 فشرف بل اشتغالي بالعلم ولا تبغي به ما عشت يا دا دا دا لا وياله من شراف عظيمي أخر فق that we take from the Hadith is the scholars, they differed amongst themselves افترقت مذاهب أهل العلم the scholars, they differed regarding what is meant by يوم الشك the day of doubt and there are two strong manhabs two strong views that are standing on this issue two different views but let's first of all before we look at what they differ on let's look at what they agree upon both parties agree that the day of shak is after the 29th of after the 29th of Sha'ban they all agree that after the 29th of Sha'ban is the day of Shiyam al-Shak but they differed whether it is on the 30th of Sha'ban or whether it is on the first of Al-Rababan okay this is the question are you with me and I want you guys to understand this point because it's very important before the 29th we both parties believe before the 29th there's no need for looking on the 28th, 27th, 26th you don't need to look at anything whether it is sky cloudy or not it doesn't matter this is not day of Sha'ban Sha'ban can't be less than 29 nights the khilaf occurred if the 29th night comes the day after which is the 30th is that the day which we need to look for Ramadan are you with me do we look for Ramadan on the 30th night and is that the day of doubt where the doubt can come on and some said no it's the first of Ramadan so those are the two opinions are you with me that is the two opinions let's look at the first opinion that stands there which is Madhab al-Halabila the Hanbali Madhab which is it is on the 30th of Sha'ban and that he means يوم with 30 of Sha'ban it is the 30th إذا كانت ليلة وصحوان if the day that the cloud is to sun the 30th are you with me even if the cloud is clear are you with me ولم يرى الهلالو and you don't see the moon no clear clear they say the first opinion is it is on the 30th of Sha'ban if the so it's on the 30th night of Sha'ban and now he means يوم with 30 of Sha'ban إذا كانت ليلة وصحوان if the sky is clear are you with me and you don't see the moon no sighting it's clear but you don't see the moon they said فهذا عندهم هو يوم with شك this is the day of doubt اللذي يونها عرص يامي you're prohibited from fasting the sky they said it's clear and you still can't see the moon if you fast then it's harm for you and it is not permissible now we'll listen to the point that they said after that but they said أما إن حالة دون رؤية الهلالي غي من أو قتلون but they said إذا ترى الهلالي ترى الهلالي ترى الهلالي the vision becomes blurry like there's there's things between you that it's a very cloudy day yeah or it's a very dusty day and you see and the pollution and whatnot then they said فهذا ليس يوم with شك يونها عرص يامي that's not a day where you're prohibited from fasting you're not are you with me rather than what they said بل يجيبوا سيامه rather than they said it's obligatory for you to fast وَالحَارُوا هَا بِهِ and the situation is like this إحطياطم باليهة يا رمضان they said do you have to fast you have to fast to be on the safe side of fasting are you with me and by the way this is not just the حمبلي مدهام many people assume that it's only the حمبلي مدهام rather this is the view of many of the صحابة this is the view of a lot of the صحابة I'm a view of a lot of the تابعين this is a view held by عمر رضي الله تعالى عنه his son عبد الله بن عمر held this view عمره بن العاص he held this view أبو خريره he held this view أنا اسمه ماريك معاوية عائشة اسمه ابن تأبي بكر إي أوسو بكر بن عبد الله المزني عثمانا الهندي ابن أبي مريم مطرف ابن الشخير ميمون ابن مهران طاوس ابن كيسان مجاهد ابن الجبر I mean this is a view held by a lot of scholars are you with me ألمام المردوي in his كتابة الإنصاف after he mentioned after he mentioned this first madhab this first opinion that we just mentioned which is madhab الحلابلة and it's a view held by عمر أنا اسمه ابن عاص أنا اسمه عاوية أنا اسمه ابن تأبي بكر بكر بن عبد الله المزني عثمانا الهندي sorry ابن أبي مريم مطرف ابن الشخير الميمون ابن مهران طاوس ابن كيسان مجاهد after he mentioned he said وهو المدهب عنده أصحاب this is the view held by the hampany scholars within the madhab وَلَصَرُهُ وَصَنَّ فُفِي تَصَانِفُ and they gave victory to it you with me and they authored books to prove this opinion وردوا حجج المقالف and they refuted the opinions of the opposite opponents and they said وقالون وصوص أحمد تدولوا علي and they said that the evidences are onto the sign of محمد محمد are you with me and this is from the what ومن مفرادات المدهب by the way as a side benefit this is one of the things that إمام محمد is alone on and all the three other madhabs don't agree with him on this okay it's the حملي محمد or this is one of the other three محمد محمد is alone on this are you with me very good what's their حجج what's their proof and what's their argument that they're basing it on they're saying وحججتهم ما روح ما روح نافعون their حجج and their proof is ما روح نافعون ونافع narrated from عبدالله من عمر نافع narrated from عبدالله من عمر that the Prophet ﷺ الشهر 29 the month is 29 nights فلا تصوموا do not fast حتى تراول هلالا until you see the moon ولا تفضروا حتى تراوه and do not break your fast until you see it فإن غم عليكم فق دروله if it becomes blurry and you can't see it it's hidden from you then فق دروله we'll speak about the word فق دروله which means ضيق له to restrict it to it then okay we're going to take that word فق دروله فق دروله means اي ضيق له so what they're trying to say if you say restricted they mean that فق دروله it means restricted and if it means restricted then it means restricted the month of شعبان to 29 nights restricted to that and then they argued that and they said who's the narrator of this حديث is the one who took that opinion are you with me they said who's the narrator of the حديث who's the narrator of this حديث he's of the first opinion which is that the 30th of شعبان even if the cloud is bright and you don't see the moon then this is you can this is the day of doubt and then they said since عبد العمل hold this view and he's the narrator of the حديث then they said the man who narrates the حديث is more knowledgeable than anyone else he's understanding takes presidents over everything that's a very strong argument that is a very strong argument by the way the second opinion is now the second opinion is وهو مدهب جمهور أهل العلم this is the view of the majority of أهل العلم and it's the opinion by the three other remaining three other remaining أئمة this is the view held by أبو حنيفة أليم المالك أليم مشافعي all three of them they hold this view and it's also a narration that is mentioned from أحمد وهو رواية عن أحمد but it's not the احتمد in the مدهب you have to realize there's something you have to know it is a رواية عن أحمد there is a narration that's attributed to him that's he said this statement this view as well but that's not what the مدهب الحلابي that built their argument on they as you know المردوي he mentions in this كتابة الصاف and I'm not anحمد by the way so I might be wrong on that statement but my little research told me this وهو رواية عن أحمد and it's a narration from مماما أحمد إبرا حبل and يوم الشك that the day of doubt the day of doubt this is the second opinion is هو يوم الثلاثيلة it is on the thirtieth of شعبان إذا كانت ليلته فيها غيما أو قتر حال دول رؤية الهلال they said it's the thirtieth of شعبان if the night the night there is a cloud on it it's a cloud for you not to be able to see what for you to see the the moon there's a cloud there's something blocking you from it فلا يدني the person doesn't know هل أهل هلاله رمضان أم لا they don't know if the moon is at the time to do it or not they said فهذا هو يوم الشك that's the day of doubt الذي يره عن صيامه fasting is prohibited في هذا الحديث based on this حديث أما as for أما as for إذا كانت السماء الصحول if the sky is clear ولم يرى الهلال and the person doesn't see the moon فهيه لا يسمى يوم الشك أصران that's not even a day of doubt أصالة أطول بل يوجز من المشعبان rather than we actually أفهم that this is part of شعبان this is part of شعبان ويحرموا صومه I'm fasting if it is حرام and they base the argument on this on this حديث the arguments that these broke they put the Jumhoors argument now وحجة الجمهوري في المنع has the both opinions become clear to you guys the argument of the Jumhoor the majority of the scholars in prohibiting it من صيام يوم الشك إذا حالة دونه حائل is number one ده حديث عبوه ريلا which is مرفوع اسم بخاني المسلم that the prophet صوموا لرؤية فاست in the seeing of the crescent of the moon وافضلوا لرؤية and break your fast in seeing it فإن وبي عليكم فأك من وعدة الشعبان سلاثينة if it becomes hidden from you then complete the month of شعبان ساتي that's the argument are you with me so they said we base it on what we see the second one is حديث بعمل which is مرفوع الآتي بعده في صحيحين ولفضوا عند البخاري which is الشهر تسع وعشرون ليلة the month is 29 nights فلا تصوم وحتى تروا don't fast until you see it فإن وم عليكم if it becomes hidden from you فأك من وعدة سلاثينة complete the month 30 and Imam Musim says فإن وم عليكم فقدول له 30 if it's hidden from you then complete it to 30 are you with me so these narrations are specifically saying 30 it's actually adding to it 30 which the other views that they had there was 30 wasn't being mentioned and these are حديث are all saying what by completing the month in what شعبان 30 days if you do not see what the crescent due to what due to a game are you with me and they said that the Prophet ﷺ prohibited the fasting of the day of doubt and they said the day of doubt is actually this day very good and they said that the striving of Ibn Abbas is that is a striving on his side but it goes against these which are correct and that are authentic are you with me Abdullah Ibn Omar his action that he came with for which it's a striving from him مخالف لهذه which is in opposition to these authentic narrations these clear cut authentic narrations that order us to finish the month on 30 days if we do not see the crescent based on it being unclear good the third argument that they also base the evidence is the حديث that we took before which the Prophet ﷺ has said that he negated from a person to fast a day or two before Ramadan they use that as their argument and so they said Ibn Omar رضي الله تعالى عنه and your argument was to be on the safe side are you with me are you not allowed to fast a day or two before Ramadan are you with me so and Allah knows best الله تعالى تعالى he knows best the second opinion seems stronger وَلَعَلَّهَذَهُ وَالْأَقْرَبُ وَالِسْصَوَابِ because the Prophet's statement takes precedence over everything and because of that أبنو القيم أبنو القيم أبنو تيميا أئمة الدعوة النجدية أميت الدعوة محمد عبدو هامل أحفادي أحفادي كلهم رحمهم الله ما يسألونهم are you with me الشيخ محمد إبراهيم الشيخ أضحما ناصر السعدي الشيخ أضعزيز منوباز الشيخ أبنو عثيمي and other than them they all took the opinion the second view if you want to see more into this issue go to the Mujmu'a by now نووي المغنين ابنو قدامة زاد المعاد في هذه خير العباد by ابنو القيم روض المربع if you want to go to the تنوير المقالة في حل الفاضي الرسالة by ابنو خلين الماركي if you also want you can go to the ملح الشفاء by للبهوتي which is a happy book if you want الإنصاف في بعرفة الراجح من الخلاف حاشيت بن عابدين حاشيت بن قاسب على روض المربع مجموعة فتاة ابنو باز توضح الأحكام ابنو باسام and أشرح الممتع للشيخ بن عثيبي رحمه الله تعالى the last inshallah فيخ that we take from the حنيث the last inshallah which is في حكم صومي يوم والشكي على التعريف الراجح عند الجمهور what is the ruling now if a person chooses to fast the day where there is doubt since we took the second opinion and we chose that inshallah which is the view of the جمهور what is the ruling if a person fasts from the part of the حنيث is what تحري مدارة حرام إذا المعصية لا تكون إلا على فعل محرمل and since we strengthened based on the previous حنيث of أبو هوريرا that the النهي that the prophet صلى الله عليه وسلم إلا تقدم رمضان بصومي يوم أو يوميني إلا من كان صائما فليصبه yeah that hadith we said that the النهيشن here is based on what للتحريم so this would fall under if you fast a day or two before it which you think is a day of doubt then the permission will fall under it and it's حرام and we said if it's حرام when does the person get أثيمو بفعلي by doing it you become a sin وبطلان العمل you're a sinner by doing that action and also that action is نالا وويد it is what it is نالا وويد and that is the opinion brothers held by who that is the opinion held by the أعمة الثلاثة بحريفة ماريكا الشافعي and it's also a رواي of إما محمد إبن حنبل which he chose رحمه الله there is also another opinion that says it's disliked but we say that النهي تختضي التحريم that the negation it benefits us what prohibition okay now we're not allowed unless there comes a textual evidence that diverts it from from its apparent I will stop there إن شاء الله سبحانك اللهم بحمدك أشدوا الله إله إلا الله أستغفرك وأتوبوا إلي