 فشرف بالاشتغالي بالعلم ولا تبغي به ما عشت يا دادا دا لا وياله من شراف عظيمي إذا كنت ترى المظلسة المظلسة بشكل جيد من هذه الحديث ونرى المظلسة التي تأخذتها تقدموا ربضانا بصوم يومين ولا يوميني إلا رجل كان يصوم يومين فليصوم إذا كنت ترى المظلسة بشكل جيد من هذه الحديث ثم حضرLife كما ذكرنا م Zum الوصول من المجارة والأسكوليز وهو الذي عليه جمهور أهل العلم المجارة والأسكوليز هو ذلك بسبب هذه الحديثة التي نتأكد لكن الشافعية تأخذها الشافعية تأخذها وذهب كثير من الشافعية اللطف الشافعية تأخذها إلى أن المنعة أن الفرحة تبدأ من حال شعبان والشعبان is half so basically when it's what the sixteenth of شعبان onwards من اليوم السادس عشره منه from the sixteenth and onwards they believe that the prohibition starts from there where did they get that from they got it from a hadith يرويه العالى ابن عبد الرحمن ابن يعقوب الجهنية المدني who narrated from his father he narrated from his father Abdulrahman who narrated from Abu Huraira رضي الله تعالى عنه مرفوعا and the Prophet SAW said إذا انتصف الشعبان if the sha'ban is half فلا تصوموا do not fast if the sha'ban is half of it then do not fast this hadith is narrated by who this is narrated by Ashab Al Sunan Ashab Al Sunan narrated this hadith and Imam would tell me he authenticated it ابنه أحبان he also authenticated it أبو عوانه he authenticated it ابنه حزم he authenticated it شيخ الإسلام ابنه تيمية he authenticated it are you with me? some may ask when did you get the authentication of شيخ الإسلام تيمية because you are not going to find it in his مجموعة الفتاة nor are you going to find it in his شرحة عدة so where would you get it ابنه مفلح he brings it in his كتاب الفرور that شيخ الإسلام تيمية he authenticated it also ابنه القيب authenticated it and his تهديب السنن شيخ الإلباني رحمه الله رصر الدين الإلباني رحمه الله he authenticated it ابنه باس also authenticated it those are all the scholars that what authenticated it but there are others who weakened it إلا أنه ضعفه بعض الأئمة some of the scholars weakened it and from the top of those on the list of those who weakened it from the top of those who weakened it is عبد رحمان بن مهدي أحمد بن حنبل يحيبن معيل ألباية قي they all weakened it and they also said that this حنيث actually opposes a narration which is more authentic than it they said it goes لمخالفة ما هو أصحر من الأحنيث it opposes a حنيث which are more authentic than it which specifically speak about the issue of fasting in شعبان which it opposes and what are the حنيث that they're referring to they're referring to the حنيث which is in بخارية المسلم بخارية المسلم عائشة ساد لم يكن النبي صلى الله عليه وسلم يصوم شهرا that the Prophet صلى الله عليه وسلم was no one that used to fast a month أكثر من شعبان موضن شعبان there was no month in the year which the Prophet would fast موضن شعبان فإنو كان يصوم شعبان كله the Prophet used to fast all of شعبان so look what they're saying is another word he says كان يصله برامضان some of the other narrations say that he used to connect it with Ramadan so they said here on this argument are you there they said that the Messenger صلى الله عليه وسلم he used to fast all of شعبان so if the prohibition started from half of شعبان based on the حنيث that you guys brought which is إذن تصفى شعبان if شعبان of half becomes فلا تصوموا جو نقفا they said why would the Prophet carry on fasting you see so they said your حديث is weak number one and it also opposes our حديث now the issue of the authentication of the حديث that is a long explanation if you guys want to see more into it go to you will find it the third volume page 223 and he gave it justice عليه رحمة الله ومالله وماسي but what seems apparent my brothers and those who are listening is والليذي يظهر والله تعالى أعلى وعلم what seems apparent and Allah is high above and he is most knowledgeable is that that there is no تعارف there is no opposition there is no معارضة the narrations are not really contradicting themselves and they are not coming against one another and as you are all aware of if a حديث can be brought together that takes presidents over resulting to saying that it contradicts one another or to leave in one are you with me الجمع أولى من الإهمالي to bring the narrations together and to bring them together takes presidents over forsaking one narration and leaving one are you with me and this is one this is what is known as هذا أولى من ترجيح this is one of the correct ways of doing ترجيح and bringing the narrations together and one of the scholars who brought this حديث together and done it with justice is الإمام ترمي ذرحمه الله الإمام اترمي ذي الإمام ترمي ذي he did it عليه رحمة الله after was he not from one of the people I told you authenticated it ترمي ذو one of those people authenticated it when he authenticated it he explained the meaning of the حديث he said معنا هذا الحديث he said that the meaning of this حديث is عند بعض أهلي العلم according to some of the scholars أن يكون الرجل مفطيرا is that when if the man has broken his fast or he's not fasting are you with me he said that this حديث of العلا إبن عبد الرحمن which is the حديث إذا نتصفر شعبان فلا تصوموا if شعبان are half of it it hits he said the meaning of this حديث according to some of the scholars is that a person was not fasting in the beginning okay and then when شعبان half of it comes فإذا بقية من شعبان شيء half of شعبان kicks in he starts to say what أخذ في الصومي حالي رمضان he starts to fast and he starts to do it are you with me so basically in other words if you were not fasting before the 15 days of شعبان if you were fasting before that then you shouldn't start fasting after that are you with me إبن القدامة رحم الله إبن القدامة الإسكتابة المغني the fourth volume page 327 he said يوم كيرو it is possible حملو هذا الحديث على نفي استحباب الصيامي في حق ما لم يصوم قبل نصف الشهر exactly what I said he said that this حديث can be carried and it can be said that it is negating that is recommended for the one who wants to fast who hasn't fasted the first half of رشعبان okay and the حديث of عائشة رضي الله تعالى عنها she is talking about what the person who is fasting all of شعبان because the prophet will start from the beginning and he will carry it all on so based on that حديث إبن القدامة said فلا تعارض بين الخبارين إذن and based on those two حديث now there is no contradictions they are not coming against each other and like a looker he gives you عيدة after that he says وهذا أولى من حمله ما على التعارض وردي أحد ما بصاحبه that's the most befitting thing a person should do which is try to bring the narrations together and try to take the meaning together instead of just leaving some of the narrations so here what becomes clear يترجح what comes to us as a conclusion is مذهب الشافعية الشافعي مذهب الشافعي مذهب في أن المنع من الصيامي يبتدق من نصف الشعبان that the view of the شافعية that says that it's prohibited from fasting when half of شعبان comes is a very strong opinion and that their opinion is based upon what لكن if the person was not fasting if he wasn't fasting the first half of it so what about this حديث how does this حديث come into place now that we have right now in front of us which is we will say the negation and the prohibition now becomes even more stronger if it's a day or two before it so this حديث is showing more emphasis are you with me more emphasis and of the prohibition of course in fasting a day or two before Ramadan very good if you guys want to see more of this issue then go to صحيح بن حبان المحلل بن حزم المجمع بايمان من نووي حافظ من حجر فتح الباري go to صحيح الجامع الصغير بايمان الباري اللك فتاوى سماحة الشيخ بنباز رحمه الله تعالى the fourth benefit that we take from this حديث the fourth benefit which is what is the ruling in fasting before Ramadan for a person who didn't have the norms it wasn't his norms to fast before Ramadan sorry this حديث has indicated and it has shown us that if the person used to fast on the norms and that would be a question one can ask himself what does it mean by that on the norms it means that he used to fast Mondays and Thursdays or he used to fast he used to either fast Mondays or Thursdays or he'd only fast on Mondays for instance or he would fast the faster fast the faster and maybe Allah he daoud كان ياسوم يوما or يفتن يوما he would fast one day and he would break it one day so he would do four day fasting or he would fast three days of the last days of every month he would fast سوم آخر سلاتة أيامي من كل شهر but what happened I used to it hit a day or two before Ramadan then he's permissible for him because the prophet specifically said إلا رجل إن كان يصوموا يوماً إلا رجل إن كان يصوموا صوموا فليصوموا إلا الشخص الذي أقوم بأسفله فأنا أعجبه أسفله إذا كان يصوم قضاء قضاء يعني ما؟ لقد كان لديه بسرعة أمامه ولكن لديه أعجبه أعجبه من أفضل رمضان إذا كان أعجبه أبو رمضان أعجبه أبو رمضان لا يوجد شيء لا بأسة به لا يوجد شيء في ذلك لأن إذا كان يصوم قضاء وهذا يجب أن يكون يصوموا بأسفله فأن من بابل أولا يجب أن يقوم بأسفل وأنه يجب أعجب قضاء من رمضان أو أن يجب أن يجب أن يقوم بأسفل يجب أن يكون يجب أن يكون يجب فأخينا مرحب here my brothers إذا كان جزءا إذا كان يحاول أن يفصل المفأس في أو ص Santiago because of he wants to be on the safe side على سبيل الحتيات he is trying to be on the safe side he is like... you know what I don't know man it could probably be Ramadan we don't know if we lose or get it wrong and he says... I'm going to fast a day or two before it this is what is prohibited and this is the reason why the Prophet ﷺ he prohibited it عليه الصلاة والسلام so basically in summary that point the prohibition encompasses two types أو two forms if it comes in. The first form is to initiate a fasting before Ramadan a day or two before it a voluntary prayer, a voluntary fasting. A person comes and says I never used to fast anyways but you know what, I'm going to start fasting from now onwards and he starts a day or two before Ramadan. Just wants to initiate it from this minute onwards and he never had the norms for it then he falls under this prohibition. The second one is the person initiates a fasting before Ramadan a day or two with the intention of being on the safe side. With the intention of what? To be on the safe side. He falls under this and this is the فعل الرافضة. This is what the الرافضة do. They believe that it's recommended to fast a day or two before Ramadan. The fifth benefit that we take from this حديث and that we're going to conclude with إن شاء الله تعالى is which is the last one is what's the wisdom in the prohibition? What is the حكمة? What's the wisdom? Why did the شريعة choose to prohibit it? To prohibit it. Now brothers and those who are listening إن شاء الله تعالى you would all know that the wisdom in matter in a command or a prohibition. A wisdom in Allah command me something or prohibiting something in the شريعة when we look at it. It occurs in two ways to know that wisdom. Knowing that wisdom in the شريعة whether it's through a command or through a prohibition. So why did Allah command us? What's the wisdom behind it? Or why did Allah prohibit it? It occurs in two ways in order to know that wisdom. One is منصوص. منصوص means it's actually mentioned. The شريعة Allah mentions the wisdom. Did Allah tell us the wisdom of why He legislated fasting for us? يسأل علىكم تتقون يَا يَا يَذِينَا عَمَلُوا كُتِبَا عَلِيكُمُوا صِيامُوا كَمَا كُتِبَا عَلَيْنَا يَا يَا يَا يَا يَا مِنْ قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ يَسأل علىكم تَتَّقُونَ So fasting this is the wisdom in making. Are you with me? So it's منصوص. Some are not منصوص. They are مُسْتَمْ بَطَح. مما على مُسْتَمْ بَطَح? Scholars they try hard to find out and they try to bring it out. ابن حجر العسق العانيو the great scholar the great Hafiz in his Kitab for al-Bari he brings three opinions three opinions of the wisdom of the why Allah prohibited us to fast a day or two before Ramadan the wisdom behind it and he weakened the first two opinions after he mentions it and he chooses the third opinion and gives presidents to it so Hafiz ابن حجر he brings the three opinions he says the first one is the first wisdom is is that the person he is strong and is physically in shape for Ramadan's coming so when the Ramadan comes he's going to enter Ramadan with strength and insha'Allah تعالى he's going to enter with it he's going to enter with it with enthusiasm insha'Allah تعالى ابن حجر is straight after that he said وفيه نظر there's a look to that are you with me the second wisdom he said is he said the second wisdom that it is is that these all proposed ideas opinions by scholars is الحكمة في خشية اختلاع تنفلي بالفرض that the voluntary would mix with the obligatory ابن حجر straight after that he said وفيه نظر there's a look to that there's not it doesn't seem correct because both of those two opinions what can eradicate it is what the person is allowed to do it if he's done it out of norms are you with me if he does it out of norms he can do it does that make sense the third is حكمة and he strengthened this one which is لأن الحكمة علقة بالرؤية because there is a law there's a law passed pertaining to the sighting of the crescent and the moon so if a person surpasses it with a day or two then what this person has done is he has سلاند and he's criticized the حكمة الله تبارك والتعالى and this ruling would have no weight to be honest and then he said وهذا هو المعتمد and this is the this is correct now this is right so what we realize from that is this is really in summary حماية حدود الشريعة it is to safeguard the boundaries of the شريعة and we will stop there إن شاء الله تعالى والله تعالى أعلم and if anyone wants to go more into watching reading these points that we spoke about is he can go to he can go to فتح الباري he will see more if you go to the you will find good over there إن شاء الله تعالى سبحانك الله وبحمدك أشهد أن لا إله إلا الله أستغفرك وأتوب إليه