Nasai

Due to the brightness of the nights of these days, these days have also been metaphorically called "bright," otherwise all days are, in fact, bright. Or, "Ayyam al-Beed" (the white days) is originally "Ayyam al-Layali al-Beed," meaning the three days with bright nights.

Benefit:
The aforementioned narration has been declared weak in its chain of transmission by our esteemed researcher, and he has further written that the hadith narrated from Abu Hurairah radi Allahu anhu in Sunan al-Nasa'i serves as a supporting narration for it; therefore, the narration is acceptable as evidence.

Urdu Footnote:
Both narrations 2411 and 2412 have been declared weak by the verifier of the book, whereas in the verification of Sunan Ibn Majah (1708), regarding narration 2411, it is written that the authentic corroborating narration (shahid) of this hadith is found in Sunan Nasa’i (hadith: 2308 and 2409). From the words of the verifier of the book, it is evident that, according to him as well, there is certainly some basis for the aforementioned narration. Furthermore, other scholars have declared it authentic. Therefore, both of these narrations are practicable and valid as proof. For further details, see: (Dhakheerat al-‘Uqba Sharh Sunan al-Nasa’i: 21/333, Irwa’ al-Ghalil: 4/120)

The wisdom behind fasting on these three days may be that, since their nights are illuminated by the moon, it is appropriate that their days be illuminated by the light of fasting.

In the chain of narration of the mentioned hadith, Sufyan’s teacher is stated as “Bayān,” but this is not correct. In the following hadith, it is explicitly mentioned that Sufyan said: “Two men narrated this report to me.” In Arabic, two is called “ithnān,” so apparently it was also “ithnān” here, but it was mistakenly read as “Bayān.” And Allah knows best.

(1) Imam Nasa’i rahimahullah states that this narration is from Hazrat Abu Dharr radi Allahu anhu. By mistake, some narrator read “Abi Dharr” as just “Abi,” omitting “Dharr,” or while writing, “Dharr” was left out and only “Abi” was written, and this error was then transmitted further.

(2) Most scholars have interpreted “tadmi” to mean “tahyid” (the coming of menstruation), and on this basis, they do not consider its meat to be lawful. However, firstly, menstruation, that is, the coming of blood, is not a proof of prohibition. Secondly, if its meaning is taken as the meat being blood-stained, then this is more correct, because its meat is indeed like that.

(3) Rabadhah is a settlement about three miles from Madinah Munawwarah. Hazrat Abu Dharr radi Allahu anhu moved here of his own accord and passed away here… radi Allahu anhu… This occurred during the era of Hazrat Uthman radi Allahu anhu.

(1) "Qaahah" — This is the name of a place between Makkah al-Mukarramah and Madinah al-Munawwarah.

(2) "Did not eat" — The Messenger of Allah (sallallahu alayhi wa sallam) had a very refined and sensitive temperament. Upon hearing the mention of menstrual blood, his delicate nature did not permit him to eat, even though menstrual blood has no relation to the permissibility or impermissibility of an animal. Impurity is discharged from every animal, whether it is lawful or unlawful. If menstrual blood is discharged from any animal, what objection is there? That is why he (sallallahu alayhi wa sallam) instructed the other attendees to eat. It is thus understood that rabbit is neither unlawful nor disliked; rather, it can be considered recommended (mustahabb), because he (sallallahu alayhi wa sallam) gave the command to eat it. In fact, when one person ate, he (sallallahu alayhi wa sallam) sought clarification from him.

(3) "Moonlit nights" — It is as if fasting on these days is more virtuous. Why? And Allah knows best! It is possible that, due to the moon being full on these nights and days, there is complete vigor and activity in human nature, just as in the sea. Here, the mention is of nights, but what is meant are the days, because fasting is during the day, not the night. Yes, it does begin in darkness.