Fasting on the day of Ashura has different levels. The best of these is for a person to fast the ninth and tenth days.

In this way, he fasts Ashura itself and avoids resembling others by fasting the ninth, so he attains both rewards.

The first reward is for fasting Ashura, and the second is for differing from the Jews.

This is the most complete way. The second level is for a person to fast only the tenth day, but if he cannot fast the ninth for a valid reason, he can fast the day after it.

This, too, is better than fasting only the tenth day by itself.

So fasting the day after is better than fasting only the tenth. Fasting the tenth and eleventh, because the difference is achieved by fasting a day before or after, and the Prophet ﷺ mentioned the ninth.

For being proactive and competing, so it became a sunnah and legislation, and better than delaying it.

The third level in this is that a person fasts on the day of Ashura alone, without fasting a day before or a day after.

The fourth level in this is that a person fasts on the day of Ashura and also fasts a day before and a day after. We made this a separate level and considered it less virtuous than fasting on the day of Ashura alone.

This combination of three days is not established from the Prophet, peace be upon him, nor do I know it from any of the Companions of the Messenger of Allah ﷺ.

Yes, it has come in the Musannaf from Tawus regarding fasting a day before and a day after.

As for the Prophet, peace be upon him, it has come with a chain containing Muhammad ibn Abd al-Rahman ibn Abi Layla, and it is not established from the Messenger of Allah ﷺ that he fasted three days.

Here is a problem: some people might have doubts or uncertainty about the sighting of the crescent, so they want to be cautious in such matters, like a person, for example.

Someone who is far away or distant, or perhaps, for example, it is difficult for the Muslims in general, so at that point a person wants to be cautious. We say that being cautious is one thing.

And making your own rulings about knowing the days and the beginning and end of months is something separate. So based on this, we say that fasting the day of Ashura has these levels.

The four levels, and the sunnah of the Prophet ﷺ in this is that the most complete way is to fast the ninth day and the day.

and the tenth day. The sahaba, may Allah be pleased with them, because of its virtue, would emphasize this so much that they would have the children fast, as mentioned in the narration of Al-Rubayyi' bint Mu'awwidh, as found in the two authentic collections and others.

So they would have the children fast and distract them with wool.

This means that they would distract them with wool until the food was ready, to help their minds and souls turn away from being preoccupied with hunger.

And is there any clearer proof of its importance and virtue than the fact that they did not train them to fast voluntary fasts as they trained them to fast on the day of Ashura?

Even though the apparent meaning of the texts and evidence is that the virtue of fasting on the day of Arafah is greater than fasting on the day of Ashura, since on Arafah Allah the Mighty and Majestic forgives two years, the past year and the coming year, unlike.

Fasting on the day of Ashura, which is for the coming year, as mentioned in the narration of Abu Qatada.

Likewise, even if a person is not fasting during the day of Ashura, it is still emphasized for him to refrain if he was unaware.

That is, if a person eats and then realizes that it is already the time, he should stop and continue to refrain, and this is evidence of its emphasis.

This was reported from a group, it was reported from Abdullah ibn Umar, and even the Prophet ﷺ commanded this.

He commanded that it be announced among the people: whoever is fasting should complete the rest of his day.

And whoever started the day not fasting should refrain from eating for the rest of the day, even if he had eaten earlier. This is to emphasize the fasting of this day. In fact, the day of Ashura was obligatory before the fasting of Ramadan.

The rule was established that its status was obligatory, then it was changed to being recommended.

So it is better than what was recommended of its kind before it became recommended, this is the basic rule unless there is specific evidence that takes it out of this rule, like the fasting of the day of Arafah.

His ﷺ statement.