بسم الله الرحمن الرحيم
Shaykh ‘Abdul-Muhsin Al-‘Abbād was asked:
Is it correct that the best way to fast on ‘Āshūrah is for a person to fast the day before it and the day after it?
He replied by saying:
“Some scholars (have) said this, but we do not know anything that supports this.” (Sharh Sunan Abī Dawūd 23/468)
Shaykh al-Albānī said:
“… Fasting on ‘Āshūrah, in addition to the 9th, is not obligatory, but rather something recommended. But this recommendation has two levels: the first, which is the highest, is to fast on ‘Āshūrah and the 9th before it. The second level, which is the lowest level, is to fast ‘Āshūrah alone.” (Silsilah al-Hudā wa al-Nūr #337)
Fasting the day of ‘Āshūrah:
https://fawaaids.com/2020/08/21/the-virtues-of-fasting-the-day-of-ashura-10th-of-muharram/
Evidence for fasting the 9th along with the 10th
Ibn ‘Abbās reported that when the Messenger of Allāh (ﷺ) fasted on the day of ‘Āshūrah and commanded that it should be observed as a fast, they (his Companions) said to him: “Oh Messenger of Allāh, it is a day which the Jews and Christians hold in high esteem.” Thereupon the Messenger of Allāh (ﷺ) said:
“When the next year comes, Allāh willing, we will observe fast on the 9th.” But the Messenger of Allāh (ﷺ) died before the advent of the next year. (Sahīh Muslim 1134)
Ibn ‘Abbās that he said: “Fast the 9th and the 10th, and differ from the Jews.” (al-Bayhaqī Sunan al-Kubrā #8404, Musannaf of ‘Abdul-Razzāq #7981, Jāmi’ At-Tirmidhī 755. Declared Sahīh by Al-Albānī. Also declared Sahīh by Al-Arnāūt in al-Musnad 4/53)
Evidence to fast the 11th
Narrated by Hushaym: Ibn Abī Laylah narrated from Dawūd ibn ‘Alī, from his father, that his grandfather Ibn ‘Abbās said: The Messenger of Allāh (ﷺ) said:
“Fast the day of ‘Āshūrah but be different from the Jews; fast one day before it or one day after it.“
(Musnad of Imām Ahmad #2154. Ibn Khuzaymah #2095. Sunan al-Kubrā of al-Bayhaqī #8406)
Al-Arnāūt said in his checking of al-Musnad: “Its chain of transmission is weak. Ibn Abī Laylah – whose name is Muhammad ibn ‘Abdul-Rahmān – has poor memory.
And Dawūd ibn ‘Alī – ibn Abdullāh ibn Abbās Al-Hāshimī – a group of people narrated from him, and Ibn Hibbān mentioned him in al-thiqāt, he said: “He makes mistakes”, and Imām Al-Dhahabī said: “His hadith is not (used as a) proof. [Al-Mīzān 2/14]”. (Musnad of Imām Ahmad, checking by Shu’ayb Al-Arnāūt 4/52 #2154)
Al-Albānī said: “Its chain of transmission is weak, because of the poor memory of Ibn Abī Laylah, and it was contradicted by a mawqūf report narrated by ‘Atā’ and others from Ibn ‘Abbās, the chain of transmission of which is sahīh according to at-Tahawī and al-Bayhaqī.” (Sahīh ibn Khuzaymah 2/1006)
Ibn Hajr said regarding Ibn Abī Laylah: “Trustworthy, (but has a) very poor memory”. (Taqrīb 192-193)
Ahmad narrated: “Yahyā ibn Sa’īd (held him) to be weak.” (Tahdhīb 3/627)
Ahmad said: “Unstable in hadīth.” (Al-Mīzān 4/175)
Abū Dawūd Al-Tayālisī said: on the authority of Shu’bah: “I did not see anyone worse in memory than Ibn Abī Laylah.” (Tahdhīb 3/627, Al-Mīzān 3/175)
Al-Nasāī said: “He is not strong.” (Tahdhīb 3/628, Al-Mīzān 3/175)
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