🕌 *HALQAH SESSION*
الحمد لله رب العالمين
بسم الله الرحمن الرحيم
والصلاة والسلام على سيد الأولين والآخرين
وعلى آله وصحبه ومن تبعهم بإحسان إلى يوم الدين
Assalāmu Alaykum Warahmatullāh Wabarakātuh
You are welcome to this morning’s session of the Halqah
Where we shall be responding to some of the questions we have pending answers
We ask Allāh to make it beneficial for us all, āmīn
Alhamdulillāh
*QUESTION*
_” Salam alaikum I saw a post in hausa on WhatsApp whre Dr Gumi said sitta Shawwal isn’t sunnah. That d prophet and his companions didn’t fast sitta Shawwal. Any take pls”_
*MISCONCEPTION ON WHETHER THE RASŪL FASTED THE SIX OF SHAWWĀL OR NOT?*
*ANSWER*
Wa alaykum Salām Warahmatullāh Wabarakātuh
Alhamdulillāh.
We can not independently confirm the authenticity of attributing this statement to the said sayer
For the following reasons:
However, whosoever makes this assertion is ignorant of the Principles of Usūl in very immense ways
. It is Authentically reported in Sahih Muslim from the Noble Companion Abū Ayyub Al-Ansārī – radiyallāhu ‘anhu – that the Rasūl – salallāhu alayhi wasallam – said:
من صام رمضان ثم أتبعه ستاً من شوال كان كصيام الدهر
_”Whomsoever fasts Ramadān and then follows it with six in Shawwal, then its like fasting for a Year.”_
. Though we have no recorded Hadīth that detailed the manner in which the Rasūl – salallāhu alayhi wasallam – observed the fast of the six, there is no recorded Hadīth to the effect that he didn’t either
And the Fuqahā are in agreement with the Precept that says:
عدم النقل ليس نقل للعدم
_”The absence of a Textual evidence for a thing is not a Textual evidence to show the absence of that thing.”_
For this reason, the Usūliyyūn among our Ulamā *did not* place as a condition that for a deed to be _Mustahabb_ or recommended, we must find for it both a ‘Record of Speech’ ( _Sunnah Qawliyyah_) and a ‘Record of Deed’ ( _Sunnah ‘Amaliyyah_)
Rather, there are matters that are only recorded of deed and were not recorded of speech such as the Merits of the I’itikāf. It is recorded from the Rasūl – salallāhu alayhi wasallam – on account of it any statements mentioning its merits
But the Ulamā agreed on its merits for the fact that the Rasūl – salallāhu alayhi wasallam – always practiced it.
. It is recorded in _Shar’hu Mishkalu Al-Āthār_ from Umar Ibn Thābit who said:
_”We were on a Ghazwah with Abū Ayyūb Al-Ansārī when he observed Ramadān and we observed. So after we had done the Iftār (of Īd), he stood up to the people and said: Indeed I heard the Messenger of Allāh saying ‘Whosoever fasts Ramadān and then fasts six days of Shawwal, it shall be like fasting the entire year.'”_
This shows that there was a very positive indication of practice
. It is recorded by Imām Nāsiruddīn Al-Baydāwī – rahimahullāh – in _Tar’hu At-Tathrīb_ from ‘Ā’ishah – radiyallāhu ‘anhā – that she said:
What has the Sayer to say if the Six of Shawwal was to be among them?
_”Indeed the Messenger for Allāh – salallāhu alayhi wasallam – used to not practice some things even though he wanted to practice them out of fear that people take it as a practice and then it becomes obligatory upon them.”_
لقد كان رسول الله صلى الله عليه وسلم يترك العمل، وإنه ليحب أن يعمله مخافة أن يستن به الناس، فيفرض عليهم
And thereafter, we are aware that the Sayer of this is corroborated by few other people out there who raise very wrong observations
The first of them, that the Hadīth, from Abū Ayyūb in Sahih Muslim was weak.
This premise is wrong for Three reasons. One, the Hadīth is Authentic as the Ulamā of Hadīth have mentioned. Two, other Tābi’ūn (aside from Sa’ad Ibn Sa’īd who has been referred weak by some Imāms) recorded the Hadīth from Abū Ayyūb. Three, Abū Ayyub is not the only among the Sahābah to narrate the Hadīth from the Rasūl – salallāhu alayhi wasallam. Other Sahabah such as Thawbān and Jābir also narrated similar wordings as was recorded by Imām Ahmad and Al-Bayhaqī
The Second of them, that Imām Mālik said: _”And I have not seen any of the People of Ilm and Fiqh observing its fast”_
The response to this is in three:
One, that the Statement of Mālik is not evidence in its own when the Sunnah has preceded
Two, that this is in accordance to the extent of what Mālik knows.Otherwise, it is established that some of the Salaf such as Ka’ab Al-Ahbār, Ibn ‘Abbās, Ash-Sha’abī, Tāwūs, and others used to observe it and encouraged that it be observed
This was mentioned by Imām At-Tirmidhī – rahimahullāh
Ibn Qayyim Al-Jawziyyah – rahimahullāh – said:
_”And the fact that the People of Madīnah in the time of Mālik were not observing it does not mean that the entire Ummah left it. For it is known that Ahmad, Ash-Shāfi’ī and Ibn Al-Mubārak and other than them worked with it.”_
An-Nawawī in Al-Majmū’ and Ash-Shawkānī in Naylu Al-Awtār made similar statements
And some of the Mālikī Imāms have mentioned reasons for which Mālik did not practice this Hadīth
Al-Qarāfī – rahimahullāh – mentioned in _Adh-Dhakhīrah_ that it was out of fear from Mālik that it not be connected to Ramadān
Similar to this was mentioned by Ibn Shās Al-Maliki in _’Aqdu Al-Jawāhir Ath-Thamaniyyah_
Imām Ibn ‘Abdil Barr Al-Mālikī and Ibn Rushd – Rahimahumullāh – both went against this statement attributed to Mālik and excused that probably Mālik didn’t receive this Hadīth aside the narration that came from Abū Ayyub Al-Ansārī and that the people of Madīnah never practiced it, so he feared that observing it in Shawwal would make it come together with Ramadān and preferred that it be observed after Shawwāl
And Allāh knows best
Assalāmu Alaykum Warahmatullāh Wabarakātuh
Bārakallāhu fīkum
Jazākumullāhu Khayran
Subhānak Allāhumma Wa Bihamdik Ash’hadu ‘An Lāilaha Illa Anta Astaghfiruka Wa Atūbu ‘Ilayk
2nd Dhu Al-Qa’adah 1439H
15th July 2018
IslamNode
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