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📌A summary on the status of the narrations that mentions fasting on Thursdays.


1. Shaykh Ṣāliḥ Al-‘Uṣaymī (source)

“Fasting on Monday is desirable according to the Sunnah and ijmā’ (consensus). As for fasting on Thursday, it is desirable by ijmā’ excluding the Sunnah, since no ḥadīth have been proven from the Prophet in this regard.”


2. Shaykh ‘Abdullah Al-Sa’d (source)

“[ḥadīth on fasting on Thursdays] is weak (dha‘īf). It got a number of chains, but are not free from weakness. It was declared weak [by some Imāms of ḥadīth] one of them is Muslim, (as declared) in his ⌜book⌝ Al-Ṣaḥīḥ.”


3. Shaykh Sulaymān Al-‘Alwān (source)

Question: What is the grade of Al-Tirmidhī’s narration⁽¹⁾ of the ḥadīth: “Deeds are presented on Monday and Thursday, and I love that my deeds be presented while I am fasting.”?

Answer: That which is preserved in this report is that the Prophet ﷺ said:

“Deeds are presented to Allah every Monday and Thursday, and Allah forgives every Muslim who does not associate with Allah —except two people — [who quarreled among themselves], and Allah says: “Leave these two, until they both reconcile.”⁽²⁾

And what is preserved is that the Prophet ﷺ used to fast on Mondays, so he said: «It was the day on which I was born» ⁽³⁾ and (The deeds are presented before Allah...) to the end of the hadith, and the report (on fasting in Mondays) is in Muslim. This legislates fasting in it.

As for fasting on Thursday, I do not know of a narration which is authentic in this. The narrations mentioning fasting on Thursday are defective (ma'lūl) according to my knowledge.

Nevertheless, whoever fasts on Thursday relying on the fatwā of a scholar or on the authentication of someone who authenticated the report — as there are those who authenticated this —  then there is no blame on him for this action.

As for a person who is not ⌜following a verdict or authentication of a scholar⌝, who says: “I am strongly looking into the directions of the ḥadīth.” : That which appears to me —and knowledge is with Allah— is that the report about fasting on Thursday is weak, and it is not proven except for Monday.”— End of Fatwa, Al-‘Alwān.



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[1] See: Al-Tirmidhī 747
[2] This narration, as quoted by sheikh,
(تعرض الأعمال على الله في كل اثنين وخميس فيغفر الله لكل مسلمٍ لا يشرك بالله شيئا إلا رجلين [متشاحنين] فيقول: دعوهما حتى يصطلحا).
is mixed from Sunan 'Abdul Razzāq and others. The origin of its text is in Ṣaḥīḥ Muslim (see)

[3] See: Muslim 1162b

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4. ‘Abdul ‘Azīz Al-Tarīfī (source)

“As for fasting on Thursdays, verily what came in the Ṣaḥīḥ of Imām Muslim, in the ḥadīth of Shu’bah bin Al-Ḥajjāj from Ghaylān from the Abdullah bin Ma’bad from Abū Qatādah, is regarding fasting on Mondays, that the Messenger of Allah ﷺ said: “This is the day on which I was born and the day on which I was sent (with the Message of Islam)” ⁽¹⁾ i.e. Monday.

So the mentioning of Thursday in it, is not preserved, as quoted by Shu’bah bin Al-Ḥajjāj in the Ṣaḥīḥ of Imām Muslim, and Imām Muslim inclined to rule it weak (i’lāl) when he said, “Shu’bah said i.e. ⌜with regard to⌝ Thursday, “I see it only as a wahm (misconception).” — i.e. regarding this report (adding Thursday).

Verily, fasting on Thursday had been narrated from the ḥadīth of Abū Hurairah, عليه رضوان الله تعالى from the ḥadīth ⌜narrated through⌝ Suhail bin Abī Sāliḥ from his father from Abū Hurairah, that the Messenger of Allah ﷺ said: “Deeds are presented on Monday and Thursday, and I love that my deeds be presented while I am fasting.”⁽²⁾ It is ghayr-maḥfūẓ (not preserved) rather it is, shādh (anomalous) ⁽³⁾ as Mālik bin Anas and Mu‘ammar narrated from it came from the ḥadīth of Ḥafṣah, Suhail bin Abī Sāliḥ from his father from Abū Hurairah, that the Messenger of Allah ﷺ said: “The actions of people are presented [twice each week], on Monday and Thursday.”⁽⁴⁾ — only that. As for ⌜the part⌝ “...and I love that my deeds be presented while I am fasting” — it was not preserved.

Verily (fasting on Thursday) has being narrated from Ḥafṣah, and Anas bin Mālik and other than them. But nothing is authentic on these. Nevertheless, the salaf acted upon it. So the lack of proof does not indicate negation of acting upon it, and it being disregarded. Al-Hāfiẓ Ibn Rajab, رحمة الله تعالى, mentioned disagreement on fasting in it (i.e. thursdays), and he mentioned that the majority of scholars are upon the view of it being desirable (istiḥbāb), while a few chose it being undesirable.”— End.



~ Galandān

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[1] Ḥadīth
ذَاكَ يَوْمٌ وُلِدْتُ فِيهِ وَيَوْمٌ بُعِثْتُ
See: Muslim 1162b

[2] see: Al-Tirmidhī 747
[3] Contradicting to that which is more authentic.
[4] Narration through Malik, see Muslim 2565d

Ottoman Soldiers With Black Regimental Banner [Surah Al-Nisa 4:77) In the First Battle for Gaza, 1917 CE.

📌 Summary On The Authenticity Of Aḥādīth: “Black Banners from Khurāsān [or the East]”

1. ‘Abdul Malik, the son of Shaykh Sulaymān Al-‘Alwān said:

I asked my father, regarding the authenticity of the aḥādīth mentioning the black banners which will come from the direction of Khurāsān — and as in some aḥādīth — from the direction of the East.

He answered: “A number of narrations came on this, in Aḥmad, Al-Tirmidhī and ibn Mājah —and nothing is authentic from them. The best from these, is the ḥadīth of Thawbān, narrated in ibn Mājah's ⌜Al-Sunan⌝, in the book of Fitan. Its chain is authentic outwardly, but it is ma'lūl (i.e. weak with unapparent defects).” — End. (source)


2. Shaykh ‘Abdul ‘Azīz bin Ibrāhīm Al-Khuḍayr said:

“The ḥadīth: «There will emerge from Khurāsān black banners... until they are set up in Īliyā (Al-Quds).» It was narrated by Al-Tirmidhī and its chain is weak (ḍā'īf). In it is (the narrator) Rishdīn, Ibn Ma‘īn said: “his ⌜ḥadīth⌝ is not considered.” And Abū Ḥātim denied him and Al-Nasāī said: “He is rejected.””


3. Shaykh ‘Abdullah Al-Sa’d:

“Hadith of «Black Banners» is not authentic, it is not authentic with regards to its chain.” in another instance he said “no ḥadīth is authentic on «the black banners»” (source)

And he has a detail response (here)


4. Shaykh Khālid Al-Ḥāyik said:

“Nothing is authentic from the ḥadīth regarding «the black banners»” (source)

He wrote a treatise detailing this: “Minaḥul Wadūdi, Fī Bayāni Turqi Aḥādīthi «Al-Rāyātis-Sawdi» (see)


5. Abū ‘Alī Al-Ḥassanī said:

“Nothing is authentic from the aḥādīth on Black Banners, whether in Marfū’ form or as Mawqūf. Rather, every chains of it, is severely weak.” (source)

Also see IslamQA No. 171131 , Al-‘Awnī's investigation on it (here)


~ Galandān