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Topic: Can we fast on Saturdays?
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 rasheed.b
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As salaamu alaikum
InshaALLAH the day of Arafat will be this Saturday. The question is can we fast on Saturday if it coincides with Arafat. Perhaps some of the students could read the follow narrations and ask the people of knowledge.
The first post seems to indicate that is not hated to fast on Saturday if it conicides with the day of Arafat.
* وقال البهوتي رحمه الله : ويكره تعمد إفراد يوم السبت بصوم لحديث عبد الله بن بشر عن أخته : ( لا تصوموا يوم السبت إلا فيما افترض عليكم ) [رواه أحمد بإسناد جيد والحاكم وقال : على شرط البخاري] ولأنه يوم تعظمه اليهود ففي إفراده تشبه بهم ..( إلا أن يوافق ) يوم الجمعة أو لسبت ( عادة ) كأن وافق يوم عرفة أو يوم عاشوراء وكان عادته صومهما فلا كراهة ؛ لأن العادة لها تأثير في ذلك [كشاف القناع ج2 باب صوم التطوع] .
The second post seems to indicate that it is better not to fast on Saturday even if it coincides with Arafat.
سؤال عن صيام يوم السبت
السلام عليكم ورحمة الله وبركاته
فضيلة الشيخ ما حكم صيام يوم السبت وهل لصيام السبت حكم خاص إذا وافق يوم مثل يوم عرفه خصوصاً أن يوم عرفه هذا العام يوافق السبت بمشيئة الله القادر على كل شىء
نحن مع الحديث الثابت في النهي عن صيام يوم السبت ؛ وهذا مذهب
شيخنا الألباني ولو وافق يوم عرفة ؛ فإن الذي يطيع رسول الله عليه
الصلاة والسلام في هذا له أجر من صام وأجر من تابع الأمر ؛ والله أعلم
This message was edited by rasheed.b on 1-27-04 @ 3:44 PM
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| rasheed.b
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As salaamu aliakum
I found a few lectures in which Sheik Al Baani makes clear that it is not allowed to fast on Saturdays even if they coincide with the day of Arafat, Ashoora or the 13, 14, and 15 of the month.
http://sahab.net/sahab/showthread.php?s=bd34bc16fe7ebabc17f91b39e7ff1aea&threadid=300921
http://sahab.net/sahab/attachment.php?s=bd34bc16fe7ebabc17f91b39e7ff1aea&postid=369215
A summary translation of some of the points...
قد قال عليه الصلاة والسلام في الحديث الصحيح «لا تصوموا يوم السبت إلا في ما أفترض عليكم، ولو لم يجد أحدكم إلا لِحاء شجرة فليمضغه»
The hadith, "Don't fast on Saturday except that which is obilgatory upon you, even if one of you does not find except the bark of a tree then let him chew upon it."
الشاهد أن النبي صلى الله عليه وآله وسلم نهى في هذا الحديث الصحيح عن صيام يوم السبت مطلقا إلا في الفرض، وذلك لا يكون إلا فيما فرضه الله كشهر رمضان إما أداء وإما قضاء،
The point is that the Prophet, صلى الله عليه وآله وسلم prohibited in this authentic hadith fasting on Saturday except that which is obligatory, and that is only the month of Ramadan, fasting during it's time or making it up.
كذلك عرفة، قد يصادف عرفة أن يكون يوم السبت، هل يصام؟ لا يصام، إلا في ما أفترض عليكم، الحديث صريح.
And such is the day of Arafat, if it coincides with Saturday do we fast. The answer is no. Except that which is obligatory upon you.
The Sheik then makes the point that some people allow the fasting on Saturday if it coincides with the day of Arafat because of the great blessing for fasting on this day. But this is incorrect, as there is also great blessing for fasting on Mondays and Thursdays and the 13th 14, and 15th of the month, but if they coincide the the day of Eid we are still not allow to fast on them. So the prohibition is over the benefit.
كذلك يصادف يوم من الأيام البيض ثلاثة عشرة، أربعة عشرة، خمسة عشرة، يوم سبت هل نصومه؟
الجواب:لا.
يوم الاثنين إذا صادف يوم عيد كما صادف في العيد الماضي يوم خميس، يوم الخميس أيضا من الأيام الفاضلة التي حضّ الشارع الحكيم صيامه أيضا فإذا صادف يوم عيد يوم الاثنين أو يوم الخميس فهل نُغَلِّب الفضيلة أم النهي عن الفضيلة؟
فكما عالجنا مشكلة يوم الاثنين أو يوم الخميس ليوم عيد غلَّبنا النهي على فضيلة الصيام لأنه عرض هذا النهي قلنا: لا نصوم يوم الاثنين ولا يوم الخميس إذا وافق يوم عيد، كذلك لا نصوم يوم السبت إذا وافق يوم فضيلة.
Also the fast of Dawud, peace be upon him, which is to fast every other day. If the day falls on a Saturday do we fast? We say no. Because it is not obigatory.
كثيرا ما نُسأل إنسان يصوم أفضل الصيام بنص حديث الرسول صيام داوود عليه السلام يصوم يوما ويفطر يوما، فقد يصادف يوم سبت، هل يصومه؟ نقول:لا، لأن هذا ليس فرضا، إذن دَعْهُ.
And the Sheik states that the one who leaves off fasting on Saturday will have the reward for fasting and the reward for folling the command of the Messenger, peace and blessing be upon him.
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| abdulilah
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Sheikh Islam ibnu Taymiyyah rahimahullaah said that there is difference of opinion on this issue in his iqtidaa SiraatulMustaqueem (2/570)
Those who prohibit the fasting on Saturday usually use this hadeeth:
( لا تصوموا يوم السبت إلا فيما افترض عليكم )
[رواه أحمد بإسناد جيد والحاكم وقال : على شرط البخاري
"Do not fast on saturday except that which is obligatory upon you" Saheeh see Irwaa al Ghaleel (3/960)
Haakim said hadeeth Saheeh upon the shart of Bukhaaree and Tirmidhee said it is hasan.
Those who allow fasting on Saturday use the hadeeth in Tirmidhee (746) the hadeeth of Aishah that the Messenger sallallaahu 'alaihi wa sallam used to fast on Saturday, Sunday and Monday. But this hadeeth is not authentic due to inqitaa' (broken chain) between khaithama and Aisha radiahu'anha as is shown by Ibn Hajr when he spoke about Khaithama that he used to make irsaal when narrating. Meaning he would leave out the narrator between him and the next narrator as in this hadeeth of Aisha. And Abu Dawood said in his Sunan (2128) that Khaithama did not hear from Aisha radiahu 'anha. So it is clear this hadeeth is da'eef.
Also the hadeeth of Umm Salama allowing fasting on Saturday in Musnad Ahmed (2/78) see adh-Da'eefah (1099) of Sheikh al Albaani rahimahullaah.
What is authentic from the allowance of fasting Saturday with a day before it. This is from the hadeeth of al-Juwayriyyah who was fasting Friday and didn't know the fact that you cannot single out friday for fasting then the Messenger sallallaahu 'alaihi wa sallam asked her whether she fasted the day before she said no and so he told her whether she wanted to fast the next day and she said no then he ordered her to break her fast. This hadeeth is used by some scholars from them Sheikh Uthaimeen and Sheikh Obayd al Jaabree to allow fasting Saturday if it is combined with another day like Friday.
حديث جويرية كما دخل عليها النبي صلى الله عليه وآله وسلم وهي صائمة يوم الجمعة قال لها «أَصُمتى أمس» قالت: لا، «تريدين أن تصومي غدا» قالت: لا، قال لها «فأفطري»
So those who allow fasting Saturday usually allow it if it is not singled out.
However there are some points to mention regarding this position:
Those that prohibit fasting Saturday like our sheikh Muhammad Abdulwahhab al Banna say that the forbiddence takes precedence over the allowance as is known in Usool al Fiqh.
From Usool al Fiqh, it is reported by at-Tayalisi in his Musnad (1922) "?Ibn Umar rahdiallaahu 'anhuma was asked about a man who swore that he will fast on a Friday? So he replied we have been ordered to fulfil our oaths and forbidden from fasting this day, the Messenger sallallaahu 'alaihi wa sallam said: if I order you with something then do what you are able and if I forbid you from something then keep away." Saheeh al Bukhaaree (9/77) Muslim (1337)
Sheikh al Albaani rahimahullaah says:
إذا تعرض حاظر ومبيح؛ قدّم الحاظر على المبيح.
Sheikh al Albaani rahimahullaah uses this to say the forbiddance of fasting on Saturday takes precedence over the allowance to fast.
Secondly if the Prophet is seen to do an action and yet he forbids it then his forbiddance takes precedence over his action:
إذا تعارض القول مع الفعل؛ قدم القول على الفعل.
A further point to note is that Juwayriyyah did not know that singling Friday for fasting is not allowed so if your state is similar to hers then you can use this hadeeth otherwise can this hadeeth be used in your case?
Sheikh al Albaani rahimahullaah further states the hadeeth that the one who leaves something for Allaah's sake then Allaah will replace it with something better.
فأقول قال عليه الصلاة والسلام «من ترك شيئا لله عوَّضه الله خيرا منه»
Would you fast the day of Eed? You will say ofcoarse no. Why? Because there is a prohibition for that day. Likewise there is a prohibition for fasting Saturday.
Sheikh al Albaani rahimahullaah does not allow joining Saturday with Sunday as there is no proof for that at all:
والصورة الأخرى أن يصوم يوم السبت ومعه الأحد وليس معه الجمعة، هذه الصورة الثانية لا دليل عليها إطلاقا
Whichever position you follow then know that the issue is deep and follow that which is clear to you to the best of your ability.
Sheikh al Albaani rahimahullaah says:
كذلك عرفة، قد يصادف عرفة أن يكون يوم السبت، هل يصام؟ لا يصام، إلا في ما أفترض عليكم، الحديث صريح.
Allaah knows best.
The quotes have been taken from Sheikh al Albaani's tapes quoted on Sahab.net on the subject and also sheikh Ali Hasan's book on this issue as it deals with the topic very well, clearly outlining that the position of sheikh al Albaani rahimahullaah is a position based upon strong proof.
قال تعالى:{إنا نحن نزلنا الذكر وإنا له لحافظون}
قال الشيخ السعدي - رحمه الله - في تفسيره (3/31): " فلا يحرف محرف معنى من معانيه( القرآن ) إلا وقيض الله له من يبين الحق المبين وهذا من أعظم آيات الله ونعمه على عباده المؤمنين".
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| Abu_Salih
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| Moosaa
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Shaykh Ibn 'Uthaymeen's kalaam is beautiful, maa shaa' Allaah, since it also takes into account what others have missed about the legislation of fasting every other day, ie. the fast of Daawood, that which is established in Bukhaaree & Muslim. This would necessitate that one fasts Saturday without fasting the day before it or after it once every two weeks. So the shaykh broke it down into different scenarios, and below is a summary of the above by Ibn 'Uthaymeen:
The fasting on a Saturday:
1) as an obligatory fast, like the days of Ramadhaan, either in Ramadhaan or making the days up, fasting as an expiation, or as an alternative to slaughtering, this is permissible.
2) along with fasting the day before it (Jumu'ah), this is permissible.
3) when it comes as the days of the middle of the month, the day of Arafah or 'Aashooraa', the six days of Shawwaal, or the first 9 days of thul-hijjah, then this is permissible, since he is not intending to fast because of the day being Saturday.
4) when it comes as a day that a person normally fasts, like the one who fasts every other day, this is permissible.
5) when a person intends to fast an optional fast because it is Saturday, and he singles it out, then this is the actual fasting on Saturday that is the focus of the prohibition.
May Allaah reward the shaykh and have mercy on him, for this is a good position as it allows for all the evidences to be acted upon in their right places in shaa' Allaah.
One may ask about the position of those who prohibit the fasting of Fridays in all cases mentioned above, "Why didn't the Prophet (sallallaahu 'alayhe wa sallam) warn against the fasting on Saturday when he told us about the fast of Daawood (every other day), or when he encouraged the people to fast the six days of Shawwaal, or the middle days of each month, since these days will naturally fall on Saturday quite often? Especially in light of the principle, "It is not permissible to delay clarification beyond the time of need."
And Allaah knows best.
Moosaa Richardson
********************
سبحانك اللهم وبحمدك
أشهد أن لا إله إلا أنت
أستغفرك وأتوب إليك
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| n.ahsan.shah
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Some very important statements made by Shaykh Uthaymeen in the above posted article is that he indicated very strongly the weakness of the hadeeth prohibitibg fasting Saturdays in light of the hadeeths permitting it. Like for example:
"..some said it is 'shaadh', in which case it is weak as it condratdicts that which is established in the two saheehs....and from the ulema are those who said: 'mansookh' (abrogated) and others said it is understood that it means to single it out with fatsing, and this was Imam Ahmad's position".
Imam Malik said as reported by Abu Dawud: "...'this is from the lies of hadeeth' and Abu Dawud said 'it is abroogated' and Imam Ahmad said Yahya ibn Saeed was wary of it' and Al-Athram (a student of Imam Ahmad) said Abu Abdullah's proof in allowing fasting Sataurday is that all the hadeeths contradict Abdullah ibn Bishr's hadeeth (of prohibition)....so Al-Athram understood that Imam Ahmad was hesitant in taking this hadeeth and that he allowed fasting (Saturdays)....and Abu Dawud said : 'most of the scholars are of the position that it is not disliked (to fast it)'... "
--end--
Also some other narrations were mentioned to us by Maher Al-Qahtaani, a student of knowledge from Taif/Jeddah similar to those already cited, adding:
Nisaa'ee said: "mudhtharib"
Awzaa'ee said : this is a 'Himsee' hadeeth (a place in Shaam), indicating its weakness.
Az-Zuhree said said: I continued to hide this hadeeth until it became widespread amongst the people.
And though At-Tirmidhee considered it a Hasan hadeeth, he didnt forbid fasting it, rather he held the position of joining it with another day.
Ibn Taymiyyah: shaadh or abrogated.
Further (Maher says) none of the explanations of hadeeth made mention of the term "prohibition", rather all of it is around the term "disliked".
--end--
We also asked Shaykh Rabee this quetsion in last week's Shariah dars to which he replied that the strongest postion is not to single it with fatsing but one should join it with another day.
All this along with the various scenarios that Moosa already translated it would seems quite safe, and in Allah we put our trust, to fast this Saturday, Yaumul-Arafah for those not intending Hajj.
Wallahu a'lam
Wassalamalykum wa rahmatullah
Abu Ishaaq Nadeem ibn Mohammad ahsan-shah
((من كطم غيظاً و هو قادر أن ينفذه دعاه الله على رؤوس الخلائق حتى يخيره من الحور العين يزوجه منها ما يشاء)) [صحيح الجامع رقم 6522]
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| abdulilah
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May Allaah reward the brothers for their effort. Just as a note to our brother Moosa hayakallaah, as for the fast of Dawood then it has been taken into account by Sheikh al Albaani rahimahullaah since if the fast of Dawood fell on a day of Eed would you fast ???? no, why? Because there is a prohibition for fasting the day of eed, Likewise there is a prohibition of fasting Saturday except that which is obligatory upon you.
As you well know, rulings are made once the jam' gathering of the proofs is made so The Messenger sallallaahu 'alaihi wa sallam mentioned not to fast on the saturday except in the obligatory case.
Allaah knows best.
قال تعالى:{إنا نحن نزلنا الذكر وإنا له لحافظون}
قال الشيخ السعدي - رحمه الله - في تفسيره (3/31): " فلا يحرف محرف معنى من معانيه( القرآن ) إلا وقيض الله له من يبين الحق المبين وهذا من أعظم آيات الله ونعمه على عباده المؤمنين".
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| abdulilah
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having read sheikh Muhammad ibn Saalih al Uthaimeen's position then there is a strong reply to each statement he has made by sheikh al Albaani rahimahullaah inshaallaah after hajj we will mention these for the faa'ida.
قال تعالى:{إنا نحن نزلنا الذكر وإنا له لحافظون}
قال الشيخ السعدي - رحمه الله - في تفسيره (3/31): " فلا يحرف محرف معنى من معانيه( القرآن ) إلا وقيض الله له من يبين الحق المبين وهذا من أعظم آيات الله ونعمه على عباده المؤمنين".
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| rasheed.b
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As salaamu alaikum
Just a few more post about this subject inshaALLAH. Keeping in mind that there are different opinions on this subject (Please refer to the reasons the Scholars differ by Sheik Uthamin) http://www.binothaimeen.com/modules.php?name=Newss&file=categories&op=newindex&catid=62
So we are just translating some of the kalaam of the Scholars, for the benefit of the brothers and sisters. We still need to refer this back to the Scholars to make sure that we understand the rulings of the Scholars.
http://www.anasalafi.net/showthread.php?threadid=6802
Perhaps if some of the brothers and sisters have time they can help translate some of the arguements.
This is a ruling by the Permanent Committe:
فتوى اللجنة الدائمة
الفتوى رقم (11747)
س: اختلف الناس هنا في صوم يوم عرفة لهذا العام، حيث صادف يوم السبت فمنهم من قال إن هذا يوم عرفة نصومه لأنه يوم عرفة وليس لكونه يوم السبت المنهي عن صيامه، ومنهم من لم يصمه لكونه يوم السبت المنهي عن تعظيمه مخالفة لليهود، وأنا لم أصم هذا اليوم وأنا في حيرة من أمري، وأصبحت لا أعرف الحكم الشرعي لهذا اليوم، وفتشت عنه في الكتب الشرعية والدينية فلم أصل إلى حكم واضح قطعي حول هذا اليوم، أرجو من سماحتكم أن ترشدني إلى الحكم الشرعي وأن ترسله لي خطياً ولكم من الله الثواب على هذا وعلى ما تقدموه للمسلمين من العلم النافع لهم في الدنيا والآخرة.
ج: يجوز صيام يوم عرفة مستقلاً سواء وافق يوم السبت أو غيره من أيام الأسبوع لأنه لا فرق بينها؛ لأن صوم يوم عرفة سنة مستقلة وحديث النهي عن يوم السبت ضعيف لاضطرابه ومخالفته للأحاديث الصحيحة.
وبالله التوفيق وصلى الله على نبينا محمد وآله وصحبه وسلم .
اللجنة الدائمة للبحوث العلمية والإفتاء
عضو: عبد الله بن غديان
نائب رئيس اللجنة: عبد الرزاق عفيفي
الرئيس: عبد العزيز بن عبد الله بن باز
Q: The people have differed here concerning the fasting of Arafat this year, as it coincides with Saturday. So from them are those that say, this is the day of Arafat, we will fast it, because it is Arafat. And the fact that it coincides with Saturday does not prevent fasting on it. And then there some who will not fast on it because it coincides with Saturday and we must not make it a great day, as to oppose the Jews?I searched for the answer but could not find any clear answer?I hope that you all(Esteemed ones) will guide me to the Islamic ruling on this issue?you will have a blessing with ALLAH for it for providing the Muslims with beneficial knowledge that will be for them in this life and the next.
A: It is permissible to fast the day of Arafat by itself whether it coincides with Saturday or any other day of the week because there is no difference in them. Because fasting the day of Arafat is an(independent) sunna and the hadith about fasting on Saturday is weak due to it contradicting and opposing authentic hadith.
The Permanent Committe
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| irshadmuhammed
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Insha Allah the below tread will benefit on this issue
http://www.salafitalk.net/st/viewmessages.cfm?Forum=6&Topic=3177
and Sheikh Naasir says (from the above tread)
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So if one who is in opposition to this says; how have you left the fast of A'ashuraa, which is an expiation for the previous year and the fast of A'rafah, which is an expiation for two years, based upon a hadeeth that is "Ghareeb" (strange) and "Shaadh" (contradictory)? We say, the hadeeth is indeed authentic, whoever makes it weak, does so without knowledge. |
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Irshad Muhammed as-Saylanee
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| abdulilah
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A FINAL REPLY TO THOSE WHO ALLOW FASTING ON SATURDAY OTHER THAN THE FARDH
A reply to the points quoted from Sheikh Muhammad ibn Salih al Uthaimeen rahimahullaah. The replies I have translated from quotes that I read from Sheikh al Albaani rahimahullaah from his book Irwaa al Ghaleel, and from Sheikh al Islam Ibn Taymiyyah - Iqtidaa siraat al Mustaqeem with the Sharh of Sheikh Uthaimeen and from Zahro Rawdh fi hukm siyaam Yawm as-Sabt fi ghari Fardh by Sheikh Ali Hasan. All I have done is to summarise, translate and put together some beneficial replies to the points Sheikh Muhammad ibn Salih al Uthaimeen puts forward from the books above. So this is in brief:
REGARDING THE HADEETH:
( لا تصوموا يوم السبت إلا فيما افترض عليكم )
[رواه أحمد بإسناد جيد والحاكم وقال : على شرط البخاري
"Do not fast on Saturday except that which is obligatory upon you" Saheeh see Irwaa al Ghaleel (4/960)
Haakim said hadeeth Saheeh upon the shart of Bukhaaree and Tirmidhee said it is hasan.
Our brother Abu Ishaaq Nadeem quotes Sheikh Uthaimeen rahimahullaah who said:
"..some said it is 'shaadh', in which case it is weak as it condratdicts that which is established in the two saheehs....and from the ulema are those who said: 'mansookh' (abrogated) and others said it is understood that it means to single it out with fatsing, and this was Imam Ahmad's position".
1.REPLY:
The hadeeth above has been reported from four of the companions 3 of them from the same household. Abdullaah bin Busr, his sister As-Samaa' bint Busr, their father Busr ibn Abi Busral Maazini, the fourth to narrate it was Abu Umaama his name being Suday ibn 'Ajlaan.
All of these being thaabit from the Messenger sallallaahu 'alaihi wa sallam [see Irwaa al Ghaleel (4/960) ]
Let us examine the previous post, a quote of Sheikh Muhammad ibn Salih al Uthaimeen rahimahullaah:
Imam Malik said as reported by Abu Dawud: "...'this is from the lies of hadeeth' and Abu Dawud said 'it is abroogated' and Imam Ahmad said Yahya ibn Saeed was wary of it' and Al-Athram (a student of Imam Ahmad) said Abu Abdullah's proof in allowing fasting Sataurday is that all the hadeeths contradict Abdullah ibn Bishr's hadeeth (of prohibition)....so Al-Athram understood that Imam Ahmad was hesitant in taking this hadeeth and that he allowed fasting (Saturdays)....and Abu Dawud said : 'most of the scholars are of the position that it is not disliked (to fast it)'... "
Those who quote Abu Dawood's statement that the hadeeth is abrogated [see his Sunan 2421]:
2.REPLY
1. Hafidh Ibn Hajr in his 'Talkhees al Habeer' [2/216] replying to the claim of Abu Dawood:
"The abrogation is not apparent in it."
2. Sheikh Mahmood Khataab as-Subki said in 'ad-Deenul Khaalis' [8/393] after quoting the statement of Abi Dawood "It is not accepted and what is the proof for its abrogation."
3. Imam Shaaf'ee rahimahullaah said "No one can bring as proof that something abrogates and something is abrogated except from a statement from the Messenger sallallaahu 'alaihi wa sallam or with a time-factor to show one came after the other and it becomes known that the last one is the abrogator or from a statement from the one who heard the hadeeth or from Ijmaa' ." [Miftaah al Janna by Suyootdi p.76]
As for the statement of Abu Dawood that Imam Malik said about the hadeeth above "This is a lie" then:
1. Abu Dawood mentioned it in ta'leeq form and did not mention an isnaad for it so it cannot be definitely attributed to Imam Malik.
2. That this statement from Abu Dawood is only in some of the prints of Sunan Abi Dawood not in all of it, see Irwaa al Ghaleel [4/124] where sheikh al Albaani rahimahullaah answers it.
3. Imam Nawawee rahimahullaah said in 'Majmu' [6/440]' "This statement is not accepted (from him) for the scholars have authenticated it."
4. Ibn Abdulhaadi in 'al Muharar' [p.114] regarding the statement of Imam Maalik "There is nadr in it (meaning there is some doubt about it)"
5. Ibn Mulaqin mentioned in al Badr al Muneer 4ق 351 أ that Abdulhaq al Ishbeeli said "it maybe that Maalik considered it a lie due to the narration of Thawr ibn Yazeed al Kala'ee for he was accused of Qadr (meaning he was accused of being from the Qadariyyah) but he was thiqah in that which he narrated as Yahyah said and other than him and from those who narrated from him were Yahya ibn Sa'eed al Qattan, Thawree and Ibn Mubarrak and others."
As for the statement of Awzaa'ee who said : this is a 'Himsee' hadeeth (a place in Shaam), indicating its weakness.
REPLY
This is according to him but the paths are many and authentic and the time of Awzaa'ee was a time of narrators narrating ahadeeth so he may not know what another narrator knows also he said "I continued to withhold mentioning this hadeeth until I saw it become widespread, I mean the hadeeth Abdullah ibn Busr" It becoming widespread is due to its many paths of narrations.
Ibn Taymiyyah: shaadh or abrogated.
Reply
1. Yes this is the statement of Sheikh al Islaam ibnu Taymiyyah in Iqtidaa Siraat al Mustaqeem but Sheikh Muhammad ibn Saalih al 'Uthaimeen in his sharh of the book only agrees with him to say the hadeeth is shaadh but not mansookh (abrogated) as this needs proof and time factor as to which of the ahadeeth came first as he himself testifies. [p.366 Sharh Iqtidaa Siraat al Mustaqeem ?Dar al Ansaar print.]
2. As for the statement that it is shaadh then what remains left is the hadeeth of the Juwairiyyah since the other ahadeeth like the hadeeth of umm Salama is da'eef. [Musnad Ahmed (2/78) see adh-Da'eefah (1099) of Sheikh al Albaani rahimahullaah.] The hadeeth of Aisha also da'eef see last part for ref.
3. And the hadeeth of Juwairiya the most it shows is that it is permissible to fast along with another day whereas the hadeeth forbidding fasting on Saturday except in the obligatory fast takes precedence since a prohibition outweighs a preference in usool al Fiqh.
From Usool al Fiqh, it is reported by at-Tayalisi in his Musnad (1922) "?Ibn Umar rahdiallaahu 'anhuma was asked about a man who swore that he will fast on a Friday? So he replied we have been ordered to fulfil our oaths and forbidden from fasting this day, the Messenger sallallaahu 'alaihi wa sallam said: if I order you with something then do what you are able and if I forbid you from something then keep away." Saheeh al Bukhaaree (9/77) Muslim (1337)
Sheikh al Albaani rahimahullaah says:
إذا تعرض حاظر ومبيح؛ قدّم الحاظر على
المبيح
.
Sheikh al Albaani rahimahullaah uses this to say the forbiddance of fasting on Saturday takes precedence over the allowance to fast it .
So what is apparent of the strongest position to me that I hold being upon the position of Sheikh al Albaani rahimahullaah and Sheikh Muhammad al Banna is that:
1. Singling out Saturday is not allowed except in that which is obligatory.
2. Joining Friday and Saturday is not allowed except for the one who is ignorant of the fact that you cannot single out Friday like the hadeeth of Juwairiya and while they are fasting are told or realise what they have done so they have the allowance to join with Saturday if they haven't joined their Friday Fast with Thursday, the proof being the hadeeth of the Juwairiya.
3. As for Joining Saturday and Sunday as in the hadeeth of Umm Salama and Aisha then that is not authentic as Sheikh al Albaani rahimahullaah has mentioned both as da'eef. For the Hadeeth of Umm Salama [see da'eefah 1099] As for the hadeeth of Aisha also allowing the fast of Saturday and Sunday then the Sheikh Albaani rahimahullaah used to make it saheeh as in Saheeh al Jaami' [4971] , Mishkaat [2059], Mukhtasir Shamaail [p.164] but he did not put it in Saheeh Sunan at-Tirmidhee and that is from his last books rahimahullaah then Sheikh Ali Hasan asked him about it and he said to him it is da'eef which shows clear taraju'. [see p. 37 Zahro Rawdh fi hukm siyaam Yawm as-Sabt fi ghari Fardh by Ali Hasan]
As Sheikh al Albaani rahimahullaah does not allow joining Saturday with Sunday as there is no Saheeh proof for that at all:
والصورة الأخرى أن يصوم يوم السبت ومعه الأحد وليس معه الجمعة، هذه الصورة الثانية لا دليل عليها إطلاقا
As for those who discuss the issues from the students of knowledge and say that sheikh al Albaani rahimahullaah makes the hadeeth of Aisha as saheeh (as in the one who made the takhreej of the ahadeeth of Sheikh Uthaimeen rahimahullaah's explanation of 'Iqtidaa Siraat al Mustaqeem' such as Mahmood ibn Jameel then they quote the old position of Sheikh al Albaani rahimahulllaah of this hadeeth.
4. As for the Siyaam of Dawood then if that day falls on Eed Would you fast the day of Eed? You will say ofcoarse no. Why? Because there is a prohibition for that day. Likewise there is a prohibition for fasting Saturday.
5. Finally, Sheikh al Albaani rahimahullaah further states the hadeeth that the one who leaves something for Allaah's sake then Allaah will replace it with something better.
فأقول قال عليه الصلاة والسلام «من ترك شيئا لله عوَّضه الله خيرا منه
Wa Allaahu 'Alam,
Abdulilah ibn Rabah Lahmami
قال تعالى:{إنا نحن نزلنا الذكر وإنا له لحافظون}
قال الشيخ السعدي - رحمه الله - في تفسيره (3/31): " فلا يحرف محرف معنى من معانيه( القرآن ) إلا وقيض الله له من يبين الحق المبين وهذا من أعظم آيات الله ونعمه على عباده المؤمنين".
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| Al-Fudayl
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Administrator
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| wasim.ahmed
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Member
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Bismillaah ar-Rahmaan ar-Raheem,
Assalaamu 'alaykum wa rahmatullaahi wa barakaatuhu,
InshaAllaah, can the tullaabul 'ilm provide information as to who from the Salaf allowed fasting on Saturdays & who didnt allow it.
JazaakAllaahu khairan,
wassalaamu 'alaykum wa rahmatullaahi wa barakaatuhu.
Abu 'Abdullaah Waseem Ahmad ibn
'Abd Al Raheem Alhindee
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| Moosaa
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26-01-2004 @ 9:24 PM
17-02-2005 @ 5:49 PM