 فشرف بل اشتغالي بالعلم ولا تبغي به ما عشت يا دادا دالا وياله من شراف عظيمي الحمد لله رب العالمين له الحمد الحسن والثناء الجميل وأشد أن لا إله إلا الله وحده لا شريك له يقول الحق وهو يهد السبيل وأشد أن سيدنا ونبينا محمد صلى الله عليه وعلى آله وأصحابه والتابعين لهم بإحسان إلى يوم الدين أما بعد وردنا شرح أحديث الصيام من كتاب بلوغ المرام نحن نتكلم بلوغ المرام رتبع الإمام حافظ ابن حجر العسقلاني ورحمه الله نحن now on the third حديث إن كتاب الصيام أما حديث الصيام The Hadith The Chapter for it is تعليق الصوم والفطر بالرؤية Connecting, fasting and breaking your fast By seeing and observing عن ابن عملي رضي الله تعالى عنهما قال سمعت رسول الله صلى الله عليه وسلم يقول إذا رأيتموه فصوموا وإذا رأيتموه فأفطروا فإن غم عليكم فقدروا له متفق علي ولمسلم فإن أغم عليكم فقدروا له ثلاثين وللبخاري فأكمل العدة ثلاثين وله في حديث أبي هريرة رضي الله تعالى عنه فأكملوا عدة الشعباني فأكملوا عدة الشعباني فأكملوا عدة الشعبانة ثلاثين This Hadith حديث ابن عملي رضي الله تعالى عنه The first one Of the two Is مخرج عند الشيخين إمام البخاريين المسلم Both narrated it As Hafظ بن حجر mentions which is متفق علي And They both narrated it بخاريين المسلم من حريثي ابن شهاب الزهري عن سالم عن ابن عمال رضي الله تعالى عنهما بخاريين narrated it in The Book of Fasting بابو هل يقالوا رمضان أو شهر رمضان الإمام المسلم in the fasting الإمام النووي chapter in the chaptering of بابو جوب صوم رمضان لرؤية الهلان And both of them بخاريين المسلم as I said They both narrated it من طريقي ابن شهاب الزهري رحمه الله And the wedding That Hafظ بن حجر brought it It is that which تيخينا الإمام البخاريين المسلم Both mentioned إمام المسلم also narrated this حريث in another رواية اما من another طرق another path another way من طريقي عميد الله عن نافع عن ابن عمال But there's a slight زيادة at the beginning of that narration of إمام المسلم's one Which is فإن أغمي عليكم فقدرو له ثلاثينا So as I said بخاري المسلم both narrated the حريث And they both narrated it من طريقي ابن شهاب من طريقي ابن شهاب الزهري عن سانم عالي بن عمار إمام المسلم narrated this حريث from another طرق طرق Which is the طريق عميد الله عن نافع عن ابن عمار رضي الله و تعالى عنهما Which has a زيادة which is an additional point to it at the beginning of the narration which is فإن أغمي عليكم فقدرو له ثلاثينا أبو داود narrated this حريث as well And he narrated it in كتاب الصيام باب الشهر يكون تسعن و عشرين But he narrated it from the طريق of what from the طريق of سليمان ابن داود العتكي عن حماد ابن زيدن عن أيوب عن نافع عن ابن عمار النافع إنسونة بداود النافع the student of ابن عمار who is the mullah ابن عمار as well ابو داود added an additional point to it which is that ابن عمار فكان ابن عمار إذا كان الشعبان وتسعن و عشرينة if the month was 29 نظر له الهلال the crescent will be looked for فإن رؤية فذاك if it's seen then good وإن لم يرأ and if it's not seen ولم يحل دون منظره سحها صحاب ولا قترة and there is no cloud no dust أصبح مفطرا ابن عمار will stay without fasting فإن حال دون منظره but if there was between he's seeing سحابون a cloud أو قتارة or a dust أصبح صائما he will remain fasting and that طريقة في سنيمال ابن داود العتكي who narrated from حماد ابن زيدن who narrated from أيوب عن نافع عن ابن عمار شخل الباني classified it بصحيح in the Hadith number of 1902 إمام البخاري narrated this Hadith as well he narrated it in كتاب الصوم بابو the chapter قول النبي صلى الله عليه وسلم إذا رأيتم الهلال فصوموه but this time بخاري brought it from what من طريق مالك عن عبد الله ابن الدينار عن ابن عمارين and also بخاري has a ziada in its edition at the beginning فإن وم عليكم فأكمل العدة ثلاثين that is all of that which relates to the Hadith of ابن عمار the first one the second one حديث is حديث أبو غريرا the Hadith of أبو غريرا بخاري المسلم both narrated it بخاري narrated it أنه إمام مسلم رحمه الله narrated it both of them they narrated it from من طريق شعبة بن حجاج who narrated it from محمد بن زياد who narrated from ابو غريرا رضي الله إتعالى عنه which its wording is صوموه لرؤيته وافطروا لرؤيته فإن غابي عليكم فأكمل عدة شعبان ثلاثينة لا استوانيه بمام البخاري إمام مسلم يسيز فإن ومي عليكم الشهر فعدوا ثلاثينة here is a issue that I heard from حافظه بن حجر which is فإن غم عليكم فقدروا له إذا المتفق عليه ولي مسلم فإن وغم عليكم فقدروا له ثلاثينة ولي البخاري فأكمل عدة ثلاثينة and then he said وله في حديث أبو غريرا إمامه حافظه بن حجر he said وله في حديث أبو غريرا this وله that وله is it's a tricky point or it's a problem because مو همن أنه إفراد البخاري it looks as though that it's only from the narration of إمامه البخاري because that was the last mention ولي البخاري فأكمل عدة ثلاثينة وله إي وله إي ولي البخاري and the reason why بخافظه بن حجر funny to this issue this problem is because he followed the gazu of صاحب المحرر ابن عبدالهادي he followed this in ابن عبدالهادي he followed this in what ابن عبدالهادي and what has become clear to us as I just previously mentioned that this hadith is from what أنه من الحديث المتفق علي بخاري المسلم both narrated it but the wording is the wording of إمامه البخاري and that is what it seems like حافظه بن حجر is trying to say that the حريثة of ابن غريرا is the wording of بخاري but what حافظه بن حجر should have done why are we saying that he should have done this because this is his norms فكان الأولى بك عادته أن يقول متفق علي it was more befitting for him to say متفق علي and then say وهذا لفظه البخاري and he shouldn't have said this is the wording of بخاري to show that the حديث is narrated by بخاري المسلم but the wording is the only wording of إمامه البخاري رحمه الله that is what relates to الكلامه على الحديثي that was talking about the hadith in terms of what على الحديثي speaking about both of the hadith from the angle of what رواية we spoke about it in terms of its رواية now we're going to go into the ديراية and the understanding of the حديث the first thing we need to understand is there is a غريب الحديث ومفرداتي this is something we said we're going to always do the strange wordings that are in the hadith and the terminology that I used if we look at the wording of the حديث the Prophet ﷺ he said بصومو وإذا رأيتمو هو فأفطرو so we see that the Prophet ﷺ in the حديث بالعمر two places he used the what he used رأيتمو هو two times في موضوعين من حديث بالعمر and if you look at that then this is a بامير العائب it's a pronoun for an absent it's a pronoun for an absent and it doesn't have دون أن يكون له اسمون ظاهر ونرجع إلي and there is no there is no proper noun in which this pronoun goes back to so there is no name that was mentioned in which this pronoun goes back to so this is a this is غريب this is a this is اشكال now and this is if you go back to the حديث which they narrated you'll see that that's how the wording is the meaning is clear the meaning is clear because two ways tells us what this pronoun goes back to two things are telling us it there are two things that tell us it the first thing that tells us it is مفهوم من السياق from the context it becomes clear to us from the context it's clear that this is رمضان that's been spoken about so then it becomes clear إذا رأيتمو who is referring to the present the هلال the present that's in terms of its meaning in terms of its narration now there is a clear narration that mentions the هلال which in إمامو إمامو مسلم narrated it and also بخاري رحمه الله as well إمامو البخاري بخاري رحمه بخاري الليث عن عقيل عن ابن الشيهاب به and also بخاري مسلم and narrated it that the Prophet إذا رأيتمو гهالة فصوموا وإذا رأيتموه فافطروا so the حلال was brought in that narration but if you see the هلال so two things tell us where the program goes back to one is the meaning and one is that there are other external narrations that have come in order to support it to tell us that which is in the hadith or that which is meant by it it is the metaphah now look at the first إذا رأيتموه and the second وإذا رأيت موه is referring to the ِهِلَلُ شَوَّالِ the present of Ramadan and the second one which is ِذَا رَأيت موه is referring to the ِهِلَلُ شَوَّالِ the moon of shaw'al So the first one is called ِهِلَلُ رَمَضَانِ is talking about the the present of Ramadan and the second one is talking about the present of shaw'al And that is why the hadith says to us ِذَا رَأيت موه if you see the moon of Ramadan or the present of Ramadan فَصُومُ فَصْت وإذا رأيت موه and if you see the ِهِلَلُ شَوَّالِ the moon of shaw'al فَأَفْطِرُوا break your fasting The second one is ِوَ إِذَا رَأيت موه ِهِلَلُ شَوَّالِ the moon of shaw'al فَأَفْطِرُوا break your fasting Is that clear? That's the first point Then the prophet ﷺ said ْفَأِنْ وُمَّا ۩ And some of the ۩ رِوَيَات من إبن عمر And if you guys remember properly which is ۩ صعيح مُسْلِم ۩ مُسْلِم means this one ۩ فَأِنْ وُمْيَا ۩ And another ۩ رِوَيَة which was ۩ فَأِنْ غَابِيَا Both generations have come But we want to first know what is ۩ وُمَّا ۩ First of all the way we read it is ۩ وُمَّا ۩ It is ۩ ضَمُّ المُعجَبَة وَتَشْدِيدُ المِين Some narrations it says ۩ ۩ ۩ ۩ ۩ ۩ ۩ ۩ ۩ ۩ ۩ ۩ Which is what it is called ۩ عمر Abu Ghurayrat says his ۩ ۩ ۩ ۩ ۩ ۩ ۩ ۩ ۩ ۩ So we have ۩ ۩ ۩ ۩ ۩ ۩ ۩ ۩ ۩ ۩ ۩ ۩ ۩ ۩ ۩ ۩ And all of those meanings are the same as ۩ ۩ ۩ ۩ ۩ ۩ ۩ ۩ ۩ ۩ ۩ How ever you want to say it He says in his Kitab ۩ النهاية في غريب الحديث هيسايز يقالُ غُمَّ علينا الهلالُ، كما يُقالُ أُغُمِّ علينا الهلالُ، وغُمِّ إذا حالَ دون رؤيته غيبٌ أو قترةٌ لذا النهاية إبن أثير رحمه الله يتكلم ويخبرنا أن غُمَّ أُغُمِّه وغُمِّه كلهم يقالوا the same يقالوا all of them but what they mean إذا حالَ دون رؤيته غيبٌ أو قترةٌ it is if there is a cloud or if there is dust and smoke that gets between you and sighting the moon or the crescent فإن غابية is what فإن غابية is what بفتح الغيني المعجمة وكسر البائل موحدة and it comes from the word مأخوذٌ من الغباوة ويعدم الفطرات وهي استعارة الإخفائي الهلالي it is when something is hidden from you أذن لا أنها في غريب الحديث فإن غابية أي خفية if it gets hidden from you so the word all of them they mean the same then the Prophet ﷺ he said the other strange word is you can say so both ways are allowed to be said which one is the eloquent one way of saying it it is eloquent to say it is more eloquent to say but it is permissible for you to say you can say both both ways and we have mentioned in the previous hadith that the علماء have two interpretation regarding this and the strongest opinion here is that which the majority of the scholars are upon in opposition to that which is very well known in the حملي مدهب and that is what that what إقدروا له means إحسبوا له account for it من الحساب والتقدير account it and estimate it but the correct meaning is that we complete it by 30 days تماما and half of them the Hajar he brought another group of people who try to get from فق درو له أما فق برو له إما محافظ من حجر إني سفتحوا الباري he mentions that أبو العباسي بن السراج who is from the شافعية ونطرفي بن عبدالله الشخير from the تابعين أنا بن قوتيبا as from the محديثين they all said the third interpretation which is that بحساب المنازل that you do the astronomer astronomer كل that is done إبن عبدالبر رحمه الله he says أسفوا مطرف إبن عبدالله he said لا يسحوا there is no authentic chain of narration from him أسفوا إبن قوتيبا إبن عبدالبر said فليس من هو من إبن قوتيبا he is not from those people who is relied on this in this regard now we need to look at five things relating to this حاليث now five مسألة five we've spoken about first we've finished we spoke about حديث إبن حيث الرواية from the angle of the Rewire we've spoken about it إبن حيث الدراية but we spoke about إبن حيث الدراية one point which is غريب الحديث ومفرداته we spoke about the strange words that are in there and the meanings that those words carry إبن حيث الدراية we're going to move on to the next one which is we're going to now look at and the matches that are in it and there are five things that we take from it five فق and five مسائل that we're going to take from this حديث مسألة الأولى the first مسألة or the first فق that we take from this حديث is what both of the narrations that it's على وجوب إكمال الشعبان ثلاثين يومان that شعبان we have to complete it for 30 days when like him في حال استطار الهلال when the crescent and the moon is hidden from us either by the cloud or by dust or anything other than that so if a person doesn't know هل أهل هلال رمضان has the sighting of رمضان taken place or not has it been seen and the reason why is because because of the fact that the eyes can't see it no one knows if رمضان has entered whether the moon has actually been is out there the reason is because بسبب إيداء من رؤية والإبصار the sighting of the moon is hard and the seeing is hard this is now what فهو يومان يشك it's a day which is doubted هل هو من رمضان is it from رمضان have we entered into رمضان أم أنه ما يزالوا من شعبان or are we still in شعبان are we still continuously in شعبان is that doubt and this hadith it goes in accordance to the previous hadith that we touched on which is النهيو عرصيامي يوم الشكي the prohibition of fasting the day of doubt rather not only does it go hand in hand with that hadith but it also goes hand in hand with two qa'idahs which are known بل يوافق القاعدة تيني المعروفة تيني rather it goes in accordance to the two well-known principles which the first one of it is ألياقينه لا يزولوا بالشك أما لا يزالوا بالشك a certainty is not removed with doubt and the second qa'idah which is الأصل بقاء الأصل بقاء ما كان على ما كان the original essence is that everything it is left as it was and it's original essence that it should be left how it is the asal which here we are certain about is what that شعبان is in the asal is that شعبان was something we were in we were in شعبان there is no doubt about that but the doubt is has شعبان gone and has Ramadhan entered so the doubting here is what دخول رمضان المشكوخ فيه the entering of Ramadhan is doubtful إذن the qa'idah was what ألياقينه with the certainty of شعبان's existence cannot be removed with the doubt of Ramadhan and an example for that is كان الإنسان وطاهيران a person was a pumpurity وشكف الحدث and he doubts impurity what's the ruling in this the ruling is فإنه يبقى على طهارته that the person remains upon his purity and that he stays upon the certainty and he does not remove on to the what ولينتقل عن الطهارة بحدث مشكوخ فيه and that he doesn't leave the certainty which is the purity to the doubt which is the impurity you don't do that and why is that and this religion my brothers it shows us من سماحة هذا الديني how simple and how easy our religion here is our religion is a religion of ease and simplicity حافظ بن حجر رحمه الله in كتاب فتح الباري the fourth volume page 122 the page what page 122 حافظ بن حجر نفتح الباري it brings the statement and it brings the statement ويبن عبدالهادي it is تنكيح إن التنكيح بقى ابن عبدالهادي رحمه الله تعالى ذات ابن عبدالهادي سن حافظ بن حجر ركوتر ابن عبدالهادي ذات ابن عبدالهادي سن الذي دلت عليه الأحاديث that which the hadith have shown وهو مقتضى القوائد قواعد وهو مقتضى القواعد وهو مقتضى القواعد مقتضى القواعد and it is also in accordance to the principles is أنه أي شهر that any month غم that there is a barrier between you and see in the moon أكمل ثلاثين you completed to 30 this is the what الذي دلت عليه الأحاديث the hadith have shown this and وهو مقتضى القواعد and it is in accordance to the principles we mentioned two of those قواعد right which is لا يزول بالشك أما لا يزال بالشك أنا الأصل بقاء مكان على مكان so here ابن عبدالهادي he statement is beneficial you know why because he said this is not only for رمضان الشعبان oh no no he said أنه أي شهر it is any month غم which there is no ability to see it أكمل ثلاثين 30 days are finished سواء في ذلك الشعبان و رمضان he said whether that is is in the الشعبان الرمضان or whether it is other than it this is a fiq of that great noble سكولة ابن عبدالهادي رحمه الله تعالى the second and the second fiq that we take from the hadith the second fiq that we take from the hadith is what أن العبرة or أن المعتبر سيامي the thing that is taken into consideration when it comes to fasting and when it when it comes to breaking the fast is two things there are two things to take into consideration to say that the شهر رمضان has entered and there are also two things which we base our rulings on to say that the month of رمضان has now gone so it's only two things لا ثالث لهما there is not a third thing the first one is what رؤية الهلال the sighting of the moon so we sight the moon for the entering of رمضان and we sight the moon for for the leaving of رمضان and the entering of شوال based on this hadith which the Prophet SAW said إذا رأيتموه فصوموه وإذا رأيتموه فأفطروه فلا يجوزوا إذا based on this hadith it is not permissible to fast before sighting the moon for رمضان as it's also not permissible what كما لا يجوزوا الإفطار the same way it is not permissible to stop fasting or to consider the ending of رمضان to come without sighting the moon of شوال إن شاء الله تعالى there is no problem if the people use telescopes if they use those things because those are all what لأنه في الحقيقة أمور مساعدة للعادي because those things are only things that help the eye in getting things closer to you but to clarify it for you and this is the opinion of السماحة الوالد الشيخ عبد العزيز ابن باز عليه رحمة الله in his مجموعة فتاوة ابن باز took the opinion that it's no problem if the people use telescopes he said that on his 15th volume 15th volume page 70 because the sheikh رحم الله he said that all of his reality is مساعدة it's just help and aid in your eyes but he said it is not the عمدة عمدة means what it's not the full reliance the full reliance is what على رؤية العيني the sea of the eye so the second way in which رمضان is established or the leaving of رمضان is established is by completing 30 days إذا لم يرى الهلال that's if the first one wasn't done the first one which is the رؤية الهلال which is the sighting of the moon doesn't happen then we move on to the second option which is we will have to complete رمضان 30 days and then move on to شوال or the month before رمضان which is شعبان we will have to finish شعبان on 30 days since we didn't see the هلال so this is the second method where's the evidence for that then it's in the حديث فإن وم عليكم فأكمل العدة 30 which is a complex part of the حديث فإن وغمية some of the rewired said it اما فإن وم فإن وم we should all of those are the same عليكم فق الدروله 30 اما فأكمل العدة 30 how many days you completed to? 30 you completed on what? on 30 ولذلك شيخو الإسلامي بلوتايم عليه رحمة إذن those are the two ways first of all before I was saying the same statement those are the two ways which رمضان's entering and رمضان's leaving is done on and that's not only رمضان as we brought the statement of even عبدالهدي it's not only رمضان this is for who? this is for every single month that the sighting of the moon is done if it's not seen then it is completed to 30 30 days شيخو الإسلامي بلوتايم said a statement which deserves to be read إن شاء الله و تعالى and in his 25th volume page 132 شيخو الإسلامي بلوتايم he says we know out of necessity from the religion of Islam that rulings are based on the sighting of the moon like fasting like Hajj like عدة the woman's administration like عدة and also like the إيلام or other than that in terms of أحكام that are collected to the moon and the sighting of the moon so Hajj is based upon the moon the عدة is based upon the moon رمضان is based upon the moon إيلاء is based upon the moon all of these are what? are they based upon the شيخو الإسلامي بلوتايم then says بخابر الحاسبي and now يورا أولا يورا لا يجوز and to base it on the what to base it on which issue we're going to come to later إن شاء الله و تعالى which is the issue of using the the method that people try to do which is the third they try to invent the third way which is they want to use the astronomy they want to use these degrees in what? establishing it the حديث كنالي says to us what? one of two إذا رأيتموه if you see it رؤية العين is spoken about here the eyesight has seen it or the حديث says فأكمل العدة 30 then we've completed 30 and then we have no other choice other than seeing it or completing on the 30 days this issue of what the حساب الفلكي we're going to شاء الله و تعالى prove that that is incorrect the third masala that we take from this حديث or the third fiq we take from this حديث is before I move on to the third one there's an issue which I have to mention which refutes this concept of the usage of the astronomy which is the حديث narrated by ابغاري المسلم من حديث عبداله من عمر which is that the Prophet عليه الصلاة والسلام he said we are a nation who are illiterate لا نكتب we don't write و لا نحسب and we don't do حساب which is astronomy we don't use the falak we don't do that the Prophet said الشهر هكذا و هكذا و هكذا the Prophet said the month is like that and like that و عقد الإبهام ثم الثالثة the Prophet ﷺ he took the finger and he connected those two عليه الصلاة والسلام trying to say what 29 this is one of the ways that the Arabs would say 29 و الشهر هكذا و هكذا و هكذا and the Prophet ﷺ said the month is this and this meaning referring to as 30 so it's either 29 or 30 for us Arabs we don't use this astronomy we don't use astronomy so the Hadith of the Prophet ﷺ it says it clearly حافظ المحجر in فتح الباري in فتح الباري in حافظ المحجر in فتح الباري he says a very powerful statement he says he says if it's hidden from you if it's hidden from you then complete it to 30 then complete it to what? 30 يبن حجر said و لم يقول he said that the Prophet ﷺ didn't say فسألوا أهل الحساب ask the people of astronomy the Prophet ﷺ said that والحكمة في كون العدد عند الإغماء يستوي في المكلفون فيرتفع الاختلاف والنزاع عنهم ألا عافظ المحجر is the wisdom behind that he says the wisdom in that is what the figure when it's hidden everybody is the same in it they are all the same in it so فيرتفع الاختلاف the dispute is lifted when it's out of them and disputations if you guys couldn't see it the شريع I took it from all of you guys and I made it into the 30 so there's no dispute or argumentation in that particular matter إن شاء الله يتعالى go to مجموعة الفتاة read the 25th volume paid 113 132 146 and 166 and 174 Bible Tamia he's مجموعة الفتاة also read Fatah Al-Bali the fourth volume paid 127 also read مجموعة الفتاة بنباز the 15th volume paid 109 you'll find more explanation there إن شاء الله تعالى the third and the third that we take from this is what هل يعتبروا في الرؤية تختلافوا مطالع الأهل أم أنه إذا رؤية في بلد إن لزيمة ناس وكله مصوم the issue here is is it taken into consideration the sighting when there is a difference of region the region are different or if it's seen in a particular place then everyone else has to fast if it's seen in one land does that mean every single place in the world has to fast before I mention the خلاف I want to explain to you guys how it occurred before I mention to you the difference of opinions there are I need to explain to you how it occurred because we are people who are students of knowledge and we need to understand how the disputations and argumentations of the علماء came into place if we go back to the hadith the Prophet ﷺ said إذا رأيتموه فصوموه وإذا رأيتموه فأفطروا here we find that the Prophet ﷺ said إذا رأيتموه if you see it رأيتموه so what's the condition here إشتراء الرؤية the seeing is conditioned also that's one إذا رأيتموه the first thing we took from it is what that the seeing is a condition the second thing that the hadith also mention what also the point that we also take from the hadith is what that the people all have to see it because the hadith says إذا رأيتموه it's plural if you all see it إشتراء الرؤية عموم الناس له that is conditioning citation I'm going to be cited by every single person so it's saying as though it's saying إذا رأى الناس if the people say see it جميعا all of them واجبصوموه that the fasting is obligatory and if everybody does not see it then there is no fasting obligatory on anyone but then what happened that understanding that can be taken from the hadith the scholars days they all unanimously unanimously this is an إجماع unanimously there's no خلاف that connecting the sighting of the moon في حق كل أحد on every single person there is an إجماع على عدم تعليق that the sighting of the moon cannot be put on every single person there's an إجماع there's no خلاف on it and the إجماع of the علماء is a what it's a حجة it's a حجة so the first part of the hadith إذا رأي تموه if you see it فصوموه are you with me that's good the scholars they unanimously agreed upon إجماع الأمة على عدم تعليق وجوب الصوم if بالرؤية في حق كل أحد so what's the meaning going to be then the meaning is going to be then إذا وجدت الرؤية الشمعية إذا وجدت رؤية أسلامي إذا وجدت رؤية أسلامي بينكم بينكم and the scholars they differ on how many people it has to be the majority of the scholars are upon the opinion that it's what that it's one there are also those who see it to be two so there's two opinions here some say one some say two the ones who said one they took a hadith which is going to come to us later إن شاء الله يتعالى حديث مع عمر رضي الله يتعالى عنه others they took it as two as though it is witness شاهدي عدلين when the witnessing has to be done by a testimony in a court of law they said it's like a shahada and a shahada requires two reliable honest people إذا رأيتموه so we explain the word إذا رأيتموه صح إذا رأيتموه we've agreed إذا إجماعه ملعقد and also there's an hadith of إبن عمر that's going to come to us later that's going to explain to us that the process of cinema only took the sighting of who إبن عمر alone so there's an إجماع and there's the statement of إبن عمر that everybody doesn't have to see it everybody doesn't have to see it now the part إذا رأيتموه we said that it's not everybody but then it says فصوموه again there's a plural in the word فصوموه إذا فعلو شرط so here does it mean فصوموه that every single person I want you guys to understand the point there's two opinions of the sighting of the moon how many how many opinions are there? two what are the two opinions? either one or two so there's إجماع that everybody doesn't have to see it are you with me? now the hadith the other part what about the other part which says فصوموه all of you fast so it means that if one person sight say everybody has to fast around the world of two people see it then everybody in the world has to fast it based on that part this is where the خلاف came from which is فصوموه هذا من جهة فعل الشرط فالعمومه فيه غير مراد بالإجماع everybody has to fast so the meaning is going to be أنه متى ثبتة الروئة to be بلدين whenever a seeing take place in a land lazy men all of the people is obligatory on them كلهم all of them في جميع اقتاري الارضي in all over the world all over the globe they have to fast based on that one sighting of one person or two people whichever view you take whether the regions are different سواء ان التفقة المطالة مطالع here is what whether the moon there's some countries which the day and the night don't happen the same time for them when it's day for us it's nightfall another place in the world Australia, America we have اختلاف المطالع the moon is not for us all where other countries the moon is for us so based on that حديث فصوموه it doesn't consider whether the moon is the same or whether the moon is different it doesn't take that into consideration whether the land is close to one another سواء انت باعدة البلدان او تقاربت or if it's close to one another فلو رؤية اف واسين في اقصى الغربي لازم اهل الشرقي if it's seen from the corner of the world down there and from the other side of the world if it's sighted then the people from that side have to fast based on the sighting of these people does not care whether the land are close to each other or whether the lands are far from one another and it also doesn't take into consideration whether the مطالع is the same or the مطالع is different which is the moon being for the same اذان the scholars here they differed they differed on it اختلاف اكد في هذه المسألة and two strong views have came into commentaries القول الأول the first view وهو مذهب الجمهور and it's the opinion of the majority of the scholars from who الأئمة الثلاثة ابو حنيفة امام مارك امام احمد وهو قول للشافع and it's also the call of Imam Shafi'a one of these calls so what do we have ابو حنيفة امام مارك امام محمد and it's also a call of Imam Shafi'a ذات ان الهلال اذا رؤي if the moon is sighted في بلد in a land لازم صوم جميع المسلمين في اختار الأرض that the Muslims in wherever they are all of them have to fast based upon that based upon that citation based upon that seeing that took place based on what's the evidence عملا بظهر هذا الحديث they based upon how he explains the Hadith and they said that this Hadith هو اختاب للمسلمين عامه that this Hadith is talking to all of the Muslims فلا عباراتة بالتفاق المطالع او اختلافها and they said there is no consideration whether the matali is the same or whether it is different and that is the opinion that was strengthened by سماحة الوالد الشيخ عبد العزيز ابن عبد الله ابنه باز رحمه الله تعالى he took that view هذا ما رجحه الشيخ الشيخ's strength in that view that's the first view the second view is هو مذهب الشافعية it is the مذهب الشافعية the شافعي المذهب وقولوا لي إمامي أحمد and it's also a call of Imam أحمد وهو اختيار الشيخ وليسلام ابنه تيميا and it's also the opinion that الشيخ وليسلام تيميا تقل which is what أن لكل بلد رؤيةهم that every single land has its own seeing فإذا رؤية الهلال if the if the هلال the moon is sighted in a land then it's not obligatory on the other land who is far from it and they said that this hadith only applies when there is اتفاق المطالع then if the countries have the same moon then they have to fast based on each other وما اختلفت as for if the مطالع the moon is not shared by them فالأطنو you know what I mean by that right that both countries don't share the sighting of that moon they don't have the moon at the same time then they said at this point فالأطنو and they have a very strong view these these قول they have a very strong view that refutes the first opinion their حجة is the hadith narrated by is the hadith narrated by الامام الامام مسلم رحمه الله الامام مسلم امام مسلم رحمه الله as we know امام نووي is the one who chapters امام مسلم صحيح امام نووي امام نووي و إذا كانوا يرى فرق في one لان that does not necessarily apply to the regions that are far away from it و إمام موسيقى انتظر هذا المساعدة و إمام موسيقى رحمه الله تعالى و إمام موسيقى حدثنا يحيا بن يحيا و يحيا بن أيوب و قتيبة و حجر عن يحيا بن يحيا اخبرنا و قال الاخرون حدثنا اسماعين و هو بن جعفر عن محمد و هو ابن ابي حر ملتا عن كريب كريب اذا مولا افهو اذا مولا اف ابن عباس اذا مولا ابن عباس pay attention to this ان ام فضل بنت الحارث بعتته الى معاوية بالشام قال فقدمت الشاما فقضيت حاجتها واستهل علي رمضان و أنا بالشام فرأيت لهلالا ليلة الجمعة ثم قدمت المدينة في آخر الشار فسألني عبدالله ابن عباس رضي الله تعالى عنهما ثم ذكر الهلالا فقال متى رأيتم الهلالا فقلت رأيناه ليلة الجمعة فقال انت رأيته انت رأيته فقلت نعم و رأاه الناس و صام و صام معاوية فقال لكن رأيناه ليلة السبتي فلا نزال نصوم حتى نكمل ثلاثين أو نراه فقلت اولا تكتفي برؤية معاوية و الصيامه فقال لا هكذا امرنا رسول الله صلى الله عليه وسلم وشك يحي ابن يحيا في نكتفي أو تكتفي الحريث هو ان قريب مولي ابن عباس يقول ان ام الفضل بنت الحارث قريب يكتفي ان ام فضل هو دوطة الحارث الآن ساما و ساما جهزها و ساما جهزها و نعم فضل بنت الحارث ساما فضل و يتوما عاوية في سوريا شام و انت في دمشق فقديمت في الشام و ساما جاوية في سوريا وقام وقتها بالفواه. كنت كنت أكثر منها فقدينه إلى شام فقديني وحجتها كنت كنت أكثر منها وقالت لك، لماذا أنا أتكبر؟ قالت لماذا أنا أتكبر؟ أنه أرامضان رمضان أتكبر وقالت لك، سأرى المنزل new moon of ramadan on Friday فأنا قد سأعود إلى مدينة في نهاة المنزل عبد الله ابن عباس، ربما يبقى الله يسأل معه about the new moon of Ramadan and he said to me when did you see it or he said to me when did you see the moon I said we saw it on the night of Friday he said did you see it yourself I said yes and the people also saw it and they fasted and Mu'awiya also fasted whereupon he said but we saw it on Saturday night so we all continue to fast until we complete 30 fasts ابن عباس رضي الله يتعالى عنه he saying here ابن عباس رضي الله يتعالى عنه he saying that did you see it personally he's asking him and he said yes I saw it and the people saw it with me and they fasted and so did Mu'awiya ابن عباس then said to him لكننا رأيناه ليلة السبت but we we saw it on Saturday we saw it on Saturday so we will continue to fast until we complete 30 fasts حتى نكمل 30 او نراه او unless we see it فقلتوا الفضل say I said to him ألا تكتفي برؤية Mu'awiya are you not going to be surprised with the sighting of Mu'awiya and he's fasting فقال لا ابن عباس said no هكذا أمرنا رسول الله the prophet صلى الله عليه وسلم this is how the messenger صلى الله عليه وسلم has commanded us so based on this حديث what do we realize and Imam Noah explains it he said حديث القرائب and ابن عباس ظاهروا الدلالة للترجمة it's clear for how the chapter was placed by him by Imam Noah he's trying to say with the chaptering which is that إنما لم يعمل ابن عباس بخبر قريب ورده لأن الرؤية لا يثبت حكمها في حق البعيد the reason is because that the sighting is not established on the individual who's far from you also the hadith that we're on right now actually strengthens that opinion which is that it could be understood in the second view or the second scholars their opinion which is that the Prophet صلى الله عليه وسلم إذا رأيتموه فصومه if you guys of every land see it then fast because another people of another land didn't see it so this addressing is not referring to them so that is and this is the opinion that Shaykh أليسامي بن عثيمية strengthens Shaykh بن عثيمي رحمه الله he strengthens that opinion and I advise each and every one of you to read his شرح الممتع شرح الممتع I advise you to go and read Shaykh أليسامي بن عثيمي he has a very good statement and a very solid explanation and he says that second opinion is what the evidence has strengthened if you want to look more into this issue and you want to research a bit more go to the sixth volume page 274 go to fourth volume page 328 go to fourth volume page 123 go to fourth volume page 273 also with the Hashia of Ibn Qasim you can see third volume third volume 358 Hashia Ibn A'abideem second volume page 393 go to the Majmoor of Shaykh عبد عزيز بن أباز the 15th volume page 77 شرح الممتع Shaykh أليسامي بن عثيمي the sixth volume page 321 also go to the third volume 140 go to the third volume page 273 go to المنح الشافيات في شرح المفردات by Buhuti Al-Hambali page 111 those are مراجع and those sources which you can go to in order to get more researches regarding this issue the fourth that we can take from this حديث and we will stop that for today we will carry on tomorrow by mentioning the fourth benefit that can be taken from this حديث and the fifth insha'Allah next lesson سبحانك الله وبحمدك أشهد أن لا إله إلا الله استوفروا كواتوب إلي