Discussion between Shaykh Al-Albani and Shaykh 'Abd al-Muhsin al-'Abbad and others regarding fasting on Saturday.

Al-'Abbad: Regarding the topic of fasting on Saturday, meaning?

The Shaykh : Please go ahead.
Al-'Abbad: You say that one does not perform voluntary fasting in it at all...

The Shaykh: Except in the case of obligation, as he said, "I do not distinguish between fasting it alone and adding it to the day before it or the day after it," mentioning, and praise be to Allah, the hadith of Juwayriyyah .
Al-'Abbad: On Friday, is this?

The Shaykh: On Friday, yes.
Al-'Abbad: No, about the day of Saturday.

The Shaykh: I say that this hadith, along with those who say it is permissible to fast it combined with another day, if one fasts on Friday, one fasts on Saturday. This is the hadith of Juwayriyyah, which is explicit in this. But we answer with what was mentioned previously regarding the issue related to .
Al-'Abbad: Fasting on Saturday, is it permissible to fast it voluntarily combined with another day?

The Shaykh: No, I do not say no, may Allah bless you. But what I intended with my words in returning to the previous discussion is that the hadith of Juwayriyyah permits, and the hadith of prohibits. The prohibiting is given precedence over the permitting. This is what I intended when I returned to the previous topic.
Al-'Abbad: But is the hadith about fasting on Saturday not to be understood as referring to fasting it alone?

The Shaykh: The Messenger (peace and blessings be upon him), as is not hidden from you, and you are people of the Arabic language, and we learn from you, he said (peace and blessings be upon him)
Al-'Abbad: Is it not to be understood as referring to fasting it alone?

The Shaykh: No, because that would contradict the exception. Then what do the scholars say if the day of Saturday coincides with a day of 'Eid? Let us suppose, for example, fasting the Day of 'Arafah, followed by fasting the day of Saturday. Fasting the Day of 'Arafah is known for its virtue among students of knowledge, let alone people like you. It is prescribed to fast on Saturday, according to the known disagreement, for one who is at 'Arafah, for example. The Sunnah is not to fast, and this virtue is for one who is not at 'Arafah. The important point is that the Day of 'Arafah coincided with Friday, and then the day of 'Eid, Saturday, came after it. Is it permissible to fast on Friday because it is the Day of 'Arafah, and to fast on Saturday because it is the day of 'Eid? We all know that it is prohibited on the grounds that we do not fast on Saturday alone, because the hadith is specific to when it is fasted alone. I do not believe that any scholar permits this in such a situation, which is not hypothetical but may often coincide, such that Friday is the Day of 'Arafah, which is naturally a Saturday. Do we say it is permissible to fast this day because we fasted on Friday, and on the grounds that it is the Day of 'Arafah? I do not think anyone permits this.
Al-'Abbad: But fasting on the day of 'Eid is forbidden; no one thinks about it?

The Shaykh: If you allow me, and this is your statement, it aligns with my statement when I say I do not think anyone says it is permissible to fast this. But if that is the case, then the reasoning based on fasting it alone is not sound. The reasoning for the prohibition based on fasting it alone is not sound, because here it was not fasted alone. What is the answer? It is what you graciously stated: the prohibition of fasting on the day of 'Eid is known. Well, what is the difference, may Allah bless you, between one prohibition and another? I say the answer is that the difference is that the prohibition of fasting on the day of 'Eid is known to the majority of scholars, and even the majority of students of knowledge. As for the prohibition of fasting on Saturday, this was unknown, it was hidden, it was a forgotten matter. This is the difference. Otherwise, the prohibition of the Messenger (peace and blessings be upon him) here and there is one. In fact, I say that his prohibition of fasting on Saturday is more emphatic than his prohibition (peace and blessings be upon him) of fasting on the day of 'Eid. This is because his prohibition regarding fasting on the day of 'Eid is nothing more than the Messenger of Allah (may Allah pray upon him and grant him peace) prohibited fasting on the day of 'Eid. As for the prohibition of fasting on Saturday, it is accompanied by an expression that confirms this prohibition, which is his saying (peace and blessings be upon him) , meaning let him maintain his breaking of the fast for this day in accordance with the command of the Messenger (peace and blessings be upon him). This confirmation, if it does not make his prohibition (peace and blessings be upon him) of fasting on Saturday higher, greater, and more serious than fasting on the day of 'Eid, then at least it should make it equal to it. So why, finally, do scholars distinguish between fasting on Saturday and say we understand the hadith as referring to fasting it alone, and why do you not understand the prohibition of fasting on the day of 'Eid as referring to fasting it alone? That is because the prohibition is a barrier, and the barrier is given precedence over the permitting. This is my view on the issue.
Al-'Abbad: Does not the hadith of Juwayriyyah clarify that the intended meaning of his saying is specific to when it is fasted alone, because the hadith of Juwayriyyah indicates that Saturday is fasted combined with Friday? Then also his saying (may Allah pray upon him and grant him peace) , if the middle of it coincides with Saturday, does not a person continue fasting and mean he fasted six days of Shawwal, and in them is a Saturday? And likewise, and the white days, if a Saturday coincides with them, or if 'Arafah coincides with Saturday?

The Shaykh: In my belief, some of this is a repetition of the previous statement. We said that the hadith of Juwayriyyah is permitting, and the hadith prohibiting fasting on Saturday is a barrier, and the barrier is given precedence over the permitting. Fasting six days of Shawwal, there is no doubt that the virtue of this fasting is known. But if it happens that one of these six days coincides with a Saturday, and I see the professor there going and coming, as if he means to wait for us, so be patient with us, and your patience is only with Allah. I say that the one who wants to fast on Saturday as you say, following and not alone, as for me, I fast the six days. If a Saturday coincides with them, I do not fast it. If a Friday coincides with a Thursday, I fast it. But if a Saturday coincides with these six days, I do not fast it. In my opinion, and I mean what I say in my opinion, I am better and on a straighter path, and more upright in speech, when I do not fast on Saturday than the one who fasts on Saturday as one of the six days. Why? Because I did not leave fasting on Saturday out of desire or innovation in the religion, but I left it for Allah (Blessed and Exalted is He). And the Messenger of Allah (may Allah pray upon him and grant him peace) says, as you know, . So I am a breaker of the fast who is better than that faster, because I left fasting this day for Allah (Mighty and Majestic). The point, may Allah bless you, is that we remember the clear example we mentioned, which does not accept any argument. If a day of 'Eid coincides with a day of virtue, do we fast it? The answer is no. What is the jurisprudential direction of this answer? There is nothing but the rule that the barrier is given precedence over the permitting. If the scholars have an answer other than this, we can adjust our view on fasting on Saturday. But to fall into confusion, as it is said, sometimes we permit fasting on a day that the Messenger (may Allah pray upon him and grant him peace) prohibited absolutely, and specified except in what is obligatory upon you, so we say, otherwise, combined with another day. We hold on to what? To the original, to an explicit permitting text. But here the text is a barrier and a constraint, except in what is obligatory upon you. So fasting on the day of 'Eid, if a day of virtue coincides, fasting on the Day of 'Arafah, if a day of virtue coincides, do we fast it despite its contradiction with the prohibiting text? We say no, not alone. We say no. Why? Because the prohibition is given precedence over the permitting, the barrier is given precedence over the permitting. I find myself reassured that I am not inconsistent in my jurisprudence, in my knowledge, sometimes permitting what the Lawgiver prohibited under the claim of combining it with another day, and sometimes not considering this, because the ruling is exactly the same.
Al-'Abbad: Reconciling the evidences...

The Shaykh : I know.
Al-'Abbad: The hadith of Juwayriyyah.

The Shaykh: I say, may Allah bless you, this is a repetition. I know that they intend reconciliation, but why do they deviate from this reconciliation in fasting on the day of 'Eid? The answer is that it is prohibited.
Al-'Abbad: The day of 'Eid is never fasted.

The Shaykh : No, my dear, that is just talk. But what is the scholarly answer? Because the Messenger prohibited it. I asked earlier: what is the scholarly answer? The scholarly answer is, as the jurists say, the prohibition takes precedence over the permission. As for saying it is prohibited, the answer is matched by its counterpart. Also, the Sabbath is prohibited, and we said earlier that the prohibition of the Sabbath is more precise than the prohibition of fasting on the festival day, because he said and he emphasized it, saying This is not food; it is the bark of a tree, the peel that has no medicine in it, no sweetness, and nothing at all. But to prove practically his submission to the noble Prophetic text, he eats and chews this bark to fulfill the prohibition of the Messenger (peace and blessings be upon him).

Another questioner : If you please, Shaykh, I have mentioned before that if the Day of 'Arafah falls on a Saturday, the Sabbath is not fasted, is it?

The Shaykh : Glory be to Allah.

Another questioner : The Sunnah is that it is not fasted.

The Shaykh : How is it not fasted? What are we talking about?

Another questioner : And the Muslims are deprived of much good.

The Shaykh : You have forgotten what we said earlier.

Another questioner : No, I have not forgotten.

The Shaykh : If you have not forgotten, then prove to me what you claimed you forgot. This one.

Another questioner : Combining the texts.

The Shaykh : No, no, that is not it.

Another questioner : You, Shaykh, just a moment ago, were reminding us of this rule, that one should not resort to depriving a text and invalidating its application except in the most dire circumstances. Now, have we invalidated the authentic hadith?

The Shaykh : May Allah forgive you. Do not say we invalidated it. Do not say that.

Another questioner : If the Day of 'Arafah falls on a Saturday?

The Shaykh : No, refine your wording. Refine your wording regarding the hadith.

Another questioner : This is the talk of the scholars.

The Shaykh : You, may Allah bless you, have brought something new, different from what Shaykh 'Abd al-Muhsin favored.

Another questioner : I am affirming it.

The Shaykh : You have not brought anything new.

Another questioner : I have not brought anything new.

The Shaykh : But the new thing is that you have cancelled some of my previous words. In your expression, and in your heart, you are saying, "This is our merchandise returned to us." You have invalidated his saying (peace and blessings be upon him) . We left fasting on a day in your example for Allah (Blessed and Exalted is He). Do you think, with a bad opinion of Allah (Mighty and Majestic), that He will not reward us with better than what He rewards the fasters for the Day of 'Arafah, while I left it for Allah? That is what I told you you had forgotten.

Another questioner : I have not forgotten, Shaykh. No, I have not forgotten.

The Shaykh : But did you provide what I asked for?

Another questioner : If the festival day falls on a Monday or a Thursday, truly this makes... and although I previously did not agree with the Shaykh, this argument now...

The Shaykh : No, this is clear, may Allah bless you. But the people are mostly...
Another questioner: This is a day of great virtue.
The Shaykh: Yes, indeed.

Another questioner : And if it falls on a festival day, it is not fasted.

The questioner : According to the rule that the prohibition takes precedence over the permission, exactly.

The Shaykh : No, it is not exactly that. No, it is not exactly that. Sometimes and sometimes... Please.
Al-'Abbad: Do you know of any scholar who said that it is not permissible to fast on the Sabbath voluntarily, absolutely, neither alone nor combined with another day?

The Shaykh : First, I tell you, if you consider the narrator of the hadith to be among the scholars, the answer is yes.
Al-'Abbad: No, from the early scholars. Are there any early or present scholars other than you?

The Shaykh : Other than me, I say the narrator of the hadith, the narrator of the hadith, the Companion.
Al-'Abbad: No, but did he not say, "My understanding is like yours"?

The Shaykh : How?
Al-'Abbad: Did the Companion not say, "My understanding is like yours"?

The Shaykh : What did he say?
Al-'Abbad: He brought the hadith, and it may be understood as what agrees with the hadith of Juwayriyyah?

The Shaykh : No, it is not that. I mean something else, which is that he says that the one who fasts on the Sabbath has neither fasted nor broken his fast.
Al-'Abbad: This is understood as applying if he fasts it alone.

The Shaykh : This is understood in your view.
Al-'Abbad: And in the view of others as well.

The Shaykh : No, no. I am speaking about the narrator of the hadith. This understanding is in your view. Is there no disagreement on this?
Al-'Abbad: It is understood from the hadith that fasting is not done except in what is obligatory upon you. But if it is something not obligatory upon you, one does not fast it voluntarily except combined with another day, like Friday?

The Shaykh : In any case, do not hold me to account, Shaykh 'Abd al-Muhsin.
Al-'Abbad: No, there is no holding to account.

The Shaykh : If I said that this is repetition, may Allah bless you. You finally asked me if anyone said this. I say yes, many of the early and later scholars said it. . Do you command the one who fasts the whole year to fast or to break his fast? There is no doubt that your saying in this issue, in my opinion, is that you command him not to fast the whole year. "If you please, the talk now is with Shaykh 'Abd al-Muhsin. I do not think" that you choose, or rather, that you prefer fasting the whole year because it is fasting and drawing near to Allah (Mighty and Majestic), despite your knowledge of his saying (peace and blessings be upon him) . So, fasting the whole year is the weaker position. Likewise, when we return to the narrator of the hadith who says, "Whoever fasts on the Sabbath, he has neither fasted nor broken his fast," what do we understand from this hadith? That it encourages fasting on the Sabbath or breaking the fast?
Al-'Abbad: Breaking the fast, if he fasts it alone. If he wants to fast it alone, he must break his fast.

The Shaykh : Shaykh, may Allah reward you with good, you are imposing on the narrator of the hadith what is in your mind.
Al-'Abbad: He did not clarify it.

The Shaykh : If you please, if you please, no harm. I want you to bring a phrase that combines with this narrator's phrase. This phrase meets your phrase. But to interpret his saying with your phrase is to impose on the phrase what it cannot bear. I say finally that the saying of the Messenger (peace and blessings be upon him) is more eloquent, clearer, and stronger in prohibition than the saying of this narrator. But the narrator, we can say, he was skillful in expression and drew attention to the saying of the Messenger (peace and blessings be upon him) . He was skillful in expression, meaning he has no reward and no merit. This talk is from this narrator. I am truly very benefited, and it makes my breaking the fast preferable to the fasting of others, by the fact that this Companion says the fasting of others is like fasting the whole year: he has neither fasted nor broken his fast. But I left fasting on the Sabbath for Allah, so Allah will compensate me with better than it. And peace be upon you and the mercy of Allah and His blessings.

Another questioner : The one who fasts one day and breaks the fast the next, Shaykh, does not indicate this?

The Shaykh : May Allah bless you. You are still revolving in the general texts, in the orbit of the general text. The general text is subject to the specific, and this is what we were discussing. We apologize to the Shaykh because I got ahead of you by admitting my mistake...