 وَأَقُولُ فِي القُرْآنِ مَا جَاءَتْ بِيهِ أَيَاتُوهُ فَهُوَ الْكَارِيمُ المُنزَالُهُ وَأَقُولُ قَالَ اللَّهُ جَلَّ جَلَالُهُ وَالْمُصْطَافَ الْهَاديِ وَلَا أَتْ أَوَّالُهُ الحمد لله رب العالمين له الحمد الحسن والثناء الجميل وأشد الله إله إلا الله وحده لا شريك له يقول الحق وهو يهدي سبيل وأشد أن سيدنا ونبينا محمد صلى الله عليه وعلى آله وأصحابه والتابعين لهم بإحسان إلى يوم الدين أما بعد إن شاء الله تعالى today we're going to be starting a two-day doura a two-day doura two-day intensive course on the book عمدة الأحكام and we're not going to be doing the entire book but we're going to be studying a chapter from the book the chapter of fasting and the hadiths that we're going to be taking are 32 hadiths إن شاء الله تعالى today we're going to take 16 بإذن الله الكريم and tomorrow we're going to take another 16 إن شاء الله تعالى if we don't take 16 today we will finish the rest tomorrow إن شاء الله تعالى but before we go into the book I want to mention that a bit about the book what is this book and the second thing that I want to do إن شاء الله تعالى is I want to speak about the author of the book okay before the salah إن شاء الله تعالى this book is authored by an Imam whose name is whose name is عبدالغني ابن عبد الواحد عبدالغني ابن عبد الواحد ابن عالي ابن الصرور ابن رافع ابن حسين ابن جعفلن الجماعيلي المقدسي ثم الجمشقي الصالحي والحمبلي والأثري so his name is عبدالغني عبد الواحد المقدسي that's what he's known as عبدالغني عبد الواحد المقدسي and his kunyai is ابو محمد his kunyai is ابو محمد the sheikh was born in جماعيل جماعيل that's where the sheikh was born من أرضي فلسطين من أرضي فلسطين which is part of فلسطين and he was born رحمة الله تعالى سنة احدى واربعين وخمسمائة he was born 541 هجرية على أظهر الأقوالي there are many views but this one seems the most apparent this is what seems most apparent that he was born 541 هجرية the scholars they attribute him to بيت المقدس by calling him المقدسي because جماعيل is close to مقدس it's very close to بيت المقدس it's filmed in فلسطين and it's close to بيت المقدس so he was named after it so he's called عبدالغاني عبدالواحد المقدسي مقدسي here means بيت المقدس his father عبدالواحد the author his father عبدالواحد عبدالغاني's father عبدالواحد was from the first pat among the first group of people from his family to flee بيت المقدس there was a tyrannical leader who were killing and mass re-curing it was a non-muslim by the way who was killing the muslims so عبدالغاني's family they fled بيت المقدس they hid and when they hid they traveled to a place called دماشقا دماشقس they went to the Damascus and this was the year سنة احدى وخمسين وخمسين مئة 551 هجرية so he was only 10 years old based on the birth his only 10 years of age عبدالغاني's family is a family a righteous noble family they used to be called the righteous family that's what they were known as their worship their عبادة and they were also known as a family of knowledge he came out from a house of knowledge his family were rooted in knowledge generations generations they were rooted in knowledge and and they weren't just rooted in knowledge but they were rooted also in piety and nobility so from a very early age he embarked on the path he embarked on the path of seeking knowledge and gaining knowledge and he started to seek knowledge in دماشق where did he start to seek knowledge in دماشق and he took knowledge from the leader of the family the man who used to run the family and his name was أحمد بن محمد بن قدامة المقدسي أحمد بن محمد بن قدامة المقدسي أحمد بن محمد بن قدامة المقدسي is the fadha of موفق الدين بن قدام المقدسي the author of the book which is the sharaf of مختصر الخراقي is fadha لأن الموفق الدين his name is called so the fadha of موفق الدين was the man who ran the family and so sought knowledge from him and is the uncle of عبدالغني okay he's an uncle to him he's a uncle to him but their their relationship is from his mother side not from the father side عبدالغني and موفق الدين we'll speak about that soon so anyways he took knowledge from he took him knowledge and he studied with him a good amount but as you all know scholars don't stay in one place when they want to seek knowledge they travel traveling was the way forward they would go and they would travel to seek knowledge they would go to places where knowledge was mentioned they would go to the علامة around the world to meet them to take knowledge from them that's what they would do and like traveling to seek knowledge he has a book on that and he mentions in their stories of great scholars who traveled to seek knowledge so عبدالغني is from those scholars who went to seek knowledge to gain knowledge from scholars he took knowledge from رحمه الله other than his uncle he took it from عبدالغني عبدالغني بن محمد بن هلال who died here 550 565 and he also took from عبدالغني عبدالغني بن صابير who died here 570 76 سلماني بن علي الرحبي who died here 569 when he was 20 years old he traveled to Baghdad when he went to Baghdad and he was سنة إحدى وستينة وخمسمائة it was 561 so he's 20 years old 561 and he went with his cousin who is his cousin I just mentioned right now وفقديني بن قدامة the author of the كتاب المغني the مغني is a big book is the شارحة of the كتاب المختصر الخراقي he went with him both of them went together and this shows us that when you want to seek knowledge it's also good to take someone with you because you can encourage one another anyways they both traveled to Baghdad and when they went to Baghdad ابن قدامة المقدسة عبدالغني بن أحمد بن محمد بن قدامة المقدسي he was more inclined to فق ابن قدامة الله افت فق more أم يلو إلى الفق he leaned towards فق whereas عبدالغني عبدالواحد المقدسي was more inclined to حديث and the knowledge of the narrators and the senate and etc that's what they both were like when they went to بغداد the first person they met was عبدالقادل جيلاني عبدالقادل جيلاني from the أئمة من هالي السنة is a great إمام حمبني المدهب great scholar but some people came and they were extreme on him but عبدالغني has nothing to do with that was being attributed to him has nothing to do with him على كل حال when they went to عبدالغني عبدالواحد as when they went to عبدالقادل الجيلاني they took from him and they learned from him حديث and فق and عبدالغني died here five hundred sixty one they took from him also they took from the other scholars that were there and they read things on them like أبي الفتح نصر ابن فاتيان also أبي الفتح محمد من عبدالباقي ابن بطي أحمد ابن المقرر بالكرخي أبي بكر ابن نقور هبت الله ابن الحسن ابن الهلال الدقاق ابي زرعة طاهر ابن محمد الشيباني المقدسين they took from those scholars and they stayed in there four years they stayed in Baghdad for four years and then they came back to Dimashq where they were originally after four years of being in Baghdad they came to Dimashq and then he traveled to Egypt عبدالغني and then he traveled to اسكندرية and that time he met the scholars of that time from them is أبو طاهر السلافي بكسر السين أبو طاهر السلافي سلافي who died the year five hundred and seventy six he met him and he took from him he also took from أبي محمد عبدالله ابن بر النحويل there was a grammarian of his time he took knowledge from him as well and he went back and forth to many different countries they said that the scholars that he took from were more than a hundred teachers more than a hundred teachers عبدالغني عبدالواحد المقدسي and each person he took from he took them from from them a great portion of knowledge this shows us the dedication and the hard work of these great scholars we might have a lesson in our local مسجد and may not travel to it but these أئمة they traveled from one side of the world to the other side and the scholars they mentioned العلم يؤتا ولا يأتي knowledge doesn't come to you but you have to go to knowledge you have to travel for knowledge if you want to attain it عبدالغني عبدالواحد المقدسي what was his characteristics like what type of person was he the scholars they said he had noble characteristics a great noble characteristics رحمة الله his أخلاق was very good very high they attributed to him his memorization was precise and he was a person who authored رحمة الله he wrote many books they said that he was a person who used to call to the good and prohibit the evil if he saw someone do something wrong and he went against Allah's religion in the most gentle manner he will go and approach that person and he will inform them of it he was strong in that regard call it to the good and prohibiting the evil وكان لا تأخذه في الله لو متلاعين and he never cared the blame of the one who blames him he never cared if this is what was pleasing to Allah عز و جل and this is what Allah wanted he would say it but he would watch the way he said it and he would say it in a gentle respectful manner but he didn't care after that what anyone would say رحمة الله تعالى his personality was very strong was courageous رحمة الله تعالى he was also متواضع very humble very humble individual they described him to be a very generous person very generous بالكرم that they said رحمة الله he never used to store anything in his house and would never keep anything and store it and keep it to himself he used to give رحمة الله that it was said about him that he was so generous that if he wanted someone to get something he wouldn't trust it with anybody else he would go and try to take that thing to him to the person himself he used to take the charity and the zakat to the people himself رحمة الله تعالى he was also mentioned to be a person that when he saw that his student was very good and he was very dedicated and he wouldn't see it problematic and he wouldn't object to it that his student will go and travel and take knowledge from someone else because these are bad characteristics with some people they see a student who's good who's dedicated who's got a good knowledge and that he can even pass the teacher and then they feel that they want to hold their student down always keep the student under their wing عبد الغني عبد الواحد المقدسي if he saw that the student was very good and the student was dedicated and ambitious and he saw that the student was coming with a lot of hard work he would say to them go and travel go and travel go and take knowledge from other great scholars and that would please him a lot one of the characteristics that was mentioned about him was he had three sons محمد and عبد الله and عبد الرحمن and it was said that he's from the rare scholars who made sure that his his children were his students and they took knowledge from him and they benefited from him because a lot of the scholars and a lot of the people who seek knowledge and who go to this path of seeking knowledge a lot of them what happens to them is they forsake their children and they forget about their children and you rarely come across a scholar whose son became a scholar as well there are but they're very little and if somebody was to take time out and to author a book in this regard it would be very good to compile all of the scholars who are children whose children became scholars after them عبد الغني عبد الواحد المقدسي as I mentioned his teachers were more than a hundred and I mentioned some of them and some of his teachers were female teachers they were female teachers that he took knowledge from علم الحديث رحمه الله تعالى and some of his female teachers are mentioned in the book الترغيب of الدعائي والحفى عليها عبد الغني عبد الواحد المقدسي رحمه الله as I said before he was inclined more to حديث and the science of حديث that's what his field of expertise was رحمه الله تعالى and that was the field that people would come to him to take knowledge from him and from his students in حديث was his own cousin his own cousin عبد الله عبلو أحمد عبلو محمد بن قودامة المقدسي مفقودين the author of المغني took knowledge from عبد الغني when he came to حديث he took knowledge from him and he benefited from him his children also took knowledge from him and he gave them all إجازات in حديث from his students is الحافظ عبد العظيم المنذري the author of the كتاب الترغيب والترغيب as a famous book therefore he's from the student of عبد الغني عبد الواحد المقدسي ورحمه الله brothers عبد الغني as any other scholar of his time he went through trials and tribulations scholars were always tested and people of knowledge were tested and it comes with the territory it comes with this path of seeking knowledge that you'll be tested and then I mentioned three times I mean three situations of his life رحمه الله تعالى the first of the test that he went through is he entered into أصبهان أما أصفهان عبد الغني عبد الواحد المقدسي he entered into أصفهان he came to أصفهان when he came to أصفهان عبد الغني عبد الواحد المقدسي he came across a book called معرفة الصحابة like knowing the companions and this kitab is written by أبو نوعيم الأصفهاني أما أبو نوعيم الأصفهاني this is written by him عبد الغني عبد الواحد المقدسي he read the book he read the kitab معرفة معرفة الصحابة and when he read the book he saw in the book 200 موضعan 290 places where the author did mistakes he came and he stood over 290 places where the author أبو نوعيم الأصفهاني he did mistakes in the book so he pointed that out and so when he pointed that out he was highly criticized because he's in the land of what the land of أبو نوعيم الأصفهاني أبو نوعيم أصفه this land and he's in أصفهان and so he was criticized greatly and the people who fought him highly was أصرا a family known as بيت خجندي بيت الخدنجيو which were an ash'ari group and عبد الغني عبد الواحد المقدسي was anti-ash'ara he was against the ash'ara creed and he fought against it and so they used this opportunity to cause him great harm and because of that he ran away فخارج عبد الغني من أصفهان متخفين he ran away from أصفهان highly the middle of the night he left the second time was he covered and he taught the كتاب الضعفاء by العقيلي he taught the book الضعفاء by who العقيلي ورحمه الله and in that book العقيلي ورحمه الله one of the people because the Kitab is called الضعفاء those who are weak those who are those who are weak and in there العقيلي ورحمه الله you mentioned one of the people who were weak in hadith is who اليمام أبو حنيف رحمه الله he mentioned that in a book and so عبد الغني عبد الواحد المقدسي when reading the book he came across this part and he displayed it and so he was caused great harm in the land that he was at at that time which was Mosul Mosul is the second land they were Hanafis in فق and so they became very hurt by that and they gave him a lot of harm وهموا بقتله they even intended to kill him and البرحاني بن البرني البرحاني بن البرني it was a reminder who had an influence on the community it was a reminder used to heart soften the people he felt that he had to help the sheikh so he helped him get away from the place the third time he was tested was when he came to دمشق عبد الغني عبد الواحد المقدسي he came to دمشق and the people accepted him and they saw his knowledge when they saw his piety and when they saw his understanding of the religion so a group of people they became jealous and envious of him they were jealous has said entered their hearts towards عبد الغني and so what they did was they tested him in his عقيدة they said what do you believe and so he mentioned what he believed and he mentioned his عقيدة and so they said to him you're not allowed to teach no you can't teach and if you do we're going to cause you harm and so they forced him to leave دمشق so leave دمشق you're not going to be here anymore فا باقا ربع the land became very tight on عبد الغني عبد الواحد المقدسي so he went to بعلا بك he went to بعلا بك when he went there he left there as well and he went to مصر ايجبت when he came to Egypt he sat down to teach in Egypt حديث of the prophet صلى الله عليه وسلم and the people benefited from him the فقهة of Egypt because he was going against their فق he was going against their فق and their verdicts of فق they told the leader الوزير العادل صفيه of Egypt they said this man get rid of him he's a problem and get rid of him and that they said أنه أفسد عقائد الناس this man corrupted the people's عقيدة it's corrupted in the people's عقيدة so the leader said okay he wrote a letter but he commanded his scribe to write a letter he said write take a pen and paper and he said write the following and so when he wanted to dictate the scribe said I don't think it's necessary for you to write anything now because عبدالغاني ابن عبدالواحد المقدسي who has left you guys meaning he died there's no need for you guys to want to get rid of him he has got he has left you guys and he died رحمة واسعة the scholars of his time they praised him praised him praised him greatly he was praised highly and امام الديهبي who said about him هو الإمام العالم الحافظ الكبير الصادق القدوة العابد الأثري المتبع عالم الحفام he said he's an imam an imam a person who's followed in good الصادق truthful man القدوة he was a role model he was an abid a worshipper الأثري a person who followed the Kitab and the Sunnah ومما عليه صلاف الصالح and that which the pious predecessors were upon ابن كثير ابن كثير سلبهم كان نادنا في زمانه he was rare in his time no one like him في اسماء الرجال in the narrators and the names of the narrators حفظاً وإتقاناً واسماعاً واسماعاً وصرداً للموتون واسماء الرجال he was unique in the way he memorized and he was precise in the narrations and the hadith he knew the different weddings he knew the what different weddings of the hadith who narrated this wedding and who narrated that wedding who was precise in it he was solid and he was strong in the narrators رحمه الله تعالى رحمة واسعة one of the best people to talk about him is his own cousin ابن قدامة رحمه الله the author of the Kitab المغني وفقدين ابن قدامة he said about him he said about him كان جامع للعلم والعمل he combined between knowledge and implementation of knowledge like he implemented what he knew رحمه الله وكان رفيقي في الصبا and he was my friend when we were young with so much knowledge together وفي طالب العلم when we were seeking knowledge وما كنا مينهم ونبع نستبق إلى خير ونبح competed in good إلا سبقني إليه he would always beat me in it إلا القليل except something small here and there وكمل الله and Allah completed on him what فضيلته الله's virtue he completed on him he did it and that was through the people of innovation of his time they caused him great harm and they had hate in their heart towards him وقيامهم عليه and they stood against him وروزق اللعلم knowledge was given to him رحمه الله تعالى it was also said about him لو أقام الحافظ بأصبهان if he was to stay in aصبهان and he was to remain there and he was to be patient رحمه الله تعالى مدة a period of time وأراد أن يملكها and he wanted to take over aصبهان لملكها he would have been able to take over aصبهان meaning the people loved him they really really loved him رحمه الله تعالى they loved him التاجر كندي رحمه الله he said لم يكن بعد الدارة قطنيه after دارة قطني there was no one like عبدالغاني ابن عبدالواحد المقدسي after دارة قطني and who is دارة قطنيه دارة قطنيه is the one who authored the 20 volume book from memory it's a 20 volume book he dictated from memory no one came after him like عبدالغاني ابن عبدالواحد المقدسي عبدالغاني ابن عبدالواحد المقدسي has many books some of the scholars they mentioned his books reach 70 but the most famous ones I'm going to mention إن شاء الله و تعالى the most famous one is the كتاب الكمال في اسماء الرجال الكمال في اسماء الرجال the كتاب الكمال was written by him and it's the narrators of the six books of حديث the imams of the six books of حديث who are the imams of the six books of حديث البخاري على المسلم الترمذي ابن ماجع النسائي الابن ماجع ترمذي أبو داود النسائي الابن ماجع those four books and the two صحيحين بخاري المسلم those six what he did was he wrote all of those imams their narrators their narrators he wrote a book in it if you want to find those six imams their narrators you find it in that book their biography who they are where they were born who they took from he authored a book in it رحمة الله and that's the book that scholars came after that and they summarized it أبو الحجاج المزي came he summarized it into a كتاب كتاب الكمال في اسماء الرجال and then after him came ذهبي مغلطايا and then what do you call it ابن حجر came until ابن حجر came ابن حجر summarized it into his this book is one of his books عمده تلحكام is one of his books but what many people don't know there's two عمده تلحكام and many people don't know that there's two عمده تلحكام and they're both published and they're both present the difference is that the first عمده تلحكام is كبرا it's big it's got 900 and I think 40 حديث in there 940 حديث in there it's big it's what it's very big this كتاب this one right now is less than it it's what it's less than it it's 400 something حديث in there right 400 something حديث it's called عمده تلحكام صغرا it's the little one the first one is كبرا the big one and this one's called the صغرا the overwhelming majority of the scholars they explain the صغرا the small one they don't explain the big one they don't explain the big one generally speaking the أثر رحمه الله he died an illness that stopped him from talking the illness that he had he was unable to talk and he was also unable to stand and his illness became more and it carried on for 16 days for 16 days he was very sick رحمه الله and he died ربيع الأول the year 600 هجرية رحمه الله he died in Egypt and he died on a Monday الثالث والعشرون on the 23rd of ربيع الأول year 600 and he was old his age was 950 years right 59 yeah that's very young just under 60 years of age that's a very young age and he left this behind the last thing that I want to talk about before I start is what is this book about remember it's a حديث book this book is a حديث book okay and the scholars the way that they used to write حديث book are different some scholars would write حديث on 40 narrations of the most comprehensive speeches of the messenger صلى الله عليه وسلم as an Imam نوى did 40 حديث and these 40 حديث are the comprehensive speeches of the messenger صلى الله عليه وسلم other scholars they would write حديث based on heart softening virtuous actions like رياض الصالحين رياض الصالحين is what is based on what فضائل الأعمال righteous actions hope fear heart softening that's رياض الصالحين but it's حديث this kitab is not for heart softening okay and it's not virtuous actions necessarily this book is written on الحكام جرسبوده rulings and these حديث are called حديث الأحكام they are what حديث الأحكام جرسبوده rulings جرسبوده rulings يلانين حكم شرعي is this permissible or is it not am I allowed to do this or not basically it's حديث where you take from it سق you take from it فق this book عمدة الأحكام scholars would memorize it scholars would what they would memorize it and they would take time out to memorize it many great scholars have memorized it from them is سخاوية رحمة الله memorized it اراقي memorized it ابن حجر العسقلاني you memorized it شوكاني memorized it great scholars that you're looking at today reading their works they memorize عمدة الأحكام because you need it in your day-to-day life when somebody asked you is this permissible you need to know the حديث in your head and as I always say knowledge is that it's two things that come together it's حفظون مع فهمين it's memorization with understanding so these 32 حديث if you could take time out to memorize it from the chapter of fasting after having understood it they will help you a lot they will help you a lot إن شاء الله تعالى the scholars they took time out to explain this book of its importance and how good it is and I'm going to mention some of the explanation that have been put on this book and I'm going to mention the most important ones because there's so many that have been put on it one of the most and I personally believe it's the best explanation one of the best explanation عمدة الأحكام is the explanation of ابن الدقيق العيد the explanation of ابن الدقيق العيد ابن الدقيق العيد he has a shara'a called احكام الأحكام في شرح عمدة الأحكام are we all together the best publication that recently came out is The Darul Lubab from شام Dimashq Darul Lubab that's the best publication and the beautiful thing about that one is it's that it's got the shara'a of ابن الدقيق العيد on there which is احكام الأحكام and it also has it also has the عدة of امير صنعاني on there the footnotes of احاشي of امير صنعاني published together one of the scholars that explained this book in more than 20 volumes is ابن ملاقي رحمه الله the teacher of ابن حجم he called it الإعلام بفوائد عمدة الأحكام he called it الإعلام بفوائد عمدة الأحكام ابن ملاقل رحمه الله اتعالى the teacher of ابن حجم the third scholar who explained it is الفاكيهاري رحمه الله he has a shara'a called رياض الأفهام he has a shara'a عمدة الأحكام which is very good also the shara'a of سفاريني he has a كتاب called كشف الليثام كشف الليثام all of these books we're going to be quoting them شعب الليثام also one of the explanations that have been put on it is the shara'a of الشيخ عبد رحمه الناس للسعدي he explained it as well رحمه الله اتعالى also الإلمام با إسماعيل الأنصاري ورحمه الله he explained it تنبيه الأفهام في شراع عمدة الأحكام با الشيخ محمد ومصال عثيمين but the one that has come out by the مؤسسة الرسال مؤسسة الشيخ من عثيمين which is one thick volume i think it stops at كتاب الحج if i'm not wrong i'm in the chapter of haj also there's a shara'a by عبد الله بسام عبد الله البسام his shara'a is the most famous one that everybody knows of which is called which is called تيسير العلاب في شراع عمدة الأحكام and there are many more more than a hundred explanations have been put on it are we all together one of the new explanations one of the new explanations that really recently came out is the شراح of عبد الله بن صالح الفوزان عبد الله بن صالح الفوزان when came out recently he called it مورد الأفهم في شراع عمدة الأحكام في شراع عمدة الأحكام and he is a unique واثر رحمه الله unique واثر in the way he wrote رحمه الله تعالى he was very good and it's beneficial he previously explained بلوغ المرام he called it منحة العلم في شرح بلوغ المرام which the scholars loved 10 volume دارو مينهج published it everybody ran after that book and everybody loved it recently he brought out the explanation of عمدة الأحكام حفظه الله he's still alive he came out with this one recently a couple of months it just came out a go رحمه الله anyways i'm going to be quoting from from all of those books here and there you hear those names and those authors sometime but the way that i plan to go through this explanation is التسيل to make it easy and i want to go into too much details i'm not going to mention too much difference of opinions i'm only going to mention القول الراجح indeed the strongest opinion to me i'm going to tell you the strongest opinion that i believe to be the strongest in that issue if you want to then go research more you're entitled to do so and you might even differ with me you might even differ with me we're going to take as i said those first 16 حديث today إن شاء الله تعالى and tomorrow we're going to take the second 16 إن شاء الله تعالى the way that it will be studying is أخونا عبدالصمد is going to read the حديث on me and i'm going to explain the حديث each حديث we're going to extract benefit from it بإذن الله الكريم ولله الحمد والمنا we've spoken about the author of this book عندت الحكام the name of the author who is he about his life in a very summarized manner of course we also ولله الحمد والمنا praises to Allah and glories to him we also spoke about a bit about the book what this book deals with how many حديث how important it is for one to memorize it we've also spoken about the explanation that have been put on this book now إن شاء الله تعالى we're going to start the chapter of fasting كتابه صيام the chapter of fasting what does الصيامو mean in the arabic language what does الصيامو mean in the arabic language it means الامساك is to withhold the word the arabic word it comes from the meaning of الامساك to withhold to refrain from something okay and as أبو عبيده mentioned in his مجازل القرآن and also is mentioned in ابن فارس mentions in معجم مقايس اللغة in the arabic dictionary that the word الصيامو is to withhold from everything it means that you withhold from food you also withhold from speech all of that is fasting all of that is all of that is fasting and that's why the mother of she said صوماً فلن أكلم اليوم إنسية so what did she say sorry فقولي إني نذرت للرحماني I made a covenant and an oath with Allah إني نذرت للرحماني صوماً a fasting and then after that what did she say she said I made a promise with Allah that I'm gonna fast and then what did she mentioned after that فلن أكلم اليوم إنسية I'm not gonna talk to anyone so holding from speech is also fasting she's using the the arabic usage the linguistic the lexical usage where it means to restrain I'm a refrain from something whether it be speech whether it be food all of that is what it is the meaning of in the arabic language شرعاً إن الشريعة it means الإمساك وبنية المفطرات المفطرات it is to withhold from the things that can break your fasting with an intention again it is to withhold it is to refrain from the things that can break your fast with an intention so when you're with all day you're doing with an intention and the things that break your fasting are what الطعام والشراب والجمع drinking eating and intersection intercourse you can't do those three while you're fasting so the person withholds from those with the intention so you do with an intention it's not like you're not you're doing it because you can't be bothered I don't have food no you're doing with an intention your intention is that you're doing to hold back from this for the sake of Allah من شخصٍ مخصوصٍ and it happens from a particular person there's a particular person who does it not everybody does it we'll see who the people can't do fasting also في وقتٍ مخصوصٍ it's done at an appointed time there's a time which it starts and there's a time which it finishes that's the definition of fasting in the شريعة it is it is to withhold withhold to refrain from with an intention على المفطرات the things that can break your fasting من شخصٍ مخصوصٍ from a particular person في وقتٍ مخصوصٍ at a particular time if you want to study fasting four things is what you need to know about fasting if you want to learn the thick of fasting if you want to have the understanding of fasting there are four things that you need to know the four things are أصائم the one who's fasting the rulings regarding the one who's fasting أصائم is the one who's fasting the one who's doing the fasting he has to have six conditions the one who's fasting if he wants to do fasting six conditions need to be met he has to be a Muslim he has to be عقل he has to be sane a person who's insane doesn't fast so he's a Muslim عقل بالغ reach age of puberty another one for the women غيروا حائذٍ ولا النفساء she's not on her menstruation or she's not on her post post-natal bleeding five the person is is a resident so he's مقيم sorry resident and also he has the ability to do it are we all together those six those six are for the person who's fasting and then the second thing that you need to look at from the four things is what أصوم with the fasting which fasting are we talking about particularly first of all the fasting are how many types the fasting are how many types there are four types of fasting there are four types a fasting which is obligatory a fasting which is obligatory and the ones that are obligatory are three there's only three fasting that are obligatory رمضان you have to fast رمضان right the second one is نذر you made a promise with Allah you made a promise with Allah it becomes obligatory on you you say الله I promise I'm going to fast for you you make a covenant on the earth with Allah and the third one is كفارة an expiation you did a mistake in something you did a a wrong in somewhere and you're having to come with an expiation a kafارة you need to pay and we're going to see one of the kafارة that you need to do we're going to see them the second type of fasting is that which is محرم حرام you can't do and we're going to see it the ones that are محرم which is فاستين on عيدين you can't fast عيد الأضحة عيد الفطري it's محرم it's حرام you can't you're not allowed to صحيح the author is going to be that the third one is سنة it's recommended and then we're going to see that example إن شاء الله و تعالى which is صيام و ثلاثة أيامي من كل شهر fasting three days of every month or fast or fasting منديس and thursdays صنة and also مكروه this light it is what it's this light which we're going to see fasting for example on saturday by itself for example disputed whether it's حرام or it's مكروه but fasting saturday by itself without no day before it or after it are we all together that's the second pillar that you need to know when you're studying فكفه fasting the first one was what الصائم or the one who's fasting you learned the six right and the second one was what the fasting what type of fasting which one are we going to be talking about the واجب and the which one in واجب رمضان رمضان the third thing that you need to know is ام the things that corrupt your fasting the مفاصد امه the مفصد the things that can corrupt your that can corrupt your fasting some scholars they call it the مفاطرات the things that can corrupt your fasting and they are what there are three things that we're going to mention taking any substance through your mouth which reaches your stomach deliberately with your choice you deliberately doing it that's number one that's what it breaks your fast if you take anything into your mouth and it goes to your stomach what is it and you do it deliberately no one's forcing you you're not under any duress it breaks your fast number two is sexual intercourse الجمع سكشو انتقل and we're going to talk about the three things that you need to do if you have sexual intercourse in the month of Ramadan deliberately if you do it deliberately three things that you need to do in order that you need to do it the expiations we're going to mention them إن شاء الله و تعالى in the explanation here the third thing that breaks your fast is if the person vomits deliberately if he deliberately vomits those three are going to break your fast as for حجامة the opinion that I am leaning towards is that it doesn't break your fasting that the حجامة doesn't break your fasting and إن شاء الله و تعالى when the time comes we're going to reconcile between the حديث of شدادي أوسن which is in Sunni a kutubi Ahlu Sunnah narrated it where the messenger said افطر الحاجم والمحجوم the one who does حجامة and the one who does it for him both of them their fasting breaks and the other حديث حديث من عباس في صحصة المسلم where it says احتج من نبيه صلى الله عليه وسلم وهو الصائم المحرم the messenger did حجامة whilst he was fasting how do we reconcile between that we will come to it but me as I mentioned those are the three that break your fasting if you want to know you should study that third part part so what's the first thing that I said that you need to know about fasting the one who's fasting what's the four things I said four things you need to know about the fiqh of fasting if you don't know these four you're not going to learn fiqh of fasting the first one is الصائم with the one who's fasting and the six conditions that I mentioned the second one is the fasting itself and its types four types we mentioned them واجب محرم مصنون أما مندوب أما سنة and مقرو we mentioned each one right and we spoke about the المفسد أما المفطرات the things that break your fasting and we mentioned three and one we said there's a difference of opinion regarding it whether it breaks it and we all together remember the three that we spoke about are actions that you do that break your fasting are we all together are we all together brothers three things that I mentioned there are actions that you do that will break your fasting the first one is taking any substance into your mouth okay that reaches your stomach will break your fasting number two was it sexual intercourse في نهارينا مضاء we're talking about while you're fasting at night time no we're not talking about night time we're talking about day time and three one is what if you don't if you make yourself vomit not if you you feel sick and you vomit that doesn't break your fasting I said the person puts his finger in his mouth and he brings it out deliberately it'll break your fast but also breaks your fast that which isn't action that breaks your fast is near to the filter if the person intends in his head to break his fast even if it doesn't even if he doesn't eat it breaks his fasting because remember what we mentioned in the beginning what was the definition that we gave for fasting that the person comes with the intention to refrain from this so if you get rid of that intention it'll break your fasting also what breaks your fasting is if a person looks at a woman a man looks at a woman so many times that it leads to اخراج المني that needs something comes out from his genital private part then this also breaks your fasting are we all together that's deliberately looking at the opposite agenda will break your fasting which then leads to of course it leads to the اخراج المني that the many comes out it breaks your fasting also the last and the fourth thing that they were going to take here insha'Allah in the book is المفعول فيه the things that you do in fasting the things that we should do inside fasting and the author رحمة الله he mentions صحور صحور are things that you need to do in fasting we're also going to take حيستيني بايفتار which we're going to take we're also going to take الي اعتكاف we're also going to take قيام الليل تراويح قراءة القرآن قراءة القرآن all of those are things that you need to do within رمضان does that make sense those are the four things that this whole two days seminar is going to be about that's a خلاصة summary right now we're going to start إن شاء الله we're going to start the حديث إن شاء الله you all have an overview now you have an idea before I start fasting what year was it made obligatory put your hand up if you know so we can make the class interactive put your hand up if you know don't shout the answer out just put your finger up if you know when fasting was made obligatory it was made obligatory on the second year of the islamic calendar after هجرة to رسول الله when the prophet migrated to Medina two years later it was made obligatory so it was أسانة تسارية من الهجرة and this is بالجمع there's no difference of opinion there's no difference of opinion it's a consent and again fasting was made obligatory تدريجيين gradual it wasn't made obligatory all at once it was made obligatory تدريجيين first of all the person was given a choice the person was given a choice if you wanted to fast or if you wanted to eat الله said فمن تطوع whoever wants to do voluntary and he wants to come with تطوع فمن تطوع خيراً فهو خير الله anyone wants to do voluntary then that's good for him and then what did the ISA وعن تصوموا خير لكم for you to fast is good for you it wasn't obligatory now if you want to fast you can fast if you want there was a choice but then that got abrogated from Ramadhan but it was voluntary for other fastings that we speak about إن شاء الله تعالى but Ramadhan it became فمن شهيد منكم فمشهرة فلي أصوم anyone who saw the fasting of the entering of Ramadhan what should he do فلي أصوم فاست it became what it became obligatory you have to fast there are benefits that are infasting I'm going to mention them إن شاء الله تعالى there are four benefits and I'm going to mention that are infasting four benefits the first benefit is fasting is one of the biggest means to attain Taqwa fasting is one of the biggest means among one of the greatest means to attain Taqwa piety of Allah because what did the ayah say the ayah of making fasting obligatory what did Allah say what did Allah say يائي والذين آمنوا كتب عليكم الصيام كما كتب على الذين من قبلكم لعلكم تتقون تتقون إذن to attain Taqwa fasting was one of the means for it number two fasting allows you to worship الله سبحانه وتعالى in abstaining and staying away from your desires to stay away from what from your desires everyone loves to follow their desires everyone wants to eat and enjoy himself and drink but when you've shown that you're not going to eat and you're not going to drink and you're not going to have intimate relationship with your spouse what came out of there ستقل نحبتي لله تعالى that you are truthful in your love to Allah عز وجل you're a person who really loves Allah because what did you do you pushed away your desires and what you're next once and you gave presidents to Allah عز وجل and that which he commanded number three fasting brings about self-discipline self-discipline that's what fasting brings about you are learning patience you are learning forbearance you don't need to go to a self-development course fasting gives you that that self-discipline that you are a person who has control over himself that I tell myself what I'm going to eat and I can tell myself what I don't want to eat my body doesn't tell me when to eat and when not to eat and how to eat Allah said about the non-muslims والذين كفروا يتمتعون ويأكلوا لها كما تأكلوا لأن عام والناروم هتولهم that the disbelievers Allah said that they eat just eat just eat because then their desires has more control over than their what than them controlling it they don't have that their self-discipline are we all together whatever doesn't eat you eat it that's their policy whatever doesn't eat you eat it like in fasting what does it give you self-discipline number four in fasting there is health benefits okay there are health benefits in there but I want you to understand a point here right now whereas where is there are people who have made all of the عبادات that we do they've based health benefits and they say we praise Allah because it's a form of workout and we fast because it's a what it's a health benefit no we do this because Allah commanded us we do this is because it's a spiritual thing for us we want to eliminate that you could have health benefits in it no problem it could have it but that's not why we're fasting why are we fasting from our fasting so when I say here that fasting has health benefits that's not why you're fasting because you want to lose weight and you want to be slim that's not your intent are we all together brothers you're not doing it because of that but we don't dismiss the fact that it could have health benefits in it and that there are health benefits in it and from the things that they mention is that it takes they said psychologists and others have stated that it takes for a person to get rid of a bad habit it takes them 29 to 30 days are we all together to get rid of a bad habit and this is the month where you have that chance to do it Shaytan is chained and you have that opportunity this is the first hadith in the chapter of fasting this hadith بخاري and muslim both are narrated and there is something I never mentioned about this book the unique thing about this book is even though it's حديث الأحكام that it talks about حديث regarding and pertaining to jurisprudence rulings all of the hadith that he mentions in this book are بخاري and muslim and some places where the author does mistakes the hadiths are either one of the two it's either one of the two in other words every single hadith in عمدة الأحكام are all authentic there is not one narration that's weak so all of these hadiths that we're taking are in بخاري and muslim what are they في الصحيحين بخاري and muslim but sometimes the wording that he picks can either be the wording of بخاري or it can be the wording of muslim like this hadith for instance the wording that he chose is the wording of muslim the wording is the wording of muslim but the hadith is in بخاري but not in that same wording okay it is not the hadith says it means don't go before it used to be in the arabic language it used to be فعريفة إحدى التايني one of the two tasks got taken out من باب التخيفي to make it easy for the people to say it it used to be but one time it got dropped so it becomes easy for the people to say it so instead of saying you just say with one time and it's like the ayah one of the tasks got dropped and it's from why is it called رمضان what does it says don't go before رمضان what does the word رمضان mean the word it comes from the word رمضان is the pebbles when the heat hits it so much رمضان comes from the heat and the thirst that the person goes through in the fasting are we all together brothers the pebbles when it's out in the day and the sun hits it it becomes hot رمضان was named after that because of the thirst and the hunger that the person goes through that burning heat inside the person the hadith it says لا تتقدموا أما لا تقدموا رمضان don't go before رمضان بصوم يومين ولا يوميني don't go don't fast one or two days before رمضان for example today today رمضان can either be in two more days you're not allowed to fast today you're not allowed to fast or tomorrow you're not allowed to fast you're not allowed to fast it's prohibited here it says لا تقدموا رمضان بصوم يومين ولا يوميني okay ولا يوميني there's another wedding which says oh yomeini or two days it says oh and some people thought it's one of the two that you can't do there's another wedding by bukhari which says oh yomeini or two days and so they thought it meant one of the two you can't do they use the oh as okay that's incorrect it means that you can't do two or one day before رمضان you're not allowed to do it رمضان is about to enter it's closed two days before رمضان you're not allowed to fast or one day before رمضان you're not allowed to fast إلا رجولون except a man except a man who used to fast he had a particular fasting that he used to do he used to fast Monday's and Thursday's or he used to fast the three days of every month and apparently some of you might think yourself the three days isn't it a yam will build there's a difference of opinion regarding that we'll come to this soon insha'Allah so he fast anyways or he used to fast the fasting of nebillahي داود داود what كاني أصوم يومين or you still yoma داود would fast one day he would take a rest the day after and then he would fast again so what happened was it came on those two or one day before رمضان it hit it you can fast no problem you're allowed to you're an exception you are a what you're an exception because the prophet said إلا رجولون except a man كان يصوم يومين فليصومه the benefits that we take from the hadith we take five benefits from the hadith five benefits that we take from the hadith number one that were prohibited and that were not allowed to fast a day or two before رمضان were not allowed to for one of these two reasons anything other than these two reasons you are allowed to fast number one if you do for any of these two you're not allowed to fast you are not permitted to fast if your intention of fasting one or two days before رمضان is one of these intentions then it's you're prohibited from it you're not allowed to do it is you're doing it because you want to be on the safe side you're scared that people might get it wrong you're like i want to be on the safe side if i start fasting two days before رمضان i'm not going to miss رمضان no don't do that you're not allowed to or if you're doing it or if you're doing it because you just want to do a voluntary act on the two days before رمضان you are not a person who used to do this voluntary you randomly want to do it two days before رمضان or one day before رمضان randomly you're not allowed to you're not allowed you're not allowed to do that you're prohibited from it it is haram if you do it you're sinning you are sinning but if you fast which is the second benefit that we take from the حديث which is the second benefit is that anyone who had a had a routine you had a routine i used to fast mondays and thursdays in the whole entire year and apparently it happened before two days of رمضان or one day before رمضان or used to fast the fasting of a داود then you are permitted to fast one or two days before رمضان no problem you are permitted also a person is fasting a fasting of never one or two days before رمضان he's also allowed or a person is fasting كفارة an expiation then they're allowed to fast one or two days before رمضان or a person is fasting to pay back رمضان for last year last year رمضان that you missed you're paying it back for this رمضان one or two days before رمضان you're allowed to as well all of those are allowed but other than that is not allowed the third benefit that we take from the حديث is the scholars they researched what was the reason what is the حكمة what is the wisdom in why we are not allowed to fast one or two days before رمضان what's the reason the scholars they researched they looked into it okay by the way as a side benefit the reasons why things are prohibited in the شريعة are two types when it comes to the reason of why something is haram in the شريعة it comes in two forms it comes in two ways the first one is that the شريعة will tell you why it made it haram the reasoning is منصوص it is tactually stated the شريعة I will say to you you are not allowed to drink خمر because it intoxicates your mind it told you why you know why drinking خمر is haram because it what is because it intoxicates this is منصوص it is tactually stated we don't need to ask anyone the Prophet told us عليه الصلاة والسلام are we all together the second type is the reason why something was made haram is not stated the Qur'an did not stated nor did the Sunnah stated so the scholars will go out of their way and they will research and they will look and they will try to find the wisdom of why it was prohibited this is called مستنبطة العلا is either منصوص or it's مستنبطة ومنصوص means the Qur'an and the Sunnah explain it and tell us why like the خمر it been an intoxicating was stated by the Qur'an and the Sunnah the second one is مستنبطة the scholars will go out of their way and they will look for the wisdom and the reason in why something was made haram so here why was the fasting of two days one day before Ramadan why was it made haram the scholars they researched because they couldn't find a Hadith that states it they researched and they came with two main reasons two main reasons and again I said two main reasons they're not they're not they're not the only reasons by the way but two main reasons so the scholars they mentioned the scholars they mentioned two main reasons the first reason they said is تميز فرائض عبادات عن الوافلها to distinguish the obligatory from the voluntary if you fast one or two days before Ramadan and you do it intentionally to do a voluntary before Ramadan randomly then you're not distinguishing the obligatory from from the voluntary are we all together Ramadan will enter and you are fasting already there's no distinguishing thing from the obligatory and the voluntary that one doesn't seem strong the reason why because the one who's fasting Mondays and Thursdays was allowed not true صح was he not allowed the one who fast Monday Thursday was allowed and that will cause the voluntary and the obligatory to come together right so that wouldn't be a good reason the better reason is the حكمصيام the fasting of Ramadan is connected to رؤية الهلال the sighting of the moon and if a person fast those days just like that they really dismiss a ruling which is رؤية الهلال the sighting of the moon and the rulings that are regarding it they won't have no value then if a person could just randomly fast a day or two before it what value does it hold we don't need to cut we just have to fast one or two days before it and that's it we will catch up with Ramadan anyways are we all together brothers so the sighting of the moon is a حكم شرعي it's a jews student ruling and that can't be attained unless it what you distinguish the two from one another and that's the view ابن حجر العسقلاني you chose in فتح الباري ابن حجر chose the second second point the fourth benefit that we take from the حديث is how the شريعة it sets boundaries for things our religion is not like everybody do as you wish and as you want there's boundaries there are what there are boundaries and so Ramadan has a starting to point and شوال has a and شعبان everything set the fifth benefit that we take from this حديث is the permissibility of saying رمضان and not شهر رمضان that is permissible for you to just say رمضان some of the scholars are of the opinion that you can't say رمضان they said you have to say what شهر رمضان you have to add the word شهر the month of رمضان you can't just say رمضان like that this حديث is a response to them this حديث proves otherwise those are the five benefits that we take from that حديث now عبد الله بن عمر رضي الله تعالى عنهما may Allah be pleased with him and his father he said i heard the prophet ﷺ say إذا رأيتموه إذا رأيتموه the pronoun إذا رأيتموه who who who who it goes back to الهلال the crescent what does it go back to it goes back to crescent فالفضمير عائد إلى مفهوم من السياق something that's understood from the context which is the crescent just like الله said in the quran إنا أنزلناه في ليلة القدر إنا أنزلناه that hat goes back to where القرآن the quran it's talking about the quran this one is talking about what the crescent the sighting of the the crescent إذا رأيتموه who if you see the crescent فصومه fast fast وإذا رأيتموه and when you see it break your fast as in break your fasting فَإِنْ غُمَّ فَإِنْ غُمَّ what does it mean فَإِنْ غُمَّ أي سُتِرَ الهلالو the crescent becomes hidden from you you can't see there's clouds the it can't be sighted فَقُدُرُ لَه what does it mean another narration explained to us what it means فَقُدُرُ لَه another rwaya which is the rwaya of ilman muslim which is فَإِنْ غُمَّ يَا عَلَيْكُم فَأَكْمِلُ فَأَكْمِلُ الشَعبانة ثلاثينة أما فَقُدُرُ لَهُ ثلاثينة do 30 days أما فَأَكْمِلُ العِدَّة ثلاثينة completed 30 days on the 29th which is tomorrow we try to look for it and we try to we don't see it then don't worry complete the month to 30 complete it to what to 30 that is it other scholars they said فَقُدُرُ لَهُ they took another opinion from it they said فَقُدُرُ لَهُ actually means make it on the 29th hey what's your argument where did you get that from they said فَقُدُرُ means tighten the month may mean make that month little because they said we take it from the ayah وَمَنْ قُدِرَ عَلَيْهِ رِسْقُوهُ anyone whose provision was made tight on him and they said by tightening the month it means by making on the 29th that's a second opinion but that opinion is very weak because the hadith says فَقُدُرُ لَهُ ثلاثينة the hadith in muslim word for word says make it 30 are we all together brothers so we already have a narration that states that it should be 30 what are the benefits that we take from the hadith and what we take from the benefit that we take from the hadith is it's obligatory to fast Ramadan when the crescent is sighted and the far the breaking of Ramadan meaning Ramadan is over there's no more Ramadan شوال has now entered it's based on the sighting of the moon as well okay the sighting here some of the scholars they said it should be on the naked eye the naked eye and other scholars they said if a microscope is used and that's also sighting that's also sighting some scholars they said that the second benefit that we take from this hadith is there's no consideration given to calculation calculation is not given no consideration for Ramadan so what you see on the walls the calendar this is when Ramadan finishes all based on calculation no Ramadan is not based on a calendar stuck on the masjid wall the entering of Ramadan is not based on that it's based upon what the sighting and the ending of Ramadan is based on the sighting and this is consensus amongst the ulama there's no difference of opinion Shaykhul Islam ibn Taymiyyah he transmitted a consensus in this issue and so did ibn Hajal العسقلاني و الفتح الباري and the reason is because calculation cannot be done by everybody okay it can't be done by everybody it's done by experts lacking the sighting of the moon and the crescent it's something that everyone can sight and the sharia wants to make something accessible for who for everybody this is one of the pillars of al-Islam number three the second the third benefit that we take from the hadith is if the crescent is we can't see the crescent it becomes shadowed hidden from us then we complete it on 30 we complete it well on 30 and that's the correct opinion because we have a we have a direct doesn't accept any interpretation the fourth benefit that we take from it is what about if the moon is sighted in a different country and if it's seen in a different country another country says we saw the moon you would have to fast because the hadith says if it's sighted are we all together as long as that country shares the time zone with us for example if it's sighted in australia then australia doesn't have the same time zone as us in other words when we're in day there in night and when we're in night there in days their sighting has nothing to do with us are we all together so we look at the time zone anyone who's in that time zone their sighting is a sighting for us even if it's a different country what about if somebody sees it by himself and no one else saw it with him he saw it by himself and no one else saw it and he is sure that he saw it then he has to fast based on this hadith are we all together he has to fast by himself because he's sighted the moon because the prophet said if you see it then fast other than ramadan the fasting is done with the people other than ramadan the fasting is what it's done with the people i will speak about that in another session insha'Allah now the prophet sallallahu alaihi wa sallam in this hadith he said this command is not little wujub it's not obligation تسحارو is not obligation even that though the qa'id and the principle is what the unrestricted command what does it benefit us obligation الامر الموطلق يقتد الموجوب if the prophet commands you to do something the unrestricted command of the prophet it shows obligation you have to do it and here is the command it's a command تسحارو حذ صغور so how can i then say it is not obligatory because we have another evidence that shows it's not obligatory which is what the messenger sallallahu alaihi wa sallama he did continual fasting and so did his companions do with him صاول وصال we're going to see it soon insha'Allah continual fasting which is that the person fast two or more days without breaking their fast the messenger did it and عبدالله من الزبير he fasted 15 days continuously he did not break his fast 15 days no iftar nothing رضي الله تعالى رضي الله تعالى عنه that shows us that the صحور is not obligatory because those companions didn't have صحور no did the prophet have صحور عليه صلاةه عليه صلاةه والسلام تسحارو have صحور highly recommended for you even this Amr is called أمرو إرشاد لا إجاب the messenger is guiding us to that which is best for us تسحارو have صحور فإن فيس صحور براكة because in the صحور there is what there is baraka and the baraka that is in صحور is baraka دينية and دنيوية there's a religious benefit a religious baraka and there's a worldly baraka in there there is a what there is a a religious baraka and how is a religious baraka you're following the prophet صلى الله عليه وسلم's instruction there's a baraka in it and also there's a worldly baraka in it which is the person when they have صحور they will become enthusiastic and the person will be strong for that day's fasting for that day's fasting so there's two benefits in it براكة دينية and براكة دنيوية the benefits that we take from the حديث of Anas Ibn-e-Maliki تسحارو فإن فيس صحور براكة the benefits that we take from the حديث number one the one who is fasting is commanded to fast sorry what did I say the one who is fasting is commanded to eat صحور the one who is fasting is commanded to eat صحور because there is in it خير religious khair and religious baraka and religious baraka and what we said is that the command in this verse sorry the command in this حديث is not obligation it's recommendation and there's no difference of opinion that it's not that it's not obligatory there's no scholar that's going to say to you صحور is wajib it's an ijma' consensus of the scholars that the صحور is highly recommended this is the opinion of all of the scholars he transmitted a ijma' consensus like there's no difference of opinion the second benefit that we take from the حديث is the fasting is an opposition of the non-muslims we are not imitating the non-muslims because the non-muslims they also fast but the difference between their fasting and our fasting is صحور based on حديث صحيح مسلم that the prophet said فصل ما بيننا وبينا the difference between فصل ما بين الصيامنا وصيام أهل الكتابي the difference between our fasting and the fasting of the people of the scripture meaning the Jews and the Christians is أكلة الصحري is eating صحور eating صحور is what makes our fasting different to what to the fasting of the the disbelievers the third benefit that we take from the حديث is صحور can be a person can eat in صحور wherever he or she likes because the prophet said تسحروا have صحور and he didn't mention what you have to have so you can have whatever you like you can eat whatever you like there's nothing restricted or mentioned that you have to have okay it's whatever you like whatever ولذلك it's highly recommended brothers to eat something even if you don't want to eat something you're full you don't want to have anything just so you can get the براكة drink milk and go back to sleep if you want to just have something put something in your mouth it doesn't have to be a lot just so you can come with the advice of the براسة عسلمة تسحروا فإن في الصحور براكة the fourth benefit that we get from the حديث is how our religion is complete our religion is complete it talks about everything it discusses everything it answers everything for us our religion is concerned with what we're going to eat before افتار everything there is nothing that we need any prosperity success good that we're looking for Islam has it for us this religion has everything for us the fifth benefit that we take from the حديث is how the messengers صلى الله عليه وسلم his method of teaching was so profound he had the best way of teaching his method of teaching is unprecedented عليه الصلاة والسلام and how is that he didn't just tell them have صحور but he gave them the reason he gave them the reason of why they should have صحور and that is something that one should do that when you tell people to do something it's good to tell them a good reason why لين شريح الصدر because the person when you tell them the reason their heart and mind will open towards it and they would be more inclined to do in it so when the professor صلى الله عليه وسلم he said then he said okay yes I'm going to do it are we all together brothers this is his good way of teaching عليه الصلاة والسلام نعم والله للمسين أنا سبنو ماليك and he said from زيد إم لثابتين a sahabi is narrated from another sahabi from the professor صلى الله عليه وسلم this is called مرسل الصحابي this is called a what مرسل الصحابي و لذلك بيقوني in his نظر of مصطلح الحريط when he said و مرسل منه الصحابي سقط و قل غريب ما روى راوين فقط he was wrong he said مرسل means when a sahabi is missing no a sahabi narrating from another companion is also called a مرسل is also a مرسل anyways a companion أنا سبنو ماليك is narrating from another companion that's the this shows of how the صحاب was wanted to learn knowledge even if they have they are they are other friends or the other companions had a narration and knowledge they will take it from them they will take it from them زيد من ثابت نهيسات تسحرنا مع رسول الله we had صحور with the messenger صلى الله عليه وسلم one day ثم قام إلى الصلاة when the messenger stood up for the salat ما معنى تسحرنا اي أكلنا الصحور أكلنا الصحور صحور بفتح السير we ate صحور that's what i mean تسحرنا we ate صحور with the messenger صلى الله عليه وسلم and then the messenger stood up for what الصلاة what is it that he stood up for the صلاة هي صلاة الفجر the messenger stood up for صلاة الفجر زيد is telling the story he's telling it to any cinematic he's saying that one day we ate صحور with the messenger and then we stood up for the صلاة how do we know it's فجر what prayer comes after صحور فجر the context restricts the meaning so it's not any any prayer it's فجر قال أنس أنس wanting to gain knowledge he he interjected and he said to زيد مرثابت what was the duration كم كان بين الأذاني والصحور ام والصحور what was the duration between the أذان and the صحور what was the length this أذان some scholars they took it it means the إقامة and some scholars they took it ابنو دقيقا عيد he took it as the second أذان the second أذان how many adans did the Prophet used to have for صلاة for for Ramadan and how many how many was it the adans the first one was done by him بيلال and the second one was done by عبد الله أمي مقتوم are we all together brothers brothers are you paying attention the messenger used to have two adans done one adan was to wake the people up and the other adan was for the صلاة right who used to do the first adan بيلال and the second adan was done by who عبد الله أمي مقتوم was he blind yeah can the مؤذن be a blind person the scholars they took from there that the مفتي who's given a فتوة doesn't have to be a person who sees it can be a Mufti even if he's blind based on the based on the عبد الله أمي مقتوم we're not going to go into that that's a side point okay I don't want to go off track so عبد الله أمي مقتوم he took from the Hadith from the apparent the word adan is used here and it means the second adan so between عبد الله أمي مقتوم's and then until Fajr that's عبد الله أمي مقتوم his view عبد الله أمي مقتوم and many have taken a view with him another view is no between the إقامة and the what between the إقامة عندي and the and the Fajr between the two of them على كل حال إبن دقيق العيد the opinion seems best for me for many reasons but not for I'm not going to mention it now that seems means seems to be ظاهر because the Hadith shows that from the ظاهر so the Prophet صلى الله عليه وسلم so Zaid was asked a question who asked the question and it's in the Malik he said what was the time between the adan and the Fajr he wasn't know how long was the Suhoor four wants to learn then he said to him قدر خمسين آية the duration was 60 50 verses 50 how many verses 50 verses from the Quran شيخ من عثيمين he said شيخ من عثيمين رحمه الله he said that amount is approximately 6 minutes 6 minutes he said تخليباً if I remember correctly he had the question the benefits that we take from the Hadith I'll mention the question and everything here what are the benefits that we take from the Hadith number one صحور is legislated in our religion it's a legislative thing it's مشروع it's legislated it is sanctioned in our religion and that it's delayed until Fajr so it's up to Fajr صحابه would eat the Suhoor until Fajr because what the deneration said we had Suhoor with the message صلى الله عليه وسلم then we stood up for Fajr meaning that we eaten until Fajr came in are we all together brothers why because that is what meets the criteria of what the Sharia is trying to send is that before you start your fasting you are strong and you have a full stomach so the person can eat the person can eat number two that's time between Suhoor of the Prophet ﷺ and Salat al Fajr it was what and how long was the Suhoor of the Prophet ﷺ it was a recitation of 50 verses the third benefit that we take from the Hadith is the generosity and the humility of the Messenger ﷺ how humble he was our messenger that he used to eat with his companions صحيح the Messenger used to eat with his companions تصحرنا مع رسول الله we ate Suhoor with the Messenger so he would sit down he would eat with them صلى الله عليه وسلم he never saw himself to be high and no one's going to eat with me and by myself no the fourth benefit that we take from the Hadith is and then he stood up for Fajr meaning as soon as the Salah came in the Messenger stood up straight away straight away are we all together he stood up straight away when the time came in he left the Suhoor and he went to pray was what we take from it the fifth benefit that we take from it is how the Sahabas were hungry to gain knowledge and to learn every مسألة every issue what is the ruling regarding it and it's a companion he wants to know he wants to learn the ruling of Allah عز وجل in a matter the sixth benefit that we take from this is whilst a person is eating the Suhoor he is in a state of Ibadah while you're eating the Suhoor what are you in while you're eating your Suhoor that's a form of Ibadah you're worshipping Allah in that state where you're eating why first of all the Prophet commanded you and wherever he commanded you is pleasing to Allah عز وجل and whatever is pleasing to Allah إذا it's Ibadah number two number number two the Sahabi الجليل زي دبنو ثابتين he chose because Suhoor is a Ibadah when he was asked about the duration he didn't say how the Arabs were known to say like نحر الجزور the slaughtering of a cow that's how long it took he didn't say that he chose another Ibadah to compare it to which is what 50 verses 50 verses is a what إذا عبادة it's Quran so because really 50 verses is a Ibadah and the Suhoor is a Ibadah that's why he felt it was good to mention a Ibadah for another Ibadah last but not least the benefit that we take from it is how the Sahabas were not heedless of their time and they were aware of when things started and it finished time meant a lot to them that's how they were able to transmit that information to us we would be like I don't know how long I was there for I don't know how long it took because time doesn't mean much to us but for them سبحان الله everything was organized they knew their time they knew the value of time here we're going to go into حكم with the ruling of fasting when you wake up in the morning and you are in a state of Jannabah you're in a state of Jannabah Jannabah occurs either by someone having a wet dream or it occurs by somebody having sexual intercourse with their spouse the messenger عليه الصلاة والسلام would wake up and it was what فجر entered صلاة الفجر entered and he's in a state of Jannabah and he would still fast عائشة and أم السلامة بوث of his wives they said فجر will enter and he will reach him and he was in a state of Jannabah من أهله from his family the word كانا in the Arabic language if the خبر if the خبر of كانا is a فعل مضارع the خبر of كانا كانا has a isim and a خبر right if the خبر of كانا is a فعل مضارع in the Arabic language they say تدل على الاستمراري غالباً it shows continuation that this keeps happening and keeps happening that's a side benefit ما لم يوجد قرينة as long as there's no external factor that diverts it from it but the point is the messenger عليه الصلاة والسلام فجر would come his way يدركوا الفجر صلاة الفجر will come what does it mean وهو جنوب ذو جنابه he is upon major impurity major impurity جنوب in the شريعه it means كلما أوجب الغص anything that necessitates having to shower yourself you have to have a shower from it it's called the جنوب and it comes from two things من إنذالين أو جماعة either a person has a wet dream and it comes from them or a sexual intercourse sexual intercourse the hadith mentioned من أهليه from his family why did the narration say from his family he would be in a state of جنابه from his family it is trying to show you a very powerful fit issue which is that the messenger was aware he was upon جنابه so when he woke up for فجر he knew he was on جنابه it was a deliberate act whereas if it was something that just happened to him and it was unintentional فقاهاور have made a خلاف about it are you with me brothers am I making sense here from من أهليه it shows that he had intimacy with his spouse his wives and he would say اللعزم sleep but the sumna that is transmitted from the prophet is if a person has sexual intercourse with their partner if you don't want to do غصول then do غبو before you go to sleep does that make sense so the messenger will do غو if you don't do غو the angels will not enter the house the angels will not enter the house if you are upon جنابه and you haven't done غو are we all together so you do غو if you don't want to do غصول and then you can do غصول when you wake up إن شاء الله تعالى but when you do the غصول you don't need to do غو are we all together brothers pay attention to that now the messenger عليه الصلاة والسلام he would do what he would wake up فجر would come in and he صلى الله عليه وسلم was upon جنابه so the word mean Ali he means he was aware of it عليه الصلاة والسلام the benefits that we take from the hadith that the fasting of a person is correct if he wakes up and Fajr comes in and he's upon جنابه even if he didn't have a shower some scholars they transmitted إجماع from them is الوزير مهوبيرا in his كتابة الافصاح and also an imam and now we you he also transmitted إجماع إن شاء الله صلى الله عليه وسلم there's a consensus he said the second benefit that we take from the hadith is the permissibility of delay غوصول that you're allowed to delay غوصول you don't have to have sexual intercourse with your spouse and straight away do غوصول you don't have to you are allowed to delay it the third benefit that we take from this hadith is إن شاء الله صلى الله عليه وسلم the woman who is on her mences is the same as the one who's on جنابه so if her sister wakes up and her mences finished before Fajr and she knew it finished before Fajr she was aware but she didn't shower from it she slept when she wakes up for Fajr she fasts she carries on her fasting does that make sense number four the fourth benefit that we take from this is taking knowledge from the person you know that knows it the most if you know some a particular person specialized in a particular science it's best to ask that person in the science which he specialized in where do we how do we take that from the hadith who did the Sahabas go back to in this question who is the one that can give the verdict in this issue no one else could other than Aisha and Umu Salama or the Prophet's wives because they were the only ones who knew this about him are we all together so you go to this person who knows something over someone who wouldn't know there's another wording of a narration I want to mention here where Umu Salama said something very powerful that Abdelgani didn't mention in his hadith in the narration here he didn't mention it he didn't mention it which is that Umu Salama she said a different wording she said كان رسول الله يصبح جنوبا the messenger he would wake up he would wake up in a state of janaba من جماعن from sexual intercourse that we have that all لا من حلم not from a wet dream we already have that ثم لا يفطر and then he wouldn't break his fast ولا يقضي and he wouldn't bring back that day that's the extra benefit are we all together you don't have to bring back that day that you you woke up for fejar and you were in state of janaba some might say okay I agree that you have to fast but does that mean I have to bring back that that day this narration tells us no you don't have to bring back that day that's a valid correct day nothing wrong with it and that's the benefits brothers of bringing all of the narrations in issues things like that become more clear to you and you learn many more things like that and you also learn from this issue right now as well the more narrations that you have brothers the more your fiq is more stronger صحيح and the scholars of hadith have more knowledge of fiq than anyone else the fifth benefit that we take from the hadith is the permissibility of being direct in issues where there is a necessity for you to be direct if it's something that the people are shy about but there's a ruling of the sharia are connected to it that you can say it and don't be shy about it إن الله لا يستحيمين الحق الله is not shy from the truth و مسلمة and عائشة are telling the people about their intimate relationship with the messenger عليه الصلاة والسلام it's something that people are shy about but they are saying it for what reason مصلحة مصلحة they are mentioning this for مصلحة the last benefit that we take from the hadith is أن فعلا النبي صلى الله عليه وسلم حجة the prophet's actions are a proof the messenger's actions are proof like now the prophet's actions are what they are a proof the Abu Huraira he said that the messenger said من نسية whoever forgets وهو صائم while he is fasting this word من is being used here okay what is being used here من is being used here من is mean من سياغ العموم it's from the general terms the word man it's talking to a man and it's also talking to a a woman it's talking to what both man or woman من نسية whoever forgets what is the word نسية mean forget right it means غابة عن ذهنه something that you already knew but now it went absent from your mind it's called نسيان again the مضاف is محضوفية i'm a مفعول sorry the مفعول here is sorry is the مفعول مفعول when نسية where is its مفعول the object it's محضوفية نسية صومه he forgot he's fasting so when he forgot he's fasting what did he do فأكى لهي ايت أو شريبه he drunk does it matter how much you ate and how much you drank no because the evidence is unrestricted it doesn't matter the quantity of what you took in the person ate and he drank he ate breakfast he ate lunch he doesn't remember he had a little snack appetizer he had a dessert until now he doesn't remember nothing came to his mind أو شريبه or he drank two liters of water are we all together he doesn't remember it doesn't matter فاليو تيم مصومه complete your fasting it's haram for you not to carry on your fasting if you remember he say إِنَّا لِيْلَاهِ 10 minutes إِنَّا لِيْلَاهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ 10 minutes is left for فجر sorry for مغرب and I was eaten all day for those 10 minutes it's obligatory for you to withhold you can't say Subhan Allah it's only 10 minutes left I'm just going to finish off what I was doing I'll bring it back another time no فاليو تيم مصومه complete your fasting hey فإنما أطعمه ربه فإنما أطعمه الله وصقه Allah is the one who Allah is the one who provided you with food and Allah is the one who gave you who quenched your thirst Allah is the one who did it for you Subhan Allah this فإنما أطعمه is called جملة تعليلية the reason why there is nothing upon you is because this didn't come from you it didn't come from you nothing happened from you it happened from Allah this is attributed to Allah it's Allah who did it for you سبحانه وتعالى it's Allah who did it the benefits that we take from this حديث the benefits that we take from the حديث number one is أن من أكل أو شريبة anyone who drinks or eats his fasting is correct anyone who drinks and who eats out of forgetfulness his fasting is correct there's nothing wrong with it and there is no sin upon him because he didn't intend it he didn't intend to eat I mean he didn't intend to eat but he didn't intend to go against رمضان okay is it only restricted to fasting sorry is it only restricted to eating the drinking what about if he has intimate relationship with his wife it's the same it's the same ruling are we all together if you have sexual intercourse with his wife he forgot and she forgot both of them forgot and they have intimate relationship there is nothing upon them why was the sexual intercourse here not mentioned because sexual intercourse a lot you have a lot of time to generally remember where generally the eating happens where you put something in your mouth Allah you stop like that generally even eating it doesn't happen that person has breakfast and lunch and dessert and dinner and then it doesn't generally generally it doesn't happen like that there could be random people here or there I mean situations here or there but generally you put something in your mouth I mean you ate breakfast and then after that you remember صح sexual intercourse on the other hand it's a lot of time for the person to really come back to their senses and remember that they are fasting that's why it wasn't mentioned but the eating and the drinking it's taking the place of the all of the things that break you fast anything that break you fast if you do it out of forgetfulness they all take the same ruling there's no exception there's no exception but the reason why drinking a fasting was mentioned is majority of the times that's what happens to people is that they forget drinking and eating and they just go and they eat and drink والتخصيص بالغالبي the second benefit that we take from the حديث is the eating and the drinking does not reduce that reward so let's say one who never ate all day was fasting he never put nothing in his mouth another one forgot and he ate are they both the same in the reward yes they're both the same because this one who ate nothing is attributed to him that's not him he forgot and Allah says in the ayah ربنا لا تؤخذنا إِنَّ سِيلة أو أخطأنا in the حديث صحيح مُسْلِم مُدِل الله say قَدْ فَعَلْتُ because the dua what did we say oh our lord don't hold us to account something that we do out of forgetfulness and a mistake that we do oh Allah don't hold us account to it in صحيح مُسْلِم the message is said when the believers made that dua Allah said قَدْ فَعَلْتُ I have done that for you meaning I will never hold you account it is something that you do out of forgetfulness and something you do out of mistake so this person nothing is nothing is being held against him nothing is held against him the other benefit that the the third benefit that we take from the حديث is how Allah is very vast how kind and generous our lord الله عز و جل is نعم اشفاده من امي ويتي this حديث is what's the ruling regarding the one who has sexual intercourse with his wife في نهاري رمضان in between فجر and المغرب صلاة المغرب what's the ruling someone has sexual intercourse with his wife دلبراً what is the ruling this حديث mentions Abu Huraira said that بينما نحلو جلوس one day we were sitting عند رسول الله with the messenger إذا جاءه رجل when a man came فقاله سر يا رسول الله oh messenger of Allah هلك too I am destroyed قال to the prophet then said to him مالك what is it that's happened to you قاله he said I had sexual intercourse with my wife و أنا صايمون and I was fasting in another wedding he said أصبت أهلي في رمضان I had an intimate relationship with my wife فقال رسول الله the messenger said هل تجد رقبة تعتقها do you have a slave in which you can free قال الله the man said no فهل تستطيع are you able أن تصوم شهرين متتابعين to fast two months consecutively every day for those two months you're not allowed to miss one day قال الله he said I am unable to do that فهل تجد إطعامة ستينة مسكينة can you provide for sixty poor are you able to give food to sixty poor قال الله he said I can't do that فمكث النبيو the prophet remained for a period of time فبينما نحن على ذلك as we were sitting like that أوتي النبيو the messenger was brought a portion of dates were brought to him عليه الصلاة والسلام an amount of dates was brought to him the messenger they said where is the one who is asking the question the man said it's me the prophet said take this give this as a صدقة فقال الرجل the man then said is there anyone more poorer than I am is there anyone more poorer than I am فاوى الله by Allah ما بين لابتيها أهل بيت أفقرة من أهل بيتين there is no one more poorer than me than the city of Medina two mountains in between Medina he's referring to the city all of Medina I'm the poorest he said and he saw by Allah فاوى الله he said by Allah فاضحى كان النبيو the messenger laughed صلى الله عليه وسلم this is the man who had sexual intercourse with his wife he couldn't do anything and then the dates were brought and he was told to give it out and now he wants to take it فضحى كان النبيو صلى الله عليه وسلم فضحى كان رسول الله the messenger laughed حتى بدت أن يابه until the prophet is two the two the four front and then after that there's two right the molar teeth I just thought somebody not know what molar means you don't know what a molar teeth is right so first four after that it's called the molar teeth right the prophet laughed until those could be seen he never ever laughed too much like that عليه صلى الله عليه وسلم all of his teeth can be counted he laughed صلى الله عليه وسلم ثم قال then the messenger said أطعمه أهلا give it to your family then gift this to your family what is the benefit that we take from the hadith what is it that we take and the benefit that we take from the hadith first of all the man so first benefits the severity and the great thin in having sexual intercourse with your spouse في نهاري رمضان why else your fasting because look what the man said هالكتو I am destroyed and the messenger asked him in another wording وَمَا أهلَكَكَا what is it that destroyed you meaning the prophet affirmed that this is the destruction are we all together having sexual intercourse with your wife is a destruction it's a destruction that shows the severity and how severe it is second benefit that we take from the hadith is anyone who has sexual intercourse with his wife في نهاري رمضان in the while he's fasting the greatest أغلض القفارات the greatest form of expiation is upon him and it's in the following and it's in the sequence that I'm going to mention it's in these three orders the first thing that the person has to do is you have to free the slave the neck of a slave is this slave a female muslim or a non-female muslims some scholars they said the prophet didn't mention it here he just said to him ات قراقبة and other scholars they came back and they said ات قراقبة مؤمنة it's a believing woman only because they took it from all the other قفارات where it's mentioned which ات قراقبة مؤمنة but not that not that not that I would that Allah say ومن قتل مؤمنة خطأ فتحرير وقبت مؤمنة ودية مسلمة إلى الهي صح so they took it from that I had they said the expiation all of them are the freeing the neck of a slave a female woman the second thing the second قفارة after if you can't do this freeing of the slave the second is you have to fast two months consecutively two months consecutively you're not allowed to break it when we say you can't if you say I can't do it it's because of illness you have an illness that doesn't allow you a person can't be like for two months no we're not here I can't that's too much the idea is to punish you because you did a big crime what did you do it's a big crime that you committed so fast but he goes I have an illness that doesn't allow me I have an illness that doesn't allow me okay then we'll say okay you have a leadway go to the third the third one is 60 you have to feed how do you feed the 60 some scholars they said every day of Ramadan you give you you provide for two pay people how many people 60 30 days like that or if you want you can be all 60 at one time and do it if you want to both of them are permissible as long as you do it is it upon the person to bring back the fasting does he have to bring back that fasting we know he has to do this kafara okay we know that day is destroyed but does the person have to bring back that fasting or is the kafara enough الامام الشافعي ورحمه الله he was of the opinion that the messenger didn't command the man to bring that fasting back he didn't are we all together the messenger didn't so he doesn't have to bring back that fasting and this is also the opinion held by sheikh al-Islam ibn Taymiyyah and this is not only restricted to fasting if a person misses isha for example or مغرب or عصر or ظهر or فجر deliberately they see the time go by and they deliberately miss it they're not allowed to bring that prayer back you can't bring back that prayer the salah is gone by it's finished you do not bring that prayer back what you need to do is lacking is you need to come with نوافل voluntary prayers a lot of sunnah a lot of نوافل a lot of sunnah in hoping that إن شاء الله تعالى you know how the 12 رواتب that you pray daily hoping that would that would do it for you إن شاء الله تعالى because has a time where it comes in and it leaves that time is over if you say إن شاء الله تعالى إن شاء الله تعالى إن شاء الله تعالى إن شاء الله تعالى أخذ ذور مغرب إن شاء الله تعالى أخر time you've taken the value of it being in a particular time الشاء doesn't have no time then in it everyone can do whenever they want it are we all together no no no it's time is over now just like when things are closed they're not they're closed if a shop is closed it's closed you can't just say open air open air and also from the hadith the benefit that we take from it is يجب عليك أن تتفهم. يجب عليك أن تتفهم أيضاً. The person intended the action and the person intended to go against Allah's command. Those are two different things. Intending the action doesn't necessitate kafara. But intending to go against Allah's command is what necessitates kafara. Because the one who forgot, did he not intend to have intercourse with his wife? Of course he did. But he didn't intend to go against the fasting because he wasn't aware of Ramadan. Does that make sense? The question here is, some scholars, they took from this that the only person who has to give back the kafara is the man and not the woman. Some of the fuqaha, they took that from this. And the reason is because the messenger didn't ask for the woman. The prophet didn't say to her, where's your wife? She has to do it as well. He didn't say that to her. And scholars responded back to that. They said for two reasons. One response they said is that whatever was said to the man is going to be the same for the woman. It doesn't have to be mentioned for both of them. And that's a good response. Another reason why scholars mentioned that the prophet didn't mention the woman is because he didn't know what her reason was. Because the man could have forced her. And if she's forced, there's no kafara upon her. If she forces her, she says I will divorce you. She's like okay, don't divorce me. And she does it. She is مكرح. She's under duress. And she does it. Nothing is upon her. Nothing is upon her. That the burden is lifting from the person who is forced to do something. Another benefit that we take from the hadith is that you are allowed to swear by Allah's name based on high speculation, even if it's not certainty. High speculation. What did the man say? For wallahi, by Allah, there's no one poorer than me in the city of Medina. How does he know everybody in Medina? Does he know everybody in Medina? Are we all together? The man doesn't know everyone in Medina. He doesn't know it. What did he base it upon? على ما يغلب على ظنه. He based upon high speculation. He looked at his situation and he couldn't fathom anyone like it. Okay? And the messenger didn't say to him, Stop, stop, stop. How do you know that? He didn't correct him. Are we all together brothers? And the fact that the Prophet didn't say anything shows the permissibility. That a person can swear by Allah based on high speculation. Also, we take the benefit from this hadith that if somebody comes to you remorseful, they are remorseful of a sin that they did. They are regretting it. They're like, oh, I shouldn't have done that. That you don't use that as an opportunity to hurt them even more. And say, but you did it. Subhan Allah, how did you do it like him? Brother, explain to me. It's impossible. This is evil of you to do it. You are one treacherous person and you hurt the person even more. He came to you repenting. He came to you regretful. What do you want to do? Score points? In England, we call it browning points. What are you trying to get from this? A person is remorseful. The messenger didn't use that against him because what he wanted from him which is regret is already there. Are we all together? And that's one of the conditions of repentance. Also, what we take from this hadith is how the Prophet, صلى الله عليه وسلم, was very generous and kind. That it was a hadiyah. Somebody gave something to the Prophet. It was given to him and he didn't forget the man. He said, where's the questioner? Come here. You give it out. Use this. That's generosity. That's kindness. We would have said from the UK we would have said every man for himself. That's what we believe. In Europe, in New England, in the UK everyone's for himself. No one cares about it. Islam teaches us well that the messenger remembered the man. He said, Are we all together? Where's the questioner? Also, what we benefit from the hadith is how the Sahabas would sit with the messenger, صلى الله عليه وسلم to attain knowledge from him and to gain understanding from him and also learn from his manners and his etiquettes and the way he carried himself عليه الصلاة والسلام. How do we take that from the hadith? We take it from the hadith is بينما نحن جلوس عند النبي صعب سن. One day we were sitting with the messenger. Why were they sitting? Because something is going to come out of his mouth. He's going to say something. They want to see how he carried himself. How he talked. How he dealt with people. They used to learn from him. صلى الله عليه وسلم. We also take from his hadith is the permissibility of mentioning your sins to someone that you hope will give you a solution to your problem. It is permissible to tell your sins to someone who you hope will give you a solution to your problem. Are we all together? And that it doesn't fall under the hadith of the messenger كل أمة معافة إلا المجاهيرون. That all of my ummah are forgiven except those who speak about their sins openly. It doesn't fall under that hadith. Because that is talking about a people who boastfully talk about their sins. Yeah, you know what I did last night? This is the sin I did last night. He's talking about it out of boastfulness. Are you with me? And I want to mention here sometimes some people they come into Islam. What do they become? They become Muslims. And they want to talk about their past and what they did. And they want to talk about it. And sometimes it may come across you're talking about your glory days. Like it was the fun days in my life that I went through. And sometimes it can come across glorifying it to the Muslims and glorifying it to the people. Are we all together brothers? I'll give you an example. If somebody before Islam murdered someone, can you tell? When you talk about it? When you talk about somebody you murdered before Islam? When you say before I became a Muslim there was a couple of people I murdered. Will you say that? No, you can feel that. So why would you talk about Zina that you did before Islam or the khamr that you drank before Islam? Why would you boast about that? At the end of the day it's a sin. It's a sin. So a person should avoid that. But if you have a problem and you're doing something haram and you want help you need support somebody to guide you to the best of ways شرعان is permissible for you to ask advice from that person. A person and put it towards them. شالله تعالى. Number, what benefit number are we on? Yeah? The next benefit or the last benefit that we get from this hadith is the permissibility of using الكنعية, indirect in things that it's not nice to talk about that you don't say you don't use vulgar statements but that you use sublimatory messages. You say indirect. Like for example the companion. What did he say? The companion said أصبت أهلي في رمضان. He used the word أصبت. I had intimacy with my friend. وقاعتو he said. وقاعتو actually means in the Arabic language I fell on my wife. It means intimacy here. Didn't mean he felt he tripped over her. It means intimacy. The words that he's using here are very modest words. And some people when they want to talk about sins they are known to use vulgar statements. They want to guide people and they will say instead of saying instead of using general terms like brothers fear Allah don't do haram stay away from following your desires. A lot of things can fall under that. He will say the sin by name and he will describe it. That's not how our religion is. Be in use sublimatory. Say in a package in a right way. And all of these brothers the more you study the profit statements and the hadith of the profit and you see how the companions used to talk to the profit you learn all of that. You learn all of that.