Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (6/468)

Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

unrestricted voluntary fasting. In any case, fasting in both of these months is recommended, except that one should not fast the entirety of Sha‘ban.

“And the most emphatic of it is the tenth, then the ninth, and the first nine days of Dhu al-Hijjah …”

His statement, “And the most emphatic of it is the tenth, then the ninth,” means that the most strongly recommended fasts in the month of Muharram are the tenth day, then the ninth. This is because the Prophet, peace and blessings be upon him, was asked about fasting on the day of Ashura, and he said: “I hope from Allah that it will expiate the sins of the preceding year.” (1) Thus, it is more emphatic than the rest of the days of the month.

It is followed by the ninth, due to his statement, peace and blessings be upon him: “If I remain alive until next year, I will certainly fast the ninth.” (2) That is, together with the tenth.

Is it disliked to fast the tenth alone?

Some scholars said that it is disliked, based on the Prophet’s statement, peace and blessings be upon him: “Fast a day before it or a day after it; differ from the Jews.” (3)

Other scholars said that it is not disliked, but fasting it alone causes one to miss the reward of differing from the Jews.

(1) Narrated by Muslim in al-Siyam (Fasting), chapter on the recommendation to fast three days of every month, no. 1162, on the authority of Abu Qatadah. (2) Narrated by Muslim in al-Siyam (Fasting), chapter on which day should be fasted for Ashura, no. 1134, on the authority of Ibn Abbas. (3) Narrated by Ahmad in al-Musnad, 1:241; Ibn Khuzaymah, no. 2095; and al-Bazzar, no. 1052, on the authority of Ibn Abbas. Al-Haythami said in al-Majma, 3:188: “Its chain includes Muhammad ibn Abi Layla, concerning whom there is criticism.” Al-Albani graded it weak in his commentary on Ibn Khuzaymah. It was also narrated by Abd al-Razzaq, no. 7839, and al-Bayhaqi, 4:287, as a mawquf report attributed to Ibn Abbas, with the wording: “Fast the ninth and the tenth day, and differ from the Jews.” Its chain is authentic, as al-Albani stated in his commentary on Ibn Khuzaymah.

منزلة النفل المطلق، وعلى كل فهذان الشهران يسن صومهما، إلا أن شعبان لا يكمله. وآكَدُهُ العَاشِرُ، ثُمَّ التَّاسِعُ، وَتِسْعِ ذِي الحِجَّةِ .......... قوله: «وآكده العاشر ثم التاسع» يعني آكد صوم شهر المحرم العاشر ثم التاسع؛ لأن النبي ﷺ: «سئل عن صوم يوم عاشوراء؟ فقال: أحتسب على الله أن يكفر السنة التي قبله» (١) فهو آكد من بقية الأيام من الشهر. ثم يليه التاسع لقوله ﷺ: «لئن بقيت، أو لئن عشت إلى قابل لأصومن التاسع» (٢) يعني مع العاشر. وهل يكره إفراد العاشر؟ قال بعض العلماء: إنه يكره، لقول النبي ﷺ: «صوموا يوماً قبله أو يوماً بعده خالفوا اليهود» (٣). وقال بعض العلماء: إنه لا يكره، ولكن يفوت بإفراده أجر مخالفة اليهود.

(١) أخرجه مسلم في الصيام/ باب استحباب صيام ثلاثة أيام من كل شهر (١١٦٢) عن أبي قتادة ﵁. (٢) أخرجه مسلم من الصيام/ باب أي يوم يصام في عاشوراء (١١٣٤) عن ابن عباس ﵄. (٣) أخرجه أحمد في «المسند» (١/ ٢٤١)؛ وابن خزيمة (٢٠٩٥)؛ والبزار (١٠٥٢) عن ابن عباس ﵄. قال الهيثمي في «المجمع» (٣/ ١٨٨) «فيه محمد بن أبي ليلى وفيه كلام» وضعفه الألباني في «التعليق على ابن خزيمة». وأخرجه عبد الرزاق (٧٨٣٩)؛ والبيهقي (٤/ ٢٨٧) موقوفاً على ابن عباس بلفظ: «صوموا اليوم التاسع والعاشر، وخالفوا اليهود» وسنده صحيح كما قال الألباني في «التعليق على ابن خزيمة».