Reading from the author's text with commentary and collation of manuscripts: "As for when one knows that he is a liar, it is not permissible to narrate from him except with an explanation of his status."
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The reader: "As for when one knows that he is a liar, it is not permissible to narrate from him except with an explanation of his status, based on the saying of the Prophet (peace and blessings be upon him) Jami` at-Tirmidhi 2662Sahih (Darussalam) Yes, some reports were narrated from some of the Salaf regarding the virtue of the first ten days of Rajab, and other things were narrated as well. So making it a season in which it is singled out for fasting is disliked according to Imam Ahmad and others, as was narrated from 'Umar ibn al-Khattab, Abu Bakrah, and others from the Companions (may Allah be pleased with them)
And Ibn Majah narrated that the Prophet (peace and blessings be upon him) forbade fasting in Rajab. He narrated it from Ibrahim ibn Mundhir al-Hazami from Dawud ibn 'Atta, who said: "Zayd ibn 'Abd al-Hamid ibn 'Abd al-Rahman ibn Zayd ibn al-Khattab narrated to me, from Sulayman ibn 'Ali, from his father, from Ibn 'Abbas (may Allah be pleased with them both)." It is not strong.
And as for whether the disliked singling out means fasting the entire month, or not combining it with another month, there are two positions among the scholars. If this were not a place for pointing out the main issues, we would have lengthened the discussion on that.
And from this category is the middle night of Sha'ban. Reports have been narrated regarding its virtue, from marfu' hadiths and athar, which indicate that it is a preferred night, and that some of the Salaf used to single it out for prayer in it. Authentic hadiths have come regarding the fasting of the month of Sha'ban. Among the scholars, some of the Salaf from the people of Madinah, and others from the Khalaf, denied its virtue and criticized the hadiths narrated about it, such as the hadith:Jami` at-Tirmidhi 739Da'if (Darussalam) And he said: "There is no difference between it and other nights." But what many of the scholars, or most of them, from our companions and others, are upon is its preference, and the text of Ahmad indicates this, due to the multiplicity of hadiths narrated about it, and the Salafi athar that corroborate that. Some of its virtues have been narrated in the Musnads and the Sunan, even though other things have been fabricated about it. As for fasting the middle day in isolation, "
The Shaykh : Error.
The reader: "As for fasting the middle day in isolation, "
The Shaykh : Error.
The reader: As for fasting, yes. "As for fasting the middle day in isolation, it has no basis; rather, singling it out is disliked. Likewise, making it a season in which foods are prepared and adornment is displayed is from the newly invented, innovated seasons that have no basis. And likewise, what has been innovated in the middle night, such as the general gathering for the Thousand Prayer in the large mosques, the mosques of the neighborhoods, the alleys, and the markets. For this gathering is for a voluntary prayer restricted by a time, a number, and a quantity of recitation that has not been prescribed, and it is disliked. For the hadith narrated about the Thousand Prayer is fabricated by the consensus of the scholars of hadith, and what is like this does not permit recommending a prayer based on it. And if it is not recommended, then the action that necessitates its recommendation is disliked. If it were permitted that every night has a type of virtue that is singled out for an innovated prayer for which people gather, then such a prayer—or more or less—would be done on the nights of the two 'Ids and the night of 'Arafah, "
The Shaykh : Night
The reader: "And the night of 'Arafah, just as some people in the lands hold such a thing on the first night of Rajab, and as I have been informed, in some villages they used to pray after Maghrib a prayer like Maghrib in congregation, which they call the Prayer of Dutifulness to Parents, and as some people used to pray every night, "
The Shaykh : This is apparently the Prayer of Dutifulness to Parents, like what we have now, the Iftar of the Parents in Ramadan. They make an Iftar on the night of Friday, mostly, and they call it the Iftar of the Parents, and they make it a regular practice. This is from religious innovations. Did the Companions do this? If it is said yes, we ask: Where is the evidence? And if it is said no, we say: There is no good in a path that the Companions (may Allah be pleased with them) were not upon. So the important thing is that this has become established, but that one is a prayer and this one is an Iftar. Yes, yes.
Whoever narrates a Hadith from me which he knows is a lie, then he is one of the liars.
من روى عني حديثا وهو يرى أنه كذب فهو أحد الكاذبينAnd Ibn Majah narrated that the Prophet (peace and blessings be upon him) forbade fasting in Rajab. He narrated it from Ibrahim ibn Mundhir al-Hazami from Dawud ibn 'Atta, who said: "Zayd ibn 'Abd al-Hamid ibn 'Abd al-Rahman ibn Zayd ibn al-Khattab narrated to me, from Sulayman ibn 'Ali, from his father, from Ibn 'Abbas (may Allah be pleased with them both)." It is not strong.
And as for whether the disliked singling out means fasting the entire month, or not combining it with another month, there are two positions among the scholars. If this were not a place for pointing out the main issues, we would have lengthened the discussion on that.
And from this category is the middle night of Sha'ban. Reports have been narrated regarding its virtue, from marfu' hadiths and athar, which indicate that it is a preferred night, and that some of the Salaf used to single it out for prayer in it. Authentic hadiths have come regarding the fasting of the month of Sha'ban. Among the scholars, some of the Salaf from the people of Madinah, and others from the Khalaf, denied its virtue and criticized the hadiths narrated about it, such as the hadith:
to grant forgiveness to more than the number of hairs on the sheep of (Banu) Kalb
إن الله يغفر فيها لأكثر من عدد شعر غنم كلبThe Shaykh : Error.
The reader: "As for fasting the middle day in isolation, "
The Shaykh : Error.
The reader: As for fasting, yes. "As for fasting the middle day in isolation, it has no basis; rather, singling it out is disliked. Likewise, making it a season in which foods are prepared and adornment is displayed is from the newly invented, innovated seasons that have no basis. And likewise, what has been innovated in the middle night, such as the general gathering for the Thousand Prayer in the large mosques, the mosques of the neighborhoods, the alleys, and the markets. For this gathering is for a voluntary prayer restricted by a time, a number, and a quantity of recitation that has not been prescribed, and it is disliked. For the hadith narrated about the Thousand Prayer is fabricated by the consensus of the scholars of hadith, and what is like this does not permit recommending a prayer based on it. And if it is not recommended, then the action that necessitates its recommendation is disliked. If it were permitted that every night has a type of virtue that is singled out for an innovated prayer for which people gather, then such a prayer—or more or less—would be done on the nights of the two 'Ids and the night of 'Arafah, "
The Shaykh : Night
The reader: "And the night of 'Arafah, just as some people in the lands hold such a thing on the first night of Rajab, and as I have been informed, in some villages they used to pray after Maghrib a prayer like Maghrib in congregation, which they call the Prayer of Dutifulness to Parents, and as some people used to pray every night, "
The Shaykh : This is apparently the Prayer of Dutifulness to Parents, like what we have now, the Iftar of the Parents in Ramadan. They make an Iftar on the night of Friday, mostly, and they call it the Iftar of the Parents, and they make it a regular practice. This is from religious innovations. Did the Companions do this? If it is said yes, we ask: Where is the evidence? And if it is said no, we say: There is no good in a path that the Companions (may Allah be pleased with them) were not upon. So the important thing is that this has become established, but that one is a prayer and this one is an Iftar. Yes, yes.