What is the ruling on fasting on Saturday if it coincides with the Day of 'Arafah and the Day of 'Ashura?

The questioner : ... Fasting on Saturday, especially if it coincides with a day of virtue like the Day of 'Ashura or the Day of 'Arafah? And what is your opinion regarding the hadith of 'Abdullah ibn 'Amr ibn al-'As, in which he said that the Messenger (peace and blessings be upon him) said to him: "Do you fast the whole year?" He said: . He said: , then he said to him: , then he said: ; for that is the fasting of Dawud (peace be upon him)?

The Shaykh : All these proofs — indeed, most of them — are arguments based on general texts that contradict the specific hadith, and this is not permissible. Some of the proofs or hadiths mentioned in your question are refuted byThe questioner : the following: Consider if a person fasts according to his habit, fasting one day and breaking the fast the next, and his breaking of the fast was before the day of 'Eid. Let us assume the day of 'Eid was a Tuesday. He fasted, then he broke his fast, not based on the rule of fasting one day and breaking the fast the next, but based on the rule: he fasts one day and breaks the fast the next, so he broke his fast on Monday, which is known to be a day of virtue. This is an example, and the example is not intended to be definitive. Let us say, for example, he broke his fast on Sunday, then Monday came, and fasting on Monday is prescribed, but it happened to be the day of 'Eid. Here, there are two justifications for fasting: the first justification is that it is Monday, and the second justification is that he broke his fast on Sunday, and it is his habit to fast one day and break the fast the next. So, does he fast it? The answer of everyone will be: He does not fast it. So what did we do with the hadiths that encourage fasting on Monday, and the hadiths that were mentioned — and you mentioned a part of them —: ? What do we do with these general proofs?
We qualify them and say: Fast one day and break the fast the next, except if your fasting coincides with fasting on a day that is prohibited. Is this not how we reconcile? Similarly, the answer to the problem of the hadith that people are still arguing about, which is an explicit text that does not accept any argument except for the prevalence of customs.
Fasting on the white days (three days) coincided with Saturday, fasting on the Day of 'Ashura, fasting on the Day of 'Arafah coincided with Saturday. People can no longer digest some of the rulings of the Shari'ah because of the prevalence of custom among people. And here we have answered you regarding the solution to a problem that occurs by reconciling the recommended acts of worship and those that are prohibited. We said: The prohibition is given priority. This is expressed by some scholars of usul al-fiqh (principles of jurisprudence) as: "When a permissive factor and a prohibitive factor conflict, the prohibitive factor is given priority over the permissive factor." The examples are many and very many. The most important one to illustrate how to reconcile the conflicting hadiths in the minds of some people is what I depicted for you just now: A man fasts one day and breaks the fast the next, and it happened that he broke his fast on Sunday, and according to his habit he is to fast on Monday. Monday has a special virtue as is known in the Sunnah, but it happened that this day was the day of 'Eid. Does he fast it? The answer was: No, and no one disagrees with this. What is the rule that scholars rely on in such a situation? Fasting on Monday alone is prescribed, especially if it comes according to the order where it is customary to fast one day and break the fast the next. What is the rule that scholars have agreed upon? It is that the prohibitive factor is given priority over the permissive factor.
So now, there is no courage or scientific heroism in multiplying examples to strike at the hadith: . We say, for example, if it happens that Saturday is the Day of 'Ashura, we do not fast it; a loss of the expiation for a year. If it happens that the Day of 'Arafah is a Saturday, we do not fast it; a loss of the expiation for two years. Similarly, the white days and the like. The answer is: The prohibitive factor is given priority over the permissive factor. If the three white days happen to be a Saturday, leave it. If 'Ashura is on a Saturday, leave it. If 'Arafah is on a Saturday, leave it. And you are not a loser. And this is something we must be aware of. Why? Because first, you stopped at the confirmed prohibition of the Messenger (peace and blessings be upon him) where he said: . This is a confirmation of the prohibition, and that on Saturday you must confirm to people that you are breaking your fast, even if it is a day of virtue in principle. If 'Ashura coincides with Saturday, 'Arafah with Saturday, a day of the white days with Saturday, and so on. So you leave fasting this day in standing by the prohibition of the Messenger (peace be upon him) regarding it. Do we imagine that one who gives priority to the prohibitive factor over the permissive factor is a loser?
Think about the first example: Monday is the day of 'Eid. Do we fast? No. Did he lose? The answer: No. Why? Memorize this hadith, whoever among you does not memorize it, and let him who memorizes it remember it. It is his saying (peace be upon him): . The one who left fasting on Monday because it coincided with the day of 'Eid, and walk through the examples as you wish. Did he lose or gain? The answer: He gained. Why? Because he intended to fast this day if not for the prohibition of fasting on this day. So the prohibition was given priority over the permissive factor. Therefore, it is true for everyone who left fasting a day that has a special virtue because it happened to be a Saturday. In that case, his saying (peace be upon him) is true for him: .
So we ask Allah (Mighty and Majestic) to teach us what benefits us, and to increase us in knowledge, and to inspire us to act upon what He has taught us. Indeed, He is the All-Hearing, the Responsive. And may Allah send prayers and blessings upon Muhammad the unlettered Prophet, and upon his family and his Companions.
And the questions have ended, so no disturbance, and my apologies.