 تشرف بل اشتغالي بالعلم ولا تبغي به ما عشت يا بدا بدا وياله من شراف عظيمي بسم الله الرحمن الرحيم وصلات والسلام على رسول الله أما بعد نحن لدينا بعض الهاتف التي تحتاج إلى الأشياء رمضان وإن شاء الله سوف نتكلم as much as we can أنا مع أستاذ أبرحمان حسن وإن شاء الله our first question is going to be I'm a sister who knows when her message starts and finishes precisely so if I know that I'm going to be pure that day after Fajr do I fast that particular day and if I did fast previously was my fast valid and if I didn't fast am I sinning الحمد لله رب العالمين والعاقبة للمتاقين ولا عدوان إلا على الظالمين وأصلي وأصلم على من أرسله الله رحمة للعالمين سيدنا ونبينا محمد وعلى آله وأصحابه والتابعين لهم بإحسان إلى يوم الدين أما بعد this particular sister's question it shows that she's understood the hadith of the prophet عليه الصلاة والسلام in which the prophet says in the hadith of Hafsah ربي الله تعالى عنها من لم يجمع الصيامة قبل الفجر فلا صيام له that the person who doesn't come with an intention before Fajr then verily that person doesn't have a fast so this particular hadith is an evidence that it's obligatory on each and every one of us to have an intention for Fajr sorry before Fajr for that particular day so this sister since she's on her menstruation since she's on her menstruation and this intention she can't come with it as she is not yet under any تكاليف she's not مكالف she's not burdened to come with an intention since she's on her menstruation and her menstruation finishes after Fajr so she's not able to come with an intention and she's not able to follow the statement of the prophet صلى الله عليه وسلم من لم يجمع الصيامة قبل الفجر فلا صيام له and this hadith shows that it's obligatory for her to come with an intention so the scholars here they say that she enters onto the general principle which is known as لا تكليف إلا بمستطاع which is derived and taken from the statement of Allah سبحانه وتعالى يوكلف الله نفسا إلا وسعها that Allah does not burden a soul more than that which it that more than that which it could carry or more than that which it could do so you're not burdened if you don't have the ability and she's an exception of this particular hadith of the prophet صلى الله عليه وسلم من لم يجمع الصيامة قبل الفجر فلا صيامة له she's an exception and her fasting is correct if she does fast and it is not done upon her to bring back that fasting because the intention is only required from a person who is not on her menstruation so even if she did come with the intention it wouldn't have counted because she's A she's on her menstruation so but she fasts that particular day and even if it's within the daytime she realizes she realizes that she has to fast she's like the sabi the child who reaches age of puberty in the daytime or the one who is insane who becomes sane in the day or that this believer who becomes a believer he has to withhold from his fasting and based on the hadith of صلى الله عليه وسلم رضي الله تعالى عنهما which is in صحيح البقاري المسلم that the prophet صلى الله عليه وسلم he said أمر رجلا and the prophet صلى الله عليه وسلم أمر رجلا that the prophet صلى الله عليه وسلم commanded a man he said to him أذن في الناس he called the people make sure they gather together and the prophet said من كان أكل فليصم بقية يومه the one from amongst you who ate then let him fast the remaining of the day ومن لم يكن أكل فليصم and the one who never ate she also fast and also the hadith of ربيع بلت المعود رضي الله تعالى عنها what did she say she said our prophet صلى الله عليه وسلم غدأت عاشورة and this time عاشورة was obligatory so the prophet صلى الله عليه وسلم he sent somebody in the villages of Ansar and the prophet صلى الله عليه وسلم and the command he gave was what من أصبح مفطرا any one of you who was not fasting فليوتما بقية يومه he should fast the remaining of that day ومن أصبح صائم and whoever was fasting that day فليصم he should carry on fasting and ربيع بلت معود she said فكننا نصومه بعد we used to fast عاشورة from that a particular day on woods ونصوم مصبياننا and we will make our children also fast ونجعل لهم اللعبة من العهني فإذا بك أحدهم على الطعام أعطينا ذاك حتى يكون عند الإفطار and we will make our children a toys ونجعلهم يتعاملون وإذا كانوا يقرأون وإذا كانوا يقرأون فننجل لهم أعطينا حتى الإفطار فهذا هو مجرد المؤسس لأسفة السيسة الآن أخذ كل رمضان هنا في كلمة المملكة ومعودة وقوم بسعر ومعودة بعض الناس يقوم بسعر وعلى ما وعلى ما وعلى ما فإذا يجب أن تجد بعض الناس الذين يقوم بسعر ومعودة الذين لم يقوم بسعر وماذا يجب أن يفعل وماذا يفعل بسعر وماذا يجب أن يفعل ما يجب أن يكون هنا هو نفعل بين المسعر رمضان ومسعر من المسعر من رمضان المسعر is two types سعر التي is a congregational fast سعر سعر سعر ما أعطيه سعر سعر أنه لا تفعله بك كل من أخرى في العالم today سعر when رمضان يده نحن سعر when رمضان لا يوجد كل من سعر شيء that everyone has to do ونحن سعر ونحن سعر ونحن هناك آخر سعر أنه سعر سعر سعر سعر سعر سعر ونحن سعر سعر أو أو أو أو أو أو أو الان لأ every single person سعر أحد الأسر أخذين شويل شويل يجب أن يكون في حالة مع بعضهم ، but in the world everybody fasts together maybe they start before each other and after each other but the point is that there's a point where everybody has to fast with each other so the fasting which is a siam which is where jib that's obligatory and is jama'a meaning it is congregational this one it is upon every muslim to fast and to also break their fast with the jama'a to be the people you have to break it with the people if you're under a muslim leader then you should break it with the muslim leader and this is based on the hadith of the prophet sallallahu alaihi wa sallam the prophet sallallahu alaihi wa sallam he said the fasting is the day you fast and the breaking of the fast is the day which you break the fast if you break the fast and the adha is the day you guys do the adhaya so it's clearly the prophet sallallahu alaihi wa sallam clearly is commanding and it's showing that it's obligatory that the fasting and also the iftar the breaking of the fast and also the adhaya all of this has to be مع الجماعة and with the people and also this is something that shows the unification and that the muslims are together and this is something that شريعة يرغب it urges the believers to come with which is to be together and to do things together and this is my أصبحت أصدقائيين أصبحت أصدقائيين وإلا ببخياتيين هذه جمع علي كلمة الأمة it is bringing the the voices and the people together وتوحيدا اللي صفو فيهم and it's bringing the lines together and it is also distancing them from what having individual opinions because as we know فهنا يد الله مع الجماعة الله's hand is with the جماعة so based on that hadith and based on the issue of being united يجب أن يقام بشكلها نتعامل هذا ما يجب أن تفعله when the fasting is obligatory when it is a obligatory fasting and it's a obligatory which is a congregation of fasting okay the second fasting is the fasting which is voluntary and its individuals everyone's doing on their own you're fasting on a مرحباً و مرحباً ليست كل أحد يسفل معك ، حسناً هذا now is all dependent on you since you're doing it by yourself is dependent on you if you are of the opinion of the 18 degree اقلاتي if you're not of the view of the 18 degree اقلاتي and if you are of the opinion of following these calendars and if you're not of the opinion of following these calendars and you cite it yourself are you with me then at this particular moment you are allowed to follow what you personally have with your knowledge of course you have to have knowledge and this is based on the statement of الله و كله و شربه حتى يتبين لكم الخيط الأبيض من الخيط الأسود من الفجر الله tells us to eat الله tells us to drink until the black rope becomes clear from the white rope okay so this is your own observation also the Prophet ﷺ says إذا أقبل الليل من هنا وأدبر النهار من هنا و غرب و غرب و غربة شمس فقد أفضل الصائم that if the night comes from here and the day starts to leave and wear off and the sun sets then the fasting person has broken it fast so if you're saying that now I'm going to follow how the prophet mentioned it are you with me this is not these ناريشن are implemented on the basis of what when the fasting is a fasting which is تطور or voluntary and also if the fasting is obligatory such as fasting which is never you've made that fasting obligatory in yourself by making a oath but you're doing it on yourself by yourself it also falls under the second type that I'm speaking about it will falls under the second part so that is how to also ريقنس out between the Prophet ﷺ and also how to deal with this issue that comes up every year and what's to be done now the third question is I'm a brother who owns a restaurant here in Birmingham and I work there even in the month of Ramadan sometimes non-Muslims and even Muslims come to my restaurant who aren't fasting and I know the Muslims who come some of them are not sick nor do they have any justified legal Islamic reasoning what do I do in this particular situation it is not permissible for any individual to aid and to help somebody in the disobedience of الله سبحانه وتعالى anyone who is obligatory on them to fast in the month of Ramadan and the people who Ramadan is obligatory are on two the believers the fasting on the believers is obligatory a Salatan by default and it's also obligatory on the disbelievers but there is a dispute amongst the scholars and this issue is known as هل الكفار are the disbelievers مخاطبون بفروق الشريعة are the disbelievers addressed in the sub branches of the religion are they being addressed in the branches of the religion what we mean by the branches here is that or what the scholars more like mean by branches here is that is the disbeliever addressed when الله is saying وقيم الصلاح established a prayer are they also being addressed when الله is saying وقاتل زكا or they are only being addressed to come into Islam and all of those are not the scholars they've taken two opinions and in depth and in details we've dealt with that in our explanation of الورقات رتم با يبوم عالي الجوينة رحمه الله و تعالى so the strongest of those two opinions is that the disbelievers are being addressed they are also being intended in the branches of the religion and they will be punished for that the evidence for that is the statement of الله سبحانه و تعالى where he says ما سلككم في سقر قالوا لم نقوم من المصلين when they asked what brought you into hellfire what brought you into سقراء which is a hellfire what brought you into this place their response they give is say قالوا لم نقوم من المصلين we were not ones who used to pray so they were addressed when الله was saying سبحانه و تعالى و أقيم الصلاح established a prayer they were being addressed سبحان الله سيزياء ايها الذين امان و كتب عليكم الصيام و كما كتب على الذين من قبلكم نعلقوا تتقون ايام المعدودات they are being addressed here but their addressing is not direct as it is for the believers their one is after what تحقق الشوروط الإسلام first cover with the condition of إسلام and then this is needed for me whereas the believer it is needed from him since he has come into the since he has come into the religion so what I mean by this and the reason I mentioned in this is because for the believer you're not allowed to help him in that which is disobeying الله تبارك وتعالى as Allah says in the Qur'an وتعاونه على البر والتقوى ولا تعاونه على الإثن والعدوان and the same is that you can't serve the disbeliever food in the month of Ramadan as much as you're not allowed to serve the believer who is forced and obliged to fast in this noble month so is the disbeliever so a believer is not allowed to serve Muslims whilst it is the period of fasting at night time it's permissible after after after and before but anytime in between until you're not allowed to serve the believers and you're not also allowed to serve the disbelievers and you're not allowed to feed them because it's a time it's a time when the individual is what obliged to fast based on the statement of الله سبحانه وتعالى يائيه الذين أمن وكتب عليكم الصيام وكما كتب على الذين من قبلكم لعلكم تتقون and the statement of the Messenger صلى الله عليه وسلم وشي said بني الإسلام وعلى خمسين إسلام was built upon five pillars and from the five is what صيام رمضان fasting in the month of رمضان and it by consents the scholars have transmitted that so that has to be understood so people who own restaurants have to know when it's fasting time that they should try to close their restaurants and they should try to open it or takeaways they should try to open it after مغرب or anytime before فجر this question will be the last question i'm a sister who's pregnant and last year i was breastfeeding breastfeeding as well i've heard many different opinions from trustworthy reliable schoolers here in america they say i just have to bring back the fasting and some say some who say i need to feed the poor so i'm confused what shall i do in this particular situation if the woman is pregnant or she's breastfeeding and she feels that is going to become hard on her or she even fears for herself or she fears for her child then the sharia has given her a leadway it's given her it uplifted the obligation from her now the scholars they differed with each other on this particular issue in three views some scholars who said قضاء is upon her in other words she has to bring back that fasting the second opinion is that no no no no بضاء is not upon her but she just has to feed poor and the third one is فدية and قضاء are both upon her on the basis of who did she leave it for if she left it for herself then it's قضاء and if she left it for the child and fear for the child that she's breastfeeding that he may not get milk or the child that's in her womb then they said upon her is what فدية the strongest of those opinion and that it seems to be strong to me is the opinion that says that all that is needed from her is فدية all that is required from her is فدية the reason is because all the other opinions are based upon قياس and رأي opinions and analogy whereas this opinion that says that she needs to pay فدية is based upon textual evidence ونقاعد مقرر عند العلماء is what لجتهاد بمورد النص there is no each tihad when there are textual evidences as also the scholars they say if the river of Allah سبحانه وتعالى is found it was a man whose name was called معقل معقل used to have a and معقل he used to have a well he's have a well so he would charge the people water to take money from them and when he took money from them he would make them pay him and then he would give them the water in return so if Allah sends rain down سبحانه وتعالى and then little ponds and water stream come other people going to go to معقل and asking for water or they're going to use the free water that has come down they're going to use the free water that comes down so the قاعدة is إذا جاء نهر الله بطى لنهر معقل if Allah's river comes or Allah's ocean comes then بطى لنهر معقل معقل is river or lake or pond whatever he had it's out of the window what it means is that once the statement of Allah سبحانه وتعالى and his messenger come then the opinions that are standing become null and void before that we were using it and we were rely on it and it was a source of evidences for us but the minute that the textual evidences arises this all becomes something we put aside and this is something that the scholars قرنا بعد قرن in generations after generations they emphasize on that as Imam Malik said كل مؤخذ من قوله where you read everybody statements either taken or rejected إلا صحب هذا القبر except the one who owns this grave or not the one who's in this grave referred to the messenger and أمام الشافيق رحمه الله بروت كنسانس on this particular issue which is what that is by consents of the scholars is that if the sun of the Prophet ﷺ becomes clear to you and then it is not permissible for you in that particular situation to leave it off for the statement of any particular individual however high and however noble and however virtuous this particular person may be so this sister her situation is الفيدية she just has to feed poor every single day of whenever she calls fast and as the Prophet ﷺ I said إن الله تعالى وضع الشطر الصلاة that الله تعالى up lifted half of the prayer meaning ضغر الله lifted half of it meaning only two is required so شطر means half it means the sun of the wayات and some of the weddings is what نصف الصلاة وصومة عن المسافيق the one who is traveling the one who is traveling الله uplifted from him half of the prayer so he doesn't have to pray ضغر for and I said he doesn't have to pray for and I said he doesn't have to pray for he had it is praise half and the one who is is breastfeeding and the one who is who is pregnant now these two which is the one that's breastfeeding and the one who is pregnant there is not that the heart prayer is half no there is is that the fasting is uplifted from them because another story says إن الله عزي وجل وضع عنه عن المسافر الشطر الصلاة وعن المسافر والحمل والمرضع الصومة أو الصيامة وعن المسافر والمسافر والمسافر what's uplifted from them is the fasting the fasting is uplifted from them but they're not the same the traveler and the breastfeeding and the pregnant are not the same the fasting person so the traveling person sorry the traveling one and the breastfeeding and the pregnant one are not the same because the traveler he has to do because it's a delir for him which is what the one who is a traveler upon him is to bring back those days which he missed as for the women whose breastfeeding are you with me the woman whose breastfeeding and the one that is pregnant and the elderly individual male or female very old they have fidia to come with based on the statement of الله وعلى الذين يطيقونه فيدية طعام مسكين take your evidence and upon the ones who are what the ones who it's like on them fidia طعام مسكين this is referring to the hamil the مرضع is referring to them and that's the تفسير of ابن عباس and the تفسير of ابل عمر and it's authentically transmitted from both of them ابن عباس and ابل عمر ابن عباس clearly said إذا خافة الحامل وعلى نفسها if the woman who's pregnant فائز for herself والمرضع على ولدها and also the breastfeeding one فائز for her child في رمضان he said يفتراني they break the fast ويطعماني مكان كل يوم مسكينا and every single day they what they feed a مسكين ولا يقضياني صوما and they لا يجب ان يجب ان يرغب المسكين also ابن عباس he saw a slave girl of his who was pregnant for him انه رأى ام والدي the slave girl who becomes the she becomes the mother of your children he saw her pregnant or have her breastfeeding one of the two وييقضيانه ويجلس القرن as he was fasting هو مدرس اميل كما في الهاتف وهو انت بمنزلة اللي لا يضيقونه عليك ان تطعمي مكان كل يوم المسكين ولا اقضاء عليك هيسعتها you are at the station you are the ones who اللي لا يضيقونه those who don't have the ability أبان يوصول كل مرخص يوميسكين وإلا يوصول لتبعه ألو أوسع الإمام الدار قطنيو نريت من إبن عمر شاكو الإسلام أبان رحمه الله تعالى أثندي كيت فيه إنه كتاب إلوائل غليل يقول بيساند جيده أباني أثندي كيت هذا which is that أباني الله نعمر إن إمراءته هو his wife asked him she was pregnant وهي حبلة she was pregnant she said to him do I have to fast and what's my ruling or do I have to bring back the fasting he said to her after he break your fast وأطعيمي عن كل يوميسكينة and every single they feed a miskin ولا تقلي and do not and do not bring it back you don't have to pay back that fasting now here there's a powerful understanding here which is that first of all we have an eye from the Quran then we have the understanding of two noble companions and finally something that even makes this opinion to be the strongest is that the speech of Ibn Abbas and the speech of Ibn Omar both of them it's spread amongst the companions وَلَمْ يُعْلَمْ لَهُمَا مُخَالِفٌ we don't know anyone who pose them in it and this according to the ulama is known as what إجماع سكوتي it's a consensus of agreement and acknowledgement from the other companions because the companions are known if they don't agree with a particular stance of another companion that they make their stance clear they show disagreement if they don't agree but the fact that they want silent and they didn't say any form of disagreement shows that there's a موافق on their side agreement and this is as I said is known according to the ulama إجماع سكوتي إبنة حقية رحم الله in his Kitab if you look at it you'll find he speaks about this in details also المسودة written by Ali Taymiah it goes into details and also many other books of usul they speak about it so here's إجماع سكوتي we have a consensus amongst the companions and also another thing that makes it even more stronger which is that تفسيل إبنة عبس إبنة عبس was a commentary on the ayah وعلى اللذين يطيقون وفي دياتهم طعام بسكين it was commenting on that particular verse and as you know which is مقرر again it is affirmed and it's established في علوم الحليث in the books of hadith and also in علوم في أصول التفسيل and we spoke about it when we were explaining the Kitab مقدمة في أصول التفسيل written by sheikh الإسلام إبنة عبس إبنة عبس رحم الله we spoke about it there which is that the Tafseed of a companion if what he's commenting on has a direct relationship with the verse then this is given حكم الرفع right like a sub-nuzul and that's why إراقي says in his ألفية وعد ما فصله الصحابي رفعا فمحمول على الأسبابي that whatever the companion's Tafseed of a verse is the ruling is given what رفعا and of course this is an issue of Iraq with the issue of أبو عبد الله حكم إبنة عبوريو and that's another whole issue right there but the point here right now is that the Tafseed of a Sahabi that is connected to a سبب النزول له حكم الرفعي it has a حكم الرفعي it tastes as though the Prophet said it عليه الصلاة والسلام it tastes the ruling as though the as though the as though the Prophet عليه الصلاة والسلام he said so as I said all the other opinions that are out there they are all based upon الرأي والقياس they are all based upon الرأي والقياس والعلم عند الله وآخل جعوانا الحمد لله رب العالمين سبحانك اللهم بحمدك أشهد أن لا إله إلا الله أستغفرك وأتوبني