it was not obligatory. He said: This is the analogy of the Madhhab. He provided two proofs: First, the Prophet (peace and blessings of Allah be upon him) ordered those who had not eaten to fast, and intention at night is a condition for an obligatory fast. Second, he did not order those who had eaten to make it up. A testimony to this is what Mu'awiyah narrated, saying: I heard the Messenger of Allah (peace and blessings of Allah be upon him) say: "This is the day of 'Ashura; Allah has not made its fasting obligatory upon you, so whoever wishes, let him fast, and whoever wishes, let him break his fast" (11). This is a Sahih hadith. It was narrated from Ahmad that it was obligatory, because 'Aishah narrated that the Prophet (peace and blessings of Allah be upon him) fasted it and ordered its fasting. But when Ramadan was made obligatory, it became the obligation, and he left 'Ashura; so whoever wished fasted it, and whoever wished left it (12). This is a Sahih hadith. The hadith of Mu'awiyah is interpreted as meaning that he meant it is not made obligatory upon you now. As for validating it with an intention during the day and omitting the order to make it up, we may say: Whoever did not observe the day in its entirety is not required to make it up, just as we said regarding someone who accepts Islam or reaches puberty during a day of Ramadan. Moreover, Abu Dawud (13) narrated that the Prophet (peace and blessings of Allah be upon him) said: "Have you fasted your day this?" They said: No. He said: "Then complete the rest of your day, and make it up."

Section: As for the Day of 'Arafah, it is the ninth day of Dhu al-Hijjah. It was named as such because