Source: Toronto Dawah
Sunday, September 13, 2015
The validity of fasting the Day Of Arafah & the first 9 days Of Dhul-Hijjah
Please note before reading:
The fasting of the first nine days of Dhul-Hijjah is often referred to as the fasting of the first 10 days of Dhul-Hijjah. The intended meaning is still the first 9 days as Eid is the 10th day of Dhul-Hijjah and it is impermissible to fast on the day of Eid.
Day of Arafah
1) Is fasting the Day of Arafah legislated?
The answer is Yes. It is Mustahab (recommended) as it comes in the hadith of Abu Qatadah al-Ansari reported by Muslim that the Messenger of صلّى اللَّهُ عليه وسلّم was asked concerning fasting on the Day of ‘Arafah. He صلّى اللَّهُ عليه وسلّم replied:
(Fasting on the day of Arafah is an expiation of last year’s and next year’s sins.)
The First 9 days of Dhul-Hijjah
2) Is fasting the first 9 days of Dhul-Hijjah legislated?
We begin by mentioning that there does not exist any authentic ahadith which specify the fasting of the first 9 days of Dhul-Hijjah. Likewise, there does not exist any authentic ahadith which state that the Messenger صلّى اللَّهُ عليه وسلّم fasted these first nine days of the month either.
One may then feel compelled to ask where has the tradition of fasting the first 9 days come from?
The answer is that it is taken from the generality of the hadith of Ibn Abbasرضي اللّه عنـه that the Messenger صلّى اللَّهُ عليه وسلّم said:
عن ابن عباس رضي الله عنهما قال:قال رسول الله صلى الله عليه وسلم : «ما من أيام العمل الصالح فيها أحب إلى الله من هذه الأيام – يعني أيام العشر – قالوا: يا رسول الله، ولا الجهاد في سبيل الله؟ قال: ولا الجهاد في سبيل الله، إلاّ رجل خرج بنفسه وماله ثم لم يرجع من ذلك بشيء»
“There are no days during which the righteous action is more pleasing to Allaah than these days (i.e., the first ten days of Dhul-Hijjah).” He was asked: “O Messenger of Allaah, not even Jihad in the cause of Allaah?” He (صلى الله عليه وسلم) replied, “Not even Jihad in the cause of Allaah, except in the case when one goes forth with his life and his property and does not return with anything (i.e. either of them).”
[Reported by Al- Bukhari]
Fasting is from the most beloved acts of obedience to Allaah and thus enters into the generality of the Messenger’s statement of Righteous actions.
Al-Imâm Haafidh Ibn Hajr رحمه الله explains in his book Fathul Baari:
” This (Hadith) has been used to prove the great virtue of fasting the (first) ten days of Dhul-Hijjah, and that is because fasting enters under (the umbrella of) righteous actions.”
3) The negation that the Messenger صلّى اللَّهُ عليه وسلّم never fasted the ten days of Dhul-Hijjah.
: جاء عند مسلم من حديث عائشة رضي الله عنها أنها قالت
(( .ما رأيت رسول الله صلى الله عليه وسلم صائما في العشر قط ))
Imâm Muslim reports the hadith of Aaisha May رضي الله عنها in his Saheeh that she said:
(I have never seen the Messenger صلّى اللَّهُ عليه وسلّم fasting in the ten (days of Dhul-Hijjah)).
There is no contradiction between this hadith and the aforementioned one of Ibn Abbass .
Imâm Nawawi رحمه الله offers the explanation that the Messenger صلّى اللَّهُ عليه وسلّم (never fasted the 10 days), commenting:
“Due to a reason of illness or embarking on a travel or other than that. Or that she never saw him fasting during these 10 days, and this does not necessitate that he never fasted.”
[End of his speech from his explanation of Saheeh Muslim]
Al-Imâm al-Haafidh Ibn Hajr رحمه الله offers another possibility for the hadith in Fathul Baari stating:
“It could be that (he left off fasting in these days) as he used to leave off (certain) actions despite his love for them, (and) due to his fear that these actions would be obligated upon his Ummah.”
Al-Allaamah Yahya al Hajooree حفظه الله explains:
“He didn’t fast the ten days and that is according to her (Aisha’s) knowledge, and the Hadith is Mawqoof, that which is correct is it is waqf.”
In summary of the 3rd point:
The negation of the Messenger صلّى اللَّهُ عليه وسلّم’s fasting of the first 10 days is not established.
3) Lastly, if the fasting of the Messenger صلّى اللَّهُ عليه وسلّم is not established, then, is it a bid’ah (innovation) to fast these days?
Al-Allaamah Yahya al Hajooree حفظه الله was asked:
Question: Is fasting the 10 days of Dhul-Hijjah considered to be from the newly invented innovations?
Answer: There is weakness in the statement that its Bid’ah, especially as the Hadith is in the Saheeh (Bukhari) on the authority of Ibn Abbass رضي اللّه عنـه:
“There are no days during which the righteous action is more pleasing to Allaah than these days (i.e., the first ten days of Dhul-Hijjah).” He was asked: “O Messenger of Allaah, not even Jihad in the cause of Allaah? …”
(….to the end of the Hadith. See above).
The Sheikh حفظه الله also said:
“As for the fasting of the day of Arafah, then the preference (of its fasting) is known from other evidences. As for other than that from the eight days, then for the one who fasts it is not looked down upon or criticized. Rather, Khayr (good) is hoped for him, and that he enters under the (previously mentioned) hadith and that he enters under righteous action. And it is possible that he fasts what he is able to fast from those days and that he increases in the night prayer and the reading of the Qur’aan and that he increases in Dhikr (the remembrance of Allaah) and the different types of Sadaqah and other than that of righteous actions. All of this is from the righteous actions. And if he was to fast all of the 10 days, then it’s NOT to be said that he did an act of bidd’ah (innovation).”
[End of the Sheikh’s speech]
And insha’Allaahu ta’ala there is sufficiency in response to our fourth point, in the Sheikh’s speech.
Walhamdulilahi Rabil Aalamiin.
Compiled and translated by:
Abu Mu’aawiyah Abdullah as-Somali
Source: Toronto Dawah
Source: Toronto Dawah