What is the ruling on fasting on Saturday along with Friday, and how are the hadiths reconciled?

The questioner : Fasting the ninth day alone.

The Shaykh : It is necessary. We said that fasting on Friday after Friday is valid. How?

The questioner : Fasting one day.

The Shaykh : I understood, I understood, and I gave you the answer, but what is your last statement?

The questioner : Well, by Allah, it is not a Friday anymore, and fasting on Friday is also prohibited as a starting point, in the same surah.

The Shaykh : Are you nodding? Brother, listen to me, listen to me.

The questioner : I mean, we have a Friday and a Saturday here.

The Shaykh : And you have a Friday and a Thursday.

The questioner : No, stay with me, professor.

The Shaykh : Stay with me, why don't you stay with me? You have a Thursday and a Friday, but you want to raise the issue, may Allah guide you, so you fast on Thursday and fast on Friday, so in this case you are better than the one who fasted on Saturday as we mentioned earlier. May Allah reward you with good, Blessed is Allah. Welcome.

The questioner :

The Shaykh : You mean Juwayriyyah.

The questioner : Juwayriyyah, may Allah reward you with good. He said

The Shaykh : No, she said no. Yes, indeed. He said Qarda The Messenger of Allah (peace and blessings be upon him) did not know that tomorrow was Saturday. He did not know.

The presenter : Send blessings upon Muhammad. I mean, this

The Shaykh : I mean, I want to answer you according to your question, even if the question is serious and the answer is more serious, so that you know what comes after. If you separate, separate. May Allah reward you with good. Okay, what do you say about the saying of Allah the Exalted What am I saying now?

The questioner : I say what my Lord said.

The Shaykh : I, I, what am I saying? I say he did not know.

The questioner : He did not know.

The Shaykh : Why? Because the revelation had not been sent down to him.

The questioner : Yes.

The Shaykh : Okay, what is in it? Do you know that the rulings are sent down gradually, not all at once? I mean, when our Lord said to the Prophet while he was in the cave, what is it called, the cave of Hira in Makkah? Yes, what did He say to him? Read, above the cave of Hira. Yes? Barahiraq, barahiraq, yes. Ah, haram, He said to him, Read. Do you think the revelation was sent down to him all at once in that moment? No. And the first signs of prophethood? Yes. Okay, and when the Muslims were praying and some of them were drunk, yes, did the Prophet know that khamr (intoxicants) was haram (forbidden)? No, no. Okay, so is it more important or is it?

The questioner : In terms of importance, they are equal, early, I mean, they are all religious rulings.

The Shaykh : No medicine is needed.

The questioner : Huh? All religious rulings, the most important, but what am I saying, Shaykh, in the sense that since you said there is an early one and a late one, is there a fixed one, fixed?

The Shaykh : It is necessary, brother. It is necessary that there is an early one and a late one. Because since there is a hadith, it is your hadith. Yes. There is an indication of the permissibility of fasting on Saturday for the one who fasted on Friday. Yes. Yes? Then the hadith came, because fasting on Friday and fasting on Saturday is not obligatory, obviously. Yes. Yes. So when this hadith comes to you you will not fast on Friday in order to fast on Saturday with it, yes, correct?
Yes, and if you must fast on Friday, our answer is that you fast on Thursday and fast with it on Friday, and now you are at ease. It is not obligatory for you to fast on Friday, but if Friday and Saturday come in Ramadan, it falls under the hadith . And from here the scholars say.
And I think this opinion is not strange to you, and the hadith, and you are newly acquainted with it, and it is: if two texts conflict, one is a present prohibition, and the other is a permission, which text is given precedence over the other? Present, present, and our case is like this, even if we do not know the early and the late, but if we know the late permission, we know that the permission is the late one, in which case this abrogates what preceded of the prohibition, or at least it is said that the prohibition is lightened from prohibition to dislike. For what? To reconcile the two hadiths. But here the issue is exactly the opposite, we do not have a text for the early or the late, but we have a permission with us and a present prohibition, so which is given precedence? The present one over the permission. These are rules, without which the scholars would not have been able to proceed in giving precedence to prohibitions over permissions, knowing that in the majority of cases, every prohibition of something implies that this thing was permissible before. For example, he prohibited shortening the prayer. Shortening the prayer existed.
That is why he prohibited it before the prohibition. What was its ruling? By default, it is permissible. And so, if a text includes the permissibility of something, and then a text includes the prohibition of that thing, the text that includes the permissibility came in accordance with the default and the original presumption of innocence, as al-Shawkani says. The text that included the prohibition of that thing included a new ruling. From here, you will understand and it will be easy for you to digest my answer to your difficult question. It is difficult for me that the Messenger did not know. I told you frankly, he did not know. Why? Because Allah said: and in a general sense, . But this is a specific issue, so it is easier. That is to say, the Messenger of Allah does not know except what Allah taught him. Do you understand? Do you understand? Good.