 فشرف بل اشتغالي بالعلم ولا تبغي به ما عشت يا بابا دلا وياله من شراف عظيمي الحمد لله رب العالمين له الحمد الحسن والثاناء الجميل واشدوا لا إله إلا الله وحده لا شريك له يقول الحق وهو يهد السبيل واشدوا أن سيدنا ونبينا محمد آخر الأنبياء في الدنيا عصرى واجلهم يوم القيامة شأن وذكرى صلى الله وملايكته والصالحون من خلقه كما وحد الله وعرف به ودعى إليه أما بعد كتاب الصيام وينا وكتاب بلوغ المرام من أدلة الاحكام للإمام الحافظ إبن حجر العسقلاني ورحمه الله سوف نأخذ القيامة المرام as we promised The first Hadith in which an Imam إبن حجر العسقلاني ورحمه الله He starts the chapter of fasting with is The Hadith of Abu Hurairah The Hadith of The Hadith of Abu Hurairah عن أبي Hurairah رضي الله تعالى عنه قال قال رسول الله صلى الله عليه وسلم لا تقدم رمضان بصوم يوم ولا يومين إلا رجل كان يصوم يوم فليصمه متفق عليه The first Hadith is the Hadith narrated from narrated by Abu Hurairah The Hadith is narrated by who Abu Hurairah رضي الله تعالى عنه Abu Hurairah said that the Prophet ﷺ said لا تقدم رمضان بصوم يوم Do not precede Ramadan A day before it ولا يوميني neither two Neither two days إلا رجل ان يستخدم شخص كان يصوم صوم يستخدم شخص who used to fast a fasting فليصمه لدى شخص fast a fasting متفق عليه This Hadith is narrated by ألمام المسلم This Hadith of the Prophet ﷺ saying That no one should fast a day before Ramadan or two days before Ramadan unless you used to fast before unless you used to fast before then fast then you can fast No problem The Hadith we promised last lesson The way we are going to discuss this Hadith is in this way الكلام وعال الحديث الكلام وعال الحديث رواية We are going to be speaking about the Hadith in terms of its chain of narration and the science of it related to it So this Hadith مقاري and مسلم both of them have narrated it and they all narrated it from أبو حريرا both of them and the chain revolves around وما داروا أساليده and all of the chain revolves around يحي بن أبي كثير who narrated from أبي سلمة who narrated from أبو حريرا So if مقاري and مسلم both narrated this Hadith and they all narrated it from أبو حريرا and their chain their chain revolves around يحي بن أبي كثير أبي سلمة أبي حريرا point number 2 point number 2 إمام البخاري رحمه الله إمام البخاري رحمه الله He mentioned this Hadith معلقا معلقا means when بخاري does not mention his teacher إمام البخاري رحمه الله He mentioned this Hadith معلقا without mentioning his sheikh in the chapter of fasting or in the book of fasting in the book of fasting under the chapter under the chapter هل يقال رمضان or شهر رمضان or شهر رمضان بخاري بوتت under the chapter of what should we say رمضان or should we say the month of رمضان هل يقال رمضان should we say رمضان or شهر رمضان ومر رأى كله واسعا and whoever sees the matter to be open for everyone meaning whoever sees it to be what permissible to say each and whichever one and then straight away instead of bringing a chain بخاري didn't do it because it brought him he said وقال النبي صلى الله عليه وسلم لا تقدموا رمضان وقال رحمه الله he brought a Hadith in the chapter so he didn't mention a chain for it and he brought it under what chapter he brought it in the book of fasting by which chapter he brought it in the chapter of should we say رمضان or the month of رمضان and whoever sees the issue to be open whichever one you can take if you want and then straight away he brought that he said what that the prophet صلى الله عليه وسلم has said do not fast before رمضان so what is the moment بخاري tried to get with it and we're going to be tackling it a bit more later بخاري is trying to get with it now here is the permissibility of say رمضان or the month of رمضان and we're going to be speaking about that later in sha Allah the third point that we take from it in terms of رواية is إمام مصلم he mentions this hadith in his fasting in the book of fasting كتاب الصيان okay and the chapter that it was put under and the chapter that it was put under لا تقدموا رمضان بصوب يوم ولا يوم ميلي the chapter is exactly the wording of the hadith do not fast a day or two days before رمضان or two days before رمضان point number four بخاري رحمه الله there is a narration in his صحيح which he brought the wording for it and he brought the chain for it he brought it with the chain of narration for it is لا يتقدم أحدكم رمضان بصوم يوم or يوم ميلي إلا أن يكون رجل كان يصوم صوم فليصم ذلك اليوم those wordings which the meaning is the same but the wording mean different he brought that wording but he brought it what with his chain of narration from himself to the prophet صلى الله عليه وسلم and the other one by the way لا تقدموا رمضان بصوم يوم ولا يوم ميلي إلا رجل كان يصوم يوم فليصوم do not think to yourself that أبو خاري he did not bring it with his chain as well he did even though he brought it under the chapter he also did bring it in his صحيح with his chain the other point that we can take from the other point regarding the narration and the hadith is the wording in this hadith here the wording of the hadith here that Imam محافظ البلحاجر brought in his blog the wording the wording here is the wording of Imam Muslim okay so if it was the wording of Muslim فكان الأولى بالحافظ it would be more bright befitting for Imam محافظ البلحاجر and you share it to point that out for us كما فعله إبن الدقيق العيد like إبن الدقيق العيد in this Kitab of Imam and also إبن عبدالهادي did in his Kitab المحرر they pointed it out that the wording of this hadith that we are studying today is the wording of Imam Muslim they pointed it out whereas whereas حافظ البلحاجر he did not also by the way this hadith the six books it's narrated in the six books أمها to الستة كتب الستة they narrated it and when I say the six books which six books am I referring to the صحيحين بخاري المسلم and the four sunan in أربعة أبو داود تربيذي بلماجة النسائي they narrated it six right and also أحمد narrated it and Imam أحمد also narrated it so according to the إستلاح of حافظ البلحاجر according to the terminology that حافظ البلحاجر he mentions in بلغ المرام that he's going to use if the the two صحيحين بخاري المسلم and the four sunan أبو داود تربيذي أبو داود تربيذي إبن ماجة النسائي and أحمد if they all narrated what's it called the seven right he should have said narrated by the seven but the reason why he didn't he also told us in the مقدمة if you guys remember very well he said if the حديث is specifically is narrated in بخاري المسلم he said أن لا يذكر مع الشيخين غيرهما with صحيحين بخاري المسلم he's not going to mention any other chain that is there why because the reality is that بخاري المسلم was in there there's no need to mention other places that are in they suffice us from it right and as the scholars they say there shouldn't be no argument when it comes to those terminologies إن شاء الله تعالى now we finished talking about the حديث in terms of its sciences that are pertaining to it which is slightly the hardest thing when it comes to studying each حديث we're now going to move on to we're going to now talk about الكلام على الحديث ديرعية we're going to be speaking about the حديث in terms of in terms of the rulings and the things that we can take from the حديث before I mention that I would have to mention a grammatical benefit that can be taken out of this حديث a grammatical benefit those of you who focus on drama and who love drama if you mention that لا تقدموا رمضانا بصوم يوم ولا يومين إلا رجلون except them so it's here what does it say إلا إلا رجلون إلا رجلون إلا رجلون the last letter on the word رجل is a word what's the letter رجلون what's it it's a lamb right the last letter in the word رجل is a lamb right good what's on top of the lamb there's a رفع on there we have to be more when we speak we have to speak more with grammar إلا رجلون we have a رفع we have a رفوع on top of it and we know رفع is more comprehensive than ضم because is it occurring 4 right ضم والواو والألف صح very good إلا رجلون we have a that's how حافظ من حجر mentions it in his so you say رفع this is a good and if you look at all of the even the one that was published by that will تقصيل the greatest publication of صحيح مسلم all of them all of them I looked into all of them اللتي وقفتوا عليها in which I stood over all of them they mentioned what إلا رجلون that's a good that's one point so because the wording is which wording the wording of which حديث is this it's a wording of Imam Muslim so we have to look at all of the narrations of Muslim they all mentioned what إلا إلا رجلون إلا رجلون صح؟ but this is the places this is one of the places that it is permissible في نصب المستثنة you are allowed to say رجلون ورفعوه ونصبو is permissible and you could say إلا رجلن it's both but the رفع is أفصح is more eloquent you say إلا رجلن it shows more strength in the language and the قاعدة is إلا وقع المستثنة بعد المستثنة منه if the مستثنة the مستثنة here is what رجل right if it falls straight after إلا وقع if it falls after it sorry إلا وقع المستثنة if the مستثنة it falls after the مستثنة منه في كلام with a sentence that is complete and that is a negation for instance for instance if you say ما جاء القوم إلا إلا سليما ما جاء القوم what do we have here we have the negation here are you with me ما جاء القوم the people did not come is it not negation is that sentence complete it's complete so it's a negation ما جاء no one came from the people ما جاء القوم the people did not come that sentence is complete it's a negation and the مستثنة منه who the thing that's being negated is the coming right are you with me are you with me that's what's being negated the مستثنة is what إلا سليما right سليما fell after what after the مستثنة منه which is what ما جاء القوم إلا ما جاء القوم in this situation it is permissible to say ما جاء القوم إلا سليما or سليم because the Hadith of the Prophet ﷺ if you look at it says لا تقدم رمضانا بصوم يوم ولا يومين the مستثنة منه the مستثنة منه the sentence is a جم is a كلام كام من في وقع المستثنة بعد المستثنة منه إلا رجل فلا after what after the مستثنة منه which is what لا لا تقدموا رمضانا بصوم يومين ولا يومين that's in terms of Arabic so what is it going to be when it is a when it's a مصوع what is the preced...? what is the when it is is always مستثنا are you Sorry or it's a it's a مستثنة which is it's a مستثنى منه ومستثنى منه فراجلون، راجلون is a what it's a battle of some of them and this is well known and studied in the books of grammar we spoke about that when we studied that's the grammatical analysis of it let's now go into the thick of the Hadith the thick that we take from the Hadith number one the thick that we take from this Hadith is what is the ruling in fasting a day or even two days before Ramadan what's the ruling the first question is what is the ruling in fasting a day or two before Ramadan if we look at the ظاهر of the Hadith if we look at from the apparent of the Hadith if we look at it from its apparent it's a negation ظاهر النهي it's prohibited if we look at the Hadith because the Prophet specifically said لا تقدموا and the one لا تقدموا it shows what prohibition because the Prophet is negating something from us it's haram for us to do it and then النهي تقتضي التحريم right the قاعدة is what prohibition when does it necessitate if you're told to not do something it shows that it's prohibited from you this is very well known in أصول الفق so if for example a person fast a day or two before Ramadan is it prohibited from them so if it's prohibited from them it is what it is haram right so this necessitates sin and it also necessitates the nullification of this action this action is nullified now are you with me now the question that arises is we're still on the first point when it comes to the ruling pertaining to the Hadith is are all the scholars on the same side are they all in agreement on this do they all agree that the Hadith here is that it is نهي then it's haram and if it's haram then the person who does it do they all agree on that we'll say no there's two views regarding this there's two opinions and two views regarding it the first opinion is this is the view of the majority of the scholars this is the opinion of them it's the view of the majority of the scholars what do they say what's the view of the Jumhoor the opinion of the Jumhoor is that the negation in here it is not prohibition rather it is disliked so they said here the نهي the negation here they said it is not للتحريم it is not haram but it is disliked and that is what's well known in مدهب الحلاب حملي مدهب this is well known and it is documented in the حملي مدهب so based on that opinion if a person fast before Ramadan يوم اي دي او تو هاية if he fast a day or two before Ramadan فليس باير ثمن he is not a sinner وصوبه مقبول and his fasting is accepted that's the that's the netijer that comes out of it are you with me because that it is what ليس باير ثمن the person is not a sinner يوم مقبول and his fasting is accepted are you with me are you with me whereas if the other opinion it would have been what the other opinion we are going to come to now the other opinion is the second one before I go into the second opinion أليمام ترمي دي said something which we should read أليمام ترمي دي he said العمل على هذا الحديث implementing this hadith or the way that this hadith is implemented according to the people of knowledge is كريهو أيت عجل الرجل that they dislike that a person hastens بالصيام قبل دخول شهر رمضان that a person hastens by fasting before the entering of the month of Ramadan with what with the thought in his mind of it being Ramadan they dislike it they don't say it's Haram so they saying it is disliked for a person to hasten before the noble month of Ramadan comes in before the noble month of Ramadan comes in for that person to fast with the intention of it being Ramadan on the safe side as some would say we will speak about that later but they said if a person used to fast and he was known to fast a fasting and he's fasting somehow it hit a day before Ramadan or two then they say there's no harm in that that's the first opinion and the statement of Imam Tulumidi is finished over there now we move on to the next second opinion we'll now move on to the the second opinion and that the prohibition which leave it at its original essence which is what the original essence the أصوليين is what the أصوليين when it comes to the نهي is what التحريم the نهي if the شريعة doesn't allow you to do something it shows prohibition and this opinion by the way is and also ابن مفلح ابن مفلح he wrote a book called الفروع he wrote a book called الفروع he also took that opinion as well and he kind of he was incline to that opinion and it is also the opinion held by who it is also the opinion held by الشيخ السماحة الوالد ابن عبد الله ابن باز that was the opinion he was he was more incline to رحمه الله تعالى if you want to look more into this views and discussions even more you can go to you can go to you can go to you can go to you can go to you can go to you can go to مجموع فتاوي ابن باز and other places you will find more discussions regarding this particular point now let's move on to the the second fiq that is taken from the hadith the second fiq that is taken from the hadith which is can we say رمضان instead of saying شهر رمضان so basically حدف المضاف can we just remove the مضاف which is شهر can we get rid of شهر and just bring the مضاف is it permissible can you do that from the original from the apparent of the hadith that's right in front of us that we have here it shows the permissibility that's what it seems like because a prophet specifically said رمضان and he didn't say شهر رمضان he said لا تقدموا رمضان بصوم يومين ولا يومين so ظاهر الحديث from the apparent the hadith shows that it is permissible to be what لا تقدموا شهر رمضان are you with me and this of course this hadith is in a position it's not in agreement with the eye of the Quran because Allah said شهر رمضان الذي انزل في القرآن so if the eye said شهر رمضان are you with me then you are allowed to say شهر رمضان and you can also say رمضان because the hadith says it here so the eye of the Quran أثبت المضاف and the مضافن إليه both of them are brought it as for the hadith he only brought the what he only brought the مضافن إليه he got rid of the مضاف and that's why بخاري رحمه الله it was thick that's why he chapter it and he called it بابو then chapter هل يقالوا should one say رمضان or شهر رمضان should he say رمضان or the month of رمضان و مرأ كله و سعن and whoever sees the opinion to be both of them to be permissible and then straight away بخاري was trying to indicate and trying to tell the people that it's permissible to say any one of them because straight away he brought this hadith are you with me or he brought the hadith إذا جاء رمضان فتحة أبواب الجنة if ramadan comes the doors of jannah are opened so again the prophet used the word ramadan also إمام النساء also إمام عبدالله النساء عبد الرحمن النساء رحمه الله he also chapter in his سنن قائلا بايسين بابو الرخصة في أن يقال لشهر رمضان he said the permissibility and then it's permitted for a person to say to say to the month of the ramadan to say the ramadan to it and then straight away would he bring a hadith to support his argument the إمام ماليك مدهب the أسحاب ماليكية the ماليكية they took the opinion that it's disliked and that one should not do it and ابن الباقي اللاني who's a shafi'a and a lot of other shafi'a they said إنه هناك قرينة they said their argument is that this hadith that you guys have brought and all the other hadiths they said there are there are agents or things that are in the hadith that indicate that what's been meant is the ramadan شهر رمضان they said that there are indications to show that the month of ramadan is meant here so they said in this situation it's not disliked but if there's no indication to show that you're referring to the month of ramadan and you just throw the word ramadan like that without any contextual sentences they said in this situation it is disliked and one should not do it so where did they get the idea of that it's disliked or one should not do it why would they even come up with the idea and why would it even be a discussion the reason is because of a hadith narrated أبو مشق نجيح المدني سندي مقبري أبو هريرة that the hadith is in السنة البيهقي لا تقولوا رمضان فإن رمضان من أسماء الله it is a name from the names of Allah ولكن قولوا براث سي شاهر رمضان راث سي the month of ramadan so they stuck on that hadith as I said he narrated in his camel and Ibn Adi weakened this hadith based on who أبي مش أر he weakened it because of him and also بيهقي did and also Imam Nawawee in his مجموع he said he said this hadith is weak and it was weakened by Imam and he said وضعفوا فيه بييرون and the weakness in it is very clear and he said the narrator I just mentioned when he was in it he said he is weak in his memory and he is a weak individual so if the hadith is not صحيح and the hadith is weak then which opinion is going to be stronger فالصواب القول الأول the first opinion is stronger وأنه لا كراهة في قولي رمضان مطلقا والله تعالى عالم and that is not dislike to say رمضان unrestrictedly والله تعالى عالم and Allah knows best the third fiq that we take from this hadith is what is the ruling in fasting before Ramadan before Ramadan if you fast more than two days before it what is the ruling if one wants to fast more than two days before Ramadan he wants to fast what is the ruling