Did the fasting of the first ten days of Dhu al-Hijjah come from the Prophet (peace and blessings be upon him)?
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The Shaykh : Yes?
The questioner : Your Eminence, did the fasting of the entire ten days of Dhu al-Hijjah come from the Messenger (peace and blessings be upon him)?
The Shaykh : What came from the Prophet (peace and blessings be upon him) is more eloquent than him fasting them, for he encouraged fasting them by his saying, where he said (peace and blessings be upon him):Sunan Ibn Majah 1727Sahih (Darussalam).
And it is known that fasting is among the best of righteous deeds, to the extent that Allah the Exalted said in the Qudsi Hadith:Sunan Ibn Majah 3823, and this falls under the generality of His saying: Jami` at-Tirmidhi 757Sahih (Darussalam) to the end of it.
As for his own action, two hadiths have come regarding it:
The hadith of Aisha and the hadith of Hafsa. As for the hadith of Aisha, she said:Sunan Ibn Majah 1729Sahih (Darussalam).
And as for the hadith of Hafsa, she says:Mishkat al-Masabih 4491:
And when two hadiths conflict, one affirming and the other denying, the affirming one is given precedence over the denying one. For this reason, Imam Ahmad said: "The hadith of Hafsa is affirming, and the hadith of Aisha is denying, and the affirming one is given precedence over the denying one".
And I want to give you a rule: "When the Sunnah comes with a wording, take what the wording indicates", as for the action, it is not a condition that we know that the Messenger did it or that the Companions did it. If we were to say that we do not act upon evidence unless we know that the Companions acted upon it, many acts of worship would be missed by us. But before us is a wording that is a sufficient proof and has reached us, and we must act upon its meaning, whether we know that people acted upon it in the past or not.
The questioner : In the name of Allah, the Most Gracious, the Most Merciful.
Your Eminence, may Allah reward you. A man, when he comes to the season of Hajj, goes to Makkah for the work he is obligated to do in the season, and he has not yet performed the obligatory Hajj, and he is able to do so. Is there anything upon him?
The Shaykh : Why did he not perform Hajj when he reached there?
The questioner : Because he has work he is obligated to do.
The Shaykh : In any case, if the man is unable to perform Hajj based on his job.
The questioner : Your Eminence, did the fasting of the entire ten days of Dhu al-Hijjah come from the Messenger (peace and blessings be upon him)?
The Shaykh : What came from the Prophet (peace and blessings be upon him) is more eloquent than him fasting them, for he encouraged fasting them by his saying, where he said (peace and blessings be upon him):
There are no days during which righteous deeds are more beloved to Allah than these days,” meaning the (first) ten days of Dhul- Hijjah. They said: “O Messenger of Allah! Not even Jihad in the cause of Allah?” He said: “Not even Jihad in the cause of Allah, unless a man goes out with himself and his wealth and does not bring anything back.”
ما من أيّام العمل الصّالح فيهنّ أحبّ إلى الله من هذه الأيّام العشر، قالوا: ولا الجهاد في سبيل الله؟ قال: ولا الجهاد في سبيل الله، إلاّ رجل خرج بنفسه وماله فلم يرجع من ذلك بشيءAnd it is known that fasting is among the best of righteous deeds, to the extent that Allah the Exalted said in the Qudsi Hadith:
Every deed of the son of Adam will be multiplied for him, between ten and seven hundred times for each merit. Allah said: 'Except for fasting, for it is for Me and I shall reward for it.'
كلّ عمل ابن آدم له، الحسنة بعشر أمثالها إلى سبعمائة ضعف، إلاّ الصّوم فإنّه لي وأنا أجزي بهThere are no days in which righteous deeds
ما من أيّام العمل الصّالح فيهنّAs for his own action, two hadiths have come regarding it:
The hadith of Aisha and the hadith of Hafsa. As for the hadith of Aisha, she said:
I never saw the Messenger of Allah (ﷺ) fasting the (first) ten days (of Dhul- Hijjah).
ما رأيت النّبيّ صلّى الله عليه وسلّم صام العشر قطّAnd as for the hadith of Hafsa, she says:
‘A’isha told that the Prophet never left in his house anything containing figures of a cross without destroying it. Bukhari transmitted it.
إنّ النّبيّ صلّى الله عليه وسلّم لم يكن يدع صيامهاAnd when two hadiths conflict, one affirming and the other denying, the affirming one is given precedence over the denying one. For this reason, Imam Ahmad said: "The hadith of Hafsa is affirming, and the hadith of Aisha is denying, and the affirming one is given precedence over the denying one".
And I want to give you a rule: "When the Sunnah comes with a wording, take what the wording indicates", as for the action, it is not a condition that we know that the Messenger did it or that the Companions did it. If we were to say that we do not act upon evidence unless we know that the Companions acted upon it, many acts of worship would be missed by us. But before us is a wording that is a sufficient proof and has reached us, and we must act upon its meaning, whether we know that people acted upon it in the past or not.
The questioner : In the name of Allah, the Most Gracious, the Most Merciful.
Your Eminence, may Allah reward you. A man, when he comes to the season of Hajj, goes to Makkah for the work he is obligated to do in the season, and he has not yet performed the obligatory Hajj, and he is able to do so. Is there anything upon him?
The Shaykh : Why did he not perform Hajj when he reached there?
The questioner : Because he has work he is obligated to do.
The Shaykh : In any case, if the man is unable to perform Hajj based on his job.