Can the hadith of Juwayriyah (may Allah be pleased with her) be a specification of the hadith: (Do not fast on Saturday except for what is obligatory upon you)?

Al-Halabi : Our brother Dr. "Asim" also had a discussion with him. He did not fast, of course, but you know, it was a scholarly discussion. So he said, does not the hadith of Aisha (may Allah be pleased with her) in the "Sahihayn"—"fast on the day before or after"—also fall under the category of specification for the hadith "except in an obligatory fast"? Meaning, except in an obligatory fast and on the day before or after it? Meaning, the day after?

The Shaykh : No, because this exception, as it is said, is comprehensive and exclusive. Do not fast except in such-and-such; and that is why we have... Was al-Ashqar here yesterday?

The questioner: Yes.

The Shaykh : "Muhammad al-Ashqar," do you know him?
Al-Halabi : Yes, I know him.

The Shaykh : He came after the 'Asr prayer, having a prior appointment between us. A discussion had taken place between him and Abu Malik by phone regarding the issue. Abu Malik told me at that time that I wished for us to meet with him at your place. We told him: Welcome. The man had previously called me, and one of them said that "Muhammad al-Ashqar" wished to visit you on Tuesday, I think after 'Asr at six o'clock. We told him: There is no objection. After that, I called Abu Malik and informed him, so he came, though a little late, and a conversation took place with Muhammad al-Ashqar on various topics before Abu Malik arrived, and he attended part of it. Then Abu Malik frankly said that a discussion had taken place between him and Shaykh Muhammad on such-and-such. In any case, he raised the topic, and oh, glory to Allah! I have known this man for a long time, and he is very old in discussion and deliberation.
Al-Halabi: Yes.

The Shaykh : Our brother Abu Abdullah also attended part of it—also from the latter part. When he was confined in the discussion, he wanted to speak, as we say: East, West, whatever he wants, do you understand?
Al-Halabi: Yes.

The Shaykh : Because in this way, the invalidator is confined.
Al-Halabi: Yes.

The Shaykh : And it falls from his hand.
Al-Halabi : Correct.

The Shaykh : So when he felt... he said: Then I will not speak.
Al-Halabi: Glory be to Allah!

The Shaykh : We said: O Shaykh, why don't you speak? You listen, if you find an error, correct it; if you find correctness, support it.
Al-Halabi: Glory be to Allah!

The Shaykh : In any case, in the end, I really started to speak, and Abu Malik had asked permission to renew his wudu' because the Maghrib prayer was about to be. Glory to Allah! Something was cast into my mind, then another thing, or a third, so this is very wonderful.
Al-Halabi: Yes.

The Shaykh : It was cast into my mind that the 'Eid was on Sunday, and the first day of Tashriq—and it is one of the days of 'Eid, of course—was on Monday. Monday is recommended for fasting. So I spoke when Muhammad al-Ashqar fell silent and refused to continue the deliberation and discussion. I said: I am amazed at those who distinguish between fasting on the day of 'Arafah on a Saturday and permitting it because it coincided with 'Arafah, despite the prohibition of the Messenger (peace and blessings be upon him), and do not permit fasting on Monday because it coincided with a day of 'Eid. What is the difference between this and that? Fasting on Monday has its virtue, and fasting on the day of 'Arafah has its virtue. So what distinguished between the two virtues such that fasting on the day of 'Arafah was permitted when it coincided with Saturday, and fasting on Monday was forbidden when it coincided with a day of 'Eid?
Al-Halabi : They have one weak argument. They say: This is agreed upon.

The Shaykh : We look into it from the perspective of evidence.
Al-Halabi : Ah, the implication, yes.

The Shaykh : The evidence indicates the prohibition of this and the prohibition of that.
Al-Halabi : Correct, without doubt or hesitation.

The Shaykh : That is it. As for this being agreed upon, that is another discussion.
Al-Halabi: Glory be to Allah!

The Shaykh : So if this is agreed upon and that is disputed, which methodology is it carried upon? The methodology that aligns with the agreed-upon, or the one that is disputed?
It also came to my mind yesterday, early yesterday, that the 'Eid was on Sunday, and on Sunday they also argue that the Messenger used to fast on Sunday and Saturday. So, fast on Sunday, the day of 'Eid.
No, they say this is prohibited. Well, is this prohibited? So now there are three days prohibited: the day of 'Arafah, the first day of 'Eid, and the second day, Monday. Monday is encouraged in the practical and verbal Sunnah. Sunday is in the practical Sunnah, if that is established. Do you see how it is? So Sunday and Monday are not permissible to fast; because fasting on the days of 'Eid is prohibited.
And peace be upon you.
...
Al-Halabi : So the biggest answer was that "al-Rabi' ibn al-Habib" has no biography in the books of the people of the Sunnah, and so on.

The Shaykh: Yes.
Al-Halabi : So some of the Ibadis brought us his book titled "Tabaqat al-Mashayikh" in the Maghreb, authored by Shaykh "Abu al-Abbas Ahmad ibn Sa'id al-Darjini," and in it is a biography of "al-Rabi' ibn Habib," born in the year 150 and died in the year 200 Hijri.

The Shaykh : The same author is Ibadite.
Al-Halabi : The same author is Ibadite.

The Shaykh : Yes, fine. When did this author die?
Al-Halabi : The author died around the year 670.

The Shaykh : 100?
Al-Halabi : 670.

The Shaykh : 670, what is the value of the second one?
Al-Halabi : ... I said: It has no chain of narration at all, and is not known to the people of the Sunnah.

The Shaykh: Yes.
Al-Halabi : And even in their own methodologies.
...

The Shaykh : Some of the meetings were held in a school in Damascus called "al-Badriyyah."
Al-Halabi : Yes, it is famous.

The Shaykh : This is mentioned in the books of history.
Al-Halabi : Ah, often, correct.

The Shaykh : Give me a few sheets, for the sake of Allah.

Another questioner : What is his name?
Al-Halabi : Shaykh "Muhammad Zakariyya al-Kandhlawi."

The Shaykh : He is Hanafi, meaning, despite his engagement with hadith and al-Mishkat.
Al-Halabi: Yes.

The Shaykh : Immediately?
Al-Halabi : Immediately, yes. That day?

The Shaykh : No, no, there was an imam of the mosque who was our friend, an Arnaut.
Al-Halabi: Yes.

The Shaykh : So I used to pray in the mosque there sometimes, so I used to meet with him.
Al-Halabi: Yes.

The Shaykh : ... in accordance with the Shari'ah.

The questioner: Yes.

The Shaykh : But suppose there are no images other than these that are taken to the house in some way.

The questioner : They are erased.

The Shaykh : They are erased, but there is no awareness.

The questioner : Yes.

The Shaykh : Especially the images that... the youth today, who are somewhat raised in obedience to Allah... so they receive the image, it might be an image of a woman with her hair down and such, which is very terrible, and no one notices these problems...
Abu Malik: ... if this hadith is authentic... of course, it is more general than... but—glory to Allah!—something strange.

The Shaykh : There is no god but Allah.
Abu Malik: ... who do you love more, me or the Shaykh? He said: Shaykh Nasir [Everyone laughs!]. We told him: This is a love that has nothing behind it at all.

The Shaykh : ... at all, purer than the water of the sky.