Forwarded from Holdfirmlytotherope
Second opinion:
This is the opinion of the Jumhūr (majority of the scholars). They say:
It is jāiz (permissible) to fast voluntary fasts while one has some obligatory fasts to make up. This is the opinion of the Hanafī, Shāfi'ī and and Mālikī. However, only the Hanafīs from among them consider it permissible without it being Makrūh (disliked), the other two (Shāfi'ī and Mālikī) say: it is permissible but makrūh.
And the dalīl for that is (as mentioned previously) that it is not obligatory to make up missed fasts immediately, as soon as possible.
As for the Hanbalīs, their opinion is that it is harām to fast voluntary fasts before making up missed fasts, and that they would not even be valid.
The dalīl which they bring is the Hadīth of Abū Hurayrah which was reported by Ahmad:
"Whoever observes voluntary fast while he still has to make up for days which he missed in Ramadan, his voluntary fast will not be accepted until he makes up for all the days that he had missed in Ramadan.”
However, this Hadīth is not authentic, just as was stated by Ibn Abī Hātim, and it has more than one blunders in its isnād.
The other saying reported from Ahmad is:
"It is permissible to observe voluntary fasts before missed fasts and it is valid."
Al-Mardāwī stated in 'al-Insāf': what is most correct is this.
Henceforth, what is most correct is this, i.e; the Qawl of the Jumhūr. Just as it is proved by the Revelation from Allāh:
{ وَمَن كَانَ مَرِيضًا أَوْ عَلَىٰ سَفَرٍ فَعِدَّةٌ مِّنْ أَيَّامٍ أُخَرَۗ } [البقرة: 185]
"Whoever is ill or on a journey, the same number [of days which one did not observe saum must be made up] from other days."
Therefore, Allāh has not conditioned that they must be made up right after Ramaḍān or even one after the other. Rather, Al-Bukhārī and Muslim reported from 'Ā'ishah رضي الله عنها:
"I was unable to make up missed fasts from Ramaḍān until the month of Sha’bān as I was busy"
It is mentioned in Hāshiyāt i'ānat-ul Tālibīn (2/268):
"Even with an excuse, it is obligatory (wājib) to make up missed obligatory fasts, i.e; if without an excuse, then immediately and if with an excuse then when one finds it feasible."
3/3
https://news.1rj.ru/str/qalandhar/661
#HoldfasttotheropeofAllāh
#FastOfShawwāl
This is the opinion of the Jumhūr (majority of the scholars). They say:
It is jāiz (permissible) to fast voluntary fasts while one has some obligatory fasts to make up. This is the opinion of the Hanafī, Shāfi'ī and and Mālikī. However, only the Hanafīs from among them consider it permissible without it being Makrūh (disliked), the other two (Shāfi'ī and Mālikī) say: it is permissible but makrūh.
And the dalīl for that is (as mentioned previously) that it is not obligatory to make up missed fasts immediately, as soon as possible.
As for the Hanbalīs, their opinion is that it is harām to fast voluntary fasts before making up missed fasts, and that they would not even be valid.
The dalīl which they bring is the Hadīth of Abū Hurayrah which was reported by Ahmad:
"Whoever observes voluntary fast while he still has to make up for days which he missed in Ramadan, his voluntary fast will not be accepted until he makes up for all the days that he had missed in Ramadan.”
However, this Hadīth is not authentic, just as was stated by Ibn Abī Hātim, and it has more than one blunders in its isnād.
The other saying reported from Ahmad is:
"It is permissible to observe voluntary fasts before missed fasts and it is valid."
Al-Mardāwī stated in 'al-Insāf': what is most correct is this.
Henceforth, what is most correct is this, i.e; the Qawl of the Jumhūr. Just as it is proved by the Revelation from Allāh:
{ وَمَن كَانَ مَرِيضًا أَوْ عَلَىٰ سَفَرٍ فَعِدَّةٌ مِّنْ أَيَّامٍ أُخَرَۗ } [البقرة: 185]
"Whoever is ill or on a journey, the same number [of days which one did not observe saum must be made up] from other days."
Therefore, Allāh has not conditioned that they must be made up right after Ramaḍān or even one after the other. Rather, Al-Bukhārī and Muslim reported from 'Ā'ishah رضي الله عنها:
"I was unable to make up missed fasts from Ramaḍān until the month of Sha’bān as I was busy"
It is mentioned in Hāshiyāt i'ānat-ul Tālibīn (2/268):
"Even with an excuse, it is obligatory (wājib) to make up missed obligatory fasts, i.e; if without an excuse, then immediately and if with an excuse then when one finds it feasible."
3/3
https://news.1rj.ru/str/qalandhar/661
#HoldfasttotheropeofAllāh
#FastOfShawwāl
Forwarded from Holdfirmlytotherope
❸
The scholars of the first opinion disagree and say:
"However, the 'ajr of Shawwāl's fast is only upon completing all fasts of Ramaḍān."
This is putting restrictions (on people) regarding the ease that which Allāh legislated through Revelation; i.e; making up obligatory fasts on other days. And it is not seen that the point of the Hadīth is that it is lāzim that the fasts missed due to an excuse be made up.
At-Tarīfī said:
It is permissible to observe voluntary fasts before making up missed, (obligatory) fasts. This is because for the one who leaves some in Ramaḍān due to a reason, it is as if he has fasted (what was obligatory upon him). And he is among those mentioned in the Hadīth by Prophet ﷺ: “Whoever fasts the month of Ramaḍān and then follows it with six days of fasting in the month of Shawwāl, it will be as if he fasted for the entire year.” And completing the missed fasts remains as a responsibility (to make up on other days)."
A Benefit:
It is said: the six fasts of Shawwāl is Mustahabb to hasten it, and not because the virtues of these six fasts cannot be achieved in other months. Hence the Hadīth states the amount. And the virtues are general, and can be achieved in other months as well. And this is a saying which does not oppose what Nawawī and others have said in the Sharh of this Hadīth, as the Ajr of six fasts is 10 times, i.e; 60 days; 2 months, and the Ajr for this is applicable to other months. Nevertheless, as the Hadīth encourages it on Shawwāl, there is no disagreement that it is preferable to do so then. But the preference is for the reward of hastening it, and this is similar to the variation in degree of rewards such as that for observing salāh at their earliest times and later, and it is not that the reward is lost for the (rest of the) year.
_
Sources:
https://news.1rj.ru/str/Aaalsaad7/413
https://news.1rj.ru/str/elmejlisi/152
https://news.1rj.ru/str/Suleiman_alAlwan/952
https://www.islamweb.net/ar/fatwa/3718
https://www.islamweb.net/ar/fatwa/3357
https://www.youtube.com/watch?v=rc5mtoty8y4&t=15
—Galandhaanu [Ustādh Muḥammad al-Māldīfī حفظه الله]
Translated by صدقة الجارية
Alhamdhulillāh
https://news.1rj.ru/str/qalandhar/662
#HoldfasttotheropeofAllāh
#FastOfShawwāl
The scholars of the first opinion disagree and say:
"However, the 'ajr of Shawwāl's fast is only upon completing all fasts of Ramaḍān."
This is putting restrictions (on people) regarding the ease that which Allāh legislated through Revelation; i.e; making up obligatory fasts on other days. And it is not seen that the point of the Hadīth is that it is lāzim that the fasts missed due to an excuse be made up.
At-Tarīfī said:
It is permissible to observe voluntary fasts before making up missed, (obligatory) fasts. This is because for the one who leaves some in Ramaḍān due to a reason, it is as if he has fasted (what was obligatory upon him). And he is among those mentioned in the Hadīth by Prophet ﷺ: “Whoever fasts the month of Ramaḍān and then follows it with six days of fasting in the month of Shawwāl, it will be as if he fasted for the entire year.” And completing the missed fasts remains as a responsibility (to make up on other days)."
A Benefit:
It is said: the six fasts of Shawwāl is Mustahabb to hasten it, and not because the virtues of these six fasts cannot be achieved in other months. Hence the Hadīth states the amount. And the virtues are general, and can be achieved in other months as well. And this is a saying which does not oppose what Nawawī and others have said in the Sharh of this Hadīth, as the Ajr of six fasts is 10 times, i.e; 60 days; 2 months, and the Ajr for this is applicable to other months. Nevertheless, as the Hadīth encourages it on Shawwāl, there is no disagreement that it is preferable to do so then. But the preference is for the reward of hastening it, and this is similar to the variation in degree of rewards such as that for observing salāh at their earliest times and later, and it is not that the reward is lost for the (rest of the) year.
_
Sources:
https://news.1rj.ru/str/Aaalsaad7/413
https://news.1rj.ru/str/elmejlisi/152
https://news.1rj.ru/str/Suleiman_alAlwan/952
https://www.islamweb.net/ar/fatwa/3718
https://www.islamweb.net/ar/fatwa/3357
https://www.youtube.com/watch?v=rc5mtoty8y4&t=15
—Galandhaanu [Ustādh Muḥammad al-Māldīfī حفظه الله]
Translated by صدقة الجارية
Alhamdhulillāh
https://news.1rj.ru/str/qalandhar/662
#HoldfasttotheropeofAllāh
#FastOfShawwāl
Forwarded from Sunnah Studies
Dispute Concerning Fasting the Six Days of Shawwāl
The general meaning of the ḥadīth concerning this matter states:
مَنْ صَامَ رَمَضَانَ وَأَتْبَعَهُ سِتًّا مِنْ شَوّالٍ كَانَ كَصِيَامِ الدّهْرِ
“Whoever fasts Ramaḍān and follows it with six [days] from Shawwāl, it is similar to fasting the year.”
This is a matter scholars past and present differed over. Ibn Rajab said, “Differing [among the scholars] took place concerning this ḥadīth and in acting upon it; some of them authenticated it, and some of them said it is mawqūf. This was said by Ibn ‘Uyaynah and other than him, and this is what Imām Aḥmad leaned towards. And some of them spoke [critically] concerning the isnād. As for acting upon it, then many of the scholars found it preferable to fast the six days of Shawwāl.” [1]
While it is true, many of the scholars spoke favorably concerning acting upon the narrations, from an isnād point of view, however, none of the narrations stand to scrutiny. The follow has been reported from the Ṣaḥābah and what can be said about their narrations:
Ḥadīth of Abū Ayyūb:
Sa’d ibn Sa’īd narrates this from ‘Umar ibn Thābit, from Abū Ayyūb al-Anṣārī in marfū’ form, being the words of the Prophet (ﷺ).
Sa’d ibn Sa’īd is weak. He was weakened by Yaḥyā ibn Ma’īn (in one narration from him), Aḥmad, and an-Nasā’ī.
Both Sufyān ibn ‘Uyaynah and ‘Abdu-Rabbi ibn Sa’īd narrate this from ‘Umar ibn Thābit, from Abū Ayyūb al-Anṣārī in mawqūf form – meaning being his words and not the words of the Prophet (ﷺ).
And both Sufyān ibn ‘Uyaynah and ‘Abdu-Rabbih are trustworthy and reliable narrators.
There are additional chains to ‘Umar ibn Thābit, but they are all munkar.
Ḥadīth of Thawbān
This comes by way of Yaḥyā ibn al-Ḥārith aṫh-Ṫhimārī, from Abū Asmā ar-Raḥabī, from Thawbān, from the Prophet (ﷺ).
There is slight weakness in Yaḥyā ibn al-Ḥārith, and an unknown factor to Abū Asmā’ ar-Raḥabī.
Furthermore, even if this narration is considered acceptable, it does not specify that the six need to be done in Shawwāl – rather any six days fasted after Ramaḍān would complete the year.
Ḥadīth of Abū Hurayrah
This comes by way of ‘Amr ibn ar-Rabī’ ibn Ṭāriq, from Zuhayr, from Suhayl, from his father, from Abū Hurayrah, from the Prophet (ﷺ).
This is a munkar narration and ad-Dāraquṭnī asserted that there is nothing confirmed from Abū Hurayrah regarding this.
Ḥadīth of Jābir ibn ‘Abd-il-Lāh
This comes by way of ‘Amr ibn Jābir al-Ḥaḍramī, from Jābir ibn ‘Abd-il-Lāh, from the Prophet (ﷺ).
This is a munkar narration. ‘Amr ibn Jābir is abandoned and accused of lying.
Ḥadīth of ‘Abd-ul-Lāh ibn ‘Abbās and Jābir ibn ‘Abd-il-Lāh
This comes by way of Yaḥyā ibn Sa’īd al-Māzinī, from ‘Amr ibn Dīnār, from Mujāhid, from Ibn ‘Abbās and Jābir, from the Prophet (ﷺ).
This is a munkar narration. Yaḥyā ibn Sa’īd al-Māzinī is a munkar abandoned narrator.
Ḥadīth of ‘Abd-ul-Lāh ibn ‘Umar
This narration comes by way of Maslamah ibn ‘Alī, from Abū ‘Abd-il-Lāh al-Ḥimṣī, from Nāfi’, from ‘Abd-ul-Lāh ibn ‘Umar, from the Prophet (ﷺ).
This is a munkar narration. Maslamah ibn ‘Alī is abandoned.
In conclusion: The best that can be said about the narrations is that the strongest chains affirm fasting the six days of Shawwāl to be the words of Abū Ayyūb al-Anṣārī and not the words of the Prophet (ﷺ).
A person may ask, “If we accept that the mawqūf is authentic and correct, doesn’t this imply that the narration has the ruling of being marfū’, because it must mean that he heard it from the Prophet (ﷺ)?”
The answer to this is no, especially because in this case, it can be deduced from simple math. If you have 30 fasted days from Ramaḍān and then add to them an additional six days from Shawwāl – and rewards are multiplied by ten, then you have the equivalent of 360 fasted days.
Wouldn’t the reward for fasting six [or more] days also apply outside of Shawwāl? Allāh (ﷻ) says:
The general meaning of the ḥadīth concerning this matter states:
مَنْ صَامَ رَمَضَانَ وَأَتْبَعَهُ سِتًّا مِنْ شَوّالٍ كَانَ كَصِيَامِ الدّهْرِ
“Whoever fasts Ramaḍān and follows it with six [days] from Shawwāl, it is similar to fasting the year.”
This is a matter scholars past and present differed over. Ibn Rajab said, “Differing [among the scholars] took place concerning this ḥadīth and in acting upon it; some of them authenticated it, and some of them said it is mawqūf. This was said by Ibn ‘Uyaynah and other than him, and this is what Imām Aḥmad leaned towards. And some of them spoke [critically] concerning the isnād. As for acting upon it, then many of the scholars found it preferable to fast the six days of Shawwāl.” [1]
While it is true, many of the scholars spoke favorably concerning acting upon the narrations, from an isnād point of view, however, none of the narrations stand to scrutiny. The follow has been reported from the Ṣaḥābah and what can be said about their narrations:
Ḥadīth of Abū Ayyūb:
Sa’d ibn Sa’īd narrates this from ‘Umar ibn Thābit, from Abū Ayyūb al-Anṣārī in marfū’ form, being the words of the Prophet (ﷺ).
Sa’d ibn Sa’īd is weak. He was weakened by Yaḥyā ibn Ma’īn (in one narration from him), Aḥmad, and an-Nasā’ī.
Both Sufyān ibn ‘Uyaynah and ‘Abdu-Rabbi ibn Sa’īd narrate this from ‘Umar ibn Thābit, from Abū Ayyūb al-Anṣārī in mawqūf form – meaning being his words and not the words of the Prophet (ﷺ).
And both Sufyān ibn ‘Uyaynah and ‘Abdu-Rabbih are trustworthy and reliable narrators.
There are additional chains to ‘Umar ibn Thābit, but they are all munkar.
Ḥadīth of Thawbān
This comes by way of Yaḥyā ibn al-Ḥārith aṫh-Ṫhimārī, from Abū Asmā ar-Raḥabī, from Thawbān, from the Prophet (ﷺ).
There is slight weakness in Yaḥyā ibn al-Ḥārith, and an unknown factor to Abū Asmā’ ar-Raḥabī.
Furthermore, even if this narration is considered acceptable, it does not specify that the six need to be done in Shawwāl – rather any six days fasted after Ramaḍān would complete the year.
Ḥadīth of Abū Hurayrah
This comes by way of ‘Amr ibn ar-Rabī’ ibn Ṭāriq, from Zuhayr, from Suhayl, from his father, from Abū Hurayrah, from the Prophet (ﷺ).
This is a munkar narration and ad-Dāraquṭnī asserted that there is nothing confirmed from Abū Hurayrah regarding this.
Ḥadīth of Jābir ibn ‘Abd-il-Lāh
This comes by way of ‘Amr ibn Jābir al-Ḥaḍramī, from Jābir ibn ‘Abd-il-Lāh, from the Prophet (ﷺ).
This is a munkar narration. ‘Amr ibn Jābir is abandoned and accused of lying.
Ḥadīth of ‘Abd-ul-Lāh ibn ‘Abbās and Jābir ibn ‘Abd-il-Lāh
This comes by way of Yaḥyā ibn Sa’īd al-Māzinī, from ‘Amr ibn Dīnār, from Mujāhid, from Ibn ‘Abbās and Jābir, from the Prophet (ﷺ).
This is a munkar narration. Yaḥyā ibn Sa’īd al-Māzinī is a munkar abandoned narrator.
Ḥadīth of ‘Abd-ul-Lāh ibn ‘Umar
This narration comes by way of Maslamah ibn ‘Alī, from Abū ‘Abd-il-Lāh al-Ḥimṣī, from Nāfi’, from ‘Abd-ul-Lāh ibn ‘Umar, from the Prophet (ﷺ).
This is a munkar narration. Maslamah ibn ‘Alī is abandoned.
In conclusion: The best that can be said about the narrations is that the strongest chains affirm fasting the six days of Shawwāl to be the words of Abū Ayyūb al-Anṣārī and not the words of the Prophet (ﷺ).
A person may ask, “If we accept that the mawqūf is authentic and correct, doesn’t this imply that the narration has the ruling of being marfū’, because it must mean that he heard it from the Prophet (ﷺ)?”
The answer to this is no, especially because in this case, it can be deduced from simple math. If you have 30 fasted days from Ramaḍān and then add to them an additional six days from Shawwāl – and rewards are multiplied by ten, then you have the equivalent of 360 fasted days.
Wouldn’t the reward for fasting six [or more] days also apply outside of Shawwāl? Allāh (ﷻ) says:
Forwarded from Sunnah Studies
﴿ مَنْ جَاءَ بِالْحَسَنَةِ فَلَهُ عَشْرُ أَمْثَالِهَا ﴾
“Whoever comes [on the Day of Judgement] with a good deed will have ten times the like thereof” [2]
This verse is unrestricted. None one can claim that if a person did not fast any days after Ramaḍān until they fasted six days in Sha’bān - the month just before that next Ramaḍān - then they are devoid of this reward. To claim this, they would need to prove that any other day fasted outside of Shawwāl will not be given ten times the like thereof in reward.
And how can this be the case when it is proven from the Sunnah as well? In the Ṣaḥīḥayn, we find that the Prophet (ﷺ) said:
وَصُمْ مِنَ الشَّهْرِ ثَلَاثَةَ أَيَّامٍ، فَإِنَّ الْحَسَنَةَ بِعَشْرِ أَمْثَالِهَا، وَذَلِكَ مِثْلُ صِيَامِ الدَّهْرِ
“And fast from the month [meaning every month] three days, for a good deed will have ten times the like thereof, and that is similar to fasting the year.” [3]
Furthermore, we will find some of the earlier scholars indicating they were not aware of six days being fasting in Shawwāl, including al-Ḥasan al-Baṣrī from the Tābi’īn, and Ma’mar ibn Rāshid and Mālik ibn Anas from Atbā’-it-Tābi’īn.
In fact, Imām Mālik said that he did not see anyone from the people of knowledge and fiqh fast it. And he said, “The people of knowledge disliked that, and they feared its innovation.” [4]
So, if a person is not able to fast six days in Shawwāl but can fast outside of it, or they are accustomed to fasting other days regularly throughout they year, then Allāh willing, they will have the same reward written for them.
For a more detailed discussion concerning the specific narrations, please see the PDFs below from Shaykh al-Ḥārith ibn ‘Alī al-Ḥasanī (available in Arabic and English)
And Allāh (ﷻ) knows best.
Abu Ubadah, Harith Yarub Al-Shiraida
June 1, 2021/20 Shawwāl 1442
___________________
[1] Laṭā’if al-Ma’ārif (pg. 218)
[2] Sūrat al-An’ām (6:160)
[3] Ṣaḥīḥ al-Bukhārī (1976) and Ṣaḥīḥ Muslim (1159)
[4] Muwaṭṭa’ Mālik Riwāyat Yaḥyā al-Laythī (691)
“Whoever comes [on the Day of Judgement] with a good deed will have ten times the like thereof” [2]
This verse is unrestricted. None one can claim that if a person did not fast any days after Ramaḍān until they fasted six days in Sha’bān - the month just before that next Ramaḍān - then they are devoid of this reward. To claim this, they would need to prove that any other day fasted outside of Shawwāl will not be given ten times the like thereof in reward.
And how can this be the case when it is proven from the Sunnah as well? In the Ṣaḥīḥayn, we find that the Prophet (ﷺ) said:
وَصُمْ مِنَ الشَّهْرِ ثَلَاثَةَ أَيَّامٍ، فَإِنَّ الْحَسَنَةَ بِعَشْرِ أَمْثَالِهَا، وَذَلِكَ مِثْلُ صِيَامِ الدَّهْرِ
“And fast from the month [meaning every month] three days, for a good deed will have ten times the like thereof, and that is similar to fasting the year.” [3]
Furthermore, we will find some of the earlier scholars indicating they were not aware of six days being fasting in Shawwāl, including al-Ḥasan al-Baṣrī from the Tābi’īn, and Ma’mar ibn Rāshid and Mālik ibn Anas from Atbā’-it-Tābi’īn.
In fact, Imām Mālik said that he did not see anyone from the people of knowledge and fiqh fast it. And he said, “The people of knowledge disliked that, and they feared its innovation.” [4]
So, if a person is not able to fast six days in Shawwāl but can fast outside of it, or they are accustomed to fasting other days regularly throughout they year, then Allāh willing, they will have the same reward written for them.
For a more detailed discussion concerning the specific narrations, please see the PDFs below from Shaykh al-Ḥārith ibn ‘Alī al-Ḥasanī (available in Arabic and English)
And Allāh (ﷻ) knows best.
Abu Ubadah, Harith Yarub Al-Shiraida
June 1, 2021/20 Shawwāl 1442
___________________
[1] Laṭā’if al-Ma’ārif (pg. 218)
[2] Sūrat al-An’ām (6:160)
[3] Ṣaḥīḥ al-Bukhārī (1976) and Ṣaḥīḥ Muslim (1159)
[4] Muwaṭṭa’ Mālik Riwāyat Yaḥyā al-Laythī (691)
🔺We have posted three views concerning fasting of Shawwāl:
(a) That one should make up the missed fasts first, before fasting the Six of Shawwāl (islamqa.info fatāwah, Ustadh Haytham's post (this view is no longer held by him), Shaykh Abdullah As-Sa'd's post)
(b) That it is permissible to observe the voluntary fasts first, rather than the obligatory ones(the fast which one needs to make up) [explanation posted by Galandhaanu regarding the view of Jumhūr]
(c): "The best that can be said about the narrations is that the strongest chains affirm fasting the six days of Shawwāl to be the words of Abū Ayyūb al-Anṣārī and not the words of the Prophet (ﷺ)."
"The reward for fasting 6 (or more) days in Shawwal also applies outside of Shawwal." (Based on verse 6:160 which is unrestricted)
"Furthermore, we will find some of the earlier scholars indicating they were not aware of six days being fasting in Shawwāl, including al-Ḥasan al-Baṣrī from the Tābi’īn, and Ma’mar ibn Rāshid and Mālik ibn Anas from Atbā’-it-Tābi’īn.
In fact, Imām Mālik said that he did not see anyone from the people of knowledge and fiqh fast it. And he said, “The people of knowledge disliked that, and they feared its innovation.”
So, if a person is not able to fast six days in Shawwāl but can fast outside of it, or they are accustomed to fasting other days regularly throughout they year, then Allāh willing, they will have the same reward written for them. Allah knows best."
[posted by Sunnahstudies: Ustadh Abu Ubadah]
____
◻️Since this is a disputed matter, one can read and find out the differences in the opinions and there is Inshā Allāh no problem in following the opinion which one finds more correct.
(a) That one should make up the missed fasts first, before fasting the Six of Shawwāl (islamqa.info fatāwah, Ustadh Haytham's post (this view is no longer held by him), Shaykh Abdullah As-Sa'd's post)
(b) That it is permissible to observe the voluntary fasts first, rather than the obligatory ones(the fast which one needs to make up) [explanation posted by Galandhaanu regarding the view of Jumhūr]
(c): "The best that can be said about the narrations is that the strongest chains affirm fasting the six days of Shawwāl to be the words of Abū Ayyūb al-Anṣārī and not the words of the Prophet (ﷺ)."
"The reward for fasting 6 (or more) days in Shawwal also applies outside of Shawwal." (Based on verse 6:160 which is unrestricted)
"Furthermore, we will find some of the earlier scholars indicating they were not aware of six days being fasting in Shawwāl, including al-Ḥasan al-Baṣrī from the Tābi’īn, and Ma’mar ibn Rāshid and Mālik ibn Anas from Atbā’-it-Tābi’īn.
In fact, Imām Mālik said that he did not see anyone from the people of knowledge and fiqh fast it. And he said, “The people of knowledge disliked that, and they feared its innovation.”
So, if a person is not able to fast six days in Shawwāl but can fast outside of it, or they are accustomed to fasting other days regularly throughout they year, then Allāh willing, they will have the same reward written for them. Allah knows best."
[posted by Sunnahstudies: Ustadh Abu Ubadah]
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◻️Since this is a disputed matter, one can read and find out the differences in the opinions and there is Inshā Allāh no problem in following the opinion which one finds more correct.
Forwarded from Ramadan
Most Famous and Important WEAK Ahādīth Related to Fasting by Shaykh al-Muhaddith Abū 'Alī al-Hārith ibn 'Alī al-Hasanī
❌ 1. “Do not say ‘Ramaḍān’, as Ramaḍān is a name from the names of Allāh. However, say ‘the Month of Ramaḍān.’”*
❌ 2. “Battle and you will obtain spoils of war; fast and you will be healthy; and travel and you will be self-sufficient."
❌ 3. “If the servants knew what there was in Ramaḍān, my ummah [nation] would wish that Ramaḍān was the whole year.”
❌ 4. ‘Fasting is half of patience.'
(See: https://archive.org/details/AnAbridgmentOfTheMostFamousAndImportantWeakAhadithRelatedToFasting)
_
*Note from Furrqat:
This hadîth was rejected by Ibn ‘Adî, al-Bayhaqî, al-Jawzaqânî, Ibn al-Qaysarânî, Ibn al-Jawzî, an-Nawawî, ibn al-Mulaqqin, ibn al-Qattân, ibn Kathîr, Ibn Hajr, as-Suyûti, ash-Shawkânî, Sulaymân al-‘Alwân, Abû ‘Alî al-Hasanî, ‘Abdullâh as-Sa’d, ‘Abdul ‘Azîz at-Tarîfî and others.
The meaning of the hadîth also contradicts what is narrated in the sahîhayn, where the prophet صلى الله عليه وسلم said: ‘whoever fasts Ramadân...’ and he صلى الله عليه وسلم did not say ‘whoever fasts the month of Ramadân...’ ~Via Ahlus-Sunnah
❌ 1. “Do not say ‘Ramaḍān’, as Ramaḍān is a name from the names of Allāh. However, say ‘the Month of Ramaḍān.’”*
❌ 2. “Battle and you will obtain spoils of war; fast and you will be healthy; and travel and you will be self-sufficient."
❌ 3. “If the servants knew what there was in Ramaḍān, my ummah [nation] would wish that Ramaḍān was the whole year.”
❌ 4. ‘Fasting is half of patience.'
(See: https://archive.org/details/AnAbridgmentOfTheMostFamousAndImportantWeakAhadithRelatedToFasting)
_
*Note from Furrqat:
This hadîth was rejected by Ibn ‘Adî, al-Bayhaqî, al-Jawzaqânî, Ibn al-Qaysarânî, Ibn al-Jawzî, an-Nawawî, ibn al-Mulaqqin, ibn al-Qattân, ibn Kathîr, Ibn Hajr, as-Suyûti, ash-Shawkânî, Sulaymân al-‘Alwân, Abû ‘Alî al-Hasanî, ‘Abdullâh as-Sa’d, ‘Abdul ‘Azîz at-Tarîfî and others.
The meaning of the hadîth also contradicts what is narrated in the sahîhayn, where the prophet صلى الله عليه وسلم said: ‘whoever fasts Ramadân...’ and he صلى الله عليه وسلم did not say ‘whoever fasts the month of Ramadân...’ ~Via Ahlus-Sunnah
Forwarded from Ramadan
All of the ahādīth of congratulating for Ramaḍān are all weak: Nothing is
authentic concerning it
❌ 5. “There has come to you Ramaḍān, a blessed month, the fasting of which Allāh has obligated upon you. In it, the gates of Paradise are opened, the gates of Hell are closed, and the devils are chained up.
In it there is a night which is better than a thousand months; whoever is deprived of its goodness is indeed deprived.”
[ ☑️ The confirmed report: “When the month of Ramadan begins, the gates of mercy are opened, the gates of Jahannam are closed and the devils are chained up.”]
❌ 6. On the last day of Shaˋbān, the Messenger of Allāh صلى الله عليه وسلم addressed us and said: “O people! A great month is coming to you. A blessed month. In it, there is a night that is better than a thousand months. Allāh Has obligated its fasting and made it voluntary to pray its nights. Whoever draws nearer to Allāh by performing any of the voluntary good deeds in this month shall receive the same reward as there is for performing an obligatory deed at any other time. And whoever performs an obligatory deed in it shall receive the reward of performing seventy obligations at any other time. And it is the month of patience, and the reward for patience is Paradise. And it is the month of equality. And it is a month in which a believer’s provisions are increased. Whoever gives food to a fasting person to break his fast, it will be like he freed a slave and he will have his sins forgiven.” It was said: “O Messenger of Allāh, not all of us possess the means whereupon we can give a fasting person [provisions] to break his fast.” He said: “Allāh gives the same reward to the one who gives a fasting person [provisions] to break the fast, a sip of milk, a date, or a drink of water. And whoever feeds a person who was fasting until he is full, it will be a cause for his sins to be forgiven, and Allāh will give him a drink from my Ḥawḍ [cistern], after which he will not be thirsty until he enters Paradise. And he will have the same reward as him [i.e. the fasting person] without his reward being diminished at all. And it is a month; the beginning of which is mercy, the middle of which is forgiveness and the end of which is emancipation from the Fire. And whoever lessens the burden of his bondsmen in it [i.e. this month], Allāh will free him from the Fire.”
❌ 7. “Count the (the appearance of)the crescent of Sha’ban for Ramaḍān.”
[☑️ The confirmed report: “Do not precede the month of Ramaḍān by a day nor by two days.”]
(See: https://archive.org/details/AnAbridgmentOfTheMostFamousAndImportantWeakAhadithRelatedToFasting)
authentic concerning it
❌ 5. “There has come to you Ramaḍān, a blessed month, the fasting of which Allāh has obligated upon you. In it, the gates of Paradise are opened, the gates of Hell are closed, and the devils are chained up.
In it there is a night which is better than a thousand months; whoever is deprived of its goodness is indeed deprived.”
[ ☑️ The confirmed report: “When the month of Ramadan begins, the gates of mercy are opened, the gates of Jahannam are closed and the devils are chained up.”]
❌ 6. On the last day of Shaˋbān, the Messenger of Allāh صلى الله عليه وسلم addressed us and said: “O people! A great month is coming to you. A blessed month. In it, there is a night that is better than a thousand months. Allāh Has obligated its fasting and made it voluntary to pray its nights. Whoever draws nearer to Allāh by performing any of the voluntary good deeds in this month shall receive the same reward as there is for performing an obligatory deed at any other time. And whoever performs an obligatory deed in it shall receive the reward of performing seventy obligations at any other time. And it is the month of patience, and the reward for patience is Paradise. And it is the month of equality. And it is a month in which a believer’s provisions are increased. Whoever gives food to a fasting person to break his fast, it will be like he freed a slave and he will have his sins forgiven.” It was said: “O Messenger of Allāh, not all of us possess the means whereupon we can give a fasting person [provisions] to break his fast.” He said: “Allāh gives the same reward to the one who gives a fasting person [provisions] to break the fast, a sip of milk, a date, or a drink of water. And whoever feeds a person who was fasting until he is full, it will be a cause for his sins to be forgiven, and Allāh will give him a drink from my Ḥawḍ [cistern], after which he will not be thirsty until he enters Paradise. And he will have the same reward as him [i.e. the fasting person] without his reward being diminished at all. And it is a month; the beginning of which is mercy, the middle of which is forgiveness and the end of which is emancipation from the Fire. And whoever lessens the burden of his bondsmen in it [i.e. this month], Allāh will free him from the Fire.”
❌ 7. “Count the (the appearance of)the crescent of Sha’ban for Ramaḍān.”
[☑️ The confirmed report: “Do not precede the month of Ramaḍān by a day nor by two days.”]
(See: https://archive.org/details/AnAbridgmentOfTheMostFamousAndImportantWeakAhadithRelatedToFasting)
Internet Archive
An Abridgment Of The Most Famous And Important Weak Ahadith Related To Fasting : Free Download, Borrow, and Streaming : Internet…
An Abridgment of the Most Famous and Important Weak Ahadith Related to Fasting - By the Muhaddith Al-Harith al-HasaniThis book discusses 55 of the most famous...
Forwarded from Know Your Rabb
The_Comprehensive_Fiqh_of_Fasting.pdf
1.8 MB
Zaad Al-Mustaqni | Comprehensive Fiqh of Fasting | Shaykh Ahmad Mūsā Jibril حفظه الله
"With Ramadan approaching, the importance of this classic series cannot be understated.
Please watch them to prepare yourself for Ramadan. As always, we ask Allah to allow us to experience Ramadan and Laylat al-Qadr with a heart full of sincerity, expecting the reward of Allah سبحانه و تعالى"
Via @explanationof40hadith (Project Guiding Light)
Complete playlist of 16 episodes:
https://youtube.com/playlist?list=PL1gQBy_Us0bvUU_GZWymVTazrY1z2vM1U
"With Ramadan approaching, the importance of this classic series cannot be understated.
Please watch them to prepare yourself for Ramadan. As always, we ask Allah to allow us to experience Ramadan and Laylat al-Qadr with a heart full of sincerity, expecting the reward of Allah سبحانه و تعالى"
Via @explanationof40hadith (Project Guiding Light)
Complete playlist of 16 episodes:
https://youtube.com/playlist?list=PL1gQBy_Us0bvUU_GZWymVTazrY1z2vM1U