Itihaf ul-Basim Fi Tahqiq Muwatta al-Imam Malik [Talkhis al-Qabisi] Riwayah Abdur Rahman ibn al-Qasim
Tahqiq, Takhrij, Sharh
Muhadith Zubair Ali Zai
Translated Abu Ubaydah
Translated, Checked & Additional Notes
Abu Hibban & Abu Khuzaimah Ansaari
Explanation of the Fast of Ashura
Humayd Ibn Abdurahman Ibn Awf: Six Ahadith
 From Malik from Ibn Shihaab that Humayd Ibn Abd ar-Rahman Ibn Awf heard Mu’awiya Ibn Abu Sufyan say from the mimbar on the day of Ashura in the year in which he made the Hajj, “People of Madinah, where are your learned men? I heard the Messenger of Allah (Sallalahu Alayhi Was-Sallam) say about this day, ‘This is the day of Ashura, and fasting it has not been prescribed (made it obligatory) for you. I am fasting it, and whoever of you wants to fast it can do so, and whoever does not want to, does not have to.’”
[GRADING] – [SAHIH]
Ibn Shihab az-Zuhri clarified hearing (this hadith from Humayd Ibn Abd ar-Rahman Ibn Awf) in Muslim (126/1129)
[REFERENCES] – [AGREED UPON]
Al-Muwatta (Yahya’s narration 1/299 hadith no.672, book 18, chapter 11, hadith no.34) at-Tamhid (7/203), al-Istidhkar: (no.622)
Transmitted by Bukhari (no.2003) and Muslim (no.1129) from the hadith of Malik.
[UNDERSTANDING FROM THE HADITH]
1) There is no difference (of opinion) that it is Sunnah and more virtuous to fast Ashura however it is not obligatory or wajib (compulsory). (at-Tamhid (7/203))
2) The Messenger of Allah (Sallalahu Alayhi Was-Sallam) said about Ashura that, “I seek from Allah that fasting on the day of Ashura may atone for the sins of the preceding year.”(Sahih Muslim: (no.1162)
3) The narrator Ibn Abbas (RadhiAllaahu Anhu) says in the hadith where we should differ with the Jews on Ashura that, “Fast on the 9th (of Muharram) and 10th (of Muharram) and differ from the Jews.” (Sunan al-Kubra of al-Bayhaqi (4/287) and its chain is authentic, Mussanaf Abdurazaq: (no.7839)
4) Mu’awiyah (RadhiAllaahu Anhu) had so much love for the hadith of the Messenger (Sallalahu Alayhi Was-Sallam) that he had great fervour in spreading the hadith even on the minbar (platform where the sermon is given). It is known (from this) that the noble companions understood that the hadith is a proof i.e. constitutes evidence. (RadhiAllaahu Anhum)
5) The scholars should continuously strive to promote the Sunnah.
6) Good rulers encourage the scholars to spread knowledge and support them.