He delivered this message during a religious lecture held at Masjid Islamic Center Universitas Ahmad Dahlan on Sunday (14/06).
According to the Kalender Hijriah Global Tunggal (KHGT), 1 Muharram 1448 AH is expected to fall on June 16, 2026. Consequently, 10 Muharram, known as the Day of Ashura, will coincide with June 25, 2026.
One of the most frequently asked questions ahead of Ashura concerns the observance of fasting on the 10th of Muharram. Many people wonder whether Ashura fasting should be observed for two days or whether fasting on the 10th is sufficient.
Ali Yusuf explained the virtue of the month of Muharram emphasized in a hadith narrated by Muslim from Abu Hurairah. The Prophet Muhammad (peace be upon him) stated that the most excellent fasting after Ramadan is fasting during the month of Muharram. This hadith encourages Muslims to increase voluntary fasting throughout the month without restricting it to specific dates.
In addition, the Prophet also taught that the most virtuous voluntary prayer after the obligatory prayers is the night prayer. Therefore, the arrival of the Islamic New Year should serve as an opportunity to improve one’s worship by increasing both voluntary fasting and qiyam al-layl (night prayers).
The Virtue of Ashura Fasting
Ali Yusuf then cited a hadith narrated by al-Bukhari from Ibn Abbas. The hadith illustrates the special attention the Prophet Muhammad gave to fasting on Ashura. The narration indicates that fasting on the 10th of Muharram holds a distinguished position among voluntary acts of worship.
He further explained that Ashura fasting was initially obligatory during the early period of Islam. After Ramadan became obligatory, the ruling of Ashura fasting changed to a recommended sunnah practice.
Nevertheless, it remains a sunnah mu’akkadah (a highly emphasized sunnah). This is evident from reports indicating that the Prophet continued encouraging Muslims to fast on Ashura, even when some companions only learned that it was Ashura after part of the day had already passed.
“The spirit of these hadiths demonstrates the Prophet’s strong concern for Ashura fasting and his desire that Muslims not miss the opportunity to observe it,” he said.
Another virtue of Ashura fasting is that it serves as a means of expiating sins committed during the previous year. Therefore, Muslims are encouraged to take advantage of this occasion to strengthen their piety and increase their righteous deeds.
The Story of Prophet Mūsā Has Authentic Hadith Evidence
During the lecture, Ali Yusuf also addressed various stories commonly associated with the 10th of Muharram. In many Muslim communities, it is believed that numerous major events involving the prophets occurred on Ashura. The events namely the repentance of Prophet Adam, the rescue of Prophet Ibrahim from the fire, the emergence of Prophet Yunus from the belly of the whale, and the release of Prophet Yusuf from prison.
However, according to his research into authentic hadith sources, the event that clearly has strong textual evidence is the salvation of Prophet Mūsā (Moses) and the Children of Israel from Pharaoh.
He cited a hadith narrated by al-Bukhari describing how the Prophet found the Jewish community fasting on Ashura. They explained that it commemorated the day when Allah saved Prophet Moses and the Children of Israel from their enemies. As an act of gratitude, Moses fasted on that day.
After hearing this explanation, the Prophet declared that Muslims had a greater claim to follow Moses. Consequently, he fasted on Ashura and instructed his companions to do the same.
As for the other events often mentioned in sermons and religious talks, Ali Yusuf noted that he has not found any authentic hadith explicitly stating that they occurred precisely on the 10th of Muharram. Some references do appear in classical scholarly works, but not in the form of authentic prophetic traditions.
Charity and the “Day of the Orphan”
Ali Yusuf also discussed the tradition observed in some communities of referring to the 10th of Muharram as the “Day of the Orphan.” According to him, there is certainly nothing wrong with caring for or supporting orphans on that day. In fact, it is a commendable act.
However, he cautioned against believing that the special virtue of giving charity on Ashura is supported by strong hadith evidence. The narration regarding abundant sustenance for those who provide generously for their families on Ashura is generally considered weak (da‘if).
Therefore, helping orphans remains a recommended act at all times and should not be exclusively associated with a particular date.
Fasting Only on 10 Muharram is Still Valid
Addressing the frequently asked question, Ali Yusuf affirmed that Ashura fasting remains valid if observed only on the 10th of Muharram.
He explained that several scholars, including Ibn Taymiyyah and Ibn Hajar al-Haytami, held that fasting exclusively on the 10th of Muharram is not disliked and still carries the virtue of Ashura fasting.
However, other scholars recommend combining the fast of the 9th and 10th of Muharram. This recommendation is based on a hadith in which the Prophet expressed his intention to fast on the 9th of Muharram the following year. This practice is done in order to distinguish Muslim practice from that of the Jews. Nevertheless, he passed away before the next Muharram arrived and was therefore unable to implement this intention.
As a result, scholars later identified several acceptable ways of observing Ashura fasting. In some cases, people fast only on the 10th of Muharram, on the 9th and 10th of Muharram, on the 10th and 11th of Muharram, or on the 9th, 10th, and 11th of Muharram.
”In conclusion, fasting on the 10th of Muharram alone is valid and permissible. However, combining it with fasting on the 9th is preferable as a precautionary measure. This is a way of distinguishing Muslim practice from that of the Jewish community,” he concluded.
