 فشرف بل اشتغالي بالعلم ولا تبغي به ما عشت يا بدا بدا ويا له من شراف عظيمي نحن نتحدث عن المساعدة في رمضان ولماذا كان يسمى رمضان نحن سنذهب إلى الثالث point إن شاء الله تعالى وهذا هو عندما يجب أن يصدق وما جاء عن التدار رجي في ذلك وماذا حدث عن التدار رمضان إبن مفلح إبنه إبنه مفلح إبنه تيمسو إبنه مفلح one time وقلت to him وقلت أنك ليس إبنه مفلح أنت مفلح أنت مفلح أنت ليس إبنه مفلح أنت مفلح يا صف أنت مفلح يازبق الفروع وهذا هو حملي منهبك في الثالث volume page 6 يقول سوم رمضان فرض إجماعه يقول سوم رمضان فرض إجماعه إنه فرص في رمضان إنه فرض إجماعه وفرض في السنة الثانية من الهجرة وإجماعه وإجماعه وإجماعه وإجماعه في العام الثالث في العام الثالث when the Prophet migrated to Medina في العام الثالث في العام الثالث إجماعه هذا يجمع إذا كان هذا الحق كم سنة فرض وصام رسول الله صلى الله عليه وسلم في هذا العام الثالث إجماعه وهذا هو إجماعه على هنا نردنا and this strength is what we previously talk about which is fasting it is obligatory there is no fila for that and it is also إجماعه that it was made obligatory on the second year of the hijra of the Prophet صلى الله عليه وسلم الىроفس العسل من بقام ت facilit الى العن fram Compare فعمة他是 فاستجزن بقام ت centimetسff staffing فعمة فعمة فعمة فعمة فعمة فعمة فعمة فعمة فعمة فعمة because he was made obligatory in the month of Sha'ban in the second year of the Hijriah وتوفي النبي and the Prophet he died in شهر ربيع الأول سنة 11 رامينا الهجرة and the Prophet ﷺ he died in ربيع الأول when the year was the eleventh of the Hijra of the Prophet ﷺ so the first part we know now which is when was fasting made obligatory youness when was Ramadan made obligatory second year of Hijra who said that ابن مفلح said and what did sheikh al-sam say about ابن مفلح he said your مفلح yourself what's his book one month did he say what month was it that the Prophet ﷺ was made obligatory on him who said that who said that what's his book what's his book what is his book so now we have spoken about the tarikh in which he was made obligatory where now going to move onto what نحن now going to move on to the next part of the heading which is من جيهة ما جاء من التدروج في فرض صيام رمضان The gradual stages that fasting has went through because as we know فإن فرضه لم يكن جملة واحدة Fasting of Ramadan was not all at once وإن ما جاء على مراحل Rather it came in stages حتى يعتاد الناس وعليه so the people can become used to it كما جاء ذلك مبيانا في بعض آيات وحديث الصيام as it has come clear in some of the آيات of the Qur'an and some of the ahadith pertaining to fasting ويمكنوا التقصيم هذه المراحل باختصار إلى ما يلي The stages that fasting went through are the following it went through four stages it went through how many stages four stages so we're going to tackle each stage one after the other four stages is the stages that fasting went through stage number one المرحلة الأولى first stage مرحلة إيجابي الصيام عاشورة وثلاثة أيام من كل شهر the first stage was the stage where the fasting of عاشورة was obligatory and three days of every month three days of every month الممال بغوي في تفسير المرحلة الأولى 196 he said كالفبتدائ الإسلام he said at the beginning of Islam it was it was صوم ثلاثة أيام من كل شهر it was fasting 3 دايز of the month وصوم يوم عاشورة واجبا and the fasting of عاشورة now it is obligatory فصام كذلك 17 شهر the prophet and the companions they fasted 17 months of every month 3 days they were fasting 17 months ثم نوسخ بصوم رمضان ونحن ذهبت وضعت وضعته مع رمضان فاستخدام بغوي وطبعا بمام البغوي هو حديث بوخاري ومسلم بوثنيريتن وطبعا عائشة رضي الله تعالى عنها وإبن عباس نيريتن عائشة قال كان يصوم عاشوراء يوما تصومه قريشه في الجاهلية عائشة قال كان يوم عاشوراء يوما تصومه قريشه في الجاهلية she said that عاشوراء was a day that قريش used to fast it in the جاهلية pre-slam time وكان رسول الله صلى الله عليه وسلم يصومه that the prophet used to fast it فلما قدم المدينة when the prophet came to Medina صامه he fasted it وأمر بسيامه that the prophet come on to the people to fast it حتى إذا فرض رمضان كان هو الفريضة until the Ramadan was made obligatory that became the obligatory one وترك يوم عاشوراء and عاشوراء was left فمن شاء صامه ومن شاء تركه who ever wanted to fast عاشوراء and the one who wanted it can leave it because it became a voluntary act as for the hadith of Ibn Abbas is one عائشة and Ibn Abbas both narrated it Ibn Abbas is one he says إن النبي صلى الله عليه وسلم لما قدم المدينة Ibn Abbas is one he slightly different in terms of his wording it says that the prophet صلى الله عليه وسلم when he came to Medina وجد اليهود يصومونة the prophet he found the Jews were fasting the day of عاشوراء فقال صلى الله عليه وسلم لهم the prophet said to them the prophet said to them ما هذا اليوم الذي تصومونة what is it this day you guys are fasting what is it you guys are fasting this day for فقالوا they said هذا يوم عظيم he said this is a great day sorry they said to the prophet this is a great day when the prophet came to Medina he saw the Jews fasting and he asked them why are you guys fasting for and they said هذا يوم عظيم this is a big day إن جالله في موسى وقومة الله save موسى and his people you see وغرق فرعون وقومة and Allah he drowned فرعون and his people فصامه موسى شكرا النبي الله موسى fasted in gratitude to Allah فنحن نصومه and because of that that's what the Jews said فقال الرسول الله صلى الله عليه وسلم then the prophet said فنحن أحقوا بموسى منكم we are more befitting and more closer to the Nabeer الله موسى from you guys فصامه صلى الله عليه وسلم so the prophet fast وأمر بصيامه and he commanded the people to fast it was obligatory also from the evidences that show this is the hadith narrated by وابي شيبة وصحاعة ابن خزيما authenticated it وغيره عن other than him authenticated this narration which is from the Nobu Tabe'ee من حديث التابعي الجليل the Nobu Tabe'ee من حديث التابعي الجليل عبد الرحمن ابن أبي ليلة عبد الرحمن ابن أبي ليلة he mentions في ذكر أحوالي فرض الصلاة والصيام قائلا he mentions the situations of the fasting of the fasting sorry fasting in general and the obligation of prayer he spoke about it and he said حدثنا أصحابنا he said the companions of the prophet told us because another narration says أصحاب رسول الله that the companions of the messenger told us that رسول الله صلى الله عليه وسلم قدم المدينة أمرهم بصيامه ثلاث أيام the companions to fast three days ثم أنزل رمضان and then the month of Ramadan came وكانوا قوما لم يتعودوا الصيام and they were a people who were not used to fasting they weren't used to fasting like this وكانوا الصيام عليهم شديد and the fasting was very hard on them فكان من لم يصم أطعم مسكين so the one who did it fast would provide for a poor he would give a poor then this I came down فمن شهد منكم الشهرة فاليصم anyone who has seen the month he should fast obligatory فكانت الرخصة للمريض والمسافر فأمروا بالصيام so the rukhsa which is the burden to be uplifted was only specified for the sick and the one who was a traveler and the rest were commanded to fast meaning that rukhsa was taken from them which is they weren't used to fasting so Ramadan was a choice at the beginning that's the second stage now the second stage now which is الأمر بالصيامة رمضان the ordering of fasting on Ramadan but not in an obligatory manner لا على سبيل الإجاب they were told to fast Ramadan but not in a falseful manner وإنما على سبيل التخيري بينه وبين الإطعام they were given the choice whether they wanted to fast or they wanted to provide for عبد حمادي بن أمي ليلة that was the evidence for it are you with me and the scholars they say this stage which is the second stage was an introduction to the third stage that's going to come شاء الله تعالى this was like a stage in which they were getting prepared for the third stage are you with me so they can become used to fasting and that they can exercise themselves فيصول عليهم قبوله so it can become easy for them when the third stage comes that they can accept it are you with me and as you heard me I mentioned the Hadith of Ibn Abi-Laila also the ayah in the Quran it also mentions that as well which is the ayah of Surat Al-Baqara ayah 184 Surat Al-Baqara ayah 184 وعلى الله سبحانه وتعالى وعلى الذين يطيقونه فمن تطوع خيرا فهو خير الله وانتصوموا خير لكم إن كنتم تعلمون which the ayah says أزيبنو كثير رحم الله سلم نتفسير of this ayah he said that الذي يطيق الصيامة كان مخيرا بين الصيامة وبين الإطعام that the one who was healthy who was a resident who was able to fast he had a choice if he wanted to fast it wasn't false إن شاء الصامة if he wanted to fast it وإن شاء أفطر and if he willed and wanted he would not fast but what he would do instead was وأطعم عن كل يوم المسكين but every day he would give a miskin food فإن أطعم أكثر من مسكين عن كل يوم فوخيرون and if he chose to go by providing for more than one miskin a day وإن صامة فهو أفضل من الإطعام and if he fasted it would be better for him than anything else and that view was mentioned by that there was a stage like this that this stage existed which is called the stage of what الأمر بصيامة رمضان لا على سبيل الإيجابي وإنما على سبيل التخير بينه وبين الإطعام the one who said this is عبد الله بن مسعود عبد الله بن عباس طعوس بنوا كيسان مقاتل بن حيان وغيره من السلف and other than them from the Aima to the Salaf then the third stage now which is called المرحلة third the third stage the third stage was what الأمر بصيام رمضان the fasting of the Ramadan على سبيل الإيجابي in a forceful manner والعزيمة بدون تخييره no choice لن يوجد خيار و هذا هو المرحلة التي حقا مستعدة لها يعني أنها تأتي تأتي ما يتعرفه المرحلة التي استقرى عليها حكم الصيام هذا هو المرحلة التي حقا مستعدة لها يعني فأصبح واجبا حتما على كل من شهده صحيحا مقيمة و أنه أصبحت و أصبحت و أصبحت على كل شخص الذي يرى هذا المرحلة الذي أصبحت و أصبحت أصبحت و أصبحت و أصبحت و أصبحت و إنما رخص فيه للمريض والمسافر أن يفترأ و يقضيانه من أيام آخر فالنصخة آية التخير و الشخص الذي كان يفتر منه كان هو الذي سيخ المرحلة يقضيانه من أيام و يقضيانه من أيام و يقضيانه من أيام و الآن و الآية التي رأيتها و على الذين يطيقون فمن تطوع خيرا فو خير الله و أنت صوم و خير لكم إن كنتم تعلمون و هي آية 184 و هذا آية نصخة و هي آية التخير و هي آية التخير و هي آية التخير و بأي آية و بأي آية و هي آية التخير بالآية التي بعدها و هي أكثر فمن شهد منكم الشهرة فاليصوم فمن يرد منه و من كان مريضا و على سفر فعندت من أيام أخر فمن يسيك و من يسيك و يجب أن يرد منه و يجب أن يرد منه و يجب أن يرد منه و هذا was the stage in which the fasting became obligatory the fourth stage the fourth stage which is eating في تحليل الأكل والشرب والجماع مطلقا في ليل الصيام و نصق التحليم و ذانك إذا نام الصائم و ليلا the fourth stage was what the permissibility of eating and drinking have an intimate relationship unrestrictedly at night time and it was abrogated the verses or the evidences that prohibited that if a person goes to sleep at night are you with me if he goes to sleep he would what if he goes to sleep there was a ruling that if he went to sleep at night time if he woke up that's it he has to carry on the fasting you see that was relifted and this is called this stage is one of the stages that completed the third stage it was a completing of the third stage the things that were added onto it it was added onto it because the fasting of the Christians the previous fasting and also at the beginning of Islam was what إذا نام أحدهم that if one person went to sleep at night time it is not permissible for him to eat or drink or even to have intimacy until morning or evening from that same day and this became hard on the Muslims became very hard on them فنسخ ذلك بقوري تعالى النس آية وحل لكم ليلة الصيام رفث إلى نسائكم هن لباس لكم وانتم لباس لهم علم الله أنكم كنتم تختانون أنفسكم فتابع عليكم وعفا عنكم فالآن باشروا هن وبتغوا ما كتب الله لكم وكلوا وشربوا حتى يتبين لكم الخيط الأبيض حتى يتبين لكم الخيط الأبيض من الخيط الأسودي من الفجر ثم آتموا الصيامة إلى الليل هذا الآية which is I187 عبريغيتها ونسخة فنسخة هذا الحكم وخففة عن هذه الأمة وخففة عن هذه الأمة وخففة عن هذه الأمة وخففة عن هذه الأمة وخففة عن هذه الأمة وخففة عن هذه الأمة الله تعالى وطعاله وخففة عنها من ما يمتازبه الصيامه مع الصيامة الكل الكتاب وننسخة من الأمور الأسودية ونسخة ونسخة ونسخة صحور before فجر ونسخة ونسخة ونسخة ونسخة ونسخة ونسخة ونسخة ونسخة ونسخة ونسخة ونسخة ونسخة ونسخة ونسخة ونسخة ونسخة ونسخة يتكلم عن الصحور. أحد من الأمر من إبن أبي ليلة ويذكره كثيراً. فيه يتكلم عن أن أبن أبي ليلة يتكلم عن أن صحابه كان رجل إذا أفطر إذا كان رجل يتكلم عن إفطار. إفتار كان وقت يتكلم عن إفطار. فناماً وقال لأجل أن يأكل قبل أن يأكل before he could actually eat. ونحن لم يستطيع أن يأكل حتى نهاية. فالذي حدث. عمر رضي الله عنه. ومن يأكله؟ ومن يرده ورده ورده. ومن يرده ورده ورده ورده ورده ورده ورده. هل يفعلني؟ بل عمر رضي الله عنه. لقد كانت تتبع معها. فجاء رجل من الأصاري فردت إطعام. أخر موقع. أصاري من أرده. أرده ورده. و whisper to him. وقال لأحل لك شيئاً. فناماً وقال لأجل أن يأكل. ومن يأكل ورده ورده ورده. فانما أصبح ومرض الى الليلة. وعب إستخدام. وحل لكم على مالات الطصية. كنا لباسل لكم وانتم لباسل لهنا علم الله أنكم كنتم تختانون أنفسكم فتابع عليكم وعفع عنكم فالآن باش يروهن وبتوما كتب الله لكم وكلوا وشربوا حتى يتبين لكم الخيط والأبيض من الخيط الأسود من الفجر ثم أتمنوا الصيامة إلى الليل That I came down So This was to make the matter what To make the matter easy for the believers That was the final stage And those were the four stages In which the fasting went through Those were the four stages In which it went through Now we're going to go into the fourth last one The fourth point إن شاء الله يتعالى Regarding the important Rulings Connected to fasting Which is the last one Which is الحكمة من شرقية الصيامة The wisdom The wisdom In the Legislation of fasting الشيخ من عثيمين رحم الله He said in his كتاب القيم مجالس شهر رمضان Page 64 He says إن الله سبحانه له الحكمة إن الله سبحانه وتعالى الله تبارك وتعالى He has الحكمة الله has complete wisdom فما خلقه له الحكمة فيما خلقه وفيما شرعه In that which he has created And in that which he has legislated الله has complete wisdom in it فول حكيمه في خلقه وفي الشرعه الله is wise in his legislation الله تبارك وتعالى Wise In his Creation فما من عبادة الشرعه الله There is no There is no type of worship Which Allah has legislated For his creation Except There is a high wisdom in it إلا الحكمة بالغة A high wisdom in it عليمها من عليمها واجهيلها من جهيلها The one who knows it knows it And the one who is ignorant Is ignorant about it وليس جهلنا And our ignorance بحكمة شيء Our ignorance Of a wisdom in a matter من العبادات دليلا على أنه لا حكمة لها Is not an evidence That there is no wisdom in it راذا بل هو دليل راذا it is an evidence على أجزنا وقصورنا عن إدراكي حكمة الله راذا It is an evidence that we are weak And that we fall short In comprehending the wisdoms of Allah سبحانه وتعالى لقوله يتعالى Based on the statement of Allah وما أوتيت من العلم إلا قليلا You have only been given Very little knowledge The knowledge that you have been given Is nothing except little وقد شرع الله العبادات ونواعها الله He has legislated Types of worship And he has differed between it Why إبتلاعا ومتحانا للعبادة So he can test you And try you ليتمحصل مقال قبول والرضا وليمحصل الله الذين آمنوا The reason is because To purify The acceptance and the pleasement And To identify and just Clarify Those who are true believers To get them out From those who are claiming فإن من الناس Because from amongst the people Are those which you are what من قد يرضى منوع من العبادات There are those people who will be pleased With the type of عبادة ويلتزم به And he will come with it ويسقطوا نوعا آخر ويفرطوا فيه But he becomes angry With another type of عبادة And he becomes short in that one وإذا تأملنا عبادات الإسلام الكبرى If we look at And we observe The great عبادات That are in Islam Like الصلاة الزكات الصوم الحج الجهد If we look at them وجدنا We will find أن منها ما هو بدني المحظ كالصلاة We will find From amongst them Are those which are Body and physical based عبادة Like the prayer ومنها ما هو بدني يون And there are those Which are physical And also is Worth based Like حجن جهد ومنها ما هو ما لي يون محظ And from amongst them Are those which are Worth only في بدني المال المحبوب إلى نفس To give out The money that is most Beloved to you You see قز زكات That is زكات ومنها And from amongst them Is ما يكون فيه كفل لنفس عن محبوباتها وشهواتها And there are those Which are Restraining the nefs From the things that it loves And the things that it desires Like fasting فإذا قام العبد بهذه العبادات المتلوعة And if the person He comes with These different types of عبادات واكمالها And he completes it على الوجه المطلوب In the way he should كان ذلك دليل على كمان عبوديته This is an evidence For his His complete servitude وانقياده له And that he surrenders سوى الله تبارك واتعالى ومحبته لربه And his love for his lot وتعظيمه له And that he honors إذا تبير ذلك If all of that Which I have said has become clear فإن للصيام فاستين has a lot of wisdom فمنها from them are number one أنه عبادة للله تعالى That is an عبادة The first wisdom is That is an عبادة فالله تبارك واتعالى يتقرب العبد فيها إلى ربه بتركب حبوباته ومشتهياته In which the person gets close to Allah سبحانه وتعالى by leaving the things he loves and the things that he desires Number two أنه سبب للتقوى It means to attain تقوى كما قالت تعالى في ختام آية الصيام As Allah said at the ending of the آية of fasting لعلكم تتقون فإن الصائمة مأمور بفعل الطاعات واجتناب المعاصي Because the one who is fasting he is commanded to come with the act of obedience and to abstain from sins كما قال النبي صلى الله عليه وسلم وعزة الله وبركاته قال من لم يدعى قول الزور anyone who does not leave false testimony والعمل به and implementing it والجهل and ignorance in it فليس لله حاجة what Allah has no desire في أي يدعى طعامه وشرابه Allah doesn't have no desires that you leave food and water drinks for him Meaning if you committing sins then why Allah doesn't want you to just leave water and food that's not just the only concept of fasting which is to leave food and drinking وإذا كان الصائم متلبسا بالصيام فإنه كل ما أهم بمعصية تذكر أنه صائم فمتلعبها Because if the person is indulged into fasting every time he desires to commit a sin he remembers that he is fasting and he abstains from it number three from the third wisdom is من حكم الصيام from the wisdom of fasting is أن القلب يتخلى للفكري والذكر that the heart will become empty for what to remember Allah you see and to think about Allah تباركه تعالى لأن تناول الشهوات because taking in your desires يستوجب الغفلة in necessitate heedlessness وربما يقسي القلب and rather it may even take your heart ويعمي عن الحق and it blinds as a person from the truth وليذا فقد أرشد النبي صلى الله عليه وسلم and because of that the professor I.S. guided إلى التخفيف من الطعام والشراب that the person he lessons on drinking and food by saying to them ما ملأ ابن آدمي ويعاء شر من بطن that the professor that the children of Adam does not feel a vessel more evil than his stomach أخرجه النسائي في الكبرى وابنو ماجتة وأحمد وصحة وترمذي وابنو حبان والحاكم ووافقه الذهبي number four من حكم الصيام أيضا from the wisdoms of fasting is أن الغنيه يعرف به قدرة نعمة الله تعالى عليه بالغني from the wisdoms is that the rich will know the blessings of Allah سبحانه وتعالى in which he has placed upon the rich حيث أدعم عليهم بالطعام والشراب والنكاء that Allah has blessed الله سبحانه وتعالى he has blessed the rich with food water and nikah marriage and intimacy وقد حريمها كثير من الخلق and many have been prohibited from this فيحمد الله على هذه النعمة ويشكره he will praise Allah on this blessing and he will show gratitude ويذكر بذلك أخاه الفقير and he will remember his four brother الذي ربما يبيت طاويا جائع he will remember his four brother who would spend lights hungry and فيجود عليه بالصدق and he will be generous to him by giving him charity ولي ذلك because of that كان النبي صلى الله عليه وسلم أجود الناس the prophet used to be the most generous person وكان أجود ما يقول في رمضان and he would be most be generous he would most be generous in the month of Ramadhan number five من حكم الصيامي from the wisdoms of fasting is أتمرون على ضبط النفس وصيطرت عليها that the person he becomes to restrain the soul and to govern it والقوة على الإمساكي بزمامها and to hold on its the front of its of its affairs حتى يتمكن من تحكم فيها until he becomes fully controlled control of it وقيادها and to divert it and to take it إلى ما فيه خيرها وسعادتها in that which good lies fasting gives that to you ضبط النفس to restrain the nerves to govern it to have strength which you control it until you can reach a point where you can take the nerves to whatever is good for it and whatever it will find prosperity number six ومن حكم الصيامي from the wisdoms of fasting is what كسروا النفسي it is to break the soul و الحد من كبريائها and to get rid of arrogance from it حتى تخضع علي الحق until it humbles itself to the truth و تلينوا للخلق and it shows kindness towards the creation because فإن الشبعة ورية فإن الشبعة ورية a full stomach and a thirst which is quenched و باشرة النساء and having intimacy with the women يحمل كل منها على الأشر والبطار والعلوي والتكبر على الخلق و على الحقي all of that having a full stomach eat and drinking intimacy all of that will take the person towards arrogance thinking high of himself conceit you see over the creation and also from the truth و المعصوم عصمه الله تعالى إن فالبل is the one who الله تعالى makes infallible number seven و منحكة بالصيام from the wisdom the fasting is أن مجار الدم تضيق بسبب الجوع والعطش the veins in which the blood flows it tightens due to the hunger and the thirst and when it does شيطان is inside there there's a prophet say إن الشيطان يجري that shaitan flows in the person شيطان flows in the person where the veins شيطان flows in the person where the blood flows then so fasting the sheikh said it gets rid of that whispers of shaitan وساء with the shaitan and it also breaks the desires and anger the desires and anger and that is why the prophet صلى الله عليه وسلم the sheikh said يعمع عشر الشباب من استطاع منكم الباءة فليتزوج فإنه أغضوا للبصر وأحسنوا للفرد ومن لم يستطع فعليه بالصوم فإنه له وجاء our youngster is a youth any one of you he is able to get married he should get married the scholars they differ what the word الباءة what does it mean there's aqwal and this is not the place where we deal with it but the prophet said فليتزوج let him get married why فإنه أغضوا للبصر بصر getting married is the best person lower their gaze وأحسنوا للفرج and it's good for your private part ومن لم يستطع anyone who is not able فعليه بالصوم fasting is on him فإنه له وجاء fasting is a وجاء for him وجاء a means وجاء وجاء is what the Arabs used to do to their riding beast when they want the riding beast not to have no children and they want to destroy his desires because they just want him to work and they don't want him to have no children because the camel what it does is there's a once in a year where it gets it wants a woman you see and it starts to bring white stuff out of his mouth you see and it causes a lot of problem it doesn't listen it beats it gets angry it destroys everything so what they do is they take that vein out head and وجاء or they may even destroy the nuts the bulls of the camel they may even destroy it so it won't have no desires and the eighth one which is the last one the شخصر ومن حكم الصيام ما يترتب عليه من الفوائد الصحية التي تحصل بتقليل الطعام from the wisdom is the benefits that come from the health benefits sorry that come from by eating less food وإراحة جهاز الحضم لمدة معينة وترصب بعد رطوبات وفضالات الضارة بالجسم وغير ذلك the health benefits that come by eating less food in which the person his physical internals they are what they are in good shape and the sheikh stopped there بإذن الله الكريم and will stop there for today's lesson سبحانك اللهم وبحمدك أشهد أن لا إله إلا الله أستغفرك وأتوبه إلي