Which days can't I fast? It is impermissible and sinful to fast the Two Eid Days, and the 3 Days after Eid Al-Adha

Answered by Shaykh Faraz Rabbani

Question:

I have heard that it is prohibited to fast after eid for a bunch of days. Could you please explain?

Answer:

In the Name of Allah, Most Gracious, Most Merciful

Walaikum assalam,

It is impermissible and sinful to fast the Two Eid Days, and the 3 Days After Eid al-Adha [11th, 12th, and 13th of Dhu’l Hijjah].

Abu Sa`id al-Khudri (Allah be pleased with him) reports that, “The Messenger of Allah (blessings and peace be upon him) forbade fasting on two days: the Eid of Fitr and the Eid of Slaughtering.” [Bukhari and Muslim]  

And the Messenger of Allah (Allah bless him & give him peace) said, “The days of slaughtering are days of eating, drinking, and remembrance of Allah Mighty and Exalted.” [Muslim]

Imam Ibrahim al-Halabi (Allah have mercy on him) states in Multaqa al-Abhur, in which he gathered the four main primary texts [1] of the Hanafi school with additions:

“It is unlawful to fast the two Eid Days, and the days of tashriq [f: 11th to 13th of Dhu’l Hijjah].”

Shaykh Zada (Allah have mercy on him) explains in his commentary, Majma` al-Anhur,

“This is because of the transmitted prohibition against fasting these days.” [Halabi/Shaykh Zada, Majma` al-Anhur Sharh Multaqa al-Abhur, 1.232]

The Hanbali Imam Muwaffaq al-Din Ibn Qudama explains in his al-Mughni that,

“There is consensus (ijma`) of the people of knowledge that fasting the two Eid days is interdicted, and forbidden for voluntary, generally vowed, make up, and expiatory fasts.” [Ibn Qudama, al-Mughni, 3.51]

Imam al-Kasani explained in his Bada’i` al-Sana’i`, of which Ibn Abidin said, ‘I have not seen a comparable book among our school’s works,’ [Radd al-Muhtar, 1.68, Bulaq ed.] that the fast itself is valid, as reason would indicate, and the prohibition indicates dislikedness (with validity). [Kasani, Bada’i` al-Sana’i`, 2.78]

And Allah alone gives success.

Walaikum assalam,

Faraz Rabbani.

[1] These four main primary texts (mutun) are: Imam Quduri’s Kitab, Imam Mawsuli’s Mukhtar, Imam Nasafi’s Kanz al-Daqa’iq, and al-Wiqaya.

في بلوغ المرام لابن حجر (رحمه الله تعالى): ( 641 ) - وَعَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ رضي الله تعالى عنه , أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم { نَهَى عَنْ صِيَامِ يَوْمَيْنِ :يَوْمِ الْفِطْرِ وَيَوْمِ النَّحْرِ } . مُتَّفَقٌ عَلَيْهِ ( 642 ) - وَعَنْ نُبَيْشَةَ الْهُذَلِيِّ رضي الله تعالى عنه قَالَ : قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم : { أَيَّامُ التَّشْرِيقِ أَيَّامُ أَكْلٍوَشُرْبٍ , وَذِكْرِ اللَّهِ عَزَّ وَجَلَّ } رَوَاهُ مُسْلِمٌ  ( 643 ) - وَعَنْ عَائِشَةَ وَابْنِ عُمَرَ رضي الله عنهم قَالَا : لَمْ يُرَخَّصْ فِي أَيَّامِ التَّشْرِيقِ أَنْ يُصَمْنَ إلَّا لِمَنْ لَمْ يَجِدْ الْهَدْيَ. رَوَاهُ الْبُخَارِيُّ في ملتقى الأبحر للبرهان إبراهيم الحلبي مع شرح شيخ زاده المسمى مجمع الأنهر: 1/232 ( وَصَوْمُ الْعِيدَيْنِ وَأَيَّامِ التَّشْرِيقِ حَرَامٌ ) لِوُرُودِ النَّهْيِ عَنْ الصِّيَامِ فِي هَذِهِ الْأَيَّامِ . في الفتاوى الهندية: 1/201 وَيُكْرَهُ صَوْمُ يَوْمِ الْعِيدَيْنِ , وَأَيَّامِ التَّشْرِيقِ , وَإِنْ صَامَ فِيهَا كَانَ صَائِمًا عِنْدَنَا كَذَا فِي فَتَاوَى قَاضِي خَانْ وَلَاقَضَاءَ عَلَيْهِ إنْ شَرَعَ فِيهَا ثُمَّ أَفْطَرَ كَذَا فِي الْكَنْزِ هَذَا فِي ظَاهِرِ الرِّوَايَةِ عَنْ الثَّلَاثَةِوَعَنْ الشَّيْخَيْنِ وُجُوبُهُ كَذَا فِي النَّهْرِ الْفَائِقِ . قال الموفّق ابن قدامة في المغني: 3/51 ( 2120 ) مَسْأَلَةٌ : قَالَ : ( وَلَا يُصَامُ يَوْمَا الْعِيدَيْنِ , وَلَا أَيَّامُ التَّشْرِيقِ , لَاعَنْ فَرْضٍ , وَلَا عَنْ تَطَوُّعٍ . فَإِنْ قَصَدَ لِصِيَامِهَا كَانَ عَاصِيًا , وَلَمْ يُجْزِئْهُ عَنْالْفَرْضِ ) أَجْمَعَ أَهْلُ الْعِلْمِ عَلَى أَنَّ صَوْمَ يَوْمَيْ الْعِيدَيْنِ مَنْهِيٌّ عَنْهُ , مُحَرَّمٌ فِيالتَّطَوُّعِ وَالنَّذْرِ الْمُطْلَقِ وَالْقَضَاءِ وَالْكَفَّارَةِ . وَذَلِكَ لِمَا رَوَى أَبُو عُبَيْدٍ مَوْلَى ابْنِأَزْهَرَ , قَالَ : شَهِدْت الْعِيدَ مَعَ عُمَرَ بْنِ الْخَطَّابِ , فَجَاءَ فَصَلَّى , ثُمَّ انْصَرَفَ ,فَخَطَبَ النَّاسَ , فَقَالَ : إنَّ هَذَيْنِ يَوْمَيْنِ نَهَى رَسُولُ اللَّهِ صلى الله عليه وسلم عَنْصِيَامِهِمَا يَوْمُ فِطْرِكُمْ مِنْ صِيَامِكُمْ , وَالْآخَرُ يَوْمَ تَأْكُلُونَ فِيهِ مِنْ نُسُكِكُمْ وَعَنْ أَبِيهُرَيْرَةَ , { أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم نَهَى عَنْ صِيَامِ يَوْمَيْنِ ; يَوْمِ فِطْرٍ ,وَيَوْمِ أَضْحَى } . وَعَنْ أَبِي سَعِيدٍ مِثْلُهُ . مُتَّفَقٌ عَلَيْهِمَا . وَالنَّهْيُ يَقْتَضِي فَسَادَالْمَنْهِيِّ عَنْهُ وَتَحْرِيمَهُ . وَأَمَّا صَوْمُهُمَا عَنْ النَّذْرِ الْمُعَيَّنِ فَفِيهِ خِلَافٌ . نَذْكُرُهُ بَعْدُ إنْشَاءَ اللَّهُ تَعَالَى . قال الإمام الكاساني في البدائع: 2/78 أَمَّا الصِّيَامُ فِي الْأَيَّامِ الْمَكْرُوهَةِ فَمِنْهَا : صَوْمُ يَوْمَيْ الْعِيدِ , وَأَيَّامِ التَّشْرِيقِ . وَعِنْدَ الشَّافِعِيِّ : لَا يَجُوزُالصَّوْمُ فِي هَذِهِ الْأَيَّامِ وَهُوَ رِوَايَةُ أَبِي يُوسُفَ وَعَبْدِ اللَّهِ بْنِ الْمُبَارَكِ عَنْ أَبِي حَنِيفَةَ ,وَاحْتَجَّ بِالنَّهْيِ الْوَارِدِ عَنْ الصَّوْمِ فِيهَا وَهُوَ مَا رَوَى أَبُو هُرَيْرَةَ رضي الله تعالى عنهعَنْ النَّبِيِّ صلى الله عليه وسلم أَنَّهُ قَالَ : { أَلَا لَا تَصُومُوا فِي هَذِهِ الْأَيَّامِ فَإِنَّهَا أَيَّامُأَكْلٍ وَشُرْبٍ وَبِعَالٍ } . وَالنَّهْيُ لِلتَّحْرِيمِ وَلِأَنَّهُ عَيَّنَ هَذِهِ الْأَيَّامَ لِأَضْدَادِ الصَّوْمِ فَلَاتَبْقَى مَحَلًّا لِلصَّوْمِ , وَالْجَوَابُ أَنَّ مَا ذَكَرْنَا مِنْ النُّصُوصِ , وَالْمَعْقُولِ يَقْتَضِي جَوَازَالصَّوْمِ فِي هَذِهِ الْأَيَّامِ , فَيُحْمَلُ النَّهْيُ عَلَى الْكَرَاهَةِ , وَيُحْمَلُ التَّعْيِينُ عَلَى النَّدْبِ ,وَالِاسْتِحْبَابِ , تَوْفِيقًا بَيْنَ الدَّلَائِلِ بِقَدْرِ الْإِمْكَانِ , وَعِنْدَنَا يُكْرَهُ الصَّوْمُ فِي هَذِهِالْأَيَّامِ , وَالْمُسْتَحَبُّ هُوَ الْإِفْطَارُ .

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