Difference between Hady and Udhiyah

Difference between Hady and Udhiyah 

1.0 Rules and Significance Udhiyah:

Rules and Significance Udhiyah or animal sacrifice is an act of worship which reminds us of the great act of sacrifice that Prophet Ibrahim and Isma`eel were willing to do for the sake of Almighty Allah.

It is not required of the head of the family to offer a separate sacrifice for every member of the house as one sacrifice is sufficient for the whole family. Regarding the rules and significance of animal sacrifice, Dr. Muzammil Siddiqi said: “Offering udhiyah (sacrifice) during `Eid Al-Adha is regarded as Wajib or Mandatory according to Imam Abu Hanifah and as Sunnah mu’akkadah or confirmed Sunnah according to other jurists.

All those people who have the nisab (payable amount) of zakah should offer a sacrifice. The time for offering a sacrifice begins after the `Eid Al-Adha prayer. According to a hadith, the Prophet (peace and blessings be upon him) is reported to have said, “Whosoever offered a sacrifice before the `Eid prayer, he or she just slaughtered an animal for meat, but whosoever made sacrifice after the `Eid Al-Adha prayer, he or she has offered a sacrifice.” (Al-Bukhari, Sahih, hadith no. 902).

Udhiyah (sacrifice) is an act of worship (`ibadah). As we have the times of prayers so we also have time for making a sacrifice during `Eid Al-Adha. The time of sacrifice remains until sunset on the 12th day Dhul-Hijjah. (This is according to some jurists as there is another opinion stating that the time is extended until the sunset of the 13th day).

It is not required of the head of the household to offer a separate sacrifice for every member of the house, rather one sacrifice would be sufficient for the whole family. However, if other members of family own the nisab of zakah, then they must offer their own sacrifice. One goat, lamb or sheep is on behalf of one person, but seven people can share in offering one cow or camel. The Udhiyah is the Sunnah of Prophet Ibrahim, Prophet Isma`eel and Prophet Muhammad (peace be upon them all).

It has a meaning and significance. It reminds us of the great act of sacrifice that Prophet Ibrahim and Isma`eel were willing to do for the sake of Almighty Allah. Allah spared the life of Prophet Isma`eel, but He told us that, (And We ransomed him with a momentous sacrifice.) (Holy Quran Chapter As-Saffaat 37: 107). The “momentous sacrifice (dhibhin ‘adhim) is the sacrifice of the billions of people who have been remembering this tradition for the last four thousand years. Other people who claim to follow Prophet Ibrahim have forgotten this tradition, but we Muslims have kept it alive without any interruption. We must keep this Sunnah and should not forget it. There is no substitute for Udhiyah. However, if one wants to offer a nafl (non-obligatory) sacrifice on behalf of oneself or one’s deceased parents or some other relatives, one has a choice either to make udhiyah or give the cost of the animal in charity. The meat of the udhiyah should be divided into three equal portions: one for oneself and the family, one for friends, and one for the poor and needy. If there are more poor people, then it is good to give all of it in charity to the poor and the needy.

sources https://fiqh.islamonline.net/en/udhiyah-rules-and-significance/

2.0 Difference between Hady and Udhiyah

There is a big difference between Hady and Udhiyah.

The hady is a sacrificial animal immolated in the name of Allah by the pilgrim. It is to be slaughtered in Al-Haram and distributed among the poor and the needy. The hady is offered in certain cases, among which is the Tamattu` Hajj (in which the pilgrim performs `Umrah, gets out of the state of ihram, and then enters ihram again for Hajj).

This is indicated in the Qur’anic verse in which Allah Almighty says: “If any one wishes to continue the `Umrah on to the Hajj, he must make an offering, such as he can afford” (Holy Quran chapter Al-Baqarah 2:196). If the pilgrim cannot afford the hadi, then he can do what Allah Almighty has mentioned in the same verse, when He Almighty says: “but if he cannot afford it, He should fast three days during the Hajj and seven days on his return, making ten days in all” (Holy Quran chapter Al-Baqarah 2:196).

As for the udhiyah, it is a sacrificial animal that a Muslim slaughters on the Day of `Eid Al-Adha following the Sunnah of the Prophet (peace be on him). The udhiyah is to be divided into three thirds:

1) one third for the person and his family,

2) one third for the relatives and friends, and

3) one third for the poor.

sources https://fiqh.islamonline.net/en/difference-between-hady-and-udhiyah/

*Times when it is forbidden to pray*

                                    *Times when it is forbidden to pray*

*ARTICLE ASSEMBLED BY MALLAM ABBA ABANA, KUBWA, ABUJA, NIGERIA*

TEL +2348186961697 (WHATSAPP ONLY)

بِسْمِ اللهِ الرَّحْمنِ الرَّحِيم

Bismillah Walhamdulillah Was Salaatu Was Salaam 'ala Rasulillah. As-Salaam Alaikum WA-Rahmatullahi Wa-Barakatuhu.

Praise be to Allaah; we seek His help and His forgiveness. We seek refuge with Allaah from the evil of our own souls and from our bad deeds. Whomsoever Allaah guides will never be led astray, and whomsoever Allaah leaves astray, no one can guide. I bear witness that there is no god but Allaah, and I bear witness that Muhammad (ﷺ) is His slave and Messenger.

يَـٰٓأَيُّہَا ٱلَّذِينَ ءَامَنُواْ ٱتَّقُواْ ٱللَّهَ وَلۡتَنظُرۡ نَفۡسٌ۬ مَّا قَدَّمَتۡ لِغَدٍ۬‌ۖ وَٱتَّقُواْ ٱللَّهَ‌ۚ إِنَّ ٱللَّهَ خَبِيرُۢ بِمَا تَعۡمَلُونَ (١٨)

O ye who believe! Fear Allah and let every soul look to what (provision) he has sent forth for the morrow. Yea, fear Allah: for Allah is well-acquainted with (all) that ye do[1].

مَّا كَانَ مُحَمَّدٌ أَبَآ أَحَدٍ۬ مِّن رِّجَالِكُمۡ وَلَـٰكِن رَّسُولَ ٱللَّهِ وَخَاتَمَ ٱلنَّبِيِّـۧنَۗ وَكَانَ ٱللَّهُ بِكُلِّ شَىۡءٍ عَلِيمً۬ا (٤٠)

Muhammad is not the father of any of your men, but (he is) the Messenger of Allah, and the Seal of the Prophets: and Allah has full knowledge of all things[2].

إِنَّ ٱللَّهَ وَمَلَـٰٓٮِٕڪَتَهُ ۥ يُصَلُّونَ عَلَى ٱلنَّبِىِّۚ يَـٰٓأَيُّہَا ٱلَّذِينَ ءَامَنُواْ صَلُّواْ عَلَيۡهِ وَسَلِّمُواْ تَسۡلِيمًا (٥٦)

Allah and His angels, send blessings on the Prophet: O ye that believe! Send ye blessings on him and salute him, with all respect[3].

فَوَيۡلٌ۬ لِّلَّذِينَ يَكۡتُبُونَ ٱلۡكِتَـٰبَ بِأَيۡدِيہِمۡ ثُمَّ يَقُولُونَ هَـٰذَا مِنۡ عِندِ ٱللَّهِ لِيَشۡتَرُواْ بِهِۦ ثَمَنً۬ا قَلِيلاً۬‌ۖ فَوَيۡلٌ۬ لَّهُم مِّمَّا ڪَتَبَتۡ أَيۡدِيهِمۡ وَوَيۡلٌ۬ لَّهُم مِّمَّا يَكۡسِبُونَ (٧٩)

Woe, then, to those who write the book with their hands and then say: This is from Allah, so that they may take for it a small price; therefore woe to them for what their hands have written and woe to them for what they earn[4].

 لِّلَّهِ مَا فِى ٱلسَّمَـٰوَٲتِ وَمَا فِى ٱلۡأَرۡضِ‌ۗ وَإِن تُبۡدُواْ مَا فِىٓ أَنفُسِڪُمۡ أَوۡ تُخۡفُوهُ يُحَاسِبۡكُم بِهِ ٱللَّهُ‌ۖ فَيَغۡفِرُ لِمَن يَشَآءُ وَيُعَذِّبُ مَن يَشَآءُ‌ۗ وَٱللَّهُ عَلَىٰ ڪُلِّ شَىۡءٍ۬ قَدِيرٌ (٢٨٤)

Whatever is in the heavens and whatever is in the earth is Allah's; and whether you manifest what is in your minds or hide it, Allah will call you to account according to it; then He will forgive whom He pleases and chastise whom He pleases, and Allah has power over all things[5].

إِنَّمَآ أَمۡوَٲلُكُمۡ وَأَوۡلَـٰدُكُمۡ فِتۡنَةٌ۬‌ۚ وَٱللَّهُ عِندَهُ ۥۤ أَجۡرٌ عَظِيمٌ۬ (١٥)

Your riches and your children may be but a trial: but in the Presence of Allah is the highest Reward[6].

Preamble/Introduction
Tahiyat al-Masjid at times when prayer is not allowed - Islam Question & Answer

https://www.google.com/amp/s/islamqa.info/amp/en/answers/306

The correct opinion is that Tahiyat al-masjid is permitted at all times, even after Fajr and after ‘Asr, because of the general applicability of the hadeeth 

“When any one of you enters the Mosque, he should not sit down until he has prayed two rak’ahs” (Saheeh – agreed upon), 

and because this is one of the prayers that is done for a specific reason, like Salaat al-Tawaaf (prayer done after circumambulating the Ka’bah) and Salaat al-Kusoof (prayer at the time of an eclipse).

Salatul Tasbih

My question is that, can can I pray Salatul Tasbhi anytime? Be it in the morning, evening or at night?

Prayers have specified timings 

Forbidden and allowed timings for non-obligatory prayers 

Salatul Tasbih are challenged by some and accepted by others due single SOURCE 

HOWEVER check yourself.

*How To Perform Salatul Tasbih (Prayer of Forgiveness)*

Salah is one of the most important constituents of Muslim life and is the second pillar of Islam after Shahadah (belief in One Allah SWT and His Last Messenger ﷺ). Its basic aim is to communicate with the Almighty Lord, asking for His forgiveness and adopting the way of morality and uprightness. It is also a great means of supplication to the Gracious God for completion of one`s rightful wishes and desires.

Namaz is of two types: one is obligatory and the other is supererogatory in nature. The former is made compulsory on every believer to perform Salah five times a day at their specific times, i.e. Fajr (Morning), Dhuhur (Noon), Asr (Afternoon), Maghrib (Evening) and Isha (Night) prayers. On the other hand, the latter is the Sunnah (Way of Life) of the Holy Prophet ﷺ, Who used to offer prayers in His spare time which are known as Nafl (noncompulsory) Salats. Some of such prayers are Tahiyatul Wudu, Tahajjud, Ishraq, Chaasht and Tasbeeh Salats etc.

*Background And Importance Of Salaatul Tasbeeh*

Tasbeeh is an Arabic whose literal meaning is “to Glorify Allah SWT”. It is actually a form Dhikr (remembrance of God) done by Muslims, which involves recurring phrases comprising of Adoration of the Almighty Lords. Hence, it is a practice involving praising of the Exalted One and showing one`s gratitude in front of Him.

Among all the Nafl prayers, the Salah of Tasbeeh holds a great distinction in terms of its remarkable importance in Muslim life. The Messenger ﷺ of God used to pray it and also regarded it highly beneficial for His followers to pray it in order to benefit from its huge implications resulting in one`s forgiveness of sins.

Rasulullah ﷺ is narrated to have said to his uncle Hazrat ‘Abbas (R.A):

O Abbas! O my uncle! Shall I not give you a gift? Shall I not show you something by means of which Allah will forgive your sins, the first and the last of them, the past and recent, the unintentional and the intentional, the small and huge, the secret and open? The Holy Prophet ﷺ then taught him the Salah al-Tasbih. Furthermore he advised him that it be offered daily, if possible. If not, then every Friday or once a month or once a year or at least once in one’s life time. (Abu Dawood).

According to the above mentioned Hadith, Hazrat Muhammad ﷺ, through guiding His own uncle, Hazrat Abbas (R.A), has awarded the whole Muslim community with a grand present of Salaatul Tasbeeh. This prayer encloses a method of pleasing the Most Merciful to grant believer mercy for its sins which have been committed in the past.

*Times when it is forbidden to pray*

Can you please tell me what the forbidden times of prayers in a day are.

Answer

Praise be to Allah.

There are times when it is forbidden to pray. They are as follows: 

From dawn until sunrise

From sunrise until the sun has risen to the height of a spear above the horizon; nowadays this is regarded as equivalent to twelve minutes after sunrise, but to be on the safe side one should make it a quarter of an hour.

When the sun is overhead at noon, until it has passed its zenith

From ‘Asr prayer until sunset

When the sun starts to set until it is completely set 

 

These times may be summed up more briefly as follows: 

From dawn until the sun has risen to the height of a spear

When it is directly overhead at noon until it has passed its zenith

From ‘Asr prayer until the sun has set completely. 

When we say from dawn, we mean that one should not offer voluntary prayers after the adhaan of Fajr except the Sunnah of Fajr. This is the view of the Hanbalis. The Shaafa’is are of the view that the prohibition has to do with Fajr prayer itself, so it is not forbidden to offer voluntary prayers between the adhaan and iqaamah, rather it is forbidden to offer voluntary prayers after offering the obligatory prayer of Fajr. 

This is the more correct view, but one should not offer any voluntary prayer after dawn apart from the two Sunnah rak’ahs of Fajr, because the Prophet (peace and blessings of Allaah be upon him) only prayed two brief rak’ahs after dawn had broken. 

See al-Sharh al-Mumti’ by Shaykh Ibn ‘Uthaymeen, 4/160. 

This is indicated by the report narrated by al-Bukhaari (547) and Muslim (1367) from Ibn ‘Abbaas, who said:  Some trustworthy men bore witness in my presence, the most trustworthy of whom in my view was ‘Umar, that the Prophet (peace and blessings of Allaah be upon him) forbade praying after Fajr until the sun had risen and after ‘Asr until the sun had set.” 

Al-Bukhaari (548) and Muslim (1371) narrated that Ibn ‘Umar said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “When the top edge of the sun has risen, then delay praying until it has risen above the horizon, and when the lower part of the sun has set, delay praying until it is fully set.” 

Al-Bukhaari (551) narrated that Abu Sa’eed al-Khudri said: I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: “There is no prayer after Fajr until the sun has risen fully, and no prayer after ‘Asr until the sun has set.” 

Muslim (1373) narrated that ‘Uqbah ibn ‘Aamir al-Juhani said: “There are three times at which the Messenger of Allaah (peace and blessings of Allaah be upon him) forbade us to pray or to bury our dead: when the sun has clearly started to rise until it is fully risen, when it is directly overhead at midday until it has passed its zenith, and when the sun starts to set until it has fully set.” 

And Allaah knows best.

ISLAM Q and A  48998

What am asking in a nutshell is that, can I pray Salatul Tasbhi after Isha prayer?

All timing stated are for Guidance 

After ISHAI before witr or night time

*Any time except for Fard   times, after asr till magrib, from fajr till sun rise, from zawwal that's when the sun is over your head and at the time of khutba. 

Rest of the time you can pray.

Times when it is forbidden to pray
There are times when it is forbidden to pray. They are as follows:
From dawn until sunrise
From sunrise until the sun has risen to the height of a spear above the horizon; nowadays this is regarded as equivalent to twelve minutes after sunrise, but to be on the safe side one should make it a quarter of an hour.
When the sun is overhead at noon, until it has passed its zenith
From ‘Asr prayer until sunset
When the sun starts to set until it is completely set
These times may be summed up more briefly as follows:
From dawn until the sun has risen to the height of a spear
When it is directly overhead at noon until it has passed its zenith

From ‘Asr prayer until the sun has set completely.
When we say from dawn, we mean that one should not offer voluntary prayers after the adhaan of Fajr except the Sunnah of Fajr. This is the view of the Hanbalis. The Shaafa’is are of the view that the prohibition has to do with Fajr prayer itself, so it is not forbidden to offer voluntary prayers between the adhaan and iqaamah, rather it is forbidden to offer voluntary prayers after offering the obligatory prayer of Fajr.
This is the more correct view, but one should not offer any voluntary prayer after dawn apart from the two Sunnah rak’ahs of Fajr, because the Prophet (peace and blessings of Allaah be upon him) only prayed two brief rak’ahs after dawn had broken. [See al-Sharh al-Mumti’ by Shaykh Ibn ‘Uthaymeen, 4/160].
This is indicated by the report narrated by al-Bukhaari (547) and Muslim (1367) from Ibn ‘Abbaas, who said: Some trustworthy men bore witness in my presence, the most trustworthy of whom in my view was ‘Umar, that the Prophet (peace and blessings of Allaah be upon him) forbade praying after Fajr until the sun had risen and after ‘Asr until the sun had set.”
Al-Bukhaari (548) and Muslim (1371) narrated that Ibn ‘Umar said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “When the top edge of the sun has risen, then delay praying until it has risen above the horizon, and when the lower part of the sun has set, delay praying until it is fully set.”
Al-Bukhaari (551) narrated that Abu Sa’eed al-Khudri said: I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: “There is no prayer after Fajr until the sun has risen fully, and no prayer after ‘Asr until the sun has set.”
Muslim (1373) narrated that ‘Uqbah ibn ‘Aamir al-Juhani said: “There are three times at which the Messenger of Allaah (peace and blessings of Allaah be upon him) forbade us to pray or to bury our dead: when the sun has clearly started to rise until it is fully risen, when it is directly overhead at midday until it has passed its zenith, and when the sun starts to set until it has fully set.”
And Allaah knows best.
Source: Islam Q&A 48998

---

[1] (Holy Quran chapter 59.18)

[2] (Holy Quran chapter 33.40)

[3] (Holy Quran chapter 33.56)

[4] Holy Qur'an Chapter Surah Al-Baqara 2, Verse 79

[5] Holy Qur'an Chapter Surah Al-Baqara 2, Verse 284

[6] Holy Qur'an Chapter Surah 64 .15

Singling Out Fridays Or Saturdays For Fasting & Is It Recommended To Fast Ten Days Of Dhul-Hijjah

Singling Out Fridays Or Saturdays For Fasting

& Is It Recommended To Fast Ten Days Of Dhul-Hijjah

Article Assembled By Mallam Abba Abana, Kubwa, Abuja, Nigeria

http://variousislamicdawadocuments.blogspot.com

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emails:gonidamgamiri@yahoo.com; abba.abana@gmail.com

July 2^nd 2022 CE (Dhul Hajj, 3^rd 1443 AH)

TEL +2348186961697 (WHATSAPP)

بِسْمِ اللهِ الرَّحْمنِ الرَّحِيم

BismillahWalhamdulillah Was Salaatu Was Salaam 'ala Rasulillah. As-Salaam Alaikum Wa-RahmatullahiWa-Barakatuhu.

Praise be to Allaah; we seek His help and His forgiveness. We seek refuge with Allaah from the evil of our own souls and from our bad deeds. Whomsoever Allaah guides will never be led astray, and whomsoever Allaah leaves astray, no one can guide. I bear witness that there is no god but Allaah, and I bear witness that Muhammad (ﷺ) is His slave and Messenger.

This year, Dhul Hajji 1443 AH, Eid Kabir falls on Saturday 9^th July 2022 while Arafat is on Friday 8^th.

يَـٰٓأَيُّہَا ٱلَّذِينَ ءَامَنُواْ ٱتَّقُواْ ٱللَّهَ وَلۡتَنظُرۡ نَفۡسٌ۬ مَّا قَدَّمَتۡ لِغَدٍ۬‌ۖ وَٱتَّقُواْ ٱللَّهَ‌ۚ إِنَّ ٱللَّهَ خَبِيرُۢ بِمَا تَعۡمَلُونَ (١٨)

O ye who believe! Fear Allah and let every soul look to what (provision) he has sent forth for the morrow. Yea, fear Allah: for Allah is well-acquainted with (all) that ye do[1].
Preamble

1)    What is the ruling on fasting on Saturdays and Ashoora at times other than Ramadaan?

2)    What if the day of ‘Arafah happens to be on a Friday or Saturday?

3)    Why do we fast the first nine days of Dhul-Hijjah?

4)    Are there any events that are commemorated on each of these days?

a)     For example: The first day is the day on which Allah forgave Prophet Adam (peace be upon him) for the sin of eating from the tree.

b)    The second day is the day on which the Lord of the Worlds answered the prayer of Prophet Yunus (peace be upon him) when he was in the belly of the fish.

c)     The third day is the day on which the Lord of the Worlds answered the prayer of Prophet Zakariyya (peace be upon him) and blessed him with the son he was wishing for.

1.0 The Virtues Of The First Ten Days Of Dhul-Hijjah[2]
The virtue of the first ten days of Dhul-Hijjah and of doing righteous deeds during them, especially fasting, is proven in the saheeh hadiths.

The fact that a day is proven to be of virtue does not necessarily mean that any important event happened on that day; rather it is sufficient to note that Allah has favoured this day above others.
The Best Days In This World

The ten days [the first ten days of Dhul-Hijjah] are the best days in this world, and there are no days on which doing righteous deeds is dearer to Allah than these ten days. Many Saheeh hadiths have been narrated concerning their virtue.
One of the soundest and most well-known of these hadiths is that which was narrated by al-Bukhari in his Saheeh (969), from Ibn 'Abbas (may Allah be pleased with him), from the Prophet (ﷺ), that he said: “There are no days on which righteous deeds are better than on these (ten days).” They said: “Not even jihad?” He said: “Not even jihad, unless a man goes for jihad, risking his life and his wealth, and does not come back with anything.” With regard to fasting during these days, it comes under the heading of righteous deeds.
Concerning the virtue of fasting during these days in particular, there is the report narrated by Abu Dawood in his Sunan (2436) and an-Nasa'i in his Sunan (2417), from one of the wives of the Prophet (ﷺ) who said: The Messenger of Allah (ﷺ) used to fast nine days of Dhul-Hijjah[3].

2.0 It Is Recommended To Fast Nine Days Of Dhul-Hijjah
Fasting nine days of Dhul-Hijjah is mustahabb (recommended). This is indicated by the words of the Prophet (ﷺ), as narrated in the hadeeth of Ibn 'Abbas (may Allah be pleased with him):
“There are no days on which righteous deeds are more beloved to Allah than these ten days – i.e., ten days of Dhul-Hijjah).” They said: “O Messenger of Allah, not even jihad for the sake of Allah?” He said: “Not even jihad for the sake of Allah, unless a man goes out himself with his wealth and does not come back with anything (i.e., he expends all his wealth and is martyred)[4].”
And it was narrated from Hunaydah ibn Khalid from his wife that one of the wives of the Prophet (ﷺ) said: “The Messenger of Allah (ﷺ) used to fast nine days of Dhul-Hijjah and the day of ‘Ashura’ and three days of each month – the first Monday and two Thursdays[5].”

In Conclusion, it is recommended to fast nine days of Dhul-Hijjah. The tenth day of Dhul-Hijjah is the day of ‘Eid which is prohibited to fast. What is meant by the virtue of fasting the ten days of Dhul-Hijjah is fasting nine days only, even though they are called ten days.

The virtue of the first ten days of Dhul-Hijjah and of doing righteous deeds during them, especially fasting, is proven in the Saheeh hadiths.
The fact that a day is proven to be of virtue does not necessarily mean that any important event happened on that day; rather it is sufficient to note that Allah has favoured this day above others.

3.0 It Is Allowed For Us To Perform Voluntary Fasts On Fridays?
It is makrooh to single out Saturday or Friday for fasting, because of the report narrated by al-Tirmidhi (744), Abu Dawood (2421) and Ibn Maajah (1726) from ‘Abd-Allaah ibn… that the Messenger of Allaah (ﷺ) said: “Do not fast on Saturdays apart from days when you are obliged to fast.

It was proven in al-Saheehayn in the hadeeth of Abu Hurayrah (may Allaah be pleased with him) that he said: “I heard the Prophet (ﷺ) say, ‘None of you should fast on a Friday unless he fasts the day before or the day after.’” (Narrated by al-Bukhaari, 1849, Muslim, 1929). Muslim narrated in his Saheeh that the Prophet (ﷺ) said, “Do not single out the night of Jumu’ah [i.e., Thursday night] from among other nights for praying Qiyaam Al-Layl, and do not single out Friday from among other days for fasting, unless it is a fast that one of you regularly observes[6].”
In al-Saheeh it was narrated from Juwayriyah bint al-Haarith (may Allaah be pleased with her) that the Prophet (ﷺ) entered upon her on a Friday when she was fasting. He asked her, “Did you fast yesterday?” She said, “No.” He asked, “Are you going to fast tomorrow?” She said, “No.” He said, “Then break your fast.” Hammaad ibn al-Ja’d said, “I heard Qutaadah say, Abu Ayyoob told me that Juwayriyah spoke to him and he told her to stop her fast and she did so[7].”

Ibn Qudaamah said: “It is makrooh to single out the day of Friday for fasting, unless that coincides with a fast which one usually observes, such as a person who fasts alternate days, and a day that he fasts coincides with Friday, or a person who has the habit of fasting on the first or last day of the month, or the middle day of the month[8].”
Al-Nawawi said: “Our companions (i.e. the Shaafa’is) said: it is makrooh to single out the day of Friday for fasting, but if one joins it with the day before or the day after, or it coincides with a day which he habitually fasts, or he vowed to fast the day that his sick loved one was cured, or the day So and so returns, and that day happens to be a Friday, then it is not makrooh[9]
Shaykh al-Islam (may Allaah have mercy on him) said: “The Sunnah says that it is makrooh to single out Rajab for fasting, and it is makrooh to single out Friday (for fasting)[10].”
Shaykh Ibn ‘Uthaymeen said: “As for Friday, it is not Sunnah to fast on this day, and it is makrooh to single it out for fasting[11].”
Excluded from this prohibition is one who fasts the day before or after, or if it coincides with days that he habitually fasts, such as one who fasts al-Ayyaam al-Beed (the 13th, 14th and 15th of each Hijri month), or who has the habit of fasting a specific day such as the Day of ‘Arafat, and it coincides with a Friday. From this it may be understood that it is permissible for a person who has vowed to fast on the day when So and so returns, for example, or the day when So and so recovers from sickness, to observe that fast if that day happens to be a Friday[12].
The same applies to one who has fasts to make up from Ramadaan. “It is permissible for a Muslim to fast on a Friday to make up a day from Ramadaan, even if he fasts the Friday on its own[13].”
Similarly, if ‘Ashoora’ or Arafaat coincides with a Friday, he may fast, because his intention is to fast ‘Ashoora’ or ‘Arafaat, not to fast on a Friday.

4.0 Singling Out Saturdays For Fasting
It is makruh to single out Saturday for fasting. If one fasts another day along with Saturday, then it is not makruh. For different scenarios for fasting on a Saturday

Fasting month of Dhul-Hijjah - how it is recommended to fast on the day of ‘Arafah? 

It is makruh to single out Saturday for fasting, because of the report narrated by al-Tirmidhi (744), Abu Dawud (2421) and Ibn Majah (1726) from ‘Abd-Allah ibn Busr, from his sister, that the Messenger of Allah (ﷺ) said: “Do not fast on Saturdays apart from days when you are obliged to fast. If any one of you cannot find anything other than grape stalks or the twigs of a tree, let him chew it (to make sure that he is not fasting)[14].”
Abu ‘Isa al-Tirmidhi said:
“This is a hasan hadith. What is makruh in this case is for a man to single out Saturday for fasting, because the Jews venerate Saturday.”
Ibn Qudamah (may Allah have mercy on him) said in al-Mughni (3/52):
“Our companions said: It is makruh to single out Saturday for fasting … what is makruh is singling out that day. If he fasts another day along with it, then it is not makruh, because of the hadith of Abu Hurayrah and Juwayriyah. If it coincides with a day that a person regularly fasts, it is not makruh.”
What is meant by the hadith of Abu Hurayrah is the report narrated by al-Bukhari (1985) and Muslim (1144) from Abu Hurayrah (may Allah be pleased with him) who said: I heard the Prophet (ﷺ) say: “No one of you should fast on Friday, unless he fasts (a day) before it or after it.”
The hadith of Juwayriyah was narrated by al-Bukhari (1986) from Juwayriyah bint al-Harith (may Allah be pleased with her), that the Prophet (ﷺ) entered upon her on a Friday and she was fasting. He said; “Did you fast yesterday?” She said, “No.” He said: “Do you intend to fast tomorrow?” She said: “No.” He said: “Then break your fast.”
This hadith and the one before it clearly indicate that it is permissible to fast on a Saturday at times other than Ramadan, for the one who fasts the Friday before.
It is proven in al-Sahihayn that the Prophet (ﷺ) said: “The most beloved of fasting to Allah is the fast of Dawud; he used to fast one day and not the next.”
In this case it is bound to happen that he will sometimes fast on a Saturday on its own. So it may be understood from this that if Saturday coincides with a day that he habitually fasts, such as ‘Arafah or ‘Ashura’, there is nothing wrong with fasting on that day, even if it is on its own.
Al-Hafiz stated in al-Fath that an exception to the prohibition on fasting on Friday is made if a person habitually fasts on a certain day, such as ‘Arafah, and it coincides with Friday. The same applies to Saturday as from quoted words of Ibn Qudamah.
Different scenarios for fasting on a Saturday
Shaykh Ibn ‘Uthaymin (may Allah have mercy on him) said:
“It should be noted that different scenarios may apply with regard to fasting on a Saturday.
1– It may be obligatory, such as observing a Ramadan fast during Ramadan or making it up later on, or observing a fast as expiation (kaffarah), or instead of offering a sacrifice when performing Hajj Tamattu’, and so on. There is nothing wrong with that so long as he does not single it out deliberately thinking that there is some virtue in that.
2– If he fasts on the Friday before, there is nothing wrong with it, because the Prophet (ﷺ) said to one of the Mothers of the Believers who was fasting on a Friday: “Did you fast yesterday?” She said: “No.” He said: “Are you going to fast tomorrow?” She said, “No.” He said: “Then break your fast.” The words, “Are you going to fast tomorrow?” indicate that it is permissible to fast Saturday along with Friday.
3– If it happens to be one of the days when it is prescribed to fast, such as Ayyam al-Beed (the 13th, 14th and 15th of each hijri month), ‘Arafah, ‘Ashura, six days of Shawwal for one who has fasted Ramadan, and the ninth of Dhul-Hijjah . There is nothing wrong with that, because he is not fasting because it is Saturday, rather it is because it is one of the days when it is prescribed to fast.
4– When it happens to be a day when he habitually fasts, such as a person whose habit is to fast alternate days, and the day that he fasts happens to be a Saturday, then there is nothing wrong with it, as the Prophet (ﷺ) said when he forbade fasting one or two days before Ramadan begins: “except a man who (habitually) observes a fast, in which case let him fast.” This is similar.
5– If he singles it out to observe a voluntary fast for one day only. This is what is forbidden, if the hadith forbidding it is proven to be sahih[15].”

5.0 Fasting on the day of ‘Eid is prohibited[16]
With regard to fasting on the day of ‘Eid, this is haram (prohibited), as is indicated by the marfoo’ hadeeth of Abu Sa’eed al-Khudri (may Allah be pleased with him): “He [the Prophet (ﷺ)] forbade fasting on the day of ‘Eid) al-Fitr and the day of al-Nahr (the day of sacrifice, i.e., ‘Eid al-Adha)[17].”
The scholars are unanimously agreed that it is haram to fast on these days.
Righteous deeds on these ten days are better than on others. With regard to fasting, that should only be done on nine of them; the tenth day is the day of ‘Eid when it is haram to fast. Is it true of the first ten days of Dhul-Hijjah and confirm total is 9 not ten fasts as the tenth day is the Day of ‘Eid?
Based on this, what is meant by the virtue of fasting the ten days of Dhul-Hijjah is fasting nine days only, even though they are called ten days[18].
6.0 Are There Events That Are Commemorated On The First Nine Days Of Dhul-Hijjah?
There is no proof of certain events being commemorated on each of the ten days, this was not narrated from the Prophet (ﷺ) with any Saheeh isnaad (sound chain of narrators).
With regard to what was referred to of such events, there are some false and fabricated hadiths about such topics, but all of them are false and fabricated, and none of them are sound. This may be explained further as follows:-
A. False And Fabricated Hadith:
It was narrated by ash-Shajari in al-Amali (1651). He said: Abu’l-Qasim ‘Abd al-‘Azeez ibn ‘Ali ibn Ahmad al-Azaji said: Abu Bakr Muhammad ibn Ahmad ibn Muhammad al-Mufeed said: Ahmad ibn ‘Abd ar-Rahman ibn Sa‘d al-Qurashi told me: Ishaq ibn Suwayd told us: Dawud ibn Sulayman ibn ‘Ali told us, from his father Sulayman ibn ‘Ali, from his father, from Ibn ‘Abbas (may Allah be pleased with him), who said: “The first mercy that Allah, may He be glorified and exalted, sent down to the earth was on the twenty-ninth of Dhul-Qi‘dah, so whoever fasts on that day, his fast will be equivalent to sixty years. And Ibrahim al-Khaleel was born on the first day of Dhul-Hijjah, so whoever fasts on that day, Allah will grant him the reward of Ibrahim (peace be upon him). And Allah, may He be glorified and exalted, revealed the Zabur of Dawud (peace be upon him) on the seventh day of Dhul-Hijjah, so whoever fasts on that day, Allah will turn in mercy to him as He turned in mercy to Dawud (peace be upon him). Allah relieved Ayyub (peace be upon him) of harm on the ninth day of Dhul-Hijjah, on the day of ‘Arafah, so whoever fasts on that day, his fast will be equivalent to that year and the coming year. Allah answered the supplication of Zakariyya (peace be upon him) on the first night of Muharram, so whoever fasts on that day, Allah will answer his supplication as he answered the supplication of Zakariyya (peace be upon him).”
Its isnaad is mawdoo‘(fabricated).
It includes Abu Bakr Muhammad ibn Ahmad ibn Muhammad al-Mufeed. Adh-Dhahabi said in al-Mughni fi’d-Du‘afa’(5260): There is consensus that he is da‘eef (weak) and was accused of fabricating. End quote. And he said in Mizan al-I'tidal (7158): He is accused of fabricating. End quote.
Sabt ibn al-‘Ajami said in al-Kashf al-Hathith (610), commenting on the view of adh-Dhahabi: With regard to his saying, following the comment of al-Baji, he is accused of fabricating, it may be understood as meaning that he was accused of lying or of fabricating. End quote.
We could not find anyone who wrote a biography of his shaykh, Ahmad ibn ‘Abd ar-Rahman ibn Sa‘d al-Qurashi, unless he is Ahmad ibn ‘Abd ar-Rahman as-Saqti, who was one of the shaykhs of Abu Bakr al-Mufeed, for whom adh-Dhahabi gave a biography in al-Mughni fi’d-Du‘afa’ (345) and said: Ahmad ibn ‘Abd ar-Rahman as-Saqti, the shaykh of al-Mufeed, is not known. He narrated from Yazeed ibn Harun false hadiths. End quote.
[The isnaad] also includes Dawud ibn Sulayman ibn ‘Ali, who is not known, and no one gave a biography of him.
It also includes Sulayman ibn ‘Ali ibn ‘Abdillah ibn ‘Abbas, who is majhool [unknown].
Ibn Hajar said in Tahdheeb at-Tahdheeb (361): Sulayman ibn ‘Ali ibn ‘Abdillah ibn ‘Abbas ibn ‘Abd al-Muttalib al-Haashimi…
I said: Ibn al-Qattan said: Although he is a prominent figure among his people, his status is not known with regard to hadith. End quote.
B. False And Fabricated Hadith:
It was narrated by ad-Daylami in Musnad al-Firdaus (4381). As-Suyooti mentioned its isnad in az-Ziyadah ‘ala al-Mawdoo‘at (567), via ad-Daylami. He said: My father told us: Muhammad ibn al-Husayn as-Sa‘eedi told us: Abu’l-Hasan Muhammad ibn Ahmad ibn Ibraheem, who was known as Ibn Shadhi, told us: al-Fadl ibn al-Fadl al-Kindi dictated to us: Muhammad ibn Sahl ibn al-Hasan al-‘Attar told us: ‘Abdullah ibn Muhammad al-Balawi told us: Ibraheem ibn ‘Abdillah ibn al-‘Ala’ told me, from his father, from Zayd ibn ‘Ali ibn al-Husayn, from his father, from his grandfather, from his father ‘Ali ibn Abi Talib, narrating from the Prophet (ﷺ): “On the first night of Dhul-Hijjah Ibraheem was born, so whoever fasts on that day it will be an expiation for eighty years. On the ninth of Dhul-Hijjah, mercy was sent down to Dawud, so whoever fasts on that day, it will be an expiation for sixty years.”
As-Suyooti said: Muhammad ibn Sahl used to fabricate hadiths. End quote.
This isnad is false; it is a chain of liars.
It includes Ibrahim ibn ‘Abdullah ibn al-‘Ala’ ibn Zabr, for whom adh-Dhahabi gave a biography in Mizan al-I'tidal (120), and said: an-Nasa'i said: He is not thiqah (trustworthy). End quote.
It also includes ‘Abdullah ibn Muhammad al-Balawi, for whom adh-Dhahabi gave a biography in Mizan al-I‘tidal (4558) and said: ad-Daaraqutni said: He fabricates hadith. End quote.
It also includes Muhammad ibn Sahl al-‘Attaar, for whom al-Khateeb gave a biography in Taareekh Baghdad(2/411) and said: ad-Daraqutni said: Muhammad ibn Sahl al-‘Attar was one of those who fabricated hadiths. End quote.
The hadith was mentioned by al-Fatni in Tadhkirat al-Mawdoo‘at (p. 119), and he said: Its [isnad] includes Muhammad ibn Sahl, who fabricates hadith. End quote.
C. False And Fabricated Hadith:
It was narrated by ad-Daylami in Musnad al-Firdaws (7122). As-Suyooti mentioned its isnad in az-Ziyadah ‘ala al-Mawdoo‘at (565), via ad-Daylami, who said: Abu’l-Fath ‘Abd al-Wahid ibn Isma‘il ibn Nagharah told us: Abu Muhammad al-Hasan ibn al-Husayn ibn ‘Ali ibn Khashnam al-Hafiz told us: Abu’n-Nadr Muhammad ibn Ahmad ibn Sulayman at-Tustari told us: Muhammad ibn Mukhallad al-‘Attar told us: Abu Sa‘eed Muhammad ibn al-Qasim ibn Muhammad ibn Isma‘il told us: Muhammad ibn Tameem al-Faryabi told us: ‘Abd al-Malik ibn Ibrahim al-Juddi told us, from ath-Thawri, from Habeeb ibn Abi Thabit, from ‘Abdullah ibn Babah, from ‘Abdullah ibn Mas‘ood, who said: The Messenger of Allah (ﷺ) said: “Ibrahim al-Khaleel (ﷺ) was born on the first day of Dhul-Hijjah, so fasting on that day is like fasting for seventy years.”
As-Suyooti said: It is mawdoo‘ (fabricated). End quote.
The problem with it is Muhammad ibn Tameem, who was an evil liar.
Abu Nu‘aym said in ad-Du‘afa’ (231): He is a liar and fabricator. End quote. Ibn Hibban said in al-Majroohin(1013): He fabricates hadiths. Al-Hakim said, as noted in Su’alat al-Sajzi li’l-Hakim (137): He fabricated more than ten thousand hadiths against the Messenger of Allah (ﷺ). End quote.
D. False And Fabricated Hadith:
It was narrated by as-Suyooti in az-Ziyadah ‘ala al-Mawdoo‘at (569) with the isnad of ad-Daylami. He said: My father told us: al-Maydani told us: Abu Bakr ibn Bashran told us: Ibn Shaheen told us: Ahmad ibn Muhammad ibn ‘Ikrimah an-Nasawi told us: Ahmad ibn al-Khadr al-Mirwazi told us: Muhammad ibn Nasr ibn al-‘Abbas told us: ‘Ali ibn Hujr told us: Hammad ibn ‘Amr told us, from Zayd ibn Rafee‘, from az-Zuhri, from Anas in a marfoo‘ report: “Whoever fasts on the day of At-Tarwiyah [8th of Dhul-Hijjah], Allah will give him a reward like that of Ayyyb for his calamity, and if he fasts on the day of ‘Arafah, Allah will give him a reward like that of ‘Isa ibn Maryam, and if he does not eat on the Day of Sacrifice until he prays, Allah will give him a reward like that of those who prayed on that day, and if he dies before the thirtieth day, he will die as a martyr.”
As-Suyooti said: Hammad ibn ‘Amr is a liar. End quote.
He is the problem with this hadith. Ibn Ma‘een said: Hammad ibn ‘Amr as-Naseebi is one of those who tell lies and fabricates hadith. End quote from al-Kaamil by Ibn ‘Adiy (415).
An-Nasa’i said in ad-Du‘afa’wa’l-Matrookeen (136): He is matrook al-hadith [i.e., his hadith is to be ignored]. End quote.
Al-Jawzajani said in Ahwal ar-Rijal (321): He used to tell lies and left no doubt in the mind of any rational person that he was a liar. End quote.
Ibn Hibban said in al-Majrooheen (240): He fabricated many hadiths and falsely attributed them to trustworthy narrators. End quote.
In Conclusion, there is no proof for any particular event having occurred during the first ten days of Dhul-Hijjah. Rather these are hadiths that are falsely attributed to the Messenger of Allah (ﷺ).

And Allaah is the Source of strength.

SOURCES

1)    islamqa.info/.../ruling-on-fasting-on-saturdays

2)    islamqa.info/en/downloads/answers/81621

3)    futureislam.wordpress.com/2011/07/07/ruling-on...

4)    abdurrahman.org/2012/11/22/must-read-rulings-on...

5)    questionsonislam.com/.../fasting-friday-and-saturday

6)    www.nairaland.com/2682327/what-ruling-fasting...

7)    www.nairaland.com/2352674/fasting-saturdays

8)    https://islamqa.info/en/answers/47819/how-is-the-fast-of-dawood-peace-be-upon-him-observed-and-how-can-that-be-reconciled-with-the-prohibition-on-fasting-on-fridays

9)    Islam Q&A 41633

Islam Q&A, 279518

NOTES

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[1] (Holy Quran chapter 59.18)

[2] https://islamqa.info/en/answers/279518/why-do-we-fast-the-first-nine-days-of-dhul-hijjah

[3] The hadith was classed as saheeh by Shaykh al-Albaani in Saheeh Sunan Abi Dawood (2106).

[4] (Narrated by al-Bukhari, 969)

[5] (Narrated by Imam Ahmad, 21829; Abu Dawood, 2437; classed as da’eef in Nasb al-Raayah, 2/180, but classed as saheeh by al-Albani.)

[6] (Al-Siyaam, 1930)

[7] (Narrated by al-Bukhaari, al-Sawm, 1850).

[8]  (Al-Mughni, vol. 3, p. 53)

[9] (al-Majmoo’ Sharh al-Muhadhdhab, vol. 6, p. 479)

[10]  (al-Fataawa al-Kubra, vol. 6, p. 180)

[11] (See al-Sharh al-Mumti’, vol. 6, p. 465)

[12] (See Fath al-Baari by Ibn Hajar)

[13] (Fatwa al-Lajnah al-Daa’imah, vol. 10, p. 347)

[14] Classed as sahih by al-Albani in al-Irwa (960).

[15] (Majmu’ Fatawa wa Rasail al-Shaykh Ibn ‘Uthaymin, 20:57)

[16] https://islamqa.info/en/answers/41633/is-it-recommended-to-fast-ten-days-of-dhul-hijjah-including-the-day-of-eid

[17] (Narrated by al-Bukhari, no. 1992; Muslim, 827)

[18] Reference: Sharh Muslim by al-Nawawi, hadeeth no. 1176.