Volume 3, Page 120b: The Forbidden
Days to Fast, the days of 'id
All scholars agree that such a fast is prohibited. It does
not matter if the fast is obligatory or voluntary. 'Umar
testifies: "The Messenger of Allah has forbidden fasting
on these two days. Concerning the 'id of breaking the fast, it
is for you to break your fast [of Ramadan]. On the 'id of
sacrifice, you should eat from what you sacrifice." This
is related by Ahmad, an-Nasa'i, atTirmizhi, Abu Dawud, and Ibn
Majah.
It is not permissible to fast during the three days
following the 'Id al-Azha. Abu Hurairah reported that the
Messenger of Allah, upon whom be peace, sent 'Abdullah ibn
Huzhaqah to announce at Mina: "You are not to fast these
days. They are days of eating and drinking and remembering
Allah." This is related by Ahmad with a good chain.
Ibn 'Abbas reported that the Messenger of Allah, upon whom
be peace, sent a person to announce: "Do not fast on
these days, as they are days of eating, drinking and rejoicing
with one's family." At-Tabarani related it in al-'Awsat.
The Shaf'iyyah allow fasting on the days of tashreeq if
there is some reason for the fasting - that is, if it is due
to an oath, for expiation, or for making up a missed day of
Ramadan. Those fasts that have no special reason behind them
are not allowed, and there is no disagreement on this point.
The Shaf'iyyah applied the same reasoning that they used in
saying that prayers that are performed for a specific reason
are allowed to be performed during the prohibited times of
prayer [for example, the prayer of salutation to the mosque,
and so on].
The day of Friday is a kind of weekly 'id for Muslims and,
therefore, it is prohibited to fast on that day. Most scholars
say that this prohibition is one of dislike,9 not one of
complete forbiddance.
If one fasts on the day before or after it, or if it is a
day that one customarily fasts on (for example, the 13th,
14th, or 15th of the month), or if it is the day of 'Arafah or
'Ashurah, then it is not disliked to fast on such a Friday.
'Abdullah ibn 'Amr reported that the Messenger of Allah
entered the room of Juwairiyah bint al-Harith while she was
fasting on a Friday. He asked her: "Did you fast
yesterday?" She answered, "No." He said:
"Do you plan to fast tomorrow?" She answered,
"No." Therefore he said: "Then break your
fast." This is related by Ahmad and an-Nasa'i with a good
chain.
'Amr al-'Ashari reported that he heard the Messenger of
Allah say: "Verily, Friday is an 'id for you, so do not
fast on it unless you fast the day before or after it."
This is related by al-Bazzar with a good chain.
'Ali counseled: "He who wants to [fast] voluntarily
should fast on Thursday instead of Friday, for Friday is a day
of eating, drinking, and remembrance." This is related by
Ibn Abu Shaibah with a good chain.
In the two Sahih (those of al-Bukhari and Muslim), Jabir
reported that the Prophet said: "Do not fast on Friday
unless you fast on it together with the day before or the day
after." Muslim's version states: "Do not exclusively
choose the night of Friday [Thursday night in English] as a
special night for performing the night prayers. Also, do not
exclusively choose Friday as a day of fasting unless it occurs
on a day that you regularly fast."
Busr as-Salmi related from his sister as-Sama' that the
Messenger of Allah, upon whom be peace, said: "Do not
fast on Saturdays unless it is an obligatory fast. [You should
not fast] even if you do not find anything [to eat] save some
grape peelings or a branch of a tree to chew on."
This is related by Ahmad, an-Nasa'i, at-Tirmizhi, Abu Dawud,
Ibn Majah, and al-Hakim. Al-Hakim said that it is sahih
according to the conditions of Muslim, while at-Tirmizhi
called it hassan. AtTirmizhi said that what is disliked here
is for a person to exclusively choose Saturday as a day of
fasting, as it is the day that the Jews honor.
In contradiction with the preceding report, Umm Salamah
claims: "The Prophet used to fast more often on Saturdays
and Sundays than on the other days. He would say: 'They are
the 'ids of the polytheists, and I love to differ from them.'
" This is related by Ahmad, al-Baihaqi, al-Hakim, and Ibn
Khuzaimah who called it sahih.
The Hanafiyyah, Shaf'iyyah, and Hanbaliyyah say it is
disliked to fast on Saturday by itself due to the preceding
evidence. Malik differs from them, but the hadith is proof
against him.
'Ammar ibn Yasir said: "Whoever fasts the 'day of
doubt has disobeyed Abu alQasim [the Prophet]." This is
related by an-Nasa'i, at-Tirmizhi, Abu Dawud, and Ibn Majah.
Of its status, at-Tirmizhi says: "It is a hassan sahih
hadith. Most of the knowledgeable people act in accordance
with it. It is the opinion of Sufyan ath-Thauri, Malik ibn
Anas, 'Abdullah ibn alMubarak, ash-Shaf'i, Ahmad, and Ishaq.
They all hate that one fasts on a 'day of doubt.' Most of them
believe that if one fasts on such a day and it turns out to be
Ramadan, then that day still has to be made up later. If such
a day occurs during one's regular fasting period, then it is
permissible to fast on such a day."
As related by "the group," Abu Hurairah reported
that the Messenger of Allah said: "Do not precede Ramadan
by fasting the day or two before it unless it is a day on
which the person usually fasts."
About this hadith, at-Tirmizhi says: "The hadith is
hassan sahih and the scholars act in accordance with it. They
dislike that a person should hasten Ramadan by fasting on the
day before it. If a person usually fasts on a day and 'the day
of doubt' occurs on that day, then there is no problem with
his fasting on that day, in their opinion."
It is forbidden to do so because there are certain days of
the year on which one is not allowed to fast. The Messenger of
Allah said: "There is no [reward for] fasting for the one
who perpetually fasts." This is related by Ahrnad, al-Bukhari,
and Muslim.
If one breaks his fast during the days of 'id and the days
of tashreeq, then his perpetual fasting would no longer be
considered disliked. In his comments on this issue, at-Tirmizhi
says: "A group of scholars dislike fasting every day if
it includes the 'ids ['id al-Fitr, 'id al-Azha] and the days
of tashreeq. If one breaks his fast on those days, his action
is no longer disliked, as he is no longer fasting the whole
year." The scholars are Malik, ash-Shaf'i, Ahrnad, and
Ishaq.
The Prophet approved of Hamzah al-Aslami's nurnerous fasts
when he told him: "Fast if you wish and break your fast
if you wish." This hadith was mentioned earlier.
The Messenger of Allah forbade a woman to fast if her
husband was present until he gave her his perrnission to do
so. Abu Hurairah reported that the Prophet said: "A woman
is not to fast [even] for one day while her husband is present
except with his permission, unless it is during Ramadan."
This is related by Ahmad, al-Bukhari, and Muslim. The scholars
have interpreted this prohibition as one of forbiddance, and
they allow the husband to end his wife's fasting if she fasted
without his perrnission and he seeks his right [to sex] from
her. This is also true, obviously, for days other than those
of Ramadan in which case she does not need her husband's
permission. Similarly, if she fasted without his permission
because he was not present, he has the right to end her fast
when he retums.
If the husband is sick or incapable of intercourse, it is
permissible for the woman to fast without his perrnission--that
is, it is similar to the case of where the husband is not
present.
Abu Hurairah reported that the Messenger of Allah, upon
whom be peace, said: "Do not perforrn al-wisal." He
said that three times and the people said to him: "But
you perform al-wisal, O Messenger of Allah!" He said:
"You are not like me in that matter. I spend the night in
such a state that Allah feeds me and gives me to drink..
Devote yourselves to the deeds which you can perform."
This is related by al-Bukhari and Muslim.
The scholars say this prohibition implies that the act is
disliked. Ahmad and Ishaq say that it is allowed to fast until
the time of the pre-dawn meal as long as it is not a hardship
on the one fasting. This opinion is based on what al-Bukhari
recorded on the authority of Abu Sa'id al-Khudri: "The
Messenger of Allah said: 'Do not make al-wisal. If one of you
insists on making al-wisal, he may continue his fast [after
sunset] until the time of the pre-dawn
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