 فشرف بل اشتغالي بالعلم ولا تبغي به ما عشت يا بدا بدا وياله من شراف عظيم الحمد لله رب العالمين له الحمد الحسن وثاناء الجميل واشد الله إلا الله وحده لا شريك له يقول الحق وهو يهد السبيل واشد أن سيدنا والنبينا محمد آخير الأنبياء في الدنيا عصرا واجلهم يوم القيامة شأن وذكرى صلى الله وملايكته والصالحون من خلقه كما وحد الله وعرف به ودعى إليه أما بعده ويارن ذا الشرح the explanation of the book بلوه المرام من أدلة الأحكام باي الامام الحافظ ابن حجر العسقلالي رحمه الله ويارن now on the second hadith in the book of fasting we took the first hadith we are now on the second hadith in the chapter of fasting وعن عمار ابن ياسر رضي الله تعالى عنه قال منصام اليوم الذي يشك فيه فقد عصى أبل قاسم ذكره البخاري يتعليق ووصله الخمسة وصحاحه ابن خزيمة وابن الحبان this hadith عمار ابن ياسر رضي الله تعالى عنه he said that the prophet صلى الله عليه وسلم سن the prophet صلى الله عليه وسلم سن منصام anyone who fasts اليوم الذي يشك فيه anyone who fasts the day where there is doubt in it فقد عصى أبل قاسم that person has disobeyed the prophet صلى الله عليه وسلم فقد عصى that person has disobeyed أبل قاسم صلى الله عليه وسلم he disobeyed the prophet صلى الله عليه وسلم this hadith أمام البخاريه he narrated it تعليقا معلقا تعليقا means we mentioned it last in the last sit we mentioned it تعليقا means بخاري doesn't mention what he doesn't mention his sheikh هذا الحديث علقه البخاريه كما ذكر المصنفه as the author said بخاري narrated this hadith معلقا without mentioning his sheikh but بخاري what he does is if he doesn't mention his sheikh and he narrates a hadith there are two methods in which he takes بسغة الجزم or سغة التمريض سغة الجزم or سغة التمريض سغة الجزم or سغة التمريض means he will either sometimes narrate that hadith and mention his sheikh so the chain of narration is actually disconnected because بخاري hasn't even mentioned his sheikh he's either number one he's going to narrate it in an affirming manner this is the first form it's as though he's affirming it that is the first form the second one is he narrates it بسغة التمريض which is as though this is said and he doesn't affirm it with unwavering conviction those are the two manners in which you Imam البخاري would do in this hadith since he hasn't mentioned his sheikh what form of the two has he taken he narrated it بسغة الجزم سغة الجزم is what he narrated it in a form of affirmation that this is correctly attributed to the prophet so why would بخاري do that and not mention his sheikh and the reason he would is because the reason why he would do that is because the narration is not part of his conditions the narrators are not of his condition so there is no need or he doesn't see the reason for him to mention the chain but as half of the حجر mentions here are you with me بخاري narrated معلقة and if you go to الفئة العراقي for instance the hadith which are in بخاري المسلم that are narrated معلق they are not dealt with the معلق is what when the author doesn't mention his sheikh as I said the hadith which are in بخاري المسلم that come in that way the scholars they kind of give it more respect than they do when it comes to other places when it's in بخاري المسلم it has the upper hand over other places when it's in بطاري المسلم it's a very important and the Visit is in a way a more important and the Hadith a more important and the Hadith there is nothing so because where we are we are ولو إلى آخره أم الذي لشيخه عزاب قال فاكذي عن عانة كخابر المعازف لا تصغي لبنة حزن من المخالفي لذلك المسلمين الذين يأخذون بخاري ومسلمين يأخذون في هذه الحديث هذه المسلمين يأخذون بخاري ومسلمين يأخذون في هذه الحديث جيد حينما يأخذون بخاري ومسلمين يأخذون في هذه المسلمين حينما يأخذون في هذه المسلمين إنها يأخذون بخاري ومسلمين سليله صفر العبسي وهي من المكبار التابعين وماذا يتقلونه لأنه من دفع كرسة Well, they were all brought this lecture, of a series. All of them they brought it with its chain. Meaning Abu Dawud TerMidi, Nassai ibn Maja, Ibn Khuzim and Ibn Hyban. All of them they brought it with its chain of narration connected. وصله الخمسة قابو داود نريتن في كتاب In the book of fasting بابو كراهية الصومي يوم وشكل ترميدي أوسع نريتن in his book of fasting بابو ما جاء في كراهية الصومي يوم وشكل نسائي أوسو the same ابنو ماجه أوسو the same ابنو خزيم أوسو the same ابنو حبان أوسو the same الإمام وحاكم in his مستدرك أوسو the same All of them They narrated from the chain of narration They narrated from the chain of narration of عمر ابن قيسن الملائي All of them They narrated from أبي خالد الأحمر سليمان ابن حيان Who narrated from عمر ابن قيسن الملائي Who narrated from أمس حاقة السبيعي عن سلة ابنو زوفرن العبسي All of them الإمام و تلميدي الأحمد الله classify this hadith to be صحيح And since تلميدي has an upper hand over ابنو خزيمة و إبنو حبان It wouldn't have been better on the side of حافظ الملحجان To bring the authentication of تلميدي before bringing the authentication of هو Before bringing us the authentication of إبنو خزيمة و إبنو حبان It would have been better This hadith Imam و حاكم narrated in his مستدرك and it's a hadith And it's upon the conditions of بقالي المسلم but they didn't bring it out And also they'll be agreed to that Very good Let's look at the mistake that حافظ المحجر fell into when he said وَوَصَالَهُ الْخَامْسَةُ The five they connected it He should have said the four connected it The correct وَوَهْمُنْ It's a mistake that is on the side of حافظ المحجر Because this hadith أصحاب السناني الأربع و داود تلميدي إبنو ماجأ النسائي are the ones who brought the full connected chain of narration إمام محمد did not mention in his مستدرك and remember when حافظ المحجر said that he said he's going to say the five The five are referring to إمام و أحمد in their right إمام محمد doesn't have it in his مستدرك this chain of hadith connected Even if you go to the أطراف you won't find it in there as well Are you with me حافظ المحجر himself kind of refuted himself in his own فتح الباري because he mentioned all the people connected this hadith and he never mentioned إمام محمد مسند in his فتح الباري the fourth volume paid 120 so that's the first mistake that's there on the sheikh side also the other point that is a deficiency on the side of the author إبراحجر is a lot of scholars authenticated this hadith الحديث قد صحه جمع من من الأئمة a large amount of scholars they authenticated it and he only mentioned two of them who authenticated it he mentioned who إبراخ زيما and إبراحبان but he didn't bring the الترمذي he didn't bring the authentication of a الترمذي Are you with me and this reality يعتبروا قصور في التخريج this is a deficiency in when you study the side of the تخريج of حديث and this is one of the مخالفة الإحدى قوائده المستقرة فيه it's one of the well-known principles that are followed when you're doing تخريج of حديث and that is when you're doing تخريج of حديث if a حديث is in the أمها to sit to the six حديث and that should be given presidents over it anything that comes after it these six books very good غريب الحديث ومفرداتي we finished an issue of بتايني too the narration and the science is pertaining to the narration and that is slightly the hardest part since we discussed this issue but now we're going to move on to the second part which is we're going to now talk about the فق بتايني to the حديث but before I go into the فق we always have to do a stop over what a bit about the grammatical analysis and whatnot or the language that are in it or the strange words that are used the narration says مَلْصَامَ anyone who fast أَلْيَوْمُ الَّذِيْ يُشَكُّ يُشَكُّ so this is مَبْنِيُ لِلْمَجْهُل it is what? مَبْنِيُ لِلْمَجْهُل مَبْنِيُ لِلْمَجْهُل means the one who has done the action is not mentioned it's a verb that the one who has done the action is not mentioned the subject isn't mentioned the person who has done this action is not mentioned and that is the narration of أَلْيَوْمُ الَّذِيْ يُشَكُّ فيهِ which it comes as أَلْيَوْمُ الَّذِيْ يُشَكُّ فيهِ that is the narration of أَلْيَوْمِ الَّذِيْ يُشَكُّ فيهِ but there's a benefit in it when you say there's a benefit in it the benefit that it is in it is now sorry أَلْيَوْمُ الَّذِيْ يُشَكُّ فيهِ the hadith also brings the ism-موصول the connective which is الَّذِيْ is mentioned الَّذِيْ يُشَكُّ فيهِ there is doubt in it الإمام الطيبي لِس كتابة الكاشف عن حقائق السنان he mentions إِنَّما آتَ بالإسم الموصول إِنَّما أُوتِه بالإسم الموصول the ism-موصول was brought ولم يقول and it wasn't said يوم الشك the day of doubt wasn't said it was said يوم اللذي يُشَك the reason is because مُبَالَغَةً it's to go overboard في أنَّ صوم يوم يُشَكُّ فيهِ أدن الشك سبب الإعسان أبي القاثب it is actually the intent of saying يومُ the day يوم الشك to try to say that if there is even slight doubt let's try to go extreme even if there is slight doubt in you then this is a a disobedience to the prophet صلى الله عليه وسلم what about the one who fasts a day when there is doubt in it are you with me a lot of doubt in it and the doubt is present in him an example for that يوم اللذي يُشَكُّ فيه is like surah to hud ayah 113 where Allah says وَلا تَرْقَنُوا إِلَا الْلَذِينَ ظَلَمُ فَتَمَسَّكُمُ الْلَارِ don't divert and deviate towards the oppressors because then how far I will touch you it means don't divert to anyone who has the slightest delete the most minimum oppression in them don't go to them what about the person whose oppression is inconsistent in them فكيف بالظاليم المستمر عليه are you with me that is very important that is why the ism مصول is there and the benefit that it has been there إمام البخاري رحمه الله in his narration he's worthy he brought it with the word of يوم الشك so he says يوم الشك the one who fasts the day of doubt and that is the last day of شعبان the last day of it's the last day of شعبان even that though the scholars they differed whether it's going to be on what if it's going to be the first day of رمضان or is it on the 30th of شعبان but they all agree it's on the 20 after the 20 life is it going to be on the 30th or is it going to be on the first that day of doubt which one is it going to be we'll speak about that إن شاء الله تعالى when we go to the thick of the حديث the حديث also says so anyone who fasts the day which there is doubt in it فقد عصا he has disobeyed أبل قاسم أبل قاسم is a كنية it's a كنية كنية means when you're attributed to your son the father of so and so okay the prophet he was referred to as أبل قاسم because of his older son ليولده الأكبر he's older son he's older son was قاسم that was the oldest son he had from the children of خديجة and it was said that قاسم died before the prophet was sent out as a messenger and then Ibrahim was born for him in مدينة from his wife ماريا are you with me the صحاب is a lot of the times they used to refer to the prophet as قاسم they used to refer to him ما كان يكنوله صلى الله عليه وسلم as it's in this hadith and the Arabs are very well known they're very well known عرف عند العربي من أن منادات الإنسان بالكنية من باب التعظيم referring to a person by their كنية is from the angle of honoring them really as the poet said he said I referred to him by his كنية when I want to call him so I can honor him and I don't give him a nickname because a nickname is something evil to do and it was it was narrated in بخاري and Muslim on the authority of Anis Ibn Malik that a man called the prophet while the prophet was in بقير he called the prophet or more like he called the name while the prophet was in بقير he said when this was in بقير فلتفت إليه رسول الله when the prophet was in بقير فقال يا رسول الله he said I didn't intend you I didn't know what I didn't intend you إلا ما دعوتوا فولانا I was only calling so and so excuse me when the prophet was in بقير take my name if you want ولا تقنو ولا تقنو I am a dzik that is correct way of saying it ولا تقنو بكنيتي ولا تقنو بكنيتي ولا تقنو and do not give yourself as a nickname My nickname my Abu-al-Qasem بيني take my name, Muhammed is your name but don't take yourselves as Abu al-Qasim take yourselves as what Abu al-Qasim are you with me and there's that hadith now we're gonna go into the fiqh of the hadith and the benefits that we can take of the hadith Number one the fiqh we can take from the hadith the fiqh that we can take from the hadith number one is this hadith اللعنة شباب يقولها The Prophet is a statement of a companionanced at the wedding وعن أمام ربي نياسر رضي الله تعال القال منصا من اليوم الذي يشكور في فقد اعصى أبل قاسم سلاللعين إن ينظرها أمام ربي نياسر نقل منزل لدى المال he did not attribute it to the Prophet So can we say that this Hadith is graded as though it is a Prophet statement or it is a statement of أمام ربي نياسر لأن الناس يختلفون على هذا يختلفون على هذه الحديث ويصنعون على هذه الحديث مثل هذا يوجد صحابي في مكان مقبول أو شيء يقول أنه مصطع يقول أنه مصطع ونقوم بعمل ونقول أنه مصطع او هذا أبدين أو هذا مصطع أدو مرفوع أو موقوفا؟ هل هذا مرفوع أو موقوف؟ لنكلم هذه السؤال، هذه is very important question. إذا كان هناك جديد وكانه خطأ من خطأة المتحدة، خطأ من خطأة أبيدي او ابيديان. هل ترى؟ أو تقول هذا خطأ؟ هل الناس يقولون أن هذا هو عقلية الشخص؟ و هل يمكن أن يخطأ على المقامة الحكومة العديد؟ الجوزير رحمه الله في الكتاب التهديم السنان هو تقدار افكار وهي اطبع هذا افكار لأجهزة الناس لأجهزة الأجهزة الجوهري الماليكي أيضا سراج الدين البلقيني كما يقومون بأن الكثير من الناس يقولوا سراج الدين البلقيني ولكن المجموعة التي تقولها إن شاء الله سراج الدين البلقيني سراج الدين البلقيني by the way هو سراج الدين البلقيني وما يقومون بأنه في البداية عندما نتحدث عنه نعم وذلك سراج الدين البلقيني عندما يقول في فتحه الباري يقول قال الشيخ الإسلام سراج الدين البلقيني يقول سراج الدين البلقيني يجب أن يكون محاصل للسطلاح وهي مصطلح حديث بك يكون محاصل وكما أنه يخبرتك also يخبرتك what's the opinion إن if a companion places over a matter يكون دمي من مصطلح أو ربما ما يأتي لأقي فاعتمد للسطلاح ونحن لا يأتي ووماalal eyes say إنه إصدار للسطلاح أو إصدار الأمر that comes from it إنه إصدار للسطلاح إصدار أسفل انكم تستحقا لتصميم وإن إصدار لأقي لأنه يحتاج لدولة مكلمة أخرى وراءه وماذا ؟ فأنت ترى كيف تفضل؟ فهذا هو المهم والقول الثاني في المسألة والان هو أكثر من الحكومة أعتقد أنه راجح أنا أخبرت أكثر من الحكومة إن شاء الله إذا كان يتعرف رضي الله يلقى يخبر أنه من قبأيلي المرفوع حكمان انه يتقل بصر استغراض أنه حدث لمساعدة للركض وصلاحه يمكن أن يجمع حدث لركض وصلاحه لذا يوجد من طيبة موغف الله في عصيزة عصيزة برفوح الحكم لذا أن الناس يتعطي بصر استغراض على الشخص ولكن الناس يتعطي بموغف الله عليه الصلاة وصلاحه هذا يص Krieg إ 건�و كيف به? موغف الله في عصيزة عصيزة برفوح الحكم وطبعاً لأننا لا نستطيع أن نقوم بشكل كاملين بأنه سيكون جداً في تصميم بشكل كبير أو بشكل تصميم ونحن لن يتكلم من الفضل عليه الصلاة والسلام ويعتقد أنه أعلى بحاجة بحاجة وأنه يقوم بشكل كبير ويكلم بشكل كبير إبلا عبدالبر إبلا عبدالبر الإمام الحاكم النيسابوري هو أيضا تقدر بيوزواو أيضا وفقر الدين الرازي يكتب بيوزواو إنه محصول زركاشي إنه زنكت على مقدمة من الصلاح إذا كنت بخير الإمام السخاوي رحم الله شمس الدين السخاوي هو أيضا يكتب هو أيضا يكتب الإمام الحاكم النيسابوري هو أيضا يكتب إذا كنت بخير إذا كنت بخير إذا كنت بخير صوي釘 بخير