Chapter One:
The virtue of the six fasts of Shawwal is that if these fasts are observed after keeping the fasts of Ramadan, then the Messenger of Allah ﷺ said it is as if he has fasted for the entire year. In this regard, please refer to the hadiths of the Messenger of Allah ﷺ:
First Hadith: Hadith of Abu Ayyub رضي الله عنه
It is narrated from Sayyidina Abu Ayyub Al-Ansari رضي الله عنه that the Messenger of Allah ﷺ said:
[من صام رمضان و اتبعه ستا من شوال كان كصيام الدهر]
Translation: Whoever fasts six days of Shawwal after the fasts of Ramadan, it is as if he has fasted for the entire year.
Narration Source:
This narration is found in the following books.
Reference: Sahih Muslim: 1164, Book of Fasting, Chapter on the Recommendation of Fasting Six Days of Shawwal Following Ramadan, Sunan Abu Dawood: 2433, Book of Fasting, Chapter on Fasting Six Days of Shawwal, Jami` at-Tirmidhi: 759, Book of Fasting, Chapter on What Has Been Reported About Fasting Six Days of Shawwal, Sunan Ibn Majah: 1716, Book of Fasting, Chapter on Fasting Six Days of Shawwal, Sunan al-Darimi: 1754, Musnad Ahmad: 417/5 419, Sahih Ibn Khuzaymah: 1967, Sahih Ibn Hibban: 3634, Sunan al-Kubra: 292/4, Musnad Abu Dawood al-Tayalisi: 595, Musnad Hamidi: 384, 385, Musannaf Abdul Razzaq: 7921, Musannaf Ibn Abi Shaybah: 9811, Sharh al-Sunnah: 1780
This narration is authentic. As the following scholars have declared this narration to be authentic.
Imam Muslim, may Allah have mercy on him, has reported it in his Sahih. Therefore, in the view of Imam Muslim, may Allah have mercy on him, this narration is authentic, and his book has also been accepted by the Ummah.
Imam Tirmidhi, may Allah have mercy on him, after mentioning the hadith, states:
[وفي الباب عن جابر وأبي هريرة وثوبان حديث أبي أيوب حديث حسن صحيح و قد استحب قوم صيام ستة أيام من شوال بهذا الحديث]
That is: Narrations regarding this issue have been reported from Jabir, Abu Hurairah, and Thawban, and the hadith of Abu Ayyub (the mentioned hadith) is Hasan Sahih. And a group has deemed the six days of Shawwal to be recommended due to this narration.
Reference: Jami' Tirmidhi: 3/124, (759)
Imam Ibn Khuzaymah, may Allah have mercy on him, has included it in his Sahih, meaning that in his view this narration is authentic.
Imam Ibn Hibban, may Allah have mercy on him, has also included it in his Sahih, meaning that in his view this narration is authentic as well.
Hafiz Al-Baghawi, may Allah have mercy on him, states: [هذا حدیث صحيح، أخرجه مسلم] meaning this hadith is authentic, it has been narrated by Imam Muslim, may Allah have mercy on him.
Reference: See: Sharh Sunnah by Al-Baghawi: 6/331
Imam Ibn Al-Qayyim, may Allah have mercy on him, after discussing some defects in the mentioned narration, while mentioning the corroborations, states: [فالحدیث صحیح] meaning this hadith is authentic.
Reference: Tahdhib Al-Sunan with Awn Al-Ma'bud: 7/62
Allama Al-Albani, may Allah have mercy on him, has declared this hadith to be authentic.
Reference: Irwa Al-Ghalil: 950, Sahih Abu Dawood: 2102, and others
The esteemed teacher Hafiz Zubair Ali Zai, may Allah have mercy on him, states: To my knowledge, it has not been established that any Imam has declared this narration weak.
Reference: Articles:2/322
Second Hadith: The Hadith of Thawban رضي اللہ عنہ
It is narrated from Sayyidina Thawban رضي اللہ عنہ that the Messenger of Allah ﷺ said:
[من صام ستة ايام بعد الفطر كان تمام السنة من جاء بالحسنة فله عشر امثالها]
Translation: Whoever fasts six days after Eid al-Fitr will receive the reward of fasting the entire year. Whoever does a good deed will receive its reward multiplied tenfold.
Narration Source:
This narration is found in the following books.
Reference: Sunan Ibn Majah: 1715, Book of Fasting, Chapter on Fasting Six Days of Shawwal, Sunan al-Darimi: 1762, Sahih Ibn Khuzaymah: 2115, Musnad Ahmad: 280/5, Sahih Ibn Hibban: 3635, Musnad Bazzar: 4178, Al-Sunan Al-Kubra by Al-Nasa'i: 2874, Al-Mu'jam Al-Kabir: 1451, Al-Mu'jam Al-Awsat: 7607, Sha'ab Al-Iman: 3461,3460, Sharh Mushkil Al-Athar: 2349
This narration is also authentic in terms of its chain. The following scholars have declared it authentic.
Imam Ibn Khuzaymah, may Allah have mercy on him, included it in his Sahih, thus it is authentic according to him. Imam Ibn Hibban, may Allah have mercy on him, included it in his Sahih, thus it is authentic according to him.
Imam Sindi, may Allah have mercy on him, has declared this narration authentic in the explanation of Sunan Ibn Majah.
Reference: See: Sharh Sunan Ibn Majah
Allama Albani, may Allah have mercy on him, has declared this narration authentic.
Reference: See: Irwa al-Ghalil: 4/107, Tahqiq Sunan Ibn Majah: 299
Allama Shu'ayb Al-Arna'ut has declared this narration authentic.
Reference: See: Tahqiq Sharh al-Sunnah: 331/6, Tahqiq Musnad Ahmad and others
Third Hadith: The Hadith of Jabir bin Abdullah, may Allah be pleased with him
It is narrated from Sayyidina Jabir, may Allah be pleased with him, that the Messenger of Allah ﷺ said:
[من صام رمضان وستة ايام من شوال فكانما صام السنة كلها]
Translation: Whoever fasts six days of Shawwal after the fasts of Ramadan, it is as if he has fasted the entire year.
Authentication of the Hadith:
This narration is found in the following books.
Reference: Musnad Ahmad: 319,308/3, Al-Sunan Al-Kubra by Al-Bayhaqi: 292/4, Al-Mu'jam Al-Awsat: 8979,4642,3192, Sha'b Al-Iman: 3459, Sharh Mushkil Al-Athar: 2350
Sheikh Shu'ayb Al-Arna'ut has declared the narration with the chain of Amr bin Jabir Al-Khasrimi in Musnad Ahmad as authentic due to the corroboration from Said bin Abi Ayyub.
Fourth Hadith: The Hadith of Ibn Abbas and Jabir, may Allah be pleased with them
It is narrated from Sayyidina Ibn Abbas and Jabir (may Allah be pleased with them) that the Messenger of Allah (peace be upon him) said:
[من صام رمضان فأتبعه ستا من شوال صام السنة كلها]
Translation: Whoever fasts six days of Shawwal after the fasts of Ramadan, it is as if he has fasted the entire year.
Narration Source:
Reference: This narration is in Al-Mu'jam Al-Awsat (4642).
Note: The Mufti has written about this narration: In the narration of Ibn Abbas and Jabir, Yahya bin Sa'id Al-Mazni is considered abandoned.
In any case, due to this narrator being abandoned, we do not have any objection to considering this narration weak, but the meaning of the last three authentic hadiths is present in it, and secondly, the Mufti is not in a position to reject weak narrations in matters of virtues; details will follow.
Fifth Hadith: Hadith of Abu Hurairah (may Allah be pleased with him)
It is narrated from Sayyidina Abu Hurairah (may Allah be pleased with him) that the Messenger of Allah (peace be upon him) said:
[من صام رمضان و اتبعه بست من شوال فذلك صيام الدهر]
Translation: Whoever fasts six days of Shawwal after the fasts of Ramadan, it is as if he has fasted the entire time.
Narration Source:
Reference: Al-Mu'jam Al-Awsat: 7607, Mustakhraj Abi Awanah: 2702
Note: Regarding this narration, it is written: The statement of ،،و فيه من لم يعرفه،، is present.
Sixth Hadith: Hadith of Bara' bin Azib (may Allah be pleased with him)
It is narrated from Sayyidina Bara' bin Azib (may Allah be pleased with him) that the Prophet ﷺ said:
[من صام ستة ايام بعد الفطر فكانما صام الدهر كله]
Translation: Whoever fasts six days of Shawwal after Eid al-Fitr, it is as if he has fasted for the entire year.
Source of the Hadith:
Reference: Al-Majalis Al-Asharah Al-Amali by Al-Hasan Al-Khallal 67 Al-Shamilah, Dhail Tarikh Baghdad by Ibn Al-Najjar: 29/1 Edition of Maktabat Al-Iman Madinah Munawwarah, Translated by Abdul Malik bin Habib, Abu Al-Qasim Al-Bazzaz Al-Hanbali
Seventh Hadith: Ghanam (may Allah be pleased with him)
It is narrated from Sayyidina Ghanam (may Allah be pleased with him) that the Messenger of Allah ﷺ said:
[من صام ستا بعد يوم الفطر فكانما صام الدهر او قال السنة]
Translation: Whoever fasts six days of Shawwal after Eid al-Fitr, it is as if he has fasted for the entire year. Or he said: the fasts of the year.
Source of the Hadith:
This narration is found in the following books.
Reference: The knowledge of the companions is narrated by Ibn Naim: 5641/4, Dar Al-Watan, Al-Tarikh Al-Kabir: 206/5, Allama Haythami (may Allah have mercy on him) has quoted it from Al-Mu'jam Al-Kabir, but I could not find this narration in the Mu'jam, and he said about Abdul Rahman that, "I do not know him," (Majma' Al-Zawa'id: 5104) Tarikh Dimashq: 46/330, translation number: 5253, published by Dar Al-Ihya Al-Turath Al-Arabi, Allama Ibn Al-Athir Al-Jazari (may Allah have mercy on him) mentioned this narration in the translation of Anan. (Asad Al-Ghabah) However, Hafiz Ibn Hajar (may Allah have mercy on him) deemed it a misreading and considered it correct as "Ghanam," see: Al-Isabah: 6892] and then mentioned this narration in the translation of Ghanam, the father of Abdul Rahman. [Al-Isabah: 6918
Eighth Hadith: The Mursal of Tawus (may Allah have mercy on him)
Sayyidina Tawus (may Allah have mercy on him) says that the Messenger of Allah ﷺ said:
[من صام رمضان و اتبعه بستة ايام من شوال كتب له صيام سنة]
Translation: Whoever fasts in Ramadan and then fasts for six days in Shawwal, it is as if he has fasted for the entire year.
Narration of the Hadith:
Reference: Musannaf Abdul Razzaq: 7920, Book of Fasting, Chapter on the Six Days after Ramadan
In the Hanafi school, a mursal narration is considered evidence. Please note:
Imam Sarakhsi Al-Hanafi states that
[فاما مراسيل القرن الثاني والثالث حجة في قول علمائنا رحمهم الله]
The transmitted reports from the second and third centuries are, according to our scholars, a proof and evidence.
Reference: Al-Usul al-Sarakhsi, Chapter on the Acceptance of News of Individuals and Acting Upon Them, Section on the Explanation of the Ways of Disconnection, 1/370
Maulana Zafar Ali Thanvi writes: And in our view, the transmitted report is a proof.
Reference: I'la al-Sunan 82/1, Discussion on the Transmitted Report
Abu Abdullah al-Zurqashi mentioned 18 positions regarding the transmitted report in Al-Bahr al-Muhit, and while stating the second position, he writes:
[قبوله من العدل مطلقا، وهو مذهب مالک و ابی حنیفة]
Accepting the transmitted report of a just narrator unconditionally is the position of Imam Malik and Imam Abu Hanifa.
Reference: Al-Bahr al-Muhit: 410/4
Ibn al-Humam mentioned the validity of the transmitted report in several places in Fath al-Qadir and also established its validity by citing several transmitted reports.
It has been stated in several books written on the principles of hadith that among the Hanafis, the transmitted report is a proof. For example, see:
Reference: Hafiz Ibn Kathir's Ikhtisar Uloom al-Hadith with Al-Ba'ith al-Hithith: 48, Allama al-Sakhawi's Fath al-Maghith: 246/1,
Imam Nawawi's Al-Taqrib and the jurisprudence book Al-Majmu' Sharh al-Muhadhdhab also mention this.Furthermore, regarding this, Imam Ibn Hazm, may Allah have mercy on him, has mentioned the principle of the Hanafis in several places in Al-Muhalli and has refuted it.
Imam Ibn Hazm, may Allah have mercy on him, reported that among the Hanafis, the mursal (disconnected) chain is considered like the muttasil (connected). He also expressed astonishment in several places that they do not seem to adhere to this principle.
Reference: See: Al-Muhalli bil-Athar: (Book of Zakat 208/5), (Zakat al-Fitr: 137/6), (Category of Sadaqah, 154/6), (Book of Fasting, Issue: 737, 190/6), (Book of Hajj, Issue 7/813, 48), (The Promise Issue: 1125, 29/8), (Book of Rights, Usurpation, and Crimes on Wealth: Issue (1265, 146/8) (Book of Sales: Issue: 1507, 517/8), (Book of Writing: Issue: 1688, 228/9), (The Number [Issue: 10, 2006/305), (Book of Blood, Chapter: Wounds and Their Types, Issue: 2090(514/10
In fact, it has been reported from some Hanafis that the mursal is stronger than the muttasil narration, as Buzdawi writes: هو فوق المسند
Reference: Usul Buzdawi with Kashf al-Asrar: 4/3
The author of Sharh al-Talwih writes: عندنا ما يقبل بل يقدم على المسند
Reference: (Sharh al-Talwih on al-Tawlih)
In some places, Imam Ibn Hazm, may Allah have mercy on him, has reported that the mursal is stronger than the musnad (connected narration) according to the Hanafis.
Reference: See: (Al-Muhalli: Friday Prayer: Issue: 527 58/5), (Book of Jihad [Issue: 348/7, 960) (Book of Sales: Issue: 1415, 348/8), (Book of Shufa: Issue: 1594, 87/9)
And in several places, expressing surprise at not adhering to this principle.
The surprise that Ibn Hazm, may Allah have mercy on him, has in dozens of issues, is the same surprise we have that on one hand, weak and interrupted narrations are acceptable!! And on the other hand, the narration from Sahih Muslim is also subject to criticism and rejection?? Oh, how astonishing!
By the grace of Allah, we have mentioned the eight hadiths present in this chapter, which clearly highlight the importance and significance of this virtuous act. In this regard, some scholars have also referred to a narration reported from Aisha, may Allah be pleased with her, as Imam Shawkani, may Allah have mercy on him, and some commentators have attributed this narration to Imam Tabarani, may Allah have mercy on him. Similarly, it has also been said in this chapter that a narration is reported from Anas, may Allah be pleased with him. With the abundance of these narrations, the denial of virtue is a clear evidence of rigid imitation. May Allah protect us from this rigidity and grant us the ability to act solely upon the Quran and Sunnah. Ameen.
Chapter Two:
Mufti Zaroli has raised some objections and doubts in his book titled ،،احسن المقال في كراهية ستة شوال،، which are entirely based on deception; here is the response.
Objection:
He has made some objections regarding the hadith of Abu Ayyub (may Allah be pleased with him), the first of which is that its chain of narration includes Saad bin Saeed, who is disputed and weak.
Reference: (Ahsan al-Maqal: 26)
Response:
Firstly: Saad bin Saeed is considered trustworthy by the majority.
Reference: See the article by Hafiz Zubair Ali Zai (Maqalat 3/324,325
Secondly: The claim that he is the pivot of the hadith is incorrect, as his corroboration is established from three trustworthy narrators.
Their names are:
① Safwan bin Suleim,
Reference: (Musnad Hamidi: 380)
② Zaid bin Aslam,
Reference: (Sharh Mushkil al-Athar: 2343, Chapter on the Explanation of the Difficulties of What is Narrated from the Messenger of Allah (peace be upon him) regarding the one who fasts Ramadan and then follows it with six from Shawwal, it is as if he has fasted the whole year)
③ Yahya bin Saeed bin Qais,
Reference: (Musnad Hamidi: 382)
Thirdly: It is established that Imam Muslim, Ibn Hibban, Ibn Khuzaymah, Imam Tirmidhi (may Allah have mercy on them) and others have declared this narration to be authentic.
Objection:
Mufti Sahib writes: Imam Tirmidhi, may Allah have mercy on him, has also commented on the chain of narration of Saad bin Saeed. Therefore, see below.
(وسعد ابن سعيد هو اخو يحيى بن سعيد الانصاری، و قد تكلم بعض اهل الحديث في سعد بن سعيد من قبل حفظه)
Reference: (Ahsan al-Maqal: 27)
Response:
Firstly: Imam Tirmidhi, may Allah have mercy on him, has indeed declared this narration to be authentic, which is present in most manuscripts. And it is well-known that Imam Tirmidhi, may Allah have mercy on him, considers it to be good. The clear meaning of this is that Imam Tirmidhi, may Allah have mercy on him, has other chains in mind, which have been alluded to above.
Secondly: It is absolutely incorrect to say that the chain of this narration is based on Saad bin Saeed. Because three other trustworthy narrators have corroborated it. (As has been mentioned earlier)
Objection:
The respected person writes regarding ،،شرح مشکل الآثار،،: Abu Ja'far al-Tahawi, may Allah have mercy on him, has denied the authenticity of the hadith due to Saad bin Saeed and stated that the hadith scholars have also refrained from this hadith because of him.
Reference: (Ahsan al-Maqal: 27)
Response:
The Mufti has demonstrated great dishonesty here. He did not quote the entire statement of Imam Tahaawi; let us first examine the statement of Imam Tahaawi:
[قال أبو جعفر: فكان هذا الحديث مما لم يكن بالقوي في قلوبنا لما سعد بن سعيد عليه في الرواية عند أهل الحديث, ومن رغبتهم عنه، حتى وجدناه قد أخذه عنه من قد ذكرنا أخذه إياه عنه من أهل الجلالة في الرواية والثبت فيها، فذكرنا حديثه لذلك]
This narration was not strong in our view because it includes Saad bin Saeed, from whom the scholars of Hadith have refrained, even though we have seen people who are trustworthy and reliable have taken this narration from him. Therefore, we have mentioned his Hadith.
Now, in this statement, see that Imam Tahaawi is saying that due to the scholars of Hadith refraining, we did not consider this narration acceptable. But later, we found highly esteemed narrators who accepted it. Now, to take one part of the statement and leave another out, and to say that Imam Tahaawi said that the scholars of Hadith refrained, is exactly like someone saying that the Quran states not to approach prayer, and omitting the next phrase that says not to approach prayer while in a state of intoxication.
In any case, the first deception is that an incomplete statement was copied to extract a wrong meaning, and the Mufti did not commit this dishonesty unintentionally, but rather intentionally. As their next statement reveals this fact. They write: Regarding some methods, Imam Abu Ja'far al-Tahawi, may Allah have mercy on him, has expressed some opinions. However, in all these narrations, either there is Amr ibn Thabit, whom Imam Malik has declared as rejected, untrustworthy, and unreliable...
Reference: (Ahsan al-Maqal: 27)
There is a limit to feigned ignorance; rather, we will ask the Mufti here to please clarify what the purpose of bringing this narration of Imam al-Tahawi, may Allah have mercy on him, into the explanation ،،مشکل الآثار،، is. The purpose is indeed to respond to the objections raised against this hadith. And Imam al-Tahawi, may Allah have mercy on him, has answered two types of objections, one of which was regarding the chain of narration: Imam al-Tahawi, may Allah have mercy on him, has already addressed this in the aforementioned statement.
The second objection was on its text, that according to these narrations, the fasts of Ramadan and non-Ramadan would become equal. After quoting it, a reasoned response is given, which can be seen in the commentary ،،مشکل الآثار،،. Here, we are only drawing attention to the fact that Imam Tahaawi and Mufti Zarooli are in two separate valleys. Imam Tahaawi is addressing the objection raised against this narration, which clarifies his position that he believes in its recommendation and is even defending it. However, the Mufti is completely in the valley of those whom Imam Tahaawi, may Allah have mercy on him, is responding to. Now we leave it to the readers to decide what name they give to the Mufti's conduct.
Objection:
Since the hadith of Abu Ayyub, may Allah be pleased with him, is present in Sahih Muslim, the authenticity of which has been accepted by the Ummah. However, the individual, in defense of his position, attacks Sahih Muslim by writing:
[قال الحاكم و كتاب مسلم ملان من الشيعة]
Reference: Ahsan al-Maqal: 27
Response:
The Mufti has actually attacked the authenticity of Sahih Muslim here in a very subtle manner. In other words, by attacking the authenticity of Sahih Muslim, he has represented the deniers of Hadith.
Pure Deception:
The statement that the Mufti has quoted from Imam Hakim, may Allah have mercy on him, should be kept in mind that Imam Hakim, may Allah have mercy on him, believed in the authenticity of Sahih Bukhari and Sahih Muslim. The strongest evidence for this is Imam Hakim's book, which he named Al-Mustadrak Ala Al-Sahihain. It is a separate matter that the narrations present in this book do not reach the level of Sahih Bukhari and Sahih Muslim, nor do they have the same acceptance among the Ummah, but it is noteworthy that Imam Hakim, may Allah have mercy on him, considered both of these books to be authentic. He held them in such high regard that he attempted to write Al-Mustadrak in a similar style according to his capacity. By including "Al-Sahihain" in the title, he indicated that in his view, both of these books are authentic. Despite this glaring fact, presenting his statement at this point is nothing but a deception.
Imam Suyuti (may Allah have mercy on him) has reported that Imam Hakim (may Allah have mercy on him) has categorized authentic hadith into ten types, five of which are agreed upon, and five of which are disputed. The five types of authentic hadith that are unanimously accepted, which hadith ranks first among them, Imam Hakim (may Allah have mercy on him) states:
[اختيار البخاري ومسلم، وهو الدرجة الأولى من الصحيح]
The hadith that has been selected by Imam Bukhari and Muslim is the one that ranks at the highest level of authenticity.
Reference: Tadrib al-Rawi: 198/1, Dar al-Asimah edition
Consider that Imam Hakim (may Allah have mercy on him) places the narrations of Bukhari and Muslim at the highest level of authentic hadith, which is also agreed upon by all. Moreover, Imam Hakim (may Allah have mercy on him) even considers it impermissible to criticize the narrations of the two Sahihs. Thus, Imam Hakim (may Allah have mercy on him) states in the nineteenth chapter of Ma'rifah 'Uloom al-Hadith under the section of Ma'rifah al-Sahih wa al-Saqeem:
[ان الصحيح لا يعرف بروايته فقط و انما يعرف بالفهم والحفظ و كثرة السماع، وليس لهذا النوع من العلم عون أكثر من مذاكرة أهل الفهم والمعرفة ليظهر ما يخفى من علة الحديث فاذا وجد مثل هذه الأحاديث بالأسانيد الصحيحة غير مخرجة في كتابي الامامين البخاری و مسلم لزم صاحب الحديث التنقير عن علته و مذاكرة أهل المعرفة به لتظهر علته]
The authenticity of a hadith is not recognized solely through narration, but the validity of a hadith is also recognized through understanding, memorization, and frequent hearing. In this regard, there is nothing more helpful than discussion with knowledgeable and insightful individuals of this field to reveal hidden defects. There may be defective hadiths that are narrated with a sound chain of transmission, and if they are not from Bukhari and Muslim, then it is necessary for the hadith scholar to investigate the defect related to that hadith, and discussion with knowledgeable individuals is essential so that the hidden defect becomes clear.
Reference: (Ma'rifah 'Uloom al-Hadith: 108, Dar Ahl al-'Uloom)
This statement clearly indicates that apart from the narrations of Sahih Bukhari and Sahih Muslim, inquiries should be made from scholars regarding the hidden defects of narrations from other books so that one can be informed about the hidden defect of that narration. However, it is stated that criticism of the narrations found in Sahih Bukhari and Sahih Muslim will not be made in this manner. ،،غير مخرجة في كتابي الامامین البخاری و مسلم،،
In the introduction of Mustadrak, while considering the chains of narration as characteristics of the Ummah, it is stated that Allah Almighty has created scholars of religion and leaders of Muslims in every era who have purified the narrators and transmitters of traditions and reports, so that falsehood does not mix with divine revelation. Then, while giving examples of these leaders of Muslims, the first name mentioned is:
[فمن هؤلاء الأئمة: أبو عبد الله محمد بن إسماعيل الجعفي، وأبو الحسين مسلم بن الحجاج القشيري رضي الله عنهما، صنفا في صحيح الأخبار كتابين مهذبین انتشر ذكر هما في الأقطار]
Among these leaders are Abu Abdullah Muhammad bin Ismail Al-Ja'fai and Abu Al-Husayn Muslim bin Al-Hajjaj Al-Qushayri, who authored books containing authentic narrations that gained fame in every corner of the world.
Reference: (Mustadrak Hakim: 2/1 Introduction)
Here, it is also clear that Imam Hakim, may Allah have mercy on him, has given a high status to the books of the two Sahihs, confirming that their hadiths are authentic. Then, in the introduction of Mustadrak, after explaining the reason for compiling Mustadrak Hakim, Imam Hakim, may Allah have mercy on him, stated:
[وقد خرج جماعة من علماء عصرهما ومن بعدهما عليهما أحاديث قد أخرجاها، وهي معلولة، وقد جهدت في الذب عنهما في المدخل إلى الصحيح بما رضيه أهل الصنعة]
A group worked on the extraction of the Sahihain during the time of the two Shaykhs and after their time, but those hadiths were weak. In this regard, I made an effort to defend the Shaykhs in "Al-Madkhal ila Al-Sahih," which was appreciated by the experts in the field.
Reference: Mustadrak Hakim: 3/1 Introduction
Now see! What is the status of the hadiths of Sahih Bukhari and Sahih Muslim according to Imam Hakim, may Allah have mercy on him?? His writing of ،،مستدرک علی الصحیحین،، and stating the greatness of these books in the introduction, defending the Sahihain while discussing the weak extracted narrations in Al-Madkhal, placing the narrations of Sahih Bukhari and Muslim at the highest level of authenticity according to Allama Suyuti, and then, as established, considering criticism of the Sahihain as impermissible, how great a deception it is to present Imam Hakim's general statement to justify one's work in light of all these facts??
Therefore, in light of all this detail, we can understand that here Imam Hakim, may Allah have mercy on him, refers to those narrators who give preference to Sayyidina Ali, may Allah be pleased with him, over other companions. And in terms of trustworthiness, integrity, and beliefs, they are correct. Therefore, the statement of the Mufti is misleading.
Second Deception or...!!!
The second deception of the individual is that he has referenced Tadrib al-Rawi. And in Tadrib al-Rawi, the statements of Imam Suyuti and Imam Dhahabi, may Allah have mercy on them, regarding Shia narrators are found just a few pages later. (These two statements will be mentioned later.) In the presence of this, there is no room to mention the aforementioned statement of Imam Hakim, may Allah have mercy on him.
After mentioning these two deceptions of the individual, to avoid lengthiness, we respond to the Mufti's slander regarding Sahih Muslim in three points.
① First Point: Consensus of the Ummah on the Authenticity of Sahih Muslim:
Sahih Muslim has received acceptance from the Ummah. In this regard, several statements from scholars can be presented; we will suffice with a few:
Imam Nawawi, may Allah have mercy on him:
[اتفق العلماء رحمهم الله على أن أصح الكتب بعد القرآن العزيز الصحيحان البخاري ومسلم وتلقتهما الامة بالقبول.]
That is: The scholars agree that after the Holy Quran, the most authentic books are Sahih Bukhari and Sahih Muslim.
Reference: Sharh al-Nawawi: 128/1, Introduction, Chapter on the most authentic books after the Quran are the two Sahihs
Hafiz Ibn Hajar, may Allah have mercy on him, while discussing ،،الخبر المحتف بالقرائن،، writes:
[و الخبر المحتف بالقرائن أنواع: منها ما أخرجه الشيخان في صحيحيهما معالم يبلغ حد المتواتر فانه احتف به قرائن منها: جلالتهما في هذا الشأن وتقديمهما في تمييز الصحيح على غيرهما-وتلقى العلماء لكتابيهما بالقبول]
That is: A hadith that is surrounded by several indications. It has several types, one of which is that which has been narrated by Imam Bukhari and Imam Muslim, may Allah have mercy on them, in their Sahih, and that narration does not reach the level of being a limit. Such a narration is surrounded by several indications; the greatness of Imam Bukhari and Imam Muslim in the science of hadith is that they are foremost in distinguishing between authentic and weak hadiths, and their books have been accepted by the Ummah with acceptance.
Reference: Sharh Nukhbat al-Fikr: 37/38, Mizan edition
Imam Abu Abdullah al-Humaydi, may Allah have mercy on him, states:
[لم نجد من الأئمة الماضين من أفصح لنا في جميع ما جمعه با الصحة الا هذين الامامين.]
That is: We do not find any of the Imams of the Salaf, except for Imam Bukhari and Imam Muslim, who have said that whatever we have mentioned is correct.
Reference: Introduction of Ibn al-Salah: p. 95
Imam Ibn al-Salah, may Allah have mercy on him, wrote a separate book ،،صيانه صحیح مسلم،،. And the scholars have unanimously reported its authenticity.
Imam Nawawi, may Allah have mercy on him, also quoted a fatwa from Imam Juwayni that
[لو حلف انسان بطلاق امرأته أن مافي كتابى البخاری و مسلم مما حكما بصحته من قول النبي صلى الله عليه وسلم لما ألزمته الطلاق ولا حنثته لاجماع المسلمين على صحتهما.]
That is: If a person takes an oath that if any hadith of the Prophet ﷺ in Sahih Bukhari and Sahih Muslim is not authentic, then my wife will be divorced. This divorce will not take place because the Muslims have consensus on the authenticity of both.
Reference: (Sharh al-Nawawi: 136/1, Introduction, Chapter on the Ruling of the Hadiths of Sahih Muslim)
Shah Waliullah, may Allah have mercy on him:
[أما الصحيحان فقد اتفق المحدثون على أن جميع ما فيهما من المتصل المرفوع صحيح بالقطع وأنهما متواتران الى مصنفيهما وأنه كل من يهون أمرهما فهو مبتدع متبع غير سبيل المؤمنين۔]
That is: The scholars agree regarding the narration present in Sahih Bukhari and Sahih Muslim, that they are undoubtedly authentic. These two books are transmitted continuously up to their authors. And whoever does not regard Sahih Bukhari and Sahih Muslim in this status is an innovator and is following the path of others besides Muslims.
Reference: (Hujjatullah al-Baligha:1/232)
We will advise the Mufti to read this statement repeatedly so that he realizes which path he is on.
② Second Point: The Status of Sahih Muslim According to the Hanafis:
The Hanafis themselves have accepted the authenticity of Sahih Muslim. For example,
Allama Aini, may Allah have mercy on him, writes:
[اتفق علماء الشرق والغرب على أنه ليس بعد كتاب الله تعالى أصح من صحيحي البخاري و مسلم]
That is: The scholars of the East and West agree that after the Book of Allah, the Holy Quran, the most authentic books are Sahih Bukhari and Sahih Muslim.
Reference: Umdat al-Qari: 32/1 Dar Ihya al-Turath al-Arabi
Mulla Ali Qari, while explaining the introduction of Mishkat, writes:
[اتفقت العلماء على تلقي الصحيحين بالقبول]
That is: The scholars are unanimous in accepting Sahih Bukhari and Sahih Muslim.
Reference: Mirqat al-Mafatih: 62/1
Anwar Shah Kashmiri writes regarding the use of the word "Sahih" in the context of the six books.
That the application of "Sahih" to the six books is predominantly, otherwise the only authentic ones are Sahih Bukhari and Sahih Muslim, while the others are Sunnah.
Reference: Al-‘Urf Al-Shadh: 32/1
Sarfaraz Safdar has also acknowledged the consensus of the Ummah on its authenticity.
Reference: Ahsan Al-Kalam: 249/1, 3rd edition
③ Third Point: Two Types of Usage of the Word "Tashayyuh":
The usage of "Tashayyuh" has occurred for two types of individuals.
① Those whose beliefs are polytheistic and heretical.
② The early ones who were correct in belief but preferred Sayyidina Ali (may Allah be pleased with him) over the other companions. The early scholars also applied "Tashayyuh" to such narrators. For instance, take "Tadreeb Al-Rawi"! (which the Mufti referred to, but unfortunately, what Allama Suyuti (may Allah have mercy on him) mentioned regarding "Tashayyuh" did not come to their attention) Allama Suyuti (may Allah have mercy on him) mentions the names of those narrators who are accused of "Tashayyuh" in the authentic books:
[هؤلاء رموا بالتشيع وهو تقديم علي على الصحابة]
The narrators who are accused of Shiism are those who give preference to Sayyidina Ali (may Allah be pleased with him) over other companions.
Reference: Tadrib al-Rawi: 389/1
Similarly, it is written in reference to Imam al-Dhahabi (may Allah have mercy on him): Imam al-Dhahabi (may Allah have mercy on him) has stated clearly that there are two types of innovation.
① Minor Innovation: Such as Shiism with or without exaggeration. For example, there are narrators among the Tabi'in and Taba' Tabi'in who speak about those who fought against Sayyidina Ali (may Allah be pleased with him) (despite their religion, piety, and truthfulness). If their narrations are rejected, a significant portion of the Prophet's (peace be upon him) hadiths would be lost.
② Major Innovation: Such as complete rejection and exaggeration in it, and criticizing Abu Bakr and Umar; the narration of such a narrator is not a proof.
Reference: Tadrib al-Rawi: 386/1
Furthermore, regarding this, what is the position of the Hanafis? Please see what Safdar Sahib writes: Being a Shiite without any motive is not a criticism in terms of the principles of hadith.
Reference: Taskin al-Sudoor: 110, Itmam al-Burhan: 41/3, Noor wa Bashar: 72 (citing Maulana Sarfraz Safdar in the light of his writings)
It is also written: The terms of the early and later scholars regarding the word Shia are different. According to the early scholars, the meaning of Shia is one, and according to the later scholars, it is another.
Reference: Irshad al-Shi'a: 19 (citing Maulana Sarfaraz Safdar in the light of his writings)
From these statements, it is clear that Sarfaraz Safdar also differentiates in the term Shia, and it should also be noted regarding Shi'ism what the ruling is on the narration of an innovator by the hadith scholars.
Imam Dhahabi, may Allah have mercy on him, states in the biography of Aban bin Taghlib:
[شيعي جلد، لكنه صدوق، فلنا صدقه و عليه بدعته]
That is, Aban bin Taghlib is a staunch Shia but is trustworthy; his trustworthiness is accepted by us, and his innovation and criticism are based on that.
Reference: Mizan al-I'tidal: 1/5
It has become clear that the presence of a Shia narrator in the Sahihain will not affect the narration, because the hadith scholars have accepted the narration of an innovator under two conditions.
① He should not be a proponent of innovation.
② The narration should not support his innovative belief.
If the narration meets these two conditions, then it will be accepted.
In any case, our discussion on these three points has clarified the status of Sahih Muslim, and at the same time, the deep animosity of the Mufti towards the Sahihain has also become evident.
Objection:
Referring to the discussion about Umar bin Thabit, he cites ,,الاستذكار,,:
[واظن الشيخ عمر بن ثابت لم يكن عنده ممن يعتمد عليه.]
Reference: Ahsan al-Maqal: 55
Response:
There is a limit to treachery; those being referenced are themselves declaring Umar bin Thabit as trustworthy and writing:
[عمر بن ثابت الأنصاري وهو من ثقات أهل المدينة.]
That is: Umar bin Thabit is among the trustworthy people of Medina.
Reference: Al-Istidhkar: 380/3
Now consider that in ,,الاستذكار,,, their authentication is being established, yet the Mufti is criticizing Umar bin Thabit based on this book.
Secondly: The author ,,الاستذكار,, has also written that the narration of Thawban (may Allah be pleased with him) strengthens the narration of Umar bin Thabit.
Reference: Al-Istidhkar: 3/380
Thirdly: This same author ,,الاستذكار,, also clearly states the virtue of the six days of Shawwal in emphatic terms and explains the statement of Imam Malik (may Allah have mercy on him), but the Mufti disagrees with them here.
As far as the authentication of Umar bin Thabit is concerned, it has already been stated by Hafiz Zubair Ali Zai, may Allah have mercy on him
Reference: As he writes: Hafiz Ibn Hibban mentioned you in Al-Thuqaat (5/149), Imam Ajli said: A trustworthy Medinan Tabi (Tareekh Al-Ajli: 1333), Ibn Shaheen mentioned them in the book of Asma Al-Thuqaat (693), Imam Muslim, Imam Tirmidhi, Imam Ibn Khuzaymah, Hafiz Abu Awanah, and Hafiz Baghawi have authenticated their hadith as correct. Hafiz Ibn Hajar said: He is trustworthy. (Taqreeb Al-Tahdhib: 4780)
Reference: Maqalat: 2/323
Objection:
,,الاستذكار,, writes: There is also confusion regarding the stopping and raising of this narration.
Reference: Ahsan Al-Maqal: 55
Response:
This is also a great deception; the statement of the author of ,,الاستذكار,, is as follows:
[هكذا ذكره موقوفا على أبي أيوب وقد روي عن يحيى بن سعيد عن عمر بن ثابت بإسناده مثله موقوفا]
That is: This narration is also reported as a stop from Abu Ayyub, may Allah be pleased with him; Yahya bin Sa'id has reported it from Umar bin Thabit with the same chain as a stop.
Reference: Al-Istidhkar: 368/3
In reality, the author ,,الاستذكار,, has mentioned the suspended and elevated status of this narration, but he did not say that it is contradictory. In other words, he is stating that this narration is established in both elevated and suspended forms. However, the Mufti has made a great accusation against the author ,,الاستذكار,, by referencing ,,الاستذكار,,, as if to prove that he has established the contradiction of this hadith. Whereas this is completely contrary to the truth.
Secondly: Even if it is considered contradictory, preference is still possible, meaning that four students narrated this narration from Umar bin Thabit in an elevated form, and one narrated it in a suspended form. Now my question to the Mufti is that if he has studied the principles of hadith, then on one side there are four narrators who are narrating it in an elevated form and on the other side there is one! Is the narration of the four not preferable?! It is clear that the elevated narration of four narrators is preferable, and furthermore, if other elevated evidences are also present, then its elevated status becomes even stronger.
Objection:
The text of the narration regarding Futuḥāt Makkiyya is called "munkar" (rejected).
Reference: Ahsan al-Maqal: 55/46
Response:
Firstly: The statement of Ibn Arabi holds no weight against the majority of scholars. And none of the scholars have declared this hadith to be munkar.
Secondly: The reason given for declaring the text of this narration as munkar is that all days are masculine, therefore the word "satta" (seven) is used in this hadith, whereas it should be "sittah" (six), thus this hadith is considered munkar. Imam Nawawi, may Allah have mercy on him, has responded to this objection by stating that when the counted noun is omitted, such usage is permissible. Imam Nawawi, may Allah have mercy on him, also provided an example from the scholars of language. In fact, he cited an example from the Holy Quran, as the Almighty says:
[يَتَرَبَّصْنَ بِأَنْفُسِهِنَّ أَرْبَعَةَ أَشْهُرٍ وَعَشْرًا]
Reference: Sharh al-Nawawi: 297/8, Surah Al-Baqarah: 234
And other commentators have also stated the same thing as Imam Nawawi (may Allah have mercy on him). In the mentioned example from the Holy Quran, the situation is similar in that it should have been in the form of a tenth, but it has come without the تاء, which is the same as what has passed, that when the counted is omitted, it is permissible to come without تاء. Therefore, on this basis, declaring the text of the hadith as rejected is increasingly strange.
Mufti Zarouli's Weak Excuse
The individual, while denying the hadith, writes: It is clear that rewards are always mentioned for such actions and deeds that are commendable in Sharia, as it is stated in Jami' Tirmidhi that whoever prays the Fajr prayer in congregation and then sits and engages in remembrance until the sun rises and then prays two rak'ahs, will receive the reward of Hajj and Umrah. Hajj and Umrah are actions that bring reward. Therefore, they are mentioned in the context of reward.
Reference: Ahsan al-Maqal: 28
Then it is written: or another narration which is well-known among the companions of the Sunnah, as in Bukhari, that reciting Surah Ikhlas three times earns the reward of one Quran. Therefore, since completing the Holy Quran is a cause for great reward, it has been mentioned as a reward.
Reference: Ahsan al-Maqal: 28
Response:
In our view, the statement of the Mufti is no less than a weak excuse. The mentioned principle of the Mufti is that rewards are always mentioned for those actions and rewards which are commendable in Sharia. According to this principle of the Mufti, how many virtues and actions could be questioned? Please consider a few examples:
Five prayers, equal to fifty in reward!!
Reference: Sahih Bukhari: Book of Prayer, Chapter on How Prayer was Made Obligatory, Hadith Number: 349, Sahih Muslim: Book of Faith, Chapter on the Night Journey of the Messenger of Allah to the Heavens and the Obligation of Prayers, Hadith Number: 163
Are fifty prayers obligatory in a commendable manner according to Sharia??
The call to prayer will have a tall stature on the Day of Resurrection.
Reference: Sahih Muslim: Book of Prayer, Chapter on the Virtue of the Call to Prayer, and the Devil's Flight upon Hearing it, Hadith Number: 387
Is being tall or having a long neck commendable in Sharia?
The hadith states: Whoever knows the virtue of the Isha and Fajr prayers, if he has to come crawling on his knees, he should come.
Reference: Sahih Bukhari: Book of Adhan, Chapter on the importance of Adhan, Hadith number: 615, Sahih Muslim: Book of Prayer, Chapter on aligning the rows: 981
Although the command is to come with tranquility and dignity.
Reference: Sahih Bukhari: Book of Adhan, Chapter on not rushing to prayer and coming with tranquility and dignity, Hadith number: 636, Sahih Muslim: Book of Mosques and places of prayer, Chapter on the recommendation to approach prayer with dignity and tranquility and the prohibition of coming in haste, Hadith number: 602
In comparison to this narration, is coming on one's knees commendable in Sharia?
Similarly, the Messenger of Allah ﷺ said to Sayyidina Ali رضي الله عنه that if even one person is guided through you, it is better for you than red camels.
Reference: Sahih Bukhari: Book of Jihad and Expeditions, Chapter on the Prophet's دعاء to the people to Islam and Prophethood and not to take each other as lords besides Allah: Hadith 2942, Sahih Muslim: Book of the Virtues of the Companions رضي الله تعالى عنهم, Chapter on the virtues of Ali ibn Abi Talib رضي الله عنه: Hadith 2406
Now, are red camels commendable in Sharia?
Further examples can also be provided in this regard, for now, we will suffice with these.
Objection:
The term Sawm al-Dahr has been used for these fasts. From this, the Mufti has inferred its dislike.
Reference: Ahsan al-Maqal: 28,29
Response:
Firstly: The rule ،،الحديث يفسر بعضه بعضا،، means that one hadith clarifies another hadith. If one narration contains the words "al-Dahr," then another contains the words ،،السنة،،, which clarifies the meaning.
Secondly: Even if Sawm al-Dahr is taken in its original meaning, there is no harm because when a hadith is established, our duty is to accept it, not to seek ways to evade it.
Thirdly: If the term al-Dahr is so burdensome for the Mufti that he denies the original hadith based on it, then the reward for this concept is also established for other fasts and acts of worship. For example, regarding the virtue of the three fasts of the White Days, the Messenger of Allah ﷺ said:
Reference: Whoever fasts three days of every month, that is the fasting of the whole year. Allah, the Exalted, confirmed this in His Book: {Whoever brings a good deed will have ten times the like of it} (Al-An'am: 160), so one day is equivalent to ten days.
Translation: Whoever fasts three days every month (the white days), this is equivalent to fasting the entire year. This has been confirmed by Allah, the Exalted, in His Book, that whoever does a good deed will receive the reward of ten good deeds for it. Thus, one day is equal to ten days.
Reference: Sunan Ibn Majah: 1708, Book of Fasting, Chapter on What Has Been Reported About Fasting Three Days of Every Month
Moreover, this is a special favor from Allah that whatever He has removed as a concession from the Muslims, there has been no reduction in its reward. For example, initially, fifty prayers were obligatory, then it was reduced to five prayers. And at the time of making five prayers obligatory, it was said that the prayers are five, but the reward will still be that of fifty.
Reference: Sahih Bukhari: 349, Sahih Muslim: 163
So this is a special favor from Allah.
Similarly, if a person continuously stays awake for a whole year without any interruption and without sleeping, this act is not permissible in Sharia, as there is a text negating it based on the incident of three companions
Reference: (Sahih Bukhari:5063)
. However, Allah Almighty has established a reward in this regard such that one night (Laylat al-Qadr) has been declared superior to the worship of a thousand months.
Reference: (Al-Qadr: 3)
While staying awake for a thousand months continuously without interruption is not commendable.Those who want to declare these fasts as prohibited by arguing through the prohibition of fasting for a lifetime, this is not correct because if this is accepted, then it raises questions on the rewards of a blessed Hajj, the rewards of the five daily prayers, and the rewards of the fasts of the white days, etc. And if all of these are viewed through the same lens, they all appear to be disliked.
Imam Malik (may Allah have mercy on him) and the six fasts of Shawwal
It is objected regarding Imam Malik (may Allah have mercy on him) that it is reported from him in Al-Muwatta that he explicitly denied these fasts and considered their practice to be an innovation.
Reference: Ahsan al-Maqal: 24
Response:
Firstly: Presenting the statement and position of Imam Malik (may Allah have mercy on him) is no less than a wonder because on one hand, you insist that the fatwa must be based on the original fatwa of the Imam. Therefore, presenting the statement of Imam Malik as a Hanafi follower is a great anomaly.
Secondly: Imam Malik (may Allah have mercy on him) himself said:
[إنما أنا بشر أخطئ وأصيب فانظروا في رأيي فكل ما وافق الكتاب والسنة فخذوه و كل ما لم يوافق الكتاب والسنة فاتركوه]
Meaning: I am a human, I make mistakes, and sometimes my position is correct. So take what aligns with the Book and the Sunnah from my opinion, and leave what contradicts it.
Reference: Jami' Bayan al-Ilm: 777/1
Due to this statement, Imam Malik's (may Allah have mercy on him) mentioned opinion regarding the fasts of Shawwal is abandoned in comparison to the Hadith of the Messenger ﷺ.
Thirdly: Various scholars have explained the statement of Imam Malik, may Allah have mercy on him. The Malikis have elaborated on this statement and embraced the great Sunnah of the Messenger of Allah ﷺ. They have attempted to interpret Imam Malik's statement in such a way that it does not stand in direct opposition to the Hadith. Their effort is commendable, as they have not donned the black veil of rigid imitation that makes them forget, while denying or interpreting, that they are doing so in relation to the Hadith of the Prophet ﷺ. Let us observe what the Malikis and other scholars have explained regarding this statement.
Imam Zarqani, may Allah have mercy on him, has quoted the statement of Mutarif in this regard: Imam Malik, may Allah have mercy on him, disapproved of it only out of fear that the ignorant might confuse it with Ramadan. However, based on the virtues mentioned in the Hadith regarding this matter, if someone fasts, it is commendable, and there is no dislike in it.
Then he states:
[قال شيوخنا إنما كره مالك صومها مخافة ان يلحق الجهلة برمضان غيره.]
That is: According to our scholars, Imam Malik (may Allah have mercy on him) considered these fasts to be disliked out of fear that ignorant people might associate them with Ramadan.
Reference: Sharh al-Zarqani: 2/301
Imam Ibn Abd al-Barr (may Allah have mercy on him) also clarified in ,,الاستذكار,, that Imam Malik (may Allah have mercy on him) had this fear that the ignorant might mix it with Ramadan. Or the hadith did not reach Imam Malik (may Allah have mercy on him).
Moreover, a large number of scholars have explained Imam Malik's (may Allah have mercy on him) statement or understood that the hadith did not reach him, and considered this statement to be abandoned in comparison to the hadith of the Prophet (peace be upon him). Please see the names of a few scholars:
Reference: Imam Nawawi (Sharh Nawawi: 8/44, Sharh al-Muhadhdhab: 6/378), Ibn Rushd (Bidayat al-Mujtahid: 225/1), Ibn Abd al-Barr (Al-Istidhkar: 9/368), Imam Zarkani (Sharh al-Zarkani: 2/452), Imam Sindi (Sharh Sunan Ibn Majah: 679/1), Mulla Ali Qari (Al-Mirqat: 476/4), Anwar Shah Kashmiri (Urf al-Shadhi), Imam Taybi (Sharh al-Taybi: 220/4), Imam Sanani (Subul al-Salam: 340/2), Abu Muhammad Muwaffaq al-Din Abdullah Ibn Qudamah (Al-Mughni: 112/3). Abu al-Faraj Shams al-Din Abdul Rahman Ibn Qudamah (Sharh al-Kabir: 97/3) Yahya Kandhlawi (Al-Kawkab al-Duri on Jami al-Tirmidhi: 61/2), Qazi Hussain Muhammad al-Maghribi (Al-Badr al-Tamam Sharh Bulugh al-Maram: 2/452) (Ibn al-Banna (Fath al-Rabbani: 2/1567). Imam Shawkani (Nail al-Awtar: 4/243) Ubaid al-Rahman Mubarakpuri (Mir'at al-Mafatih: 64/7),
Abdul Rahman Mubarakpuri
Reference: (Tuhfat al-Ahwadhi: 3/388)
Shams al-Haq Azim Abadi
Reference: (Awn al-Mabud: 62/7)
may Allah have mercy on them all.And another scholar explained this statement or preferred the hadith openly. And it should indeed be that the hadith is preferred because you have seen the statement of Imam Malik, may Allah have mercy on him: that if my statement is in accordance with the hadith, then take it, and if it is contrary, then leave it. Therefore, we have good thoughts about them that this hadith did not reach them.
And the Mufti is facing a strange dilemma; at one point he writes: It is against the principles of knowledge to say that we are not followers of the Muwatta or Imam Malik (may Allah have mercy on him). Firstly, this is a matter of religion, and secondly, there is also a narration of disapproval from our Imam.
Reference: ( Ahsan al-Maqal: 38)
That is to say, at one point he states that following the Muwatta will not affect adherence to imitation. On the other hand, his position is also that the fatwa will be based on the statement of the Imam, here he appears so pure in his adherence to imitation that he does not accept the words of the Hanafi scholars, who present the statements of the Imam by referencing their books.Fourthly: Imam Malik, may Allah have mercy on him, has called it an innovation, and the individual in question has not accepted Imam Malik's statement. This is because the individual writes: It is more appropriate and preferable to abandon it.
Reference: (Ahsan al-Maqal: 65)
The implication of this statement from the Mufti is that the individual does not issue a fatwa of innovation regarding the one who is fasting, while the position that the Mufti has quoted from Imam Abu Hanifa, may Allah have mercy on him, is that these fasts are disliked.Critique of Hadith and the Main Objective:
The Mufti has critiqued the Hadith while fulfilling the right of following a school of thought. We confidently state that the Mufti has no concern with the Hadith here; the main objective is to defend the Imam's school. Because the Mufti himself has written:
Simply being mentioned in narration is not sufficient for action unless the esteemed jurists have acted upon it.
Reference: Ahsan al-Maqal: 36
Is this not a denial of the Hadith of the Prophet ﷺ? That it is necessary for the jurists to act upon it in order to make the Hadith of the Prophet ﷺ actionable. Even the deniers of Hadith did not have the courage to go this far; they merely say that they will only accept those Hadiths that are in accordance with the Quran. However, the Mufti has gone even further in denying Hadith, stating that for the implementation of Hadith, it is not necessary for it to be in accordance with the Quran, but rather it must be in accordance with the actions of the jurists. But our invitation is that we have read the entirety of Muhammad Rasulullah ﷺ, therefore, the statements of the entire world can be abandoned in comparison to you ﷺ. The words of you ﷺ cannot be abandoned due to anyone's sayings or actions.
Similarly, in one place the Mufti writes: While the elders are first followers of the Imam, and leaving the statement of the Mujtahid for the follower is equivalent to a change of subject and exiting from the school of thought.
Reference: Ahsan al-Maqal: 37
In another place, he writes: Following the Imam is necessary.
Reference: ( Ahsan al-Maqal: 65)
It has become clear from all these statements that the actual purpose of criticizing the Hadith here is merely to defend imitation (taqleed). And for this defense, they have no concern for whatever treatment is given to the Hadith.
Objection:
The author writes: Apart from the first day of Shawwal, which is the day of Eid, observing these fasts at any other time in the month may be permissible and a recommended good Sunnah according to the opinion of later Hanafis. However, due to their abandonment in the first century of Islam and the denial by the great Imams and the confusion in the sayings of the scholars, it is better to abandon them, which is more rewarding.
Reference: Ahsan al-Maqal: 66
Response:
In this statement, the author has made two claims.
① The abandonment of these Hadith in the first century.
② The denial by the great Imams.
Were these narrations abandoned in the first century?
The point is that if the Mufti's reference to the first century is meant to indicate the Companions of the Prophet (Sahabah), then it is important to note that this is a significant attribution and accusation against them, because there is no evidence of any Companion abandoning it. In fact, there is a reliable narration from Sayyidina Abu Ayyub (may Allah be pleased with him) that has been discussed. And even if, hypothetically, this were not established from Abu Ayyub (may Allah be pleased with him), it would not be a problem, because the silence of any Companion cannot be taken as evidence of abandonment, as it is a well-known and established principle that the absence of mention does not imply negation.
Rather, this silence actually establishes the consensus of the Companions regarding the recommendation and virtue of this issue, because after the reliable narration from Sayyidina Abu Ayyub (may Allah be pleased with him) was established, the lack of denial from any Companion serves as evidence that they held the same position, which is referred to as consensus by silence (ijma' sukuti). As mentioned in ،،البحرالمحیط،، in the words of Al-Zarkashi:
[ثم قد يكون القول من الجميع، ولا شك ، وقد يكون من بعضهم وسكوت الباقين بعد انتشاره من غير أن يظهر معهم اعتراف أو رضا به، وهذا هو الإجماع السكوتي]
Sometimes a saying is transmitted from everyone, in which there is no doubt about its consensus (ijma), and sometimes a saying is transmitted from some, and after this saying spreads, the rest remain silent without any acknowledgment or consent. This is called silent consensus (ijma sakuti).
Reference: Al-Bahr Al-Muhit: 494/4, The Authority of Silent Consensus
Keeping this definition in mind, we ask the Mufti, one aspect of this definition is that a saying is transmitted from some, and it has been transmitted from Abu Ayyub, now the second part of this definition is that there is no acknowledgment and consent from others, as is the case with the mentioned issue. This is called silent consensus, and we are discussing its authority. Now, in the mentioned issue, neither can the denial of any companion from the era of the companions be presented nor is there any action found. However, after the hadiths have been narrated and the saying of one companion is present, can we assume that the companions must not have acted upon it?
According to your principle, this holds the status of silent consensus. However, it is quite strange that somewhere silent consensus is proven from silence, and somewhere the consideration of silence is so limited that it cannot even be regarded as silent consensus; at the very least, the legal principle that non-mention does not imply negation is not upheld.
In any case, the statement of the described in this passage is entirely incorrect, that these hadiths were abandoned in the first century. These hadiths were certainly not abandoned in the first century. Rather, they were present, circulated, and practiced.
The status of these narrations and the argument of their being abandoned during the time of the Companions based on the rejection of Imam Abu Hanifa and Imam Malik, may Allah have mercy on them, is not correct, because the affirmation or negation of any issue by these two Imams does not imply that the same position was held by the Companions. Furthermore, the rejection from Imam Abu Hanifa is not established with a sound chain of narration. Additionally, the majority position among the Hanafi scholars in this regard aligns with the general positions of the righteous predecessors. The same applies to the majority of the Malikis. Now, a position held by Imam Abu Hanifa and Imam Malik, may Allah have mercy on them, which is not only contrary to the hadiths and the majority of hadith scholars, but also those positions have not been accepted by the Hanafis and Malikis themselves. To claim based on such statements that these hadiths were abandoned by the early generations or in the first century is entirely incorrect.
The Six Days of Shawwal and the Rejection by the Major Imams
Therefore, the Mufti has used the term "denial of the great Imams." Now, let us see how well-known and prevalent this issue was among the great Imams and the righteous predecessors.
From the Tabi'in:
Imam Ibn Qudamah, may Allah have mercy on him:
[وجملة ذلك ان صوم ستة ايام من شوال مستحب عند كثير من اهل العلم روي ذلك عن كعب الاحبار و الشعبي و ميمون بن مهران و به قال الشافعي]
That is: According to most scholars, fasting six days of Shawwal is recommended, and this is the position of Ka'b al-Ahbar, may Allah have mercy on him, al-Sha'bi, may Allah have mercy on him, Maymun ibn Mehran, may Allah have mercy on him, and this is also the position of Imam al-Shafi'i, may Allah have mercy on him.
Reference: Al-Mughni by Ibn Qudamah: 112/3
The famous and well-known Imam Sheikh of Basra, al-Hasan al-Basri, may Allah have mercy on him, said:
[لقد رضي الله عز و جل بهذا الشهر للسنة كلها]
That is: Allah, the Exalted, has agreed that the reward for these days (the six days of Shawwal) is equivalent to that of a year.
Reference: Jami' al-Tirmidhi with al-Tuhfa: 182/3, Musannaf Ibn Abi Shaybah: 6/322
Among the Tabi'in, who were students of a large number of the Companions, the same position is held by later scholars as well.
Please note.
The statement of Abdullah ibn Mubarak, may Allah have mercy on him (118-181 AH), is found in Jami' al-Tirmidhi.
[هو حسن هو مثل صيام ثلاثة أيام من كل شهر]
That is: Observing these fasts is a good deed, and they are like the fasts of the white days.
Reference: Jami' al-Tirmidhi with al-Tuhfa: 182/3
Imam Bukhari, may Allah have mercy on him, narrated the hadith of Ghannam, may Allah be pleased with him, in his book Al-Tarikh Al-Kabir.
In this regard, Imam Muslim, may Allah have mercy on him, brought the hadith (Hadith of Abu Ayyub) in his Sahih. (As mentioned earlier) Imam Abu Dawood, may Allah have mercy on him, established a chapter in his Sunan. ،،باب في صوم ستة من شوال،، Imam Tirmidhi, may Allah have mercy on him, established a chapter in his Jami Al-Sunan.
،،باب ما جاء في صيام ستة أيام من شوال،،
Imam Nasai, may Allah have mercy on him, established a chapter in Al-Sunan Al-Kubra: ،،صيام ستة أيام من شوال،،
Imam Ibn Majah, may Allah have mercy on him, established a chapter in his Sunan. ،،باب صيام ستة أيام من شوال،،
Imam Darimi, may Allah have mercy on him, established a chapter in his Sunan: ،،باب في صيام الستة من شوال،،
Imam Ahmad, may Allah have mercy on him (who passed away in 241), brought hadiths on this topic in his Musnad.
Imam Abdul Razzaq, may Allah have mercy on him, established a chapter in his Musannaf: ،،باب صوم الستة التي بعد رمضان،،
Note:
At the end of this chapter, Imam Abdul Razzaq, may Allah have mercy on him, mentioned a fatwa from Ma'mar, may Allah have mercy on him, and his own fatwa. This fatwa is not about the general dislike of the six days of Shawwal, but rather it expresses the dislike of these fasts during the initial days close to Eid.
Reference: (Musannaf Abdul Razzaq: 316/4)
This is a separate matter, and this position is also subject to scrutiny.Imam Ibn Abi Shaiba, may Allah have mercy on him, established a chapter in his Musannaf. ،،ما قالوا في صيام ستة أيام من شوال بعدرمضان،،
Imam Abu Dawood Al-Tayalisi, may Allah have mercy on him, brought forth hadiths related to this topic in his Musnad.
Imam Abu Ya'la Al-Mawsili, may Allah have mercy on him, brought forth hadiths related to this topic in his Musnad.
Imam Hamidi, may Allah have mercy on him, brought forth hadiths related to this topic in his Musnad.
Imam Al-Baghawi, may Allah have mercy on him, established a chapter in Sharh Al-Sunnah. ،،باب صوم ست من شوال،،
Imam Abu Awana, may Allah have mercy on him, established a chapter in his Mustakhraj. ،،باب بیان ثواب من صام رمضان، وفضيلة صومه إذا أتبع بصوم ستة أيام من شوال،،
Imam Ibn Hibban, may Allah have mercy on him, established a chapter in his Sahih. ،،ذكر كتابة الله صيام الدهر المعقب رمضان بست من شوال،،
Imam Ibn Khuzaymah, may Allah have mercy on him, established a chapter in his Sahih. ،،باب فضل إتباع صیام رمضان بصيام ستة أيام من شوال، فيكون كصيام السنة كلها،،
Abu Nu'aym, may Allah have mercy on him, established a chapter in Al-Musnad Al-Mustakhraj on Sahih Muslim. ،،باب في صيام الأيام الستة من شوال،،
Imam Nawawi, may Allah have mercy on him, established a chapter in Sahih Muslim. ،،باب استحباب صوم ستة أيام من شوال إتباعا لرمضان،، Similarly, he established a chapter in Riyad as-Salihin: ،،باب استحباب صوم ستة ايام من شوال،،
Imam Bayhaqi, may Allah have mercy on him, has mentioned the virtue and recommendation of the six days of Shawwal in his six books. He established a chapter in Al-Sunan Al-Kubra: ،،باب في فضل صوم ستة أيام من شوال،، and established a chapter in Al-Sunan Al-Sughra: ،،باب صوم ستة أيام من شوال،، Similarly, he established a chapter in Ma'rifat Al-Sunan wal-Athar: ،،صوم ستة أيام من شوال،، He established a chapter in Fada'il Al-Awqat: ،،باب فضل صوم شوال،، and established a chapter in Shuba Al-Iman: ،،صوم ستة أيام من شوال،، and also discussed its recommendation in the Khilafiyat.
Qadi Iyad, may Allah have mercy on him, also mentioned its recommendation.
Reference: (See: Ikmal Al-Mu'allim Li Fawa'id Al-Muslim by Qadi Iyad)
Imam Sindhi, may Allah have mercy on him, states: This hadith (the hadith of Abu Ayyub, may Allah be pleased with him) is clear regarding the six days of Shawwal. Most of the later Hanafi scholars have accepted it.
Reference: (Sharh Sunan Ibn Majah: 679/1)
Imam San'ani, may Allah have mercy on him, states: ،،فيه دلیل على استحباب صوم ستة أيام من شوال،،
That is: This hadith (the hadith of Abu Ayyub) contains evidence for the recommendation of the six days of Shawwal.
Reference: Subul Al-Salam: 2/340
Then further quoting Ibn al-Sabki, may Allah have mercy on him, he writes:
[ثم قال ابن السبكي وقد اعتنى شيخنا ابو محمد الدمياطي بجمع طرقه فا سنده عن بضعة وعشرين رجلا رووه عن سعد بن سعيد واكثرهم حفاظ ثقات منهم السفيانان]
That is: Imam Ibn al-Sabki, may Allah have mercy on him, states that our Sheikh Abu Muhammad al-Dimyati has made an effort to compile all its chains. He mentioned more than twenty who narrated from Sa'd bin Sa'id, and most of them are Hafiz, trustworthy, including Sufyan bin 'Uyaynah and Sufyan al-Thawri.
Reference: Subul al-Salam: 2/341
Imam Shawkani, may Allah have mercy on him:
[استدل باحادیث الباب على استحباب صوم ستة ايام من شوال وإليه ذهب الشافعي و احمد و داود وغيرهم]
That is: The hadiths present in this chapter have been used to argue for the recommendation of fasting six days in Shawwal. This is also the position of Imam Shafi'i, Imam Ahmad, and Imam Dawood, may Allah have mercy on them, and others.
Reference: Nail al-Awtar: 502/4
This is the same position held by the general later Hanafis.
Reference: (Fatawa Alamgiri: 201/1)
And it is also acknowledged by the Mufti himself regarding the later Hanafis. As he writes: Considering them recommended is the view of the later Hanafis or people of other schools.
Reference: Ahsan al-Maqal: 65
Weak Hadiths in Virtues and Fasting in Shawwal
The person has attempted to prove the authentic narrations to be weak: even after proving them weak, there is no way out for him because, in their view, weak narrations are acceptable in matters of virtues. Let us observe:
Imam Abu Hanifa, may Allah have mercy on him, has a saying mentioned by Imam Ibn Hazm, may Allah have mercy on him.
[الخبر المرسل والضعيف عن رسول الله اولى من القياس، ولا يحل القياس مع وجوده]
That is: A mursal and weak hadith is more preferable than analogy. And in the presence of this weak narration, analogy is not permissible.
Reference: Al-Ahkam fi Usul al-Ahkam, Chapter Thirty-Eight on the Invalidity of Analogy in Religious Rulings 120/3, Dar al-Hadith Cairo
Imam Ibn Hazm, may Allah have mercy on him, has also expressed astonishment regarding the Hanafis in one place in Al-Muhalli, saying:
[والعجب من الحنفيين الآخذين بكل ضعيف، ومرسل، كالوضوء من القهقهة في الصلاة، والوضوء بالنبيذ، وغير ذلك ثم يخالفون هذا المرسل وهذا الضعيف]
That is: It is astonishing for the Hanafis who accept every weak and mursal narration, for example, the hadith that breaking the wudu occurs due to laughter in prayer, the hadith regarding wudu with nabidh, and others, yet they oppose this mursal and weak narration.
Reference: Al-Muhalli: Book of Transactions: 1476, 467/8, Dar al-Fikr
Similarly, Ibn al-Humam, a Hanafi, may Allah have mercy on him, states: ،،الاستحباب يثبت بالضعيف غيرالموضوع،،
A weak hadith that does not reach the level of being fabricated establishes the recommendation.
Reference: Fath al-Qadir, Chapter on Nafil: 139/2
A weak hadith that is not fabricated establishes the recommendation. An example of this is how the Hanafis have declared the Salat al-Awwabin to be recommended based on a weak narration reported from Sayyidina Abu Huraira (may Allah be pleased with him).
On one hand, weak narrations are acceptable in matters of virtues! But on the other hand, if a sound narration contradicts the statement of an Imam, efforts are made to prove that hadith weak and it is abandoned. And while doing so, it is forgotten that after proving it weak, it will still remain an argument for you. Because it pertains to virtues.
On one side is the narration of Sahih Muslim and on the other side is the blind imitation of one's own fiqh. The achievements of the Hanafis in the stagnation of imitation is a long story, as to what kind of treatment was given to the Quran and Hadith just to fulfill the right of imitation. We also say to the Mufti Sahib, if you want to be loyal to imitation, then do so! But do not indulge in nonsense against the Hadiths in order to fulfill your loyalty to imitation.
And then the Mufti Sahib has shown such loyalty to the Imam of imitation that a large number of his own Hanafis stand against him on this stance.
Chapter Three:
Issue: Fasting six days of Shawwal before making up for the fasts of Ramadan:
If a person or woman has some fasts of Ramadan remaining, should they complete the fasts of Ramadan or fast the six days of Shawwal?
Regarding this, some scholars believe that the missed fasts of Ramadan should be made up first and then the six fasts of Shawwal should be observed. However, the stronger position is that it is better to make up the fasts of Ramadan first because they are obligatory. Nevertheless, based on the evidence, there is room for the possibility that the fasts of Shawwal can be observed before making up the fasts of Ramadan, because the Holy Quran mentions regarding the making up of Ramadan fasts
[فَعِدَّةٌ مِنْ أَيَّامٍ أُخَرَ۔۔۔]
meaning: complete the count from other days
Reference: (Al-Baqarah: 184)
. This implies that the making up of fasts can be done throughout the year before the next Ramadan. However, the fasts of the month of Shawwal are specific only to the month of Shawwal.Therefore, the fasts of Shawwal can be observed before making up the fasts of Ramadan, but it is preferable that the fasts of Ramadan be made up first.
Issue: Fasts of Shawwal and Expiation:
In this chapter, like the fasts of Ramadan, there is also the allowance that the expiation fasts can be kept later and the fasts of Shawwal can be kept first.
Issue: Should the six fasts of Shawwal be kept separately or consecutively:
The six fasts of Shawwal can be kept consecutively without any interruption or they can be kept separately. In this regard, there is no such restriction in the Hadith that proves they must be kept consecutively without any interruption. Therefore, these fasts can be kept in any order. However, it is preferable to keep them early, as competition in good deeds is desired. As mentioned in the Holy Quran:
[سَابِقُوا إِلى مَغْفِرَةٍ مِنْ رَّبِّكُمْ وَجَنَّةٍ عَرْضُهَا كَعَرْضِ السَّمَاءِ وَالْأَرْضِ]
That is: "Race towards the forgiveness of your Lord and a garden as wide as the heavens and the earth."
Reference: Al-Hadid: 21
Similarly, this subject is mentioned in
Reference: (Al-Baqarah: 148, Al-Ma'idah: 48)
.Prophet Musa (peace be upon him) said:
[قَالَ هُمْ أُو۟لَآءِ عَلَىٰٓ أَثَرِى وَعَجِلْتُ إِلَيْكَ رَبِّ لِتَرْضَىٰ]
That is: Moses (peace be upon him) said: Those people are also following me, and I hastened to come to You so that You may be pleased with me.
Reference: Ta-Ha:84
In summary, based on these arguments, it is commendable to hasten in observing the fasts, and the concept of hastening includes both aspects, that is, to observe them in the early days of the month of Shawwal after Eid and to observe them consecutively. However, there is flexibility in observing fasts throughout the entire month of Shawwal and in any order.
Issue: The Qada (compensation) of the six fasts of Shawwal:
If a person was unable to observe these six fasts in the month of Shawwal for some reason, or if they observed some but could not complete them, can such a person observe them in another month as compensation? Similarly, if a woman became postpartum on the 10th of Ramadan and remained in postpartum for forty days, and after becoming pure started to make up the fasts of Ramadan, and then the month of Dhul-Qi'dah arrived, and she could not observe the six fasts of Shawwal?
The fasts of the month of Shawwal are not obligatory to make up. This is because if the making up of these fasts were to be generalized, then the specific mention of Shawwal in the hadith would lose its significance. Therefore, if someone was unable to observe these fasts due to some excuse despite having the intention, or if they observed a few but could not complete them, then they will not make up the remaining ones. However, it can be hoped that they will receive reward according to their intention. This is because the Messenger of Allah ﷺ said: [انما الاعمال بالنیات] meaning: All actions are judged by intentions.
Reference: Sahih Bukhari: 1, Book of the Beginning of Revelation, Chapter on How Revelation Began to the Messenger of Allah ﷺ; Sahih Muslim: 1907, Book of Leadership, Chapter on His saying صلى الله عليه وسلم: "Indeed, actions are by intentions," and it includes jihad and other actions
Issue: Argument for the recommendation of fasting throughout the year based on the six fasts of Shawwal:
Some people have used this hadith to argue for the permissibility of fasting throughout the year.
Reference: (See: Sabil al-Salam: 2/341)
Response: Imam San'ani رحمه الله, while mentioning the differences regarding fasting throughout the year, writes:
The meaning of this analogy is that just as the five daily prayers suffice for fifty, similarly, the white days or the fasts of Shawwal suffice for the fasts of the entire year. Therefore, just as anyone who prays fifty prayers will not receive reward but rather sin, likewise, those who fast continuously are not deserving of reward. (As is explicitly mentioned in the hadiths regarding the prohibition of fasting for a lifetime.)
Reference: (Subul al-Salam: 341/2)
Argument from the dislike of fasting for a lifetime to the dislike of the fasts of Shawwal:
Just as some have argued for the recommendation of fasting for a lifetime, which was incorrect, similarly, some have argued that the dislike of fasting for a lifetime implies the dislike of the six fasts of Shawwal.
Reference: (See: Ahsan al-Maqal: 28)
Answer: It is completely wrong to argue this way. This is because the explicit narration prohibits fasting for eternity. While here, it is not about observing the fasts for eternity, but rather mentioning the reward for it. Furthermore, some narrations clarify how these become the fasts of the entire year (i.e.) the reward of Ramadan is equivalent to ten months, and the reward of the six days of Shawwal is equivalent to two months, thus the total reward is equal to the fasts of the entire year.
Imam Sindhi, may Allah have mercy on him, says: It is possible that one who considers these fasts to be disliked may interpret the hadith in this way, that it is disliked like the fasts of perpetual fasting. And it has been reported in the hadith that whoever fasts perpetually, his fast is not valid. This establishes that perpetual fasting is disliked, but this interpretation is rejected. Because what is meant is the intention of fasting continuously. This is because the hadith mentions that fasting three days every month (the white days) and similar fasts have a reward equal to that of fasting for the entire year. Apparently, perpetual fasting is disliked. And those fasts that are not for the entire duration, and it has been reported about them that they are (like) the fasts of the duration, are beloved.
Reference: Sharh Sunan Ibn Majah: 679/1
Issue: Combining the fasts of Shawwal and the expiation fasts:
A person wants to fast six days of Shawwal and also has three expiation fasts due upon him. Is it correct to combine both intentions in one fast?
Answer: It would not be correct to do so, because both are independent acts of worship and should be performed separately and independently.
Issue: Combining the Qada of Ramadan Fasts and the Six Fasts of Shawwal:
If a person has Qada of Ramadan fasts, and he performs them during the six fasts of Shawwal, is this permissible?
Although some scholars permit this in this regard
Reference: (Maqalat wa Fatawa: 396/15)
, it is more cautious to say that it is not permissible. And Allah knows best.Issue: Combining the Fasts of Monday and Thursday with the Six Fasts of Shawwal:
If a person intends to fast on Monday and Thursday and also intends to include the six fasts of Shawwal, will he receive the reward for both?
In such a case, there is hope for reward. Because here, arranging the fasts of Monday and Thursday with the intention of gaining both rewards is a pursuit of good deeds, which is desired. Therefore, it can be hoped that he will receive the reward for both, Insha Allah.
Issue: Combining the White Days and the Six Days of Shawwal:
Since these are combined in virtue, they can be combined.
Issue: Consideration of the Time of Azan
The Hanafi scholars give the Azan on time during Ramadan, but on regular days, they give the Azan late as a precaution according to their position. Some Ahl al-Hadith end their Suhoor according to their Azan. It should be noted that doing so would be incorrect and this will never happen, therefore caution is necessary in this matter and fasting should be observed according to the Azan of Salafi mosques. If the Azan of the Salafi mosque is not heard, then the time of their Azan should be determined and fasting should be observed according to that time.
Fourth Chapter:
There are some weak narrations regarding the fasts of Shawwal, a few of which are pointed out below.
① عن ابن عمر قال قال رسول الله [من صام رمضان و اتبعه ستا من شوال خرج من ذنوبه كيوم ولدته أمه]
Translation: It is narrated from Ibn Umar (may Allah be pleased with him) that the Messenger of Allah (peace be upon him) said: Whoever fasts during Ramadan and then fasts for six days in Shawwal will be as pure from sins as the day his mother gave birth to him.
Reference: Al-Mu'jam Al-Awsat: 8622
This hadith is weak in its chain of narration. In its chain, Muslimah bin Ali Al-Khashani is weak. Moreover, it contradicts authentic hadiths. Therefore, it is rejected.
② عن عكرمة بن خالد عريف من عرفاء قريش حدثني أبي أنه سمع من في رسول الله قال [من صام شهر رمضان وستا من شوال والاربعاء والخميس دخل الجنة)
Translation: One of the leaders of the Quraysh says that his father reported that he heard from the mouth of the Messenger of Allah (peace be upon him) who said: Whoever fasts during the month of Ramadan and then fasts for six days in Shawwal, and fasts on Wednesday and Thursday, will enter Paradise.
Reference: Musnad Ahmad: 78/3
In its chain, the narrator (leader) is unknown, therefore the narration is weak.
③ عن أبي هريرة قال قال رسول الله صلى الله عليه وسلم [من صام ستة أيام بعد الفطر متتابعة فكأنما صام السنة]
Translation: It is narrated from Sayyidina Abu Hurairah (may Allah be pleased with him) that the Messenger of Allah (peace be upon him) said: Whoever fasts six consecutive days after Eid al-Fitr, it is as if he has fasted for the entire year.
Reference: Al-Mu'jam Al-Awsat: 7607
This narration is rejected, as Allama Albani (may Allah have mercy on him) states: In my opinion, this narration is rejected for two reasons. ① I do not know Saeed bin Al-Salt. ② The words ،،متتابعة،، are not present in the narration reported from Sayyidina Abu Huraira (may Allah be pleased with him) in Musnad Bazzar and others through two chains. Moreover, they are also not found in the hadith of Abu Ayyub (may Allah be pleased with him) and others.
By pointing to these three narrations, we conclude our topic. In the end, we pray that Allah Almighty grants acceptance to this humble effort of ours. (Ameen)
The Correct Statements on the Recommendation of Fasting Six Days of Shawwal by the Contemporary Scholar Sheikh Zubair Ali Zai (may Allah have mercy on him)
All praise is due to Allah, the Lord of the worlds, and peace and blessings be upon His trustworthy Messenger. To proceed:
It is narrated from Sayyidina Abu Ayyub (may Allah be pleased with him) that the Messenger of Allah (ﷺ) said: (من صام رمضان ثم أتبعه ستا من شوال كان كصيام الدهر) Whoever fasts the days of Ramadan and then fasts six days of Shawwal, it is as if he has fasted for a lifetime.
Reference: Sahih Muslim: 1164, Dar al-Salam: 2758, Sahih Ibn Khuzaymah: 2114, Sahih Ibn Hibban: 3626/3634, Sahih Abu Awanah: Missing section page: 94/95, Sunan al-Tirmidhi: 759 and said: This is a good and authentic hadith, Sharh al-Sunnah by al-Baghawi: 6/331 Hadith 1780, and said: This hadith is authentic
This hadith has been declared authentic by the following imams:
① Imam Muslim ② Imam Ibn Khuzaymah ③ Imam Tirmidhi ④ Hafiz Abu Awanah ⑤ Hafiz Ibn Hibban
⑥ Hafiz Hussain bin Mas'ud al-Baghawi, may Allah have mercy on them.
To my knowledge, there is no evidence of any imam declaring this narration weak.
Now, a brief and comprehensive mention of the narrators of this hadith is presented:
Sayyidna Abu Ayyub Khalid bin Zaid al-Ansari, may Allah be pleased with him, is a famous companion who participated in the Battle of Badr and passed away in the year 50 AH or later during the (last) battle of the companions, the Battle of Constantinople.
Umar bin Thabit bin al-Harith al-Khazraji al-Ansari al-Madani, may Allah have mercy on him.
Reference: Hafiz Ibn Hibban, may Allah have mercy on him, mentioned you in the book Al-Thiqat (5/149). Imam Ajli said: A trustworthy Medinan Tabi'i (Tareekh Al-Ajli: 1334). Ibn Shaheen mentioned them in the book Asma Al-Thiqat (693). Imam Muslim, Imam Tirmidhi, Imam Ibn Khuzaymah, Hafiz Abu Awanah, and Hafiz Al-Baghawi authenticated their hadith and confirmed their trustworthiness. Hafiz Ibn Hajar, may Allah have mercy on him, said: He is trustworthy. (Taqreeb Al-Tahdhib: 4780)
Benefit: If a hadith scholar declares a hadith to be absolutely authentic, it implies the authentication of every narrator of that hadith.
Ibn Al-Qattan Al-Fasi (died 628 AH) writes:
[وفي تصحيح الترمذى اياه توثيقها و توثيق سعد بن اسحاق و لا يضر الثقة ان لا يروى عنه الا واحد،] And Allah knows best.
The declaration of this hadith as authentic by Tirmidhi is an authentication of (Zainab bint Ka'b) and Sa'd bin Ishaq.
The trustworthiness of a narrator is not diminished by the fact that there is only one person narrating from him. And Allah knows best.
Reference: Bayaan Al-Waham wa Al-Ihama fi Kitab Al-Ahkam: J5 P395 H 2562, Nasb Al-Rayah for Al-Zailai: 3/264
Taqi Al-Din Ibn Daqiq Al-Eid said in the book Al-Imam:
[و أي فرق بين ان يقول : هو ثقة او يصحح له حديث انفرد به]
What difference does it make whether the narrator is called trustworthy or his individual hadith is declared authentic?
Reference: Nasb Al-Rayah: J 1 P9
In comparison to the consensus of the majority, there is no established criticism of Umar bin Thabit Al-Tabi'i (may Allah have mercy on him) from any hadith scholar, and even if one or two criticisms were to be established, they would be rejected in light of the majority's endorsement.
Note: Umar bin Thabit heard this narration from Sayyidina Abu Ayyub (may Allah be pleased with him).
Reference: See: Sahih Muslim: 1164, Dar Al-Salam numbering: 2760/2759
Warning: Muhammad Zarouli Deobandi Taqleed has written without any evidence that: and in the narration of Tabarani, Umar bin Thabit is mentioned and he is weak.
Reference: (See: Ahsan Al-Maqal Fi Karahiyat Siyam Sittat Shawwal: 26)
Zarouli's statement is rejected in comparison to the endorsement of Imam Muslim, Imam Ajli, and Imam Tirmidhi, etc.
Zarouli has written about the aforementioned narration: while Imam Tirmidhi himself has only acknowledged it as of good status (Hasan) instead of authentic (Sahih).
Reference: (Ahsan Al-Maqal: p. 25)
Although Imam Tirmidhi has written حدیث ابی ایوب حدیث حسن صحیح.
Reference: See: Sunan Al-Tirmidhi with Al-Shudh (p. 185, vol. 1) other copies (vol. 1, p. 94) Ma'arif Al-Sunan (vol. 5, p. 444) Tuhfat Al-Ahwazi (vol. 2, p. 59) some copies of Sunan Tirmidhi also contain the word Hasan. And Allah knows best)
This hadith has been narrated from Umar bin Thabit (may Allah have mercy on him) by the following narrators.
① Sa'd bin Sa'id bin Qais
Reference: Sahih Muslim: 1164/2758, Sunan al-Tirmidhi: 759 and he said: Hasan Sahih, Sahih Ibn Khuzaymah: 2114, Sahih Ibn Hibban: 3634, Sharh al-Sunnah by al-Baghawi: 1780, and he said: This hadith is authentic and others
② Safwan bin Sulaim
Reference: Musnad al-Humaydi, verified: 383, Deobandi edition: 380
③ Zaid bin Aslam
Reference: Mushkil al-Athar by al-Tahawi: 2343
④ Yahya bin Sa'id bin Qais al-Ansari
Reference: Musnad al-Humaydi: 382, Mushkil al-Athar: 2346
Sa'id bin Qais is a narrator whose reliability is disputed; Imam Ahmad bin Hanbal, Imam Yahya bin Ma'in, and Imam al-Nasa'i (may Allah have mercy on them) have criticized him, but Imam Muslim, Ibn Sa'd, Ibn Adi, Ibn Hibban, and Ibn Khuzaymah (may Allah have mercy on them) have authenticated him.
Hafiz al-Dhahabi (may Allah have mercy on him) writes: ”احدالثقات“ he is one of the trustworthy narrators.
Reference: (Siyar A'lam al-Nubala: 5/482)
A narrator who has been authenticated by the majority of hadith scholars is not less than the rank of Hasan al-Hadith, therefore Sa'd bin Sa'id bin Qais is Hasan al-Hadith.
Three trustworthy narrators have corroborated him:
1. Safwan bin Saleem (trustworthy, Mufti Abid, known for his precision) 2. Zaid bin Aslam (trustworthy scholar) 3. Yahya bin Saeed Al-Ansari (trustworthy, reliable) Therefore, the accusation of singularity against Saad bin Saeed bin Qais is false.
The narration of Safwan bin Saleem is present in the following books with authentic chains.
Reference: Musnad Al-Humaydi (verified: 383) and its chain is authentic) Sunan Abu Dawood (2433) Al-Sunan Al-Kubra by Al-Nasa'i (2/163 Hadith 2823) Sunan Al-Darimi (1761) Sahih Ibn Khuzaymah (2114) Sahih Ibn Hibban Al-Ihsan: 3626/3634), Sharh Mushkil Al-Athar by Al-Tahawi (6/123 Hadith 2344) Al-Mu'jam Al-Kabir by Al-Tabarani (136, 4/135 Hadith 3911)
The student of Safwan bin Saleem, Abdul Aziz bin Muhammad Al-Dar, is considered trustworthy and truthful by the majority of scholars, and he is a narrator of Sahih Muslim. (
Reference: Sunan Abu Dawood: 353)
One narration has been deemed good by Hafiz Ibn Hajar, in which he has mentioned it, and Nimawi Taqleed has quoted it in (
Reference: Aathar Al-Sunan: 908 Hadith Ibn Abbas)
and remained silent.Hafiz Ibn Hibban and Imam Ibn Ma'in, among others, have also authenticated him.
The moderate Imam Al-Ajli, may Allah have mercy on him, said: ،،مدنی ثقة،،( التاريخ للعجلي: 1114)
The narration of Zaid bin Aslam is present in the following book with an authentic chain:
Reference: Sharh Mushkil Al-Athar: 2343 and its chain is authentic
In this, Abdul Aziz bin Muhammad Al-Darawardi ،،ثقہ صدوق،، is mentioned, and his student Saeed bin Mansoor is a reliable Hafiz, and his student Yusuf bin Yazid bin Kamil Al-Qaratisi ،،ثقہ،، is also mentioned.
Reference: (Taqreeb al-Tahdhib: 7893)
The narration of Yahya bin Saeed bin Qais Al-Ansari is present in the following books with a good chain of narration.
Reference: (Al-Sunan Al-Kubra by Al-Nasa'i: 2866, and he said: 'Atbah is not strong') (Mushkil Al-Athar: 2346) (Al-Mu'jam Al-Kabir by Al-Tabarani: 136/4, Hadith 3915) (Musnad Al-Humaydi: 384)
This hadith from Yahya bin Saeed Al-Ansari has been narrated by two narrators:
① Abdul Malik bin Abi Bakr (bin Abdul Rahman bin Al-Harith bin Hisham) ،،ثقہ،،.
Reference: (Taqreeb al-Tahdhib: 4167, see Al-Sunan Al-Kubra by Al-Nasa'i (2866) and he spoke about Atbah bin Abi Hakim)
This hadith from Abdul Malik bin Abi Bakr has been narrated by Atbah bin Abi Hakim.
Atbah bin Abi Hakim is a disputed narrator, but the majority of hadith scholars have authenticated him, therefore Imam Al-Nasa'i's criticism is not valid.
It is written in Taqreeb al-Tahdhib that: بل صدوق حسن الحدیث،
Rather, he is truthful and has a good narration. (تحرير تقريب التهذيب: 2/429 ت 4427)
Therefore, this chain is good.
Reference: ② Ismail bin Ibrahim (bin Maimun) Al-Saigh (Musnad Al-Humaydi: 384)
Hafiz Ibn Hibban has authenticated him, but the author of Lisan has reported a criticism from Imam Bukhari, may Allah have mercy on him, ،،سكتوا عنه،، (this is abandoned).
Reference: (See: Lisan al-Mizan (1/391, second edition 11/20)
This criticism is not established with a sound chain from Imam Bukhari, may Allah have mercy on him. For example,
Reference: (See: Al-Tarikh al-Kabir (341/1)
a group has narrated from Ismail bin Ibrahim, and Abu Hatim al-Razi said: ،،شیخ،،(الجرح والتعديل: 2/152)In summary, this narrator is unknown in status. Therefore, this chain is weak, but it is good and authentic with supporting evidence.
From this research, it is clear that the hadith narrated from our master Abu Ayyub al-Ansari, may Allah be pleased with him, which mentions the virtue of the six days of Shawwal, is authentic in terms of its chain.
Second Hadith:
It is narrated from our master Thawban, may Allah be pleased with him, that the Messenger ﷺ said:
(صيام شهر بعشرة أشهر وستة أيام بعدهن بشهرين فذلك تمام سنة ---) يعني شهر رمضان وستة أيام بعده)
The fasts of Ramadan are equivalent to ten months, and after that, the six days are equivalent to two months, thus completing the fasts of the entire year.
Reference: Sunan al-Darimi: 1762, and its chain is authentic, Sunan Ibn Majah: 1715, Sahih Ibn Khuzaymah: 2115, Sahih Ibn Hibban: 3635, Al-Sunan al-Kubra by al-Nasa'i: 2821, Musnad Ahmad: 5/280, and others
This hadith has been declared authentic by Ibn Khuzaymah and Ibn Hibban, among others. Now, here is the mention of its narrators:
① Sayyidina Thawban (may Allah be pleased with him) is a well-known companion.
② Abu Asma Amr bin Marthad Al-Rahbi is one of the narrators of Sahih Muslim ،،ثقہ،، .
Reference: (Taqreeb al-Tahdhib: 5109)
③ Yahya bin Al-Harith Al-Dhamari is ،،ثقہ،، .
Reference: (Taqreeb al-Tahdhib: 7522)
④ Yahya bin Hamzah Waqid Al-Khasri Al-Dimashqi Al-Qadhi is a narrator of the two Sahihs and ،،رمی بالقدر،، .
Reference: (Taqreeb al-Tahdhib: 7536)
According to the majority of hadith scholars, the statement of a trustworthy narrator regarding the act of throwing stones at the moon is rejected.
⑤ Yahya bin Hasan Al-Tunisi is a narrator of the two Sahihs and is trustworthy.
Reference: (Taqreeb al-Tahdhib: 7529)
It has been established that this chain is authentic, therefore the hadith of Sayyidina Abu Ayyub Al-Ansari (may Allah be pleased with him) also becomes authentic with it. And all praise is due to Allah.
From these two hadiths, it has been established that fasting six days in Shawwal is a highly rewarding act, and the claim of Zarwali Deobandi that they are weak and considering the six days of Shawwal as disliked is false and rejected.
Imam Nasai (may Allah have mercy on him) states:
[انبا محمد بن عبد الله بن عبد الحكم قال: حدثنا ابو عبد الرحمن المقرى قال: حدثنا شعبة بن الحجاج عن عبد ربه بن سعيد عن عمر بن ثابت عن ابي ايوب الانصارى انه قال: من صام شهر رمضان ثم اتبعه ستة أيام من شوال فكأنما صام السنة كلها]
Abu Ayyub Al-Ansari (may Allah be pleased with him) said: Whoever fasts during Ramadan and then fasts six days of Shawwal, it is as if he has fasted the entire year.
Reference: Al-Sunan Al-Kubra by Al-Nasa'i 163/2, 164 Hijri 2865
The chain of this Muwqof narration is authentic. Abdur-Rahman bin Sa'id bin Qais is trustworthy and a narrator of the Sahihain,
Reference: (Taqreeb Al-Tahdhib (3786)
and the chain to him is authentic.
It is understood that the virtue of these fasts is also established through the sayings of the Companions along with the raised hadith.
Note: The meaning of fasting the entire year is that a person receives the reward for fasting the entire year.
Note: Considering the six days of Shawwal as disliked or prohibited is not established from Imam Abu Hanifa (may Allah have mercy on him) with an authentic chain. What Zarwali Deobandi has quoted from the books of Fiqh is rejected due to lack of evidence.
Note: Imam Malik (may Allah have mercy on him) stated in Al-Muwatta of Imam Malik that he has not seen any of the scholars and jurists observing these fasts and... scholars consider it disliked... etc.
Reference: (See: Sahih Muslim: 1164, Taqeem Dar Al-Salam: 2760, 2759)
This statement is evidence that the two authentic hadiths mentioned above and the fatwa of Sayyidna Abu Ayyub Al-Ansari (may Allah be pleased with him) did not reach Imam Malik (may Allah have mercy on him), otherwise he would never have expressed these words. When an authentic hadith is established, the fatwa of any imam is rejected, no matter how great that imam may be.
Sarfaraz Khan Safdar, a Deobandi follower, has beautifully written that in comparison to a raised and authentic hadith, even ten thousand, or even ten million good deeds, or even the words of ten billion and trillion people hold no significance, because the scholarly principle is that (کل احد يؤ خذ عنه ويترك الارسول الله ﷺ)
Reference: Itmam al-Burhan fi Rad Tawzi'h al-Bayan p. 389
