A discussion regarding fasting on Saturday and whether the action of the Companions (may Allah be pleased with them) was in accordance with this practice, which is the prohibition of fasting on Saturday?
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The questioner : He asked if the truth is purified, meaning if... the Prophet (peace and blessings be upon him), is this permissible? I said, "No, this is not permissible." He said, "Regarding the issue of fasting on Saturday, meaning from the previous scholars, do you know? Do you know, for example, who said this? And he discussed it. My answer was ignorance of the matter, as we learned from you that ignorance of a matter does not imply its non-existence. And he asked me about everything, and where is the jurisprudence? That means he might be more knowledgeable than the four Imams (may Allah have mercy on them), but their jurisprudence was not recorded. For example, the teachers of al-Bukhari had jurisprudence, but their jurisprudence was not recorded. And before all that, meaning the jurisprudence of the Companions, for example, in the way we see it now, was it recorded and so on? But it means... it means he speaks and converses, so we want to benefit from you in this matter.
The Shaykh : My benefit from you in this matter is sometimes in a way different from what you know from me.
The questioner : Yes.
The Shaykh : I say I can almost distinguish a few of these young men to whom you sometimes say, "Some of the young men" or "Some of our brothers say so and so." What did this brother study of knowledge? What did he obtain?
What did he study from the books until he comes to say, "It is lost," meaning from the time of the Companions to today, it is lost? What did he know? So repeat your phrase now, how I... this example.
The questioner : May Allah have mercy on you.
The Shaykh : What did he say initially?
The questioner : Yes
The Shaykh : Do not say "yes," answer, what did he say initially?
The questioner : Yes, Shaykh, initially he asked me, he said, "Is the truth..."
The Shaykh : Yes
The questioner : Meaning it is not apparent, meaning from the time of the Prophet (peace and blessings be upon him) until now.
The Shaykh : ... I am saying, I am saying, why do you say this?
The questioner : Yes, because the truth is not apparent to him himself.
The Shaykh : Okay, did he study the issue?
The questioner : Yes, yes.
The Shaykh : Did he study the issue?
The questioner : Yes.
The Shaykh : Did he research?
The questioner : He has no research, ... his research is only names, nothing else.
The Shaykh : What is the issue of names? What names?
The questioner : This is their argument... the scholars say, this is their biggest argument, there is no scientific discourse.
The Shaykh : What do the scholars say?
The questioner: Their argument is that, for example, we...
The Shaykh : What do the scholars say?
The questioner : The scholars, for example, said with the prohibition of fasting on Saturday, yes.
The Shaykh : This is a departure from the research.
The questioner : Yes, yes.
The Shaykh : How? Yes, yes.
The questioner : Regarding, it was our topic about fasting on Saturday.
The Shaykh : My brother, it is understood that the topic is fasting on Saturday, but the last topic raised this question.
The questioner : Yes, indeed.
The Shaykh : By what right does he direct this question? Your answer, as we hear, was from the scholars.
The questioner : Yes.
The Shaykh : What did he hear from the scholars? Regarding his question.
The questioner : He is, as he says, meaning he did not see anyone who prohibits regarding the issue of fasting if one is alone and it is not an obligatory prayer.
The Shaykh : Okay, he did not see in the present age and in the past ages, from which he started his question from the Companions, and you are descending.
The questioner : Yes.
The Shaykh : Why is he asking you the question?
The questioner : The same speech, for example. But the speech, but meaning, glory be to Allah, the influence remains, meaning the influence of people currently toward the scholars, even I said this speech, I said, as long as we are influenced by the issue of the majority, I have a project, and there is no power or strength except in Allah, to abolish the issue of returning to the Book and the Sunnah only, a statistical operation, we return to the issues, this issue, for example, nine said this, three said this, so this is forbidden according to the opinion of nine against three, this, for example, is obligatory six against two, and so on, so we have numbers... one for all the jurisprudential issues, one volume, and we rely on numbers by numbers, meaning only, so I see... in the same issue that fasting, that even the scholars did not agree on one matter, there is, for example, one who weakened the hadith, there is one who did not say the hadith is authentic but it is abrogated, there is one who said the hadith is neither weak nor abrogated, but we have, meaning we have jurisprudential issues in the matter, and so on, they were confused in the reasoning and the permissibility, but the final result, yes, there is a certain result, for example, in what we know, but they did not agree on a unified scientific thing. I requested a discussion in the matter, meaning a scientific discussion without names, without this matter.
The Shaykh : The speech, the research with one who claims knowledge has a style, meaning he thinks in himself that he is a scholar.
The questioner : Yes
The Shaykh : And with one who declares, "By Allah, I am not a scholar," has another style. When he claims knowledge, we say to him, as you heard just now, did you study the topic, meaning a wide study, and did you reach a result that no one from the scholars said what will be heard now? But if he is unknown, he is not...
The questioner : ... a little.
The Shaykh : Yes?
Another questioner: Slow down a little...
The Shaykh : But if he is from the general people, what does he need? This is all calling, that someone said or someone did not say, etc. It is upon us to present knowledge, but one who does not understand anything comes to object with this objection. This is not the concern of the one who does not know; that is the concern of the one who knows. At that time, as it is said, "War is a two-way street," meaning the debate is a two-way street. It is said at that time, as you said, it is not necessary from ignorance of a matter, knowledge of the matter, "ignorance of a matter does not imply knowledge of its non-existence" ... this word, if I said it, most people would not understand it. What do you want to research with them? The issue is thorny to this extent in which the scholars and jurists differed?
The audience: Peace be upon you.
The Shaykh : My benefit from you in this matter is sometimes in a way different from what you know from me.
The questioner : Yes.
The Shaykh : I say I can almost distinguish a few of these young men to whom you sometimes say, "Some of the young men" or "Some of our brothers say so and so." What did this brother study of knowledge? What did he obtain?
What did he study from the books until he comes to say, "It is lost," meaning from the time of the Companions to today, it is lost? What did he know? So repeat your phrase now, how I... this example.
The questioner : May Allah have mercy on you.
The Shaykh : What did he say initially?
The questioner : Yes
The Shaykh : Do not say "yes," answer, what did he say initially?
The questioner : Yes, Shaykh, initially he asked me, he said, "Is the truth..."
The Shaykh : Yes
The questioner : Meaning it is not apparent, meaning from the time of the Prophet (peace and blessings be upon him) until now.
The Shaykh : ... I am saying, I am saying, why do you say this?
The questioner : Yes, because the truth is not apparent to him himself.
The Shaykh : Okay, did he study the issue?
The questioner : Yes, yes.
The Shaykh : Did he study the issue?
The questioner : Yes.
The Shaykh : Did he research?
The questioner : He has no research, ... his research is only names, nothing else.
The Shaykh : What is the issue of names? What names?
The questioner : This is their argument... the scholars say, this is their biggest argument, there is no scientific discourse.
The Shaykh : What do the scholars say?
The questioner: Their argument is that, for example, we...
The Shaykh : What do the scholars say?
The questioner : The scholars, for example, said with the prohibition of fasting on Saturday, yes.
The Shaykh : This is a departure from the research.
The questioner : Yes, yes.
The Shaykh : How? Yes, yes.
The questioner : Regarding, it was our topic about fasting on Saturday.
The Shaykh : My brother, it is understood that the topic is fasting on Saturday, but the last topic raised this question.
The questioner : Yes, indeed.
The Shaykh : By what right does he direct this question? Your answer, as we hear, was from the scholars.
The questioner : Yes.
The Shaykh : What did he hear from the scholars? Regarding his question.
The questioner : He is, as he says, meaning he did not see anyone who prohibits regarding the issue of fasting if one is alone and it is not an obligatory prayer.
The Shaykh : Okay, he did not see in the present age and in the past ages, from which he started his question from the Companions, and you are descending.
The questioner : Yes.
The Shaykh : Why is he asking you the question?
The questioner : The same speech, for example. But the speech, but meaning, glory be to Allah, the influence remains, meaning the influence of people currently toward the scholars, even I said this speech, I said, as long as we are influenced by the issue of the majority, I have a project, and there is no power or strength except in Allah, to abolish the issue of returning to the Book and the Sunnah only, a statistical operation, we return to the issues, this issue, for example, nine said this, three said this, so this is forbidden according to the opinion of nine against three, this, for example, is obligatory six against two, and so on, so we have numbers... one for all the jurisprudential issues, one volume, and we rely on numbers by numbers, meaning only, so I see... in the same issue that fasting, that even the scholars did not agree on one matter, there is, for example, one who weakened the hadith, there is one who did not say the hadith is authentic but it is abrogated, there is one who said the hadith is neither weak nor abrogated, but we have, meaning we have jurisprudential issues in the matter, and so on, they were confused in the reasoning and the permissibility, but the final result, yes, there is a certain result, for example, in what we know, but they did not agree on a unified scientific thing. I requested a discussion in the matter, meaning a scientific discussion without names, without this matter.
The Shaykh : The speech, the research with one who claims knowledge has a style, meaning he thinks in himself that he is a scholar.
The questioner : Yes
The Shaykh : And with one who declares, "By Allah, I am not a scholar," has another style. When he claims knowledge, we say to him, as you heard just now, did you study the topic, meaning a wide study, and did you reach a result that no one from the scholars said what will be heard now? But if he is unknown, he is not...
The questioner : ... a little.
The Shaykh : Yes?
Another questioner: Slow down a little...
The Shaykh : But if he is from the general people, what does he need? This is all calling, that someone said or someone did not say, etc. It is upon us to present knowledge, but one who does not understand anything comes to object with this objection. This is not the concern of the one who does not know; that is the concern of the one who knows. At that time, as it is said, "War is a two-way street," meaning the debate is a two-way street. It is said at that time, as you said, it is not necessary from ignorance of a matter, knowledge of the matter, "ignorance of a matter does not imply knowledge of its non-existence" ... this word, if I said it, most people would not understand it. What do you want to research with them? The issue is thorny to this extent in which the scholars and jurists differed?
The audience: Peace be upon you.