 فشرف باليشتي غالي بالعلم ولا تبغي به معشته يا دادا دادا وياله من شراف عظيمي بسم الله الرحمن الرحيم والصلاة والسلام على رسول الله أما بعد السلام عليكم ورحمة الله وبركاته وبركاته وبردين وولم縮وم على سنة الأنMinor Q&A رمضان مع أسداد أبد رحمان حسن سأخبر أنه أول مالي بأصحاب القرآن و في رمضان ، أمام المشجد ، يساعدني أن أجد صلاة التراوح before it is officially announced for Ramadan لذا ، ماذا تقرأه أن تقرأه في رمضان؟ الحمد لله رب العالمين والصلاة والسلام على من أرسله الله رحمة للعالمين و على آله وأصحابه و إخوانه إلى يوم الدين أما بعد صلاة التراوح هو سنة مؤكده أنه أمام المشجد و أمام المشجد للمساعدين و المساعدين في رمضان و أنه من أمام المشجد الشاعر و رضاهرة أمام المشجد في رمضان عندما يأتي رمضان one of the things that show you that رمضان is atmosphere and this is a Ramadani atmosphere is the entering of the praying of صلاة التراوح and صلاة التراوح is connected to the beginning of the first night of Ramadani so when tomorrow Ramadani is going to enter the night before it is the night which the scholars call it they call it أول ليلة من رمضان the night first night of Ramadani that is when the Taraweeh starts and it starts as a congregation people pray together and the best time that a person can pray it is at the first part of the night after صلاة العشاء and this is the action of the people at the time of عمر ابن الخطاب رضي الله تعالى عنه as an Imam Al-Bukhari رحمه الله narrated that عمر رضي الله عنه he said نعمة البدعة هاره والتي ينامون عنها أفضل من التي يقومون that عمر رضي الله عنه he said what a good innovation this is and what عمر means by this is that what a good reviving of a dead act and this act was died out because the Prophet عليه الصلاة والسلام as we are going to see is something he stopped doing and so عمر رضي الله عنه revive this again and we are specifically commanded to follow who to follow عمر رضي الله عنه and Abu Bakr and Othman and Ali and based on حديث عرباضي بن الساريه رضي الله تعالى عنه والتي ينامون عنها أفضل من التي يقومون he refers he is trying to say here the people who are standing the first night are better than those who are standing at the later of the night and that understanding was taken by الإمام أحمد رحمه الله when this statement of عمر was read to him they asked him يؤخر القيام should the person delay the بيتراوح or should they pray at the first night straight after عشان and he said لا سنة المسلمين أحب إليه the sunnah of the people are more beloved to me referring to the action that عمر رضي الله عنه did and of course that is also not only is it good but it's also something that makes matters easy for the people and Islam is a religion it has come to make matters easy for the people and this is also what can unite the people and bring them bring them together it can bring them it can bring them together and as you know the Prophet صلى الله عليه وسلم he said من قام رمضان إيمان وحتسابة وفر له ما تقدم من ذمه this prayer تراوح if anybody stands up with two things إيمان and احتساب الإيمان and احتساب he will be forgiven meaning he believes in Allah سبحانه وتعالى and he hopes reward from him سبحانه وتعالى he will be forgiven for his past sins that he has done عائش رضي الله وتعالى عنها she told us كان رسول الله صلى الله عليه وسلم يصلي من الليل في حجراته وجداره sorry وجدار الحجرة قصيرا that the messenger صلى الله عليه وسلم he used to pray and the wall of his room was very short فراء الناس وشخص النبي صلى الله عليه وسلم so the people saw the Prophet praying because his wall was very low so they saw him pray عليه صلى الله عليه وسلم فقاموا الناس يصلولوا بصلاة فأصبحوا فتحدثوا بذلك فقام الليل الليلة الثانية فقام معه الناس يصلول بصلاة صنع ذلك ليلتين أو ثلاثا حتى حتى إذا كان بعد ذلك جلس رسول الله صلى الله عليه وسلم فلم يخرج فلم أصبح ذكر ذلك الناس فقال إني خشيت أن تكتب عليكم صلاة الليل when the people saw the Prophet صلى الله عليه وسلم praying they could see him because his wall was very short they came over and they prayed with him and again they prayed with him two or three nights and after that the Messenger صلى الله عليه وسلم he withheld from leading them and then the Prophet told them in the morning the reason why he did what he did is he said إني خشيت I feared أن تكتب عليكم صلاة and lately I feared that the night prayer would be made obligatory on you so based on these two hadiths the Hadith of Aisha رضي الله و تعالى عنها and the action of عمر رضي الله عنه it shows that the permissibility of praying صلاة التراويح جماعة in a congregation and it's not just that it's done as a congregation but it also takes place at the time when it's قيام رمضان and then it takes place the time when it is what when it is a Ramadan not before it nor after it not on a time when it's doubtful because the hadith specifically says من قامة رمضان ايمان الوحتي سالا anyone who stands in Ramadan the Hadith is talking about that the Ramadan has entered as for this beloved brother of ours who's been requested to lead he shouldn't be soft in accepting that which displeases الله سبحانه و تعالى fear that he may fall under the verse of Allah وَدُولَهُ وَتُدِهِنُ فَيُنُهِنُ you may soften for the people and they may soften for you so you're trying to soften the rulings of Allah and that truly will anger him سبحانه و تعالى and you fall under the Hadith of the Messenger صلى الله عليه وسلم which termed him بنو حبان and the wedding زي بنو حبان زواني من حديث عائشة أنا للماني authenticated in سلسلة حديث الصحيحة من أرض الله بسخط الناس كفاه الله ومن أسخط الله برضة برضة الناس وكاله الله إلى الناس anyone who pleases الله تبارك و تعالى in anger of the people الله سبحانه و تعالى will leave you with the people and if Allah leaves you with the people then your affairs is truly not going to be taken care is not going to be taken care of so if it's not the night of Ramadan that our brother should not stand up in prayer and he should not accept the request of anyone who may request from him to disobey Allah سبحانه و تعالى and he should not accept the request of anyone who may request from him to disobey Allah سبحانه و تعالى نعم the second question is is it permissible to fast a voluntary fast while there is an outstanding fast upon me there is no dispute amongst the Ulama and they unanimously in agreement that paying back the obligatory fasting is greater and it's better than coming with a voluntary fast that's محلوء جمعة that is better so let me emphasize on this point which is that there is no dispute amongst the Ulama on every spectrum of the argument and the discussion there is no dispute amongst them that bringing back the wajib fasting is greater and it's better than coming with a voluntary fasting the reason being that the fasting which is wajib the fasting which is wajib is higher in station and in rank and الله تبارك و تعالى it is more beloved to him the things that are wajib and the fara'il then the recommended act based on the حديث القدسي where the messenger صلى الله عليه وسلم and said وما تقرب إليه عبدي بشيء أحب إليه من ما افترته عليه that there is وما تقرب إليه my slave doesn't come close to me بشيء in any matter بشيء in any matter أحب مو beloved to me إليه من ما افترته عليه that which I made obligatory on him that's most beloved to me the most beloved thing unrestricted بشيء in so الله تبارك و تعالى he loves and is pleased with the person to come with that which is obligatory before anything else and as I said this is a nas and the that is better also the matter becomes even more serious that if the person fears and he is scared that he will not be able to fast the obligatory fasting because of upcoming series of problems for him to then pray fast the voluntary at that particular moment knowing that in the future he won't be anywhere able to fast that which is obligatory for instance she's a sister who breast feeds for example she's got a child coming on her way she's pregnant and then after a year two years she's going to be breastfeeding and et cetera and she knows that not anytime soon is she going to be what bringing back that the obligatory fasting for her then to busy herself with a voluntary prayer is also something that is incorrect and that she shouldn't because he goes against the statement of الله where he says فستبق الخيرات إلا الله مرجعكم جميعا يولبقكم بما كنتم فيه تختلفون هيستنة to the good and the good here first of what comes first is the واجبات though you you hasten to that which is واجب before anything else الله also says وسالعوا إلا مغفرة من ربكم وجنة عرضها السماوات والأرض وعدة للمتقين also in the hadith that was transmitted about the virtue of the fasting of شوال the six days of شوال the textual evidence clearly struct instructs and clearly says that the rewarding of fasting the six days of شوال the reward is what is as though you fast today what a year it's after the person when they come with that which is obligatory because the prophet said منصامة رمضانة ثم أتبعه ستا من شوال كان كصيام الدهري that anyone who fast رمضان and then he follows it up with six days of شوال it's as though it's as though he has fasted the whole year now here a question arises amongst the علماء which is that this hadith does it mean that first of all I have to fast رمضان and then I follow the six days of شوال and then I will get this reward which is كان كصيام الدهري some of the علماء said that that they said you have to fast رمضان first once you've accomplished your رمضان and you've done your رمضان and then you face six days of شوال and then you will get the reward of as though you fasted the whole year that's one group of scholars the second group of scholars they said no منصامة رمضانة ثم أتبعه ستا من شوال كان كصيام الدهري is not saying that you have to do this it just it's speaking from the angle of خارجة مخرجة الغالب لا مفهم له which means normally that's what a person will do normally that is what a person will do sometimes in the نصور you would find evidences which are مخرجة الغالب because this is the common thing that people do and this is the norms that generally speaking people fast رمضان and then they faster well right and that's the overwhelming majority of the people so the other scholars who said that that it is you guys are saying that it's خارجة مخرجة الغالب do you have an evidence to prove that they said نعم there is an احتمال there's an evidence that strengthens this argument of us which is that and no خارجة مخرجة الغالب is that the حديث of the messenger عليه الصلاة والسلام where he said منصامة رمضانة فشهر بعشرة أشهر وصيام ستين وصيام ست أيام بعد الفطري فذلك تمام ووصيام وفعل وما في this حديث يمرر فى وصعاتي فى وصعاتي فى وصعاتي فى وصعاتي فى وصعاتي فى وصعاتي يخبروننا أن الناس يوجد 10 سنوات و ثم سنوات من 6 سنوات بعد الفطري فذلك تأمام الصيام السنة. يوجد سنوات تأتي. و أيضاً أخر حديث يجب أن يقوم بعمل عائشة رضي الله تعالى عنها و ما she did. عائشة رضي الله تعالى عنها she said she said عائشة رضي الله تعالى عنها she said and this is her action that they would be a fasting of Ramadan on me and I am unable to fulfill it عائشة رضي الله تعالى عنها she said عائشة رضي الله تعالى عنها she said عائشة رضي الله تعالى عنها she said and this is an evidence to show the permissibility of delaying the bringing back of Ramadan unrestrictedly whether it's for an excuse or not for an excuse and then he also mentions that this is a statement of Aisha herself even though it doesn't have but it still does have because it falls under the and this is something عائشة رضي الله تعالى عنها she used to do معظبة meaning she used to consistently do this and some may ask why would she always do this because she would do Hajj and it would take them to come back from Hajj months she would do Hajj and it would take her months to come back to do her come back to Makkah sorry to Medina where she resides so this is the the reasoning so the call which is is that it's better that the person brings back the fasting of Ramadan first before they go for Shawwal but if they do so there is no problem والله العالم the third question is what is the correct wording of the on the day of Eid and the three days coming after Eid so the question here is that what is the correct method and the correct way of doing the Takabira the day of Eid and the days of Tashreed the days of Tashreed as we need to know is that there is no authentic hadith which is transmitted from the Prophet that has come regarding the method of Takabira but the most authentic thing that has transmitted to us is that which عبد الرزاق من همام السلعاني you narrated on the day of Tashreed that he sent والله أكبر والله أكبر كبيرا so the person what does he say they say والله أكبر والله أكبر كبيرا البيهقي في نشفضائل الأوقات he narrated and he says اخرجه عبد الرزاق بسند صحيح it's transmitted from عبد الرزاق that he used to say والله أكبر والله الحمد والله أكبر وأجلو والله أكبر على ما هدانا ابن عباس بيهقي بيهقي بيهقي هو الوائل غليل also حافظ ابن حجر he says وقد أحدث في هذا الزمان زيادة في ذلك لا أصل لها when people started to add on extra things that had no foundations or no usl for it also what has been transmitted from ابن مسعود رضي الله عنه in other forms which are authentic which is لا إله إلا الله والله أكبر والله الحمد so those are all forms that the person can come with as for a hadith which is فلم يصح في ذلك nothing has come authentically transmitted from the messenger عليه الصلاة والسلام نعم the fourth question is is it permissible to pray the eid prayer in a school which is near a mosque where men pray in one hall and across the road in another hall the women pray the answer is that it's permissible to follow an imam to follow the imam between you and an object or if there is between you a wall or if there is between you something as long as like him the person who is following the muqtadi the one who is following the imam he either can see the movement of the imam or he can hear the movement of the imam meaning there is a speaker that the imam is saying Allah أكبر and you can hear it or you can actually see it if there is a wall or something between you there is no ضرر it's permissible and evidence that strengthens this is the fi'alab abu huraira that he prayed على ظهري المسجد he prayed on the roof of the masjid with the prayer of the imam and also the action of رضي الله تعالى عنه أنه كان يجمع في دار أمي نافع عن يمين المسجد بصلاة الإمامي ويأتم بالإمامي مع السكوت الصحابة على فعله أنه كان يجمع في المسجد أمي نافع الذي كان في المسجد right but he would pray with the imam and the sahabas would be silent about the act of elisib numaliki and no one would say anything about it شاوكاني أخبره شاوكاني أخبره نيل الأوطار so we have two companions we have the action of abu huraira and we also have the action of elisib numaliki رضي الله تعالى عنه these statements that I have brought from elisib numaliki and abu huraira is all taken when there is a need and that the person is in a state of requirement if that's not the case and you're not in need of it or there is not a serious circumstances then what the person should do is that they should come to the masjid because you're going to leave of the command which has been authentically transmitted from the messenger peace be upon him connecting of the lines and making sure there is no gaps in the masjid all of those Ahadith would have no importance if the person is praying somewhere else and also filling the masjid because if the masjid is not full then the sahabas would not allow a person to just pray somewhere else so if the masjid is empty and this is very common you see in haram for example you find this common in masjid in nabawi or you find it in haram in maki you find that the people pray outside the masjid when in reality it's empty inside the masjid so the masjid has to be full first before anybody starts to think about starts to think about praying outside the masjid also isham and his father his father they also used to pray in the house next to the masjid while the what the masjid was full the masjid was completely full and they used to pray in a house near a mosque which was full of people they followed the imam they would make sure that the imam they followed him knowing that the house and the mosque were separated a path came and they blocked off the masjid so there was a road between the two of them so this is something that you can he says we both came to the masjid we found it full we prayed the prayer of the imam in a house next to the masjid among them there was a path and there was a road in between them and sheikh al-Islam ibn Utamia in his Majmu'a al-Fatawa the 23rd volume page 410 sheikh al-Islam ibn Utamia he goes into speaking about it in more details so what I say to this is that you can pray and as long as the masjid is not full and knowledge is with Allah SWT إن شاء الله will conclude in the evening for the questions anything that I have said that was incorrect or wrong is from me as shaitan and Allah who is Masjid are free from it سبحانك اللهم بحمدك أشهد أن لا إله إلا الله أستغفرك وأتوب إليه