Praise be to Allaah.

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) was asked this question and he replied as follows:

‘Praise be to Allaah, the Lord of the Worlds. Nothing to that effect has been reported in any saheeh hadeeth from the Prophet (peace and blessings of Allaah be upon him) or from his Companions. None of the imaams of the Muslims encouraged or recommended such things, neither the four imaams, nor any others. No reliable scholars have narrated anything like this, neither from the Prophet (peace and blessings of Allaah be upon him), nor from the Sahaabah, nor from the Taabi’een; neither in any saheeh report or in a da’eef (weak) report; neither in the books of Saheeh, nor in al-Sunan, nor in the Musnads. No hadeeth of this nature was known during the best centuries, but some of the later narrators reported ahaadeeth like the one which says “Whoever puts kohl in his eyes on the day of ‘Aashooraa’ will not suffer from eye disease in that year, and whoever takes a bath (does ghusl) on the day of ‘Aashooraa’ will not get sick in that year, etc.” They also narrated reports concerning the supposed virtues of praying on the day of ‘Aashooraa’, and other reports saying that on the day of ‘Aashooraa’ Adam repented, the Ark settled on Mount Joodi, Yoosuf returned to Ya’qoob, Ibraaheem was saved from the fire, the ram was provided for sacrifice instead of Ismaa’eel, and so on. They also reported a fabricated hadeeth that is falsely attributed to the Prophet (peace and blessings of Allaah be upon him), which says, “Whoever is generous to his family on the day of ‘Aashooraa’, Allaah will be generous to him for the rest of the year.”

(Then Ibn Taymiyah discussed the two misguided groups who were in Koofah, Iraq, both of whom took ‘Aashooraa’ as a festival because of their bid’ah). The Raafidi group made an outward show of allegiance to the Ahl al-Bayt although inwardly they were either heretics and disbelievers or ignorant and bound by whims and desires. The Naasibi group hated ‘Ali and his companions, because of the troubles and killings that had occurred. It is reported in Saheeh Muslim that the Prophet (peace and blessings of Allaah be upon him) said: “In (the tribe of) Thaqeef there will be a liar and an oppressor [???].” The liar was al-Mukhtaar ibn Abi ‘Ubayd al-Thaqafi, who made an outward show of allegiance to and support of the Ahl al-Bayt, and killed ‘Ubayd-Allaah ibn Ziyaad, the governor of Iraq, who had equipped the party that killed al-Husayn ibn ‘Ali (may Allaah be pleased with them both); then he (al-Mukhtaar) made it clear that he was a liar, by claiming to be a prophet and that Jibreel (peace be upon him) brought revelation to him. People told Ibn ‘Umar and Ibn ‘Abbaas about this, and said to one of them, “al-Mukhtaar ibn Abi ‘Ubayd is claiming to receive revelation [annahu yanzilu ‘alayhi].” He said, “He is telling the truth, for Allaah says (interpretation of the meaning): ‘Shall I inform you (O people) upon whom the shayaateen (devils) descend [tanazzalu]? They descend upon every lying, sinful person.’ [al-Shu’ara’ 26:221].” [Translator’s note: the words translated as “receive revelation” and “descend” both come from the same root in Arabic]. They said to the other: “Al-Mukhtaar is claiming that he receives inspiration.” He said, “he is telling the truth. ‘… And certainly, the Shayaateen (devils) do inspire their friends (from mankind) to dispute with you…’ [al-An’aam 6:121 – interpretation of the meaning].” As for the oppressor , this was al-Hajjaaj ibn Yoosuf al-Thaqafi, who was opposed to ‘Ali and his companions. Al-Hajjaaj was a Naasibi and al-Mukhtaar was a Raafidi, and this Raafidi was a greater liar and more guilty of fabrication and heresy, because he claimed to be a prophet…

There was much trouble and fighting between these two groups in Kufa. When al-Husayn ibn ‘Ali (may Allaah be pleased with them both) was killed on the day of ‘Aashooraa’, he was killed by the sinful, wrongdoing group. Allaah honoured al-Husayn with martyrdom, as He honoured other members of his family, and raised his status, as He honoured Hamzah, Ja’far, his father ‘Ali and others. Al-Husayn and his brother al-Hasan are the leaders of the youth of Paradise. High status can only be attained through suffering, as the Prophet (peace and blessings of Allaah be upon him said, when he was asked which people suffer the most. He said, “The Prophets, then righteous people, then the next best and the next best. A man will suffer according to his level of faith. If his faith is solid, he will suffer more, but if his faith is shaky, he will suffer less. The believer will keep on suffering until he walks on the earth with no sin.” (reported by al-Tirmidhi and others). Al-Hasan and al-Husayn achieved what they achieved and reached the high status they reached by the help and decree of Allaah. They did not suffer as much as their forefathers had, for they were born and raised during the glory days of Islam, and the Muslims respected and honoured them. The Prophet (peace and blessings of Allaah be upon him) died when they were still young, and Allaah blessed them by testing them in such a manner that they would be able to catch up with the rest of their family members, as those who were of a higher status than them were also tested. ‘Ali ibn Abi Taalib was better than them, and he was killed as a shaheed (martyr). The killing of al-Husayn was one of the things that caused fitnah (tribulation) among the people, as was the killing of ‘Uthmaan, which was one of the greatest causes of fitnah, because of which the ummah is still split today. Thus the Prophet (peace and blessings of Allaah be upon him) said: “There are three things, whoever is saved from them is truly saved: my death, the killing of a patient khaleefah, and the Dajjaal (‘antichrist’).”

Then Shaykh al-Islam (may Allaah have mercy on him) mentioned a little about the biography of al-Hasan and his just character, then he said:

“Then he died, and Allaah was pleased with him and honoured him. Some groups wrote to al-Husayn and promised to support and help him if he went ahead and declared himself khaleefah, but they were not sincere. When al-Husayn sent his cousin [son of his paternal uncle] to them, they broke their word and gave help to the one they had promised to defend him against, and fought with him against [al-Husayn’s cousin]. Those who were wise and who loved al-Husayn, such as Ibn ‘Abbaas and Ibn ‘Umar and others, advised him not to go to them, and not to accept any promises from them. They thought that his going to them served no useful interest and that the consequences would not be good. Things turned out just as they said, and this is how Allaah decreed it would happen. When al-Husayn (may Allaah be pleased with him) went out and saw that things were not as he had expected, he asked them to let him go back, or to let him join the army that was defending the borders of Islam, or join his cousin Yazeed, but they would not let him do any of these things unless he gave himself up to them as a prisoner. So he fought with them, and they killed him and some of those who were with him, and he was wrongfully slain so he died as a shaheed whose martyrdom brought him honour from Allaah, and so he was reunited with the good and pure members of his family. His murder brought shame on those who had wrongfully killed him, and caused much mischief among the people. An ignorant, wrongful group – who were either heretics and hypocrites, or misguided and misled – made a show of allegiance to him and the members of his household, so they took the day of ‘Aashooraa’ as a day of mourning and wailing, in which they openly displayed the rituals of jaahiliyyah such as slapping their cheeks and rending their garments, grieving in the manner of the jaahiliyyah. But what Allaah has commanded us to do when disaster strikes – when the disaster is fresh – is to bear it with patience and fortitude, and to seek reward, and to remember that all things come from Allaah and we must return to Him, as He says (interpretation of the meaning): “… but give glad tidings to al-saabiroon (the patient ones), who, when afflicted with calamity, say: ‘Truly, to Allaah we belong and turly, to Him we shall return.’ They are those on whom are al-salawaat (the blessings) (i.e., who are blessed and will be forgiven) from their Lord, and (they are those who) receive His Mercy, and it is they who are the guided ones.” [al-Baqarah 2:155-157] .

It is reported in al-Saheeh that the Prophet (peace and blessings of Allaah be upon him) said: “he is not one of us who strikes his cheeks, rends his garments and prays with the prayer of Jaahiliyyah.” And he said: “I have nothing to do with those who strike [their cheeks], shave [their heads] and rend [their garments].” And he said: “If the woman who wails does not repent before she dies, she will be raised up on the Day of Resurrection wearing trousers made of tar and a shirt of scabs.” In al-Musnad, it is reported from Faatimah bint al-Husayn, from her father al-Husayn, that the Prophet (peace and blessings of Allaah be upon him) said: “There is no man who suffers a calamity, and when he remembers it, even if it is old, he says ‘Innaa Lillaahi wa innaa ilayhi raaji’oon (Truly, to Allaah we belong and truly, to Him we shall return),’ but Allaah will give a reward equal to the reward He gave him on the day he suffered the calamity.” This is how Allaah honours the Believers. If the disaster suffered by al-Husayn, and other disasters, are mentioned after all this time, we should say “Innaa Lillaahi wa innaa ilayhi raaji’oon (Truly, to Allaah we belong and truly, to Him we shall return),” as Allaah and His Messenger commanded, so as to be given the reward like that earned on the day of the disaster itself. If Allaah commanded us to be patient and steadfast and to seek reward at the time of the disaster, then how about after the passing of time? The Shaytaan made this attractive to those who are misled, so they took the day of ‘Aashooraa’ as an occasion of mourning, when they grieve and wail, recite poems of grief and tell stories filled with lies. Whatever truth there may be in these stories serves no purpose other than the renewal of their grief and sectarian feeling, and the stirring up of hatred and hostility among the Muslims, which they do by cursing those who came before them, and telling many lies, and causing much trouble in the world. The various sects of Islam have never known any group tell more lies or cause more trouble or help the kuffaar against the Muslims more than this misguided and evil group. They are even worse than the Khawaarij who went beyond the pale of Islam. They are the ones of whom the Prophet (peace and blessings of Allaah be upon him) said: “They will kill the people of Islam and will leave alone the people who worship idols.” This group cooperated with the Jews, Christians and mushrikeen against the members of the Prophet’s household and his believing ummah, and also helped the mushrik Turks and Tatars to do what they did in Baghdaad and elsewhere to the descendents of the Prophet (peace and blessings of Allaah be upon him), i.e., the ‘Abbaasid rulers and others, and the believers; the Turks and Tatars killed them, enslaved their women and destroyed their homes. The evil and harm that they do to the Muslims cannot be enumerated by any man, no matter how eloquent he is. Some others – either Naasibis who oppose and have enmity towards al-Husayn and his family or ignorant people who try to fight evil with evil, corruption with corruption, lies with lies and bid’ah with bid’ah – opposed them by fabricating reports in favour of making the day of ‘Aashooraa’ a day of celebration, by wearing kohl and henna, spending money on one's children, cooking special dishes and other things that are done on Eids and special occasions. These people took the day of ‘Aashooraa’ as a festival like Eid, whereas the others took it as a day of mourning. Both are wrong, and both go against the Sunnah, even though the other group (the Rafidis) are worse in intention and more ignorant and more plainly wrong… But Allaah commands us to be just and to treat others well. The Prophet (peace and blessings of Allaah be upon him) said: “Those of you who live after my death will see many disputes. I urge you to adhere to my Sunnah and the sunnah of my rightly-guided successors (al-khulafa’ al-raashidoon) who come after me. Hold onto it as if biting it with your eyeteeth. Beware of newly-innovated matters, for every innovation is a going astray.” Neither the Prophet (peace and blessings of Allaah be upon him) nor his rightly-guided successors (the khulafa’ al-raashidoon) did any of these things on the day of ‘Aashooraa’, they neither made it a day of mourning nor a day of celebration.

But “when the Prophet (peace and blessings of Allaah be upon him) came to Madeenah, he saw the Jews fasting on the day of ‘Aashooraa’. He said, ‘What is this?’ They said, ‘This is the day when Allaah saved Moosa from drowning, so we fast on this day.’ He said, ‘We have more right to Moosa than you,’ so he fasted on that day and commanded [the Muslims] to fast on that day.”

Quraysh also used to venerate this day during the Jaahiliyyah. The day on which people were ordered to fast was just one day. When the Prophet (peace and blessings of Allaah be upon him) came to Madeenah it was Rabee’ al-Awwal, and the following year he fasted ‘Aashooraa’ and commanded the people to fast. Then in that year fasting in Ramadaan was made obligatory and fasting on ‘Aashooraa’ was abrogated. The scholars disputed as to whether fasting on that day (‘Aashooraa’) was waajib (obligatory) or mustahabb (encouraged). Of the two best known opinions, the more correct view is that it was waajib, then after that whoever fasted it did it because it was mustahabb. The Prophet (peace and blessings of Allaah be upon him) did not tell ordinary Muslims to fast on ‘Aashooraa’, but he used to say, “This is the day of ‘Aashooraa’; I am fasting on this day and whoever wishes to fast on this day may fast.” And he said: “Fasting on ‘Aashooraa’ expiates for the sins of one year and fasting on the day of ‘Arafaah expiates for the sins of two years.” When, towards the end of his life, the Prophet (peace and blessings of Allaah be upon him) heard that the Jews took the day of ‘Aashooraa’ as a festival, he said, “If I live until next year, I will certainly fast on the ninth” – to be different from the Jews, and not to resemble them in taking the day as a festival.

There were some of the Sahaabah and scholars who did not fast on this day and did not regard it as mustahabb, but thought it makrooh to single out this day for fasting. This was reported from a group of the Koofiyeen (scholars of Kufa). Some other scholars said that it was mustahabb to fast on this day. The correct view is that it is mustahabb for the one who fasts on ‘Aashooraa’ to fast on the ninth day [of Muharram] too, because this was the ultimate command of the Prophet (peace and blessings of Allaah be upon him), as he said: “If I live until next year, I will certainly fast on the ninth as well as the tenth.” This was reported with a variety of isnaads. This is what is prescribed in the Sunnah of the Prophet (peace and blessings of Allaah be upon him).

As for the other things, such as cooking special dishes with or without grains, or wearing new clothes, or spending money on one’s family, or buying the year’s supplies on that day, or doing special acts of worship such as special prayers or deliberately slaughtering an animal on that day, or saving some of the meat of the sacrifice to cook with grains, or wearing kohl and henna, or taking a bath (ghusl), or shaking hands with one another, or visiting one another, or visiting the mosques and mashhads (shrines) and so on… all of this is reprehensible bid’ah and is wrong. None of it has anything to do with the Sunnah of the Messenger of Allaah (peace and blessings of Allaah be upon him) or the way of the Khulafa’ al-Raashidoon. It was not approved of by any of the imaams of the Muslims, not Maalik, not al-Thawri, not al-Layth ibn Sa’d, not Abu Haneefah, not al-Oozaa’i, not al-Shaafa'i, not Ahmad ibn Hanbal, not Ishaaq ibn Raahwayh, not any of the imaams and scholars of the Muslims.

The religion of Islam is based on two principles: that we should worship nothing besides Allaah Alone, and that we should worship Him in the manner that He has prescribed, not by means of bid’ah or reprehensible innovations. Allaah says (interpretation of the meaning): “… So whoever hopes for the Meeting with his Lord, let him work righteousness and associate none as a partner in the worship of his Lord.” [al-Kahf 18:110].

Righteous deeds are those which are loved by Allaah and His Messenger, those which are prescribed in Islam and in the Sunnah. Thus ‘Umar ibn al-Khattaab (may Allaah be pleased with him) used to say in his du’aa’: “O Allaah, make all of my deeds righteous and make them purely for Your sake, and do not let there be any share for anyone or anything else in them.”

(The above is summarized from the words of Shaykh al-Islam Ibn Taymiyah – may Allaah have mercy on him. Al-Fataawa al-Kubra, part 5). And Allaah is the Guide to the Straight Path.

Praise be to Allaah.

If we do not know whether the month of Dhu’l-Hijjah is complete (30 days) or imcomplete (29 days), and no one tells us when the new moon of Muharram was sighted, then we should follow the basic principle, which is that the month should be completed as thirty days. So Dhu’l-Hijjah is counted as being 30 days long, then we calculate the date of ‘Aashooraa’ on that basis. 

If a Muslim wants to be sure that he has fasted on the right day, he should fast two consecutive days at ‘Aashooraa’. So he should calculate when ‘Aa’shooraa’ will be if Dhu’l-Hijjah is twenty-nine days and if it is thirty days, and fast these two days. Thus he will be definite that he has fasted ‘Aashooraa’, and in this case he will have fasted either the ninth and tenth, or the tenth and eleventh, both of which are good. If he wants to be sure of fasting Taasoo’ah (the ninth of Muharram) as well, then he should fast the two days we have spoken of above and the day immediately before them as well. Then he will have fasted the ninth, tenth and eleventh, or the eighth, ninth and tenth. In either case he will have fasted the ninth and tenth for sure. 

If someone were to say “My work and other circumstances only allow me to fast one day, so which is the best day for me to fast?” we say to him: 

Count Dhu’l-Hijjah as being thirty days and work out the tenth day (of Muharram), then fast on that day. 

This is a summary of what I heard our shaykh, ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him), say when I asked him about this matter. 

If we receive news from a trustworthy Muslim that he has seen the new moon of Muharram, we should act in accordance with that. Fasting at any time in Muharram is Sunnah, because the Prophet (peace and blessings of Allaah be upon him) said: “The best fasting after the month of Ramadaan is fasting in the month of Muharram.” (Narrated by Muslim, 1163) 

And Allaah knows best.

It is not permissible for you to wear fancy clothes or anything else on Aashooraa because that may make ignorant people or those with ulterior motives think that the Sunnis are happy about the killing of al-Husayn ibn Ali (may Allaah be pleased with them both), Allaah forbid that that happened with the approval of the Sunnis. 

With regard to your interactions with them by backbiting about them and praying against them, and other kinds of actions which are indicative of hatred, this serves no purpose. What we have to do is to strive to call them (to Islam) and to influence them and reform them. If a person is unable to do that, then he or she should turn away from them and leave the dawah activities for those who are able to do them, and not do anything that may put obstacles in the path of dawah.  

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said:  

Because of the killing of al-Husayn, the Shaytaan started to spread two kinds of bidah (innovation) amongst the people: the bidah of grieving and wailing on the Day of Aashooraa, striking the cheeks, screaming, weeping and reciting eulogies ; and the bidah of expressing happiness and joy. So some express grief and others express joy, so they started to like the idea of wearing kohl, taking a bath, spending on their families and preparing special kinds of food on the day of Aashooraa and every bidah is a going astray; none of the four imams of the Muslims or others approved of either of these things (either expressing grief or expressing joy) 

Firstly: 

Fasting the day of ‘Ashoora’ does expiate for the past year, because the Prophet (peace and blessings of Allaah be upon him) said: “Fasting the day of ‘Arafah I hope Allaah will expiate thereby for the year before it and the year after it, and fasting the day of ‘Ashoora’ I hope Allaah will expiate thereby for the year that came before it.” Narrated by Muslim, 1162. This is by the bounty that Allaah bestows upon us, whereby fasting one day expiates for the sins of a whole year. And Allaah is the Owner of great bounty. 

The Prophet (peace and blessings of Allaah be upon him) used to be very keen to make sure he fasted on the day of ‘Ashoora’ because of its great status. It was narrated that Ibn ‘Abbaas (may Allaah be pleased with him) said: I never saw the Prophet (peace and blessings of Allaah be upon him) so keen to make sure he fasted any day and preferring it over another except this day, the day of ‘Ashoora’, and this month – meaning Ramadaan. Narrated by al-Bukhaari, 1867. 

What is meant by being keen to make sure he fasted it is so as to earn its reward. 

Secondly: 

With regard to the reason why the Prophet (peace and blessings of Allaah be upon him) fasted on the day of ‘Ashoora’ and urged the people to do likewise is mentioned in the hadeeth narrated by al-Bukhaari (1865) from Ibn ‘Abbaas (may Allaah be pleased with him), who said: The Prophet (peace and blessings of Allaah be upon him) came to Madeenah and saw the Jews fasting on the day of ‘Ashoora’. He said, “What is this?” They said, “This is a good day, this is the day when Allaah saved the Children of Israel from their enemy and Moosa fasted on this day.” He said, “We have closer to Moosa than you.” So he fasted on this day and told the people to fast. 

The words “this is a good day” – according to a version narrated by Muslim, “This is a great day when Allaah saved Moosa and his people and drowned Pharaoh and his people.” 

The words “so Moosa fasted on this day” – Muslim added in his report: “In gratitude to Allaah, so that is we fast on this day.” 

According to another version narrated by al-Bukhaari, “So we fast it out of respect for it.” 

The words “and told the people to fast” – according to another version narrated by al-Bukhaari, “He said to his companions, ‘You are closer to Moosa than them, so fast this day.” 

Thirdly: 

The expiation of sins that is achieved by fasting ‘Ashoora’ refers to minor sins; with regard to major sins, they need separate repentance. 

Al-Nawawi (may Allaah have mercy on him) said: 

Fasting the day of ‘Arafaah expiates for all minor sins, in othr words this brings forgiveness for all sins except for major sins. 

Then he said: 

Fasting the day of ‘Arafaah is an expiation for two years, and the day of ‘Ashoora is an expiation for one year, and if a person’s Ameen coincides with the Ameen of the angels, his previous sins will be forgiven… Each of the things mentioned may bring expiation. If he does something that expiates for minor sins he will be expiated, and if there are no minor or major sins, it will be recorded for him as good deeds and he will rise in status thereby… If there is one or more major sins and no minor sins, we hope that it will reduce his major sins.  Al-Majmoo’ Sharh al-Muhadhdhab, part 6. 

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said: The expiation of purification, prayer, and fasting Ramadaan, ‘Arafah and ‘Ashoora’ applies to minor sins only.  Al-Fataawa al-Kubra, part 5.

Shaykh al-Islam [Ibn Taymiyah] said: Fasting the day of ‘Ashoora’ is expiation for one year, and it is not makrooh to single out this day for fasting. Al-Fataawa al-Kubra, part 5. 

In Tuhfat al-Muhtaaj by Ibn Hajar al-Haythami it says: There is nothing wrong with fasting ‘Ashoora’ on its own. Part 3, Baab Sawm al-Tatawwu’. 

The Standing Committee was asked this question and replied as follows: 

It is permissible to fast the day of ‘Ashoora’ on its own, but it is better to fast the day before it or the day after it. This is the Sunnah that is proven from the Prophet (peace and blessings of Allaah be upon him), as he said, “If I am still alive next year, I will certainly fast the ninth.” Narrated by Muslim, 1134. 

Ibn ‘Abbaas (may Allaah be pleased with him) said: He meant, along with the tenth. 

And Allaah is the Source of strength.  

‘Abd-Allaah ibn ‘Abbaas (may Allaah be pleased with him) said: When the Messenger of Allaah (peace and blessings of Allaah be upon him) fasted on the day of ‘Ashoora and told the people to fast, they said, “O Messenger of Allaah, this is a day that is venerated by the Jews and Christians.” The Messenger of Allaah (peace and blessings of Allaah be upon him) said, “Next year, if Allaah wills, we will fast on the ninth day.” But by the time the following year came, the Messenger of Allaah (peace and blessings of Allaah be upon him) had passed away.

 Narrated by Muslim, 1916. 

Al-Shaafa’i and his companions, Ahmad, Ishaaq and others said: It is mustahabb [recommended] to fast both the ninth and the tenth, because the Prophet (peace and blessings of Allaah be upon him) fasted the tenth and intended to fast the ninth. 

Based on this, there are different ways of fasting ‘Ashoora’, the least of which is to fast the tenth only, but it is better to fast the ninth as well. The more one fasts in Muharram, the better. 

If one were to ask, what is the wisdom behind fasting the ninth as well as the tenth? The answer is: 

Al-Nawawi (may Allaah have mercy on him) said: The scholars among our companions and others said that there are several reasons for recommending fasting on the ninth day (Tasoo’a’): 

1 – The intention behind it is to be different from the Jews who limit their fasting to the tenth day. This was narrated from Ibn ‘Abbaas. 

2 – The intention was to join the fast of ‘Ashoora’ to another day, just as it is not allowed to fast on a Friday on its own [but it is allowed if one fasts the day before or the day after as well]. 

3 – The idea is to be on the safe side and make sure one is fasting on the tenth, in case the moon sighting was not accurate and what people think is the ninth is actually the tenth. 

The strongest of these reasons is in order to be different from the People of the Book. Shaykh al-Islam Ibn Taymiyah said: The Prophet (peace and blessings of Allaah be upon him) forbade resembling the People of the Book in many ahaadeeth. For example, he said concerning ‘Ashoora’: “If I live until next year I will certainly fast the ninth.” Al-Fataawa al-Kubra, part 6. 

Ibn Hajar (may Allaah have mercy on him) said, commenting on the hadeeth “If I live until next year I will certainly fast the ninth”: 

His concern to fast the ninth may be understood as meaning that he would not limit himself to that, rather that he would add it to the tenth, either to be on the safe side, or to be different from the Jews and Christians, which is more likely to be correct; this is what may be understood from some of the reports narrated by Muslim.” 

From Fath al-Baari, 4/245.

Firstly: 

You should not observe voluntary fasts when you still owe one or more days from Ramadaan, rather you should start with the fasts that you owe from Ramadaan, and then observe voluntary fasts. 

Secondly: 

If you fast the tenth and eleventh of Muharram with the intention of making up days that you owe from Ramadaan, that is permissible and will make up for two of the days that you owe. The Prophet (peace and blessings of Allaah be upon him) said, “Actions are judged but by intentions, and every person will have but that which he intended.” 

Fataawa al-Lajnah al-Daa’imah, 11/401 

We hope that you will have the reward for making up the missed fast and the reward for fasting that day. 

Fataawa Manaar al-Islam, by Shaykh Muhammad ibn ‘Uthaymeen (may Allaah have mercy on him), 2/358.

Praise be to Allaah for making you keen to do naafil acts of worship. We ask Him to make us and you steadfast in doing that. 

With regard to your question about forming the intention to fast from the night before, there is sound evidence from the Prophet (peace and blessings of Allaah be upon him) that the intention to observe a naafil fast formed on the morning of the day itself is valid, so long as a person has not ingested anything that breaks the fast after dawn. ‘Aa’ishah (may Allaah be pleased with her) narrated that the Prophet (peace and blessings of Allaah be upon him) entered upon his family one day and said: “Do you have anything (i.e., any food)?” They said, “No.” He said, “Then I am fasting.” (Muslim, 1154, 170). The word “idhan” (translated here as “then”, in the sense of “in that case”) indicates that it is permissible to form the intention of observing a naafil fast on the day itself. This is unlike the obligatory fasts, which are not valid unless one forms the intention the night before, because of the hadeeth, “Whoever does not form the intention to fast before dawn, has not fasted.” Abu Dawood, 2454; al-Tirmidhi, 726; classed as saheeh by al-Albaani in Saheeh al-Jaami’, 6535. What is meant here is obligatory fasts. 

Based on this, then your fast is valid. With regard to getting the reward for fasting, will this be reward for the whole day or from the time of the intention only? Shaykh al-‘Uthaymeen (may Allaah have mercy on him) said: 

There are two scholarly opinions on this matter. The first is that he will be rewarded from the beginning of the day, because the correct Islamic fast can only be from the start of the day. 

The second view is that he will only be rewarded from the time of his intention, and if he formed the intention at midday then he will be rewarded for half a day. This is the correct view, because the Prophet (peace and blessings of Allaah be upon him) said, “Actions are but by intentions, and each person will have but that which he intended.” This man only formed the intention during the day, so he will be rewarded from the time he formed the intention. 

Based on the correct opinion, if a fast is connected to a particular day, such as fasting on Mondays and Thursdays, and fasting on al-ayaam al-beed (the 13th, 14th and 15th of each Hijri month) or fasting three days each month, and a person forms the intention during the day, he will not be rewarded for the entire day.  

Al-Sharh al-Mumti’, 6/373. 

The same applies to the case of one who did not intend to fast ‘Ashoora until after dawn had come: he will not get the reward for fasting ‘Ashoora’, which is the expiation of one year, because his case is not like that of one fasted the whole day of ‘Ashoora’, rather he only fasted part of it, from the moment he first formed the intention of fasting. 

But he will be rewarded in the general sense of the reward for fasting during the month of Allaah Muharram, which is the best kind of fasting after Ramadaan (as it says in Saheeh Muslim, 1163). 

Perhaps one of the main reasons for your and many people’s not knowing when ‘Ashoora is, or al-ayyaam al-beed, until the day has started, is – as you mention – use of the Gregorian calendar. Perhaps missing out on these special days will motivate you and others whom Allaah blesses with guidance, to follow the lunar Hijri calendar which Allaah has prescribed for His slaves and approved of for His religion, even if that is only with regard to their personal dealings, so as to revive this calendar which reminds us of different shar’i occasions, and in order to be different from the People of the Book whom we are commanded to differ from and be distinct with regard to their rituals and unique characteristics, especially since the lunar calendar was followed by the earlier Prophets, as may be understood from the hadeeth which mentions the reason why the Jews fasted ‘Ashoora – which is a day that is known through the lunar calendar. They said that it was the day on which Allaah had saved Moosa. This indicates that they followed a lunar calendar and not the months of the solar European calendar. 

Al-Sharh al-Mumti’, 6/471 

May Allaah make your missing out on this special reward, and the missing out of others who are keen like you, lead to a good outcome, so this will make you strive harder in doing good works and acts of worship. This may make you more keen than people who do some act of worship regularly and feel content with what they are doing, and may fill them with self-admiration. 

We ask Allaah to bless us with His bounty and reward, and help us to remember Him and give thanks to Him.