Reading from the author's text with commentary and collation of manuscripts: "And as for when we see the Lawgiver has issued a ruling, and we see in it a description that is appropriate to it
Machine translationRead the Arabic original
The reader: "And as for when we see the Lawgiver has issued a ruling and we see in it a description that is appropriate to it but the Lawgiver did not mention that cause and did not attribute a similar ruling to that cause in another place this is the strange appropriate description because it has no counterpart in the Shari'ah and there is no indication"
The Shaykh : Yes
The student: The close appropriate description
The Shaykh : I do not have the strange one, he referred to the close one
The reader: Here
The student: The close one
The Shaykh : The muhaqqiq indicated
The reader: Here, Shaykh, he says "from here to his people or at his saying"
The Shaykh : After this specification you mentioned after his indication of the omission
The reader: Yes, he did not mention anything, Shaykh
The Shaykh : We have the strange one, may Allah have mercy on you
The reader: A manuscript, Shaykh, or should I say a manuscript
The Shaykh : No, do not write "manuscript" as long as there are three manuscripts
The reader: "So this is the strange appropriate description because it has no counterpart in the Shari'ah and the words and indications of the Lawgiver do not point to it, it is permissible for the first group to follow it"
The Shaykh : So he permitted
The reader: It is permissible
The Shaykh : So he permitted, permitted
The reader: Is this the most correct, Shaykh?
The Shaykh : What do you have?
The reader: It is permissible
The Shaykh : Ah?
The reader: It is permissible
The Shaykh : It is permissible, do not put "manuscript," forgive me, you have "so he permitted"
The student: ...
The Shaykh : So he permitted, the manuscript we have
The reader: "So he permitted the first group to follow it and the other two denied it, and this is grasping the cause of the Lawgiver by our own minds without any indication from Him, just as the one before it is grasping its cause by independent reasoning based on His words, and the first is grasping its cause by His own words, and with this the cause of a specific ruling may be learned by elimination and by other indications, so if these categories are established, our issue is from the category of a cause mentioned in one place that has an effect in another place, and that is that the Prophet (peace and blessings be upon him) forbade singling out specific times for prayer or fasting and permitted it if it was not in the form of singling out, so Muslim narrated in his Sahih from Abu Hurayrah (may Allah be pleased with him) from the Prophet (peace and blessings be upon him) who saidRiyad as-Salihin 1760 And in the two Sahihs from Abu Hurayrah (may Allah be pleased with him)"
The Shaykh : That one of you fasts, meaning like if he fasts one day and breaks the fast the next day, and his day of fasting coincides with the day of Friday, then there is no harm in that, yes, correct
The reader: "And in the two Sahihs from Abu Hurayrah who said: I heard the Prophet (peace and blessings be upon him) saySahih al-Bukhari 1985 And this is the wording of al-Bukhari
And al-Bukhari narrated from Juwayriyah bint al-Harith (may Allah be pleased with her) that the Prophet (peace and blessings be upon him) came to her on a Friday while she was fasting and saidAs-Sunan al-Kubra lil-Nasa'i 13:344
And in the two Sahihs from Muhammad ibn 'Abbad ibn Ja'far who said: I asked Jabir ibn 'Abdullah, while he was circumambulating the House, " Did the Messenger of Allah (peace and blessings be upon him) forbid fasting on the day of Friday? He said: Yes, by the Lord of this House " And this is the wording of Muslim
And from Ibn 'Abbas (may Allah be pleased with them both) that the Prophet (peace and blessings be upon him) saidSahih Ibn Khuzaymah 5:246 Narrated by Imam Ahmad
And similar to this is what they both narrated in the two Sahihs from Abu Hurayrah (may Allah be pleased with him) from the Prophet (peace and blessings be upon him) who saidSahih al-Bukhari 1914 The wording is al-Bukhari's, meaning he fasts his custom
So the aspect of indication: The Lawgiver divided the days with regard to fasting into three categories: a category whose singling out for fasting is legislated, either by obligation like Ramadan, or by recommendation like the Day of 'Arafah and 'Ashura; and a category whose fasting is forbidden absolutely, like the days of the two festivals; and a category where only its singling out is forbidden, like the day of Friday and the month and the last days "
The Shaykh : Sha'ban
The reader: "and the last days of Sha'ban"
The Shaykh : Meaning its end, and he intends by thisSahih Muslim 1082a
"So, if this type of fasting were performed along with other days, it would not be disliked. However, when it is singled out specifically, there is a prohibition against doing so, whether the fasting person intended to single it out or not, and whether he believed it to be superior or not. It is known that the harm of this act, if it were not present in singling it out specifically but in other ways, would either be prohibited absolutely, like on the day of Eid, or not prohibited, like on the Day of 'Arafah and the Day of Ashura. That harm is not present in other times; otherwise, there would be no benefit to the prohibition of singling it out. Thus, it becomes clear that the harm arises from singling out what has no special distinction, as indicated by the wording of the Messenger of Allah (peace and blessings be upon him). Indeed, the very act that is prohibited or commanded may contain the wisdom of the command or the prohibition, as in his saying: Therefore, the wording of the prohibition against singling out a specific time for fasting or prayer implies that the corruption stems from the act of singling it out. If Friday is a noble day in which prayer, supplication, remembrance, recitation, purity, perfume, and adornment are recommended in a way they are not on other days, then it is likely that one might imagine that fasting on it is better than fasting on other days, and believe that standing in prayer during its night has a virtue over standing in prayer during other nights. So the Prophet (peace and blessings be upon him) prohibited singling it out to prevent this harm, which does not arise except from singling it out."
The Shaykh : Yes
The student: The close appropriate description
The Shaykh : I do not have the strange one, he referred to the close one
The reader: Here
The student: The close one
The Shaykh : The muhaqqiq indicated
The reader: Here, Shaykh, he says "from here to his people or at his saying"
The Shaykh : After this specification you mentioned after his indication of the omission
The reader: Yes, he did not mention anything, Shaykh
The Shaykh : We have the strange one, may Allah have mercy on you
The reader: A manuscript, Shaykh, or should I say a manuscript
The Shaykh : No, do not write "manuscript" as long as there are three manuscripts
The reader: "So this is the strange appropriate description because it has no counterpart in the Shari'ah and the words and indications of the Lawgiver do not point to it, it is permissible for the first group to follow it"
The Shaykh : So he permitted
The reader: It is permissible
The Shaykh : So he permitted, permitted
The reader: Is this the most correct, Shaykh?
The Shaykh : What do you have?
The reader: It is permissible
The Shaykh : Ah?
The reader: It is permissible
The Shaykh : It is permissible, do not put "manuscript," forgive me, you have "so he permitted"
The student: ...
The Shaykh : So he permitted, the manuscript we have
The reader: "So he permitted the first group to follow it and the other two denied it, and this is grasping the cause of the Lawgiver by our own minds without any indication from Him, just as the one before it is grasping its cause by independent reasoning based on His words, and the first is grasping its cause by His own words, and with this the cause of a specific ruling may be learned by elimination and by other indications, so if these categories are established, our issue is from the category of a cause mentioned in one place that has an effect in another place, and that is that the Prophet (peace and blessings be upon him) forbade singling out specific times for prayer or fasting and permitted it if it was not in the form of singling out, so Muslim narrated in his Sahih from Abu Hurayrah (may Allah be pleased with him) from the Prophet (peace and blessings be upon him) who said
Do not choose the Friday night among all other nights for standing in (Tahajjud) prayer, and do not choose Friday among all other days for Saum (fasting) except that one you have accustomed to.
لا تخصوا ليلة الجمعة بقيام من بين الليالي ولا تخصوا يوم الجمعة بصيام من بين الأيام إلا أن يكون في صوم يصومه أحدكمThe Shaykh : That one of you fasts, meaning like if he fasts one day and breaks the fast the next day, and his day of fasting coincides with the day of Friday, then there is no harm in that, yes, correct
The reader: "And in the two Sahihs from Abu Hurayrah who said: I heard the Prophet (peace and blessings be upon him) say
None of you should fast on Friday unless he fasts a day before or after it.
لا يصومن أحدكم يوم الجمعة إلا يوما قبله أو بعدهAnd al-Bukhari narrated from Juwayriyah bint al-Harith (may Allah be pleased with her) that the Prophet (peace and blessings be upon him) came to her on a Friday while she was fasting and said
Did you fast yesterday? She said, "No." He said, "Do you intend to fast tomorrow?" She said, "No." He said, "Then break your fast."
أصمت أمس قالت لا قال أتريدين أن تصومي غدا قالت لا قال فأفطريAnd in the two Sahihs from Muhammad ibn 'Abbad ibn Ja'far who said: I asked Jabir ibn 'Abdullah, while he was circumambulating the House, " Did the Messenger of Allah (peace and blessings be upon him) forbid fasting on the day of Friday? He said: Yes, by the Lord of this House " And this is the wording of Muslim
And from Ibn 'Abbas (may Allah be pleased with them both) that the Prophet (peace and blessings be upon him) said
Do not fast on Friday alone.
لا تصوموا يوم الجمعة وحدهAnd similar to this is what they both narrated in the two Sahihs from Abu Hurayrah (may Allah be pleased with him) from the Prophet (peace and blessings be upon him) who said
None of you should fast a day or two before the month of Ramadan unless he has the habit of fasting (Nawafil) (and if his fasting coincides with that day) then he can fast that day.
لا يتقدمن أحدكم رمضان بصوم يوم أو يومين إلا أن يكون رجل كان يصوم صومه فليصم ذلك اليومSo the aspect of indication: The Lawgiver divided the days with regard to fasting into three categories: a category whose singling out for fasting is legislated, either by obligation like Ramadan, or by recommendation like the Day of 'Arafah and 'Ashura; and a category whose fasting is forbidden absolutely, like the days of the two festivals; and a category where only its singling out is forbidden, like the day of Friday and the month and the last days "
The Shaykh : Sha'ban
The reader: "and the last days of Sha'ban"
The Shaykh : Meaning its end, and he intends by this
Do not observe fast for a day, or two days ahead of Ramadan
لا تقدموا رمضان بصوم يوم أو يومين"So, if this type of fasting were performed along with other days, it would not be disliked. However, when it is singled out specifically, there is a prohibition against doing so, whether the fasting person intended to single it out or not, and whether he believed it to be superior or not. It is known that the harm of this act, if it were not present in singling it out specifically but in other ways, would either be prohibited absolutely, like on the day of Eid, or not prohibited, like on the Day of 'Arafah and the Day of Ashura. That harm is not present in other times; otherwise, there would be no benefit to the prohibition of singling it out. Thus, it becomes clear that the harm arises from singling out what has no special distinction, as indicated by the wording of the Messenger of Allah (peace and blessings be upon him). Indeed, the very act that is prohibited or commanded may contain the wisdom of the command or the prohibition, as in his saying: