Some scholars cited the saying of the Prophet (peace and blessings be upon him), “Do not fast on Saturday except for what is obligatory upon you,” as evidence for the prohibition of fasting on that day, whether it is fasted alone
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The questioner : Shaykh, may Allah reward you.
Some scholars cited the hadith of the Prophet (peace and blessings be upon him):Sunan Ibn Majah 1726Hasan (Darussalam) to indicate that fasting on Saturday is not permissible, whether alone or combined with another day. What is the validity of this statement?
The Shaykh : The validity of this statement is that it is not correct.
First: Many scholars have weakened this hadith. Imam Malik, as reported by Abu Dawud, said: “It is a lie.” You know the status of Imam Malik (may Allah have mercy on him) in hadith from the imams and memorizers of hadith: he said it is a lie, and Abu Dawud is trustworthy.
The second opinion is that it is anomalous (shadh), and thus weak. That is, we do not say it is a lie, but it is weak. An anomalous narration is not acted upon. The reason for its anomaly is that it contradicts what is established in the authentic hadith: His saying: indicates the permissibility of fasting on Saturday. This contradicts the hadith mentioned by the questioner, which says: As-Sunan al-Kubra lil-Nasa'i 13:357 Because the implication of this hadith is that one does not fast with Friday; the implication of the hadith is prohibition. The authentic hadith is explicit that it is permissible to fast with Friday. Therefore, it is anomalous, because an anomalous narration is when a trustworthy narrator contradicts the trustworthy ones, and it is not permissible to act upon an anomalous narration.
The third opinion is that it is abrogated. This means that the hadith is authentic but abrogated. However, this opinion requires knowing the timeline: was this prohibition before the permission or after it? We have no knowledge of that. It is known that if we say it is abrogated, we must know that the abrogating text came later. Therefore, the best thing to say about it is: if one fasts it alone because it is Saturday, then it is prohibited; otherwise, it is not. It is also reported in the Sunan from the hadith of Umm Salama: and that they are festivals for the disbelievers. It is well known that among the practices of a festival is that it is not fasted. So the Prophet (peace and blessings be upon him) used to fast them in opposition to whom? To the Jews and the Christians. The scholars mentioned this in opposing this weak hadith which contains the prohibition of fasting on Saturday.
In conclusion: if we were to be lenient and accept this hadith, which is the prohibition of fasting on Saturday, we would not accept it except on the condition that the one who fasted did so because it is Saturday. Based on this, if Saturday coincides with the Day of 'Arafah and one fasts it alone, there is no harm in that, because he fasted it—go ahead—because it is the Day of 'Arafah, not because it is Saturday. Similarly, if Saturday coincides with the tenth of Muharram, he should fast it, but it is recommended that he fast a day before it and a day after it, in opposition to the Jews who fast the tenth day.
Similarly, if it coincides with his habit, such as one who fasts one day and breaks the fast the next, and his breaking the fast falls on Friday, his fasting on Saturday, and his breaking the fast on Sunday, there is no harm in that either, because he did not fast it because it is Saturday, but because it coincided with his habit. Did you understand?
Take it, may Allah bless you, and spread it among your people, for many people have been misled by the words of some contemporary scholars regarding this hadith.
Some scholars cited the hadith of the Prophet (peace and blessings be upon him):
Do not fast on Saturdays apart from days when you are obliged to fast
لا تصوموا يوم السبت إلا في فما افترض عليكمThe Shaykh : The validity of this statement is that it is not correct.
First: Many scholars have weakened this hadith. Imam Malik, as reported by Abu Dawud, said: “It is a lie.” You know the status of Imam Malik (may Allah have mercy on him) in hadith from the imams and memorizers of hadith: he said it is a lie, and Abu Dawud is trustworthy.
The second opinion is that it is anomalous (shadh), and thus weak. That is, we do not say it is a lie, but it is weak. An anomalous narration is not acted upon. The reason for its anomaly is that it contradicts what is established in the authentic hadith:
That the Messenger of Allah (peace and blessings be upon him) said to one of the Mothers of the Believers, and he found her fasting on Friday: “Did you fast yesterday?” She said: “No.” He said: “Will you fast tomorrow?” She said: “No.” He said: “Then break your fast.”
أن رسول الله صلى الله عليه وسلم قال لإحدى أمهات المؤمنين وجدها صائمة يوم الجمعة قال: أصمت أمس؟ قالت: لا، قال: أتصومين غداً؟ قالت: لا. قال: فأفطريWill you fast tomorrow?
أتصومين غداًDo not fast on Saturday except for what is obligatory upon you, and if one of you finds nothing but the bark of a tree or a grape stem, let him chew it.
لا تصوموا يوم السبت إلا فيما افترض عليكم ولو لم يجد أحدكم إلا لحاء شجرة أو عود عنب فليمضغهThe third opinion is that it is abrogated. This means that the hadith is authentic but abrogated. However, this opinion requires knowing the timeline: was this prohibition before the permission or after it? We have no knowledge of that. It is known that if we say it is abrogated, we must know that the abrogating text came later. Therefore, the best thing to say about it is: if one fasts it alone because it is Saturday, then it is prohibited; otherwise, it is not. It is also reported in the Sunan from the hadith of Umm Salama:
That the Messenger of Allah (peace and blessings be upon him) used to fast most on Saturday and Sunday.
أن أكثر ما يصوم الرسول عليه الصلاة والسلام يوم السبت ويوم الأحدIn conclusion: if we were to be lenient and accept this hadith, which is the prohibition of fasting on Saturday, we would not accept it except on the condition that the one who fasted did so because it is Saturday. Based on this, if Saturday coincides with the Day of 'Arafah and one fasts it alone, there is no harm in that, because he fasted it—go ahead—because it is the Day of 'Arafah, not because it is Saturday. Similarly, if Saturday coincides with the tenth of Muharram, he should fast it, but it is recommended that he fast a day before it and a day after it, in opposition to the Jews who fast the tenth day.
Similarly, if it coincides with his habit, such as one who fasts one day and breaks the fast the next, and his breaking the fast falls on Friday, his fasting on Saturday, and his breaking the fast on Sunday, there is no harm in that either, because he did not fast it because it is Saturday, but because it coincided with his habit. Did you understand?
Take it, may Allah bless you, and spread it among your people, for many people have been misled by the words of some contemporary scholars regarding this hadith.