 وَأَقُولُ فِي القُرْآنِ مَا جَاءَتْ بِهِ آيَاتُهُ فَهُوَ الْكَارِيمُ الْمُنزَالُهُ وَأَقُولُ قَالَ اللَّهُ جَلَّ جَلَالُهُ وَالْمُصْطَافَ الْهَاديِ وَلَا أَتْ أَوَّالُهُ الحمد لله رب العالمين له الحمد الحسن والثاناء الجميل واشهد الله إلا الله وحده لا شريك له يقول الحق وهو يهدي السبيل وأشهد أن سيدنا ونبينا محمد صلى الله عليه وعليه وعلى آله وأصحابه والتابعين لهم بإحسان إلى يوم الدين أما بعد كتاب الصيام The Book of Fasting From the Book of Durar Al-Bahiyah في المسائل الفقية Written by Muhammad Ibn Ali Al-Shawkan ورحمه الله Fasting is around the corner So we chose to take it from this book إن شاء الله وتعالى All of you have the booklet So إن شاء الله وتعالى You can write the benefits On the bottom بإذن الله الكريم What does fasting mean? Linguistically And what does it mean technically? الصيام لغة الإزال إمساك Fasting linguistically means to withhold So what does fasting linguistically mean? Is to withhold الإمساك ولذلك النابغة الضبياني One of the pre-Islamic poets He said خيل صيام وخيل غير صائمة تحت العجاج واخرى تعليق الجمال So he says خيل صيام وخيل غير صائمة A horse Which is صيام صيام here means Which is withheld with the rope It's pulling it back It's withholding it So linguistically The Arabs In the language before Islam They used to use this word صيام And what did they understand it to be? They understood it to mean to withhold So the horse when you're riding What do you do? You hold it backwards You pull it backwards That's what it means And If a person chooses not to talk If a person chooses not to speak It's also called fasting And that's why Maryama She said صوما So what did she say? I made a covenant with Allah What? What does she mean here? That I'm going to withhold speaking So she's using Maryama is using the linguistic meaning Which is I will withhold from speech So the word الصوم means Linguistically to withhold From speaking You are fasting You are doing صيام If you withhold From moving And you stand still You're also what? صيام All of those meanings are in it But the Quran And the sunnah When they took the term They placed extra meaning on it The meanings that they added to it Is that You are not withholding from speech And you are not withholding From movements Rather what you're withholding From is three things So fasting We withhold from how many things? Three things The first one is We withhold from Eating And the second thing That we withhold from is Drinking And the third thing That we withhold from is intimacy So you're now withholding From those three things Eating Drinking And sexual intercourse Everything else That breaks your fast That will nalify your fast Goes back to one of those Goes back to one of those three It's either something That's got to do with food And that's got is They give it the rolling of food Like for example If they put into your mouth Doctors If they put into your mouth A troub or something And etc Then it takes the rolling of what? Food If injection is put into you And that gives you nourishment It's food Or drinking Or sexual intercourse I'm going to speak about that in more details Those three you withhold Is it just mere withholding? No You're withholding from it You're worshiping Allah Based on that So you have an intention To get closer to Allah By doing this It's not like At night time You say Tonight I'm not going to eat No food I'm not going to drink I'm not going to have intimacy With my wife No To whom? Allah And the third point Is that It occurs between منطروع الفجر صادق إلى غروب الشمس It starts at a particular time Which is when the sun sets So when the sun rises And sun sets Within that period of time The person is what? Fasting And then three things I mentioned That the definition of fasting holds What is it? You withhold from three things 18 18 drinking and intimacy Section intercourse That's one Two is what? You're doing it to get You're doing it to get closer to who? Allah سبحانه وتعالى And number three What did we say? You do it from sunrise To what? To sunset That's the three Meanings that it holds Now insha'Allah We're going to go into the book Now The book of fasting Fasting in Ramadan Becomes obligatory The present is seen by trustworthy Muslim individuals Otherwise, shakban must be completed The sheikh now mentions That fasting is obligatory So point number one is يجيب الصيام رمضان Let's stand over that point Fasting is what? Obligatory So when the sheikh says that it's obligatory He has to bring it from the Quran and the sunnah And the consents Those are the three evidences that we take The Quran is an evidence for us The sunnah And what the Prophet said and done Is an evidence for us And the consents is also what? It's an evidence for us Those three can make things obligatory If the author of this book He can't make things obligatory And no one else can make things obligatory The Quran Allah says In this ayah Allah says That all those of you who believe Have made obligatory on you fasting As we've made obligatory fasting On those who came before you So you can attain piety from your fasting So the ayah What does it say What does it mean It was made obligatory On to you Also Allah said in another ayah Anyone who sees The month of Ramadan come in Allah says Fast And when Allah commands something What does it show brothers Obligation Allah commands something What does it show Obligation that we have to do it And also the hadith of the Prophet Which is the second evidence Islam is built upon what Five pillars And from the five pillars That is built upon it One of it is what The fasting of the month of Ramadan The consent That fasting is obligatory Is transmitted by Two scholars That I will bring The first one of them is He transmitted a consensus In this issue He said The Muslims are unanimously In agreement That the fasting of Ramadan is obligatory Also transmitted a consensus What did he say The fasting of Ramadan Is It's a pillar And it's obligatory By what By consensus It's obligatory So we have the Quran And the Sunnah making it And the consensus Showing us that it's obligatory To fast in the month of Ramadan The author then mentioned Another messa'ala which is When does it become obligatory Or when can we say Ramadan came in Brothers pay attention Focus insha'Allah When can we say Ramadan entered Ramadan enters Two things can make Ramadan Come in Or that we can say Ramadan has entered The first one of them is A trustworthy person A person who is reliable Has informed us That Ramadan has come in A trustworthy individual Says And I have seen it So we Muslims have now We have to fast We all have to what We all have to fast The scholars they differed upon Is it enough For one person to see it Who is reliable Trustworthy According to the statement Of the author He is of the opinion That one individual Who is trustworthy Is enough To tell us that Ramadan has entered And he is using When he is relying on The hadith Is relying On the hadith Of Abdullah ibn Umar رضي الله و تعالى عنه He cited the moon And he saw the moon And when he saw the moon Or he cited the He saw the crescent And so what did he do He went to the messenger Salallahu Alaihi Wasallam And he informed him of it And he said to the prophet إني رأيتوا I saw the crescent فصامة the prophet fasted و أمرنا سبيصيامي And the prophet commanded The people to go fast And Abdullah ibn Umar is the only one person Right So the author says رحمه الله This is what it is That one person Is enough To do it And this view of course That one person is enough Is the view held by Abdullah ibn Umar أحمد ibn Hamid رحمه الله And it is في أحد قولي الإمام الشافعي It is one of the views held by who الإمام الشافعي And الإمام النويل He says وهو الأصح رف المسألة And this is the strongest opinion He says that But they differ on Sorry As for the Ramadan Coming in Brothers One person is enough And that is the strongest opinion But the leaving of Ramadan One person is not enough When Ramadan is leaving And Shaaban is coming in Now we want two people The reason why we say Two people is needed For other than Ramadan Is because the The essence of the witnesses Is how many Two The essence of the The essence of a witness Is two people In our religion Right Allah always commands us To bring two witnesses For every matter That we want to Say any testimony Any witnesses Two people is the The essence Like in the ending of Ramadan There is an evidence That removed it On that Which is the As for the Leaving of Shaaban There is no evidence That removed it From the two people Am I making sense brothers Meaning we leave it At its original Evidences Which is that Is two witnesses That is needed For everything Even Ramadan coming Yes even Ramadan coming But we found The Hadith of Abdullah Ibn Omar Who he himself Saw the Present And he cited it And the prophet took His witness As for Shaaban Leaving We don't have an evidence Like that So we leave it At the original Which is that Two people are needed Not to mention There's also a A desire for a person To say Ramadan has gone Even if he's Aadil Shahawa can Enter his heart To want the Ramadan to finish For what For him to leave it Are we all together Brothers The second Thing That Ramadan Is established on Is When We cannot see The present anymore For The prophet said If the moon Is not clear And it can't be seen Then what happens Is The second thing That we use is We let the month Of Shaaban Be 30 Are we all together Brothers 30 nights It completes And then we say The next day is Ramadan So Ramadan Comes in with Two things What is the first one On the 29th Night A person says Okay Because the month in Islamic calendar It can be 29 Or it can be 30 So on the 29th Night If a reliable Trust worthy person Comes and says I saw the moon We fast The next day If the moon Is not seen Because of something That is a cloud on it It's blurry It cannot be seen Then The prophet He said to us In the Harith Fast by seeing it And break the fasting Based on seeing it And we believe In the number of 30 30 30 30 30 30 30 30 30 30 30 30 30 30 30 30 30 30 إذا كنت مرحبا برمضان، فإذا كنت مرحبا برمضان، يجب أن تكون أيضاً بشكل كبير. now the author goes into a matter which is if a country sites the present, which hasn't become clear for another people. They haven't seen it. It's only been seen on one side of the world. What should they do in this particular situation? We didn't see it somewhere. The scholars, they differed upon this issue of the sighting of the moon. Should we just take one country says that they saw it and we should all follow it? Or should we what? Each country should look at their own land and say since our Salawat is all separate, we pray Duhr at a time when they don't pray Duhr. So the Ramadan is what? It's also something that we shouldn't have to wait or shouldn't have to take from another country. That which seems to be apparent and strong is that when it's sighted somewhere the rest of the Muslims should follow it. Based on the statement of the Prophet which is The Prophet said fast based on seeing it and break Ramadan and finish the month of Ramadan based on the sighting. And the sighting has already happened. It's been seen by somebody. It's been seen by a country. So we should all follow that country and based our fasting on it. As for the Hadith of Quraib in the Muslim. The Hadith of Quraib in Sahih Muslim and Imam Shoukani responds to that. That's not an evidence for those who say you don't have to take the other country. And the Muslim should try to unite in this particular issue. Naam. The fast must determine his intention prior to Fadir. Naam the author, he goes into an issue which is the intention of fasting in Ramadan. Now before the fasting day starts does the person have to have an intention? Or is it enough for the person to have an intention once in the whole month is it enough? The scholars they differed. They differed on this particular issue. Is it enough to say that Ramadan is starting tomorrow? Or is it the intention to fast every single day? And I'm going to fast. Okay. And that's it. That's enough. Or is it a condition that every single day you have to make an intention before Fadir? This Masala goes back to. This Masala goes back to. And the muscle of the Masala is Ramadan. One thing that's together is each day an independent day from the rest. Are we together brothers? It goes back to this. The خلاف is this issue. Is Ramadan all one? That one intention is enough for it. Or is each day an independent day and separate? That which seems apparent is that the month is all one. And the Prophet SAW said فمن شهد منكم الشهراء الشهراء the month. So Allah surat is to be one thing. Subhanahu wa ta'ala. So if the person comes with one intention إن شاء الله تعالى it should be not a problem بشارط with a condition that you do not break your fasting. So if you miss one day and it breaks then that means when you come back after your illness or whatever reason that you were a traveler then you need to start coming with an intention because your intention got broken. crystal clear brothers? But from the first day of Ramadan until the 30th day if you've been fasting and you've not missed one day and your intention has been consistent then one intention إن شاء الله تعالى should not be a problem. That if you take the authenticity of the حديث of Hafsar رضي الله تعالى عنها where the Prophet SAW ملم يبيت الصيامة قبل الفجر فلا صيام له Anyone who doesn't have anyone who doesn't have an intention before فجر then there's no fasting for that person. There was a time we saw this حديث to be authentic The حديث صحيح موقوفا على حفصة The حديث is authentic to Hafsar but it's not authentically transmitted to the Prophet SAW It's not authentic to who the Prophet SAW This is the view of Imam أحمد and Imam البخاري رحمه الله That the حديث is موقوف it stopped at Hafsar Chapter 1 fasting nullifiers Now the author رحمه الله he's going to go into the things that the مبطلات of soul the things that break your fasting and we're already touched on that the things that are going to nullify your fasting now The following nullifier fasting number 1 eating, number 2 drinking, number 3 sexual intercourse, number 4 delivery vomiting So the author رحمه الله mentioned how many things that are going to break your fast he mentioned 4 things Let's stand over each one The first thing that the sheikh mentioned that breaks your fast is eating Okay and drinking will take those 2 together Okay The evidence for that is وَكُلُوا وَشَرَبُوا حَتَّا يَتَبَيَّنَ لَكُمُ الْخَيْضُوا الْأَبْيَطُوا مِنَ الْخَيْطِ الْأَسْوَدِ مِنَ الْفَجَرُ ثم أتِموا الصيامة إلى الليل So the ayah says وَكُلُوا وَشَرَبُوا حَتَّا يَتَبَيَّنَ لَكُمُ الْخَيْضُوا الْأَبْيَطِ مِنَ الْخَيْطِ الْأَسْوَدِ مِنَ الْفَجَرُ الله says Eat Subhanahu Wa Ta'ala and drink حتى يتبين لكم until it becomes clear to you الفجر الصادق The sun when the sun rises until the sunset You can Before that you're allowed to eat Once the sun rises No, I'm done Fajars come in You're not allowed to have it anymore So we're prohibited here From drinking and eating Based on the ayah The ayah says Eat all night if you want But when fajar comes in Until sunset مغرب You're not allowed to what? You're not allowed to eat This is in the ayah And also the hadith of the Prophet Sallallahu Alaihi Wasallam And he said يَتُركُوا The person leaves off طعامه وشرابه وشهواته ومن أجل The person leaves off their food The person leaves off their eating The desires for who's sake For the sake of الله سبحانه وتعالى So the author of Allah's evidence That you can't eat and drink is this The sexual intercourse is in the hadith that I mentioned The person leaves off their desires The Prophet said That Allah says سبحانه وتعالى حديث القدسي يَتُركُوا طعامه وشرابه وشهواته His desires And then the shahwa As sheikh al-Islam Tameer mentioned Is not general It's only intimacy Because if you say Desires in general Then that means Sleeping is a desire And sleeping doesn't break your fast Okay brothers It doesn't So what it means here is Don't translate it in English And say desires And many translate it as desire Say intersectional intercourse Specifically Because the person who's reading Is going to see That desires is anything that breaks If a person is joking with his friends And he's enjoying his time Or she's enjoying her time That doesn't mean it breaks their fast So those are the three That the ayah Or the hadith mentions Like in pay attention All of this The author mentions At the ending of it He says deliberately If the person eats deliberately If the person what Drinks deliberately Or if the person has Sexual intercourse deliberately The food And the drink We have evidence for it The Prophet ﷺ He says Anyone who forget He forgot that he was fasting So he eats And he drinks And he eats So you complete your fasting So Allah has given him Allah has chosen to feed you If you eat and you drink Then carry on your fasting God willing Don't worry Allah has chosen to feed you And Allah has chosen to Provide you with water If a person sees you Like in eating a drink They should stop you Based on the hadith About سعيد الخضري في الصحيحين مراء منكم منكر يغييره بيدي فإن لم يستطع فبليساني فإن لم يستطع فبقلبي وذلك أضعف الإيمان If you see a person drinking This is منكر In Ramadan No one should drink And no one should eat So you should tell the person To stop You shouldn't say Allah is providing for them And shouldn't interfere No, you should stop the person And say What you're drinking It's the month of Ramadan But pay attention Sexual intercourse Does it take the same ruling And is it the same The scholars they differ on this issue And we'll come to that In more details If the person deliberately eats And the person deliberately drinks Do they have to bring back that fasting They deliberately ate And they deliberately drank In the month of Ramadan Do they have to bring it back Is there قضاء on them And sexual intercourse The person deliberately had it Sexual intercourse The person has to come with a kafara There's an expiation for that one But is there قضاء Do you have to bring it back Eating and drinking doesn't have kafara Like in sexual intercourse What does it have There's a kafara That you have to come with And the kafara is the kafara Which is You free a slave You haven't got it You have to fast How many months Or you feed what 60 مسكين 64 you feed That's if the person has sexual intercourse Deliberately Like in drinking and eating Even if the shokani says There has to be Like in القياص مع الفارق Pay attention brothers The question here is If the person deliberately drinks They deliberately eat And they deliberately have sexual intercourse Do they have to bring it back This مسألة goes back to brothers This خلاف of the scholars goes back to To bring back something After you deliberately missed it Does it require a new command Or is the previous obligation Still there Am I making sense Am I making sense We were commanded to fast in the month of When Allah said أمانو كتب عليكم الصيام كما كتب علي الذين من قبلكم لعلكم تتقون You were commanded to fast in Ramadan This person deliberately missed in Ramadan Is that command يأي الذين أمانو كتب عليكم الصيام Does it still stand for that As an evidence for outside Ramadan To use that evidence for outside Ramadan Or do we need a new evidence To say that the person has to bring back the fasting Does that make sense Example Another example is a person deliberately misses A Salat with ظهر They see the time of ظهر come in And they deliberately miss it And what happens ظهر goes And then عشة time comes And they say You know what I'm going to now pray All of the Salat that I missed Are they allowed to bring it back وقيم الصلاة is established a prayer Is that the evidence that they use Or do they need a new evidence To pray outside it's time The قول الراجع is that If you miss a Salat deliberately You're not allowed to bring it back You need a new evidence for that Because the Salat had a time كتابة موقوطة سيمز with Ramadan If a person deliberately drinks And deliberately eats And they deliberately have sexual intercourse This fasting was restricted to this time So you are not going to bring it back Outside Ramadan What you have to come with What you have to come with Is اكتوبة and استغفار And this is the view held by ألمة مشافعي والأوزاعي عبدالله المسعود أبو هوريرا And أحد الروايتين أن أحمدين رحمه الله وهو القول الصحيح It's the strongest opinion As for sexual intercourse I mentioned the Hadith Of the Prophet ﷺ Where he says يتركوا طاعمه وشرابه وشهوته من أجل And also the statement of Allah وحل لكم ليلة الصيام رفثوا إلى نسائكم The word رفث here means what الجمع That you are allowed to have Sexual intercourse with your wife At night time in the month of Ramadan But you're not allowed to have it Outside that time نعم A result of fasting I eat fast more than one day Continuously is forbidden There's a mess When I missed, sorry I mentioned eating, drinking And sexual intercourse And I missed the fourth one Which was what? Vomiting The author رحمه الله He says If a person vomits What? Deliberately القيو عمدن Means to deliberately vomit If the person comes out And overpowers the individual Comes out without their intention Then we have a Hadith for that Where the Prophet said Ask for what about If the person brings it out وما يستسقع عمدن فليا قضي The Prophet said If the person deliberately what Vomits himself Brings it out Then he should He should Bring back that fasting The Prophet SAW Said that فليا قضي He should do قضاء This Hadith The scholars they differed Regarding its authenticity Whether it's authentic And whether it's what It's authentic There's a khilaf Even though there might be A khilaf or not The actual is that It's implemented as a Because there's a The Hadith is weak Like there's a consent in the issue That is transmitted By And And Both of them transmitted A consent Whether if the person Overcomes him And they vomit In Ramadan That they can carry on their fasting There's nothing upon them And that if the person Deliberately makes himself vomit And he has to bring That fasting back It's a consent So there's no authentic Hadith There's only what There's only consent Now Now the author He goes into Something that Is known as وصال وصال means that The person fast Two days or more Without eating or drinking This is حرام It is what It is Haram وصال وصال And the evidence for that Is the Hadith of Abu Huraira ابن أعمار عائشة في الصحيحين Where the prophet صلى الله عليه وسلم He prohibited the companions From doing وصال Which is two Fast Continuously Without breaking the fast They're not going to eat Anything Nothing The fast is just going to go on Days after days After days It's just going to carry on So the Sahaba They saw the prophet do that They saw him do it And so they copied him صلى الله عليه وسلم And when the prophet They said to him You are doing And then the prophet said to him And are you Which of them among us Is like me I Get fed by Allah He gives me And I drink And I eat But you guys Won't be able to comprehend Meaning he gets The ability The strength Of the person who eats And drunk He gets the ability And the strength Like that so they were following him and they were doing it like him so the Prophet saw that they were not listening they wanted to do it and they were copying him he fasted for days and he never stopped and they were fasting with him some would become weak and he was looking at them and they were carrying on and saved by their months finishing the Prophet said if only the month did it finish if the month did not finish لو أصلت to a sal and I would have carried a carrying on يدعوا المتعمقونة تعمقهم those who have been extreme will be tough on themselves will realize they cannot endure it they cannot have the ability and strength for it so a sal is not permissible ولي like Abdulaym al-Zubair it was said that he fasted for how many days? 15 days consecutively he never ate nothing he never drank nothing 15 days he fasted continuously Abdulaym al-Zubair and then this is خصوصية it's specific to who? the messenger sallallahu alaihi wa sallamah so it's not permissible for anybody to do it لكن you're allowed to do with sal until suhur meaning you can miss iftar if you want there's an evidence for that what you can do is when the iftar time comes you don't eat have iftar you just go to them you do your thing and when the suhur comes you eat your suhur before before fajar and the evidence for that it's the hadith of the prophet sallallahu alaihi wa sallamah in which he said لا تواصلوا don't do with sal don't do continuous fasting and then he said فأيكم أراد أن يواصل whoever from amongst you wants to do a continuous fasting فاليواصل حتى سحور then he should do it until suhur but until suhar نعم one who deliberately denifies his fasting must experience so if a person deliberately breaks his fasting he should what? this statement of al-imamashukani you fee hinabar because expiation is specific to intimacy only and it's not for he made it general right he's made it general anyone who breaks their fasting deliberately no it's specific to the one who is who had sexual the one who had sexual intercourse based on the hadith of the prophet sallallahu alaihi wa sallamah a man who had intimacy with his wife in the month of Ramadan and he came to the prophet and he told the prophet sallallahu alaihi wa sallamah what he did and then the prophet sallallahu alaihi wa sallamah هل تجد ما تقرقبه do you have a slave to free قال الله he said I don't have it يا رسول الله then the prophet sallallahu alaihi wa sallamah he said can you fast 2 consecutive months not breaking one day قال الله he said I don't have the ability to do that then the prophet said have you got the ability to feed 60 قال لا he said I don't and then it was brought to him بعراق من تمرين a portion of dates were brought to the man the prophet sallallahu alaihi wa sallamah and he said to him give it to him and tell him to give it out then the prophet sallallahu alaihi wa sallamah gave it to him and he said تصدق بهذا give this out then the man looked at the prophet sallallahu alaihi wa sallamah he said who's more poor than me is there anyone in Medina who's more in need of this than I myself I need this and the prophet sallallahu alaihi wa sallamah he looked at him and he laughed for ضحك النبي sallallahu alaihi wa sallamah حتى بدت نواجده the prophet laughed so much until his mola teeth could be seen and then the prophet sallallahu alaihi wa sallamah said to him إذ هب فأطعموا أهلك then take it home and give it to your family I need it more he said The حديث is in صحيحين من حديث أبي هوريرا and حديث عائش رضي الله تعالى عنها and then the issue of kafارة is specific to who is specific to who is specific to the person who deliberately has intimacy with his wife the person who has intimacy with his wife the intimacy the scholars they said is two things okay it's sexual intercourse even if the person doesn't if nothing comes out it doesn't matter if the two private parts come into contact then this person's fasting is what or if the man or the in the woman or anyone does things that make them to come out then this person is what then this person is his fasting is also facet his fasting is what it's corrupt it's preferred to hasten the photo breakfast and delay the support late dinner the evidence for this is the حديث of سهل من الساعدين السعدي that it's good to hasten your إفطار based on the Prophet ﷺ's حديث statement where he says لا يزالوا الناس وبخيرين that the people are in good as long as they want ما عجلوا الفطراء as long as they hasten the what the إفطار these the people are upon good this is صحيحين it's صحيحين من حديث سهل من الساعدين السعدي رضي الله تعالى عنه so this is the خير that the people will have when they hasten the إفطار okay some people say to أخي let me take my time لا the khair is in hastening it the minute you hear it then put it in your mouth straight away that's what the khair is in as for the delaying of the سحور until it's closest to the time of فجر then the evidence for this is عائش رضي الله تعالى عنها she was told about two companions a person came to عائشة and they told her رجلان من أصحاب رسول الله two men from the companions is the prophet أحدهم يُعجلوا الإفطار where you where you عجلوا الصلاة one person he what he hastens the إفطار and he hastens the prayer and another one he delays the إفطار and he delays the prayer both of them and عائشة then said they asked they asked which of those two are the best and then عائشة said which of those two hastens the إفطار and hastens the prayer and they told her that this is عبد الله بن عمر and that she said عبد الله بن عمر is in line with what the prophet أصحاب رسول الله so نعم section rules of making up missed fasts one who breaks his fast due to any legitimate reason must make it up now the author رحمه الله he goes into the author رحمه الله he goes into the bring it back missed fasts is that what you read what did you read the person who missed their fast and the second thing that the author is going to speak about is also what is going to speak about the رخس the ease that the شريع has given to an individual if a person he breaks their fast they break their fast because of a شرع reason so they didn't deliberately missed the fasting now they've got an excuse the شريع gave them an excuse like for example they're sick or they are a traveler this person what do they have to do they have to bring it back that if the شريع I gave you an excuse الله says in the Qur'an فمن كان منكم مريضا أو على سفر فعدة من أيام أخر and now the other days you're going to have to bring it back this is talking about what brothers like him and sisters this is talking about a person who missed fasting based on what the شريع I gave you an excuse for this not because you deliberately missed it no that's another that we already spoke about if you deliberately missed it you don't bring it back you ask Allah for forgiveness and you repent so that's the evidence that the author is relying on now for them breaking the fasting becomes a must good the author now speaks about the one who is a traveler or anything other than that he mentions he says the person is a traveler what is the person the person is a traveler they're traveling okay the شريع has given you a رخسة if you want you can fast and if you want you can leave it we'll speak about which one is best we'll come to that Insha'Allah but you have the choice this is called in the شريع what is it called رخسة رخسة means you have the choice it's up to you رخسة means بين الفعلي والتركي doing it or leaving it you have the choice it's your choice do as you wish the sheikh then says ونحوه unlike that what does he mean like that the مرضع the woman who is breastfeeding and the حبلة the woman who is pregnant and like that he mentioned anything and anything like that is a woman who is breastfeeding and a woman who is what are we all together and a woman who is pregnant the woman who is breastfeeding and the woman that's pregnant if she breaks her fasting due to her child and if she breaks her fast due to her own health is two different rules pay attention to this if she breaks it because of herself and fear for her own health and she's worried for her own body and her mind and her energy then this is like she's a sick person she takes the ruling of a sick person she has to bring it back what she has to bring it back another time but if she breaks it because of what she breaks it because of the child and she's doing it for the child then she doesn't have to do قضاء school days they say she has to do a what she has to feed she has to feed on those days and also the قضاء is needed from her as well the قضاء is needed and she also has to do what she has to bring and feed now the author now mentions the traveler which one is best for the traveler the traveler what is best for him is that which does not weaken him okay the ofضالية differs from one person to another if the person becomes weak and he's unable and he becomes physically tired that he can't even do any actions of righteous deeds he can't even read Quran he can't help his family he can't do anything if he's weak he's lying down then he should break his fast and he's sick he should break his fast that's best for him now as for one who dies before competing fasting his guardian must be called for the fasting the author now speaks about anyone who dies وعليه صوم when there is fasting upon him or her which they have to pay back then the guardian the people who are in charge of your affairs they have to fast on your behalf and the evidence that they're using for this is the حديث صحيحين that the prophet said من مات وعليه الصيام anyone who dies and they're fasting on him صام عنه وعليه who those your guardians will fast on your behalf the scholars they differed is this every fasting that is obligatory or is it restricted to صوم الندر because it came down on the story of ندر okay which one is it restricted to because remember ندر is an obligatory fasting but it's the fasting that you made obligatory on yourself it's not what Allah made obligatory on you the strongest opinion is that which I إن شاء الله I'm inclined to is that it's restricted to the only fasting of ندر okay because even that though it says من مات وعليه الصيام and this is a نكرة this is a نكرة في سياق الشرطي and it does show generalization so it should be every fasting لكن السياق من المقيدات the context does restrict it and that the person will speak the prophet was speaking to a person who's fasting was fasting that he said that the guardians have to fast on your behalf for every single fasting the only fasting that the guardians have to fast on your behalf is restricted to the fasting of ندر meaning is when you make a promise with Allah and say Allah will do this if you do this for me or whatever this type of fasting your family have to fast on your behalf or your guardians have to fast on your behalf now now so if the person is old and the person is very senile very old can't fast he cannot fast now nor can he even bring it back okay brothers he can't fast now nor can he ever bring it back he's too old he's too tired he's too weak to do it then the evidence is that that person they what they just have to feed and they never have to bring it back based on the ayah وعلى الذين يطيقون وفيدية وعاموا مسكين those who haven't got the ability and their same ruling is for the person who has a what a chronic illness a person who has a permanent illness لا يرجع برء where there's no hope that this person will ever be cured from this illness doctors have said this is a serious illness you're not gonna get up from this so this person they fast they're not able to do it they're not able to fast now and they're not able to bring it back so what we'll say to them is every day you feed a مسكين each day that you feed what فيدية وطعام مسكين now this is another مسألة which is what about if the fasting is a what if the fasting is if the fasting is a voluntary fasting read that again one more time if the fasting is voluntary he is the master of himself there is neither making up nor expiation now so the author now goes into the voluntary fasting a person fasting Mondays and Thursdays when it reaches دهور he feels like you know I'm gonna break my fast does he have to bring back that fasting yeah no he doesn't have to bring that fasting back because the fasting its أسل was what the أسل it was what the أسل is that it was voluntary so والصائم المتطوع أم أميرو نفسي you're the one who governs yourself if you want you can carry the fasting if you want you can لكن if you're fasting to bring back Ramadhan outside Ramadhan and you started the day okay they're not allowed to break it they have no choice it's like Ramadhan for you right now have to finish off the day you can't say I'm gonna bring it back have to finish it and you're not allowed to break it now Chapter 2 voluntary fasting it is recommended to fast 6 days from Shawar the 9th of Gholahidja it is recommended also to fast the month of Muharram Shaqran Mondays and Thursdays the bright days i.e. 13th, 14th and 15th of each lunar month the author now goes into the chapter of the voluntary fastings we've already taken the wajib at now we're going to voluntary fasting the author Raheem Allah mentions times when fasting is voluntary for example is سيام ستة من شوال fasting 6 days of Shawal this is based on the Hadith of Sa'a Muslim and other than it من حديث أبي أيوب الأنصاري رضي الله تعالى عنه where the prophet says anyone who fast a month of رمضان ثم أتبعه ستة من شوال and then follows it up with 6 days of Shawal فداك سيام الدهري then this is the fasting of a what is the fasting of a the whole year how does that become the fasting of the whole year because 30 days multiply it by 10 that becomes 10 months and then the 6 days multiply that by 10 it becomes 2 months so how many months you've got the 12 months in the year so anyone who fasts the 30 days of رمضان and then adds the 6 days of شوال to it it's like they fast the whole year like in the scholars they took from this حديث that you have to fast some of them they said that you have to fast what because the حديث what does it say منصاما رمضان anyone who fasts رمضان ثم and after he follows the 6 days even in the 6 days where does it come in after رمضان after you fast the رمضان and then some scholars they said that you are not allowed to fast the 6 days if you haven't fasted you haven't fasted the رمضان some scholars they said that and this Ms.Alla we've in details we spoke about it that you are allowed to fast it like in the person who shouldn't make it something that they do all the time don't make it a norm whether you miss days of رمضان or days of رمضان is on you if you haven't fasted it and you go for the 6 days of شوال try to fast those days especially if the days that you missed for example if somebody missed 26 days of رمضان can they ever fast شوال if we say they have to be رمضان they can't so that person definitely will say okay fast the شوال because the شوال is what it's restricted it's a period of time رمضان is موصع and you've got till the next next months to come we together like if you have less رمضان you've got 4 days of رمضان and then you've got remaining month of شوال then finish of the 4 days of رمضان and then fast شوال no the second fasting that's voluntary that the author mentioned is وَتِسْعِدِ الْحِجَّةِ the first 9 first 9 days of الْحِجَّةِ fasting it that the Prophet would never leave he would fast it and that hadith that mentioned fasting those days there's no evidence for it actually no evidence for it there's no there's no evidence for it the only evidence that we have is what we have that the Prophet he said that righteous deeds are most beloved to Allah those days so fasting is from the righteous deeds نعم also fasting in محرن when the Prophet ﷺ was asked which month is the best in fasting after رمضان حديث صحيح مصر من حديث أبي هوريرا what is the best month to fast after رمضان the Prophet was asked what did he say he said محرن when the Prophet of Allah was asked أيوا الصيامي أفضل what is the best fasting after رمضان what did he say the Prophet ﷺ said محرن أصدر أفضل شعبان what fasting in the month of شعبان عائشة ساد ما رأيت رسول الله I never saw the messenger of Allah صلى الله عليه وسلم عائشة سينس I never saw the messenger of Allah صلى الله عليه وسلم fast a whole month all of it except رمضان وما رأيته I never saw في شهر in a month which he fasted the most after رمضان then شعبان many it was like he used to fast nearly just about every day of it with fast the majority of شعبان which is the month that we're we're in right now also the sunnah is to fast every Mondays and Thursdays based on the Hadith of Sunnah Abu Dawud and Tirmidhi and also to fast what أيام البيض the white days based on the Hadith of Abi Qatada رضي الله تعالى عنه which is in Sahih Muslim that the person fast those those three days those three days of أيام البيض نعم the best of what is fasting is the fast every other day so fasting one day and missing one day like the fasting of who the fasting of نبي الله داود كان يصوم يوما ويصطر يوما نبي الله داود he used to fast one day and he would miss he would miss another day ولذلك the بس عسلما يصول عبد الله بن عمرب العاص fast consecutively and would never miss it so the بس عسلما prohibited him from it and he said to him to عبد الله بن عمرب العاص he said to him fast the fasting of Dawud كان يصوم يوما ويصطر يوما Dawud used to fast one day and he used to miss another day and this is the best fasting especially if a person he fast Mondays and Thursdays and he believes that his desires is high and he's a shab, he's a youth and he should try to fast the fasting of Dawud كان يصوم يوما ويصطر يوما نعم because it's dislike to fast the day i.e. fasting for a very long period of time or fasting every day the fasting of Dawud means the person fasts every single day he doesn't break his fast the person he fasts every single day ولذلك the بس عسلما he said in the hadith يوما and muslim both narrated that the prophet said لَاهْصَأْ لَهْصِيَامَ مَنْصَامِ الْاَبَدْ there's no fasting for the one who fasts forever it doesn't ever stop fasting he's fasting every single day never stopping now is it also dislike to dedicate Fridays and Saturdays to fasting the person shouldn't singular Friday on fasting he shouldn't restrict friday on fasting where you just come and you fast what ونقل لها لا أستطيع أن أساعدها في المرور فالبركات ستكون مجرد من أفطل ونقل لها بسرعة ولكن هناك إصلاحة هنا التي تكلمتها رحمهم الله وإذا كانت فرصة فرصة ومعطاد كانوا يستطيعون فرصة كانوا يستطيعون فرصة كل شيء كما كانوا يستطيعون فرصة داود كان يصوم يوم ويصطر يوم ويضعوا فرصة لا يوجد أمر بشكل ملعب إذا كانت فرصة ون تريد فرصة فرصة لا يوجد أمر بشكل ملعب إن شاء الله وإن تعالى أيضا إذا كانت فرصة فرصة يتعطى ممتعا وانا ليست مضيئة إن شاء الله وإن تعالى إذا كانت فرصة فرصة لا يوجد أمر بشكل ملعب لأن معايا بسبب لا تختصوا لا تفكير فرصة فرصة في المبالات أحد فرصة من المنوهم أران شيء مفهول وراء الخاصاEST نعم those are the three prohibitive times where a person cannot fast A person is not allowed to fast and ilydain بابس الحلية وصعيد الخضري صحيحين and other than it he said that the Prophet ﷺ prohibited fasting two days يوم الفطر ويوم النحر the Prophet prohibited it and he said it's Haram إنه يحرمه صلى الله عليه وسلم لذا لا تفاست عيد الأطحة وعيد الفطر، لا يمكنك يجب أن تنجح مع المسلمين وهذا مسألة مجمعون عليه لا يوجد خلاف منكس تعلمان أيام التشريق هو أيضاً مفتاح لا تفاست في الأن التشريق وهذا يتسلع من جماعة من الصحابة وعليه من كبير من المجمع كل من الأحداث يمكنك أن تجده في المنطقة بهو أبو البركات مجد الدين إبنو تيمس ومقابل أبو أبو귀 لقد يتكلم منكه ومن Where ثم فاستريق شكرا داين أو أعيد المجمع خلاف حمضان فاسترح now لي تقدمن أحدكم رمضانست شوو ميومن أو يومنن شن واحد ضد داين أو اعيد ممضان فهو يعانت what إلا أن يكون رجل كان يصوموا صومن فالكاء بصمت أخبارا و انه يتساست يوم من الوقت أو من ايضاً لا بأس فاليا سمو لكم بسرعة نعم حالة ثم فتصلة على الخروج و براء الخروج الآن سنذهب إلى الحبة العطيكاف عطيكاف يعني في العربية لنواج، لزوم و شي الخروج هو أن يتوزع في أحد و أن يتوزع في أحد و لا تنبه في أي مكان نعم في شريعة يعني أن يحتوي في المسجد في شريعة ما يتمكن? يعني أن يحتوي في المسجد يجب أن تضع إلى المسجد على سفة المخصوصة بنيا ولكن في طريقة مخصوصة بشكل مخصوص بشكل مخصوص نعم إنه مخصوصاً لأشخاص مخصوصاً في مخصوص المسجد لذا هنا أوتر حماه الله يكتب يشرع ويصحف في كل وقت في المساجد إنه مخصوصاً يستطيع أن تكون مخصوصاً لك أن تفعل اتكاف في المسجد لذا لا يوجد تكتب من العلمة أن اتكاف يتكتب بسبب الآية ولا تباشروا هنة وانتم عاكفونة في المساجد لا تأتي إلى مخصوصة بنياك وانتم عاكفونة في المساجد واصل يدون اتكاف في الوقت واصل يدون اتكاف في المسجد وانا فقوصاً there are many أحاديث بغارياً مسلم and other books or other كتب الدواوين السنة in which the Prophet ﷺ he did اتكاف عليه الصلاة والسلام راضي he did اتكاف 9 times عليه الصلاة والسلام and there's اجمع that Ibn al-Mudr brought in this كتاب الإجمع sorry كتاب الإجمع الإمامه بن al-Mudr brought that the اتكاف is legitimate but what's the virtue of اتكاف there's no virtue mentioned for it there's no virtue that has been transmitted to us ولذلك إمام محمد was asked do you know any virtues that have come regarding اتكاف الإمامه رحمه الله he said إلا شيء ضعيف the only thing I know is weak أحاديث that have come regarding it no authentic حديث that doesn't mean it doesn't have a virtue what it does but there's no specific evidences that specifically mention the virtue of الاعتكاف the question here is can you do اتكاف other than the three masajids because there is a hadith of the Prophet ﷺ where he ﷺ he says لا اتكاف إلا في ثلاثة مساجد that there's no اتكاف except in the what in the three masajids the Prophet ﷺ said that some scholars they weak in the hadith some they authenticated it لكن قول which is راجح and it's in the sixth volume of سلسلة حديث الصحيح بشغناصر رحمه الله if that is authentic هذا هو الراجح that it's what that it's authentic نحديث الصحيح لا اتكاف إلا في البساجد إثناء that there is no اتكاف except in the three masajids now that I have the opinion that حديث الصحيح how do you reconcile that with the ayah و لا تباشروا هن و أنتم عاكفون في المساجد okay the dispute is و لا تباشروا هن و أنتم عاكفون في المساجد المساجد هي is the alif al-lam in المساجد is it استغراقية or is it what جنسية من استغراقية means if we say the alif al-lam here means استغراقية means it means all of the مساجد then that people those scholars who are holding that opinion ها those who are holding that opinion that is the alif al-lam here is استغراقية means all the masajids then of course they're going to say that we have evidence that you can do it اتكاف in any masajd those who believe it's جنسية which I am of the opinion that is جنسية then it's not going to be a problem for them but even if we do say that the alif al-lam inside المساجد means all of the masajids then how can we do تعارب between a خاص and عام meaning the حليتة say that you can't do it except in other than these three masajids it's خاص it's specific and this one is general are we together brothers and the specific takes presidents over there so the strongest opinion brothers is is that you are not allowed to do it اتكاف in other than those three masajids مكة مدينة وبيت المخلص ألسى مسألة يا إخوة إسخلاف إسخلاف amongst the scholars if you see the opinion that it's strong that you should do it اتكاف in you can't do it اتكاف in a masjid other than those three no problem إن شاء الله تعالى لكن اتكاف brothers what does it involve it involves you have to come with an intention okay and the person has to also stay in a masjid and remain inside the masjid and it cannot be done in other than Ramadan because the Prophet only did it in Ramadan عليه الصلاة والسلام and the worships are standing you can't take it out of its time now it is legitimately more confirmed in the Ramadan especially in the last 10 days and it is recommended to make every effort for doing righteous good deeds in these days and to stand for prayer in the nights of Al-Qadr نعم نعم so it's done in the what the Prophet عليه الصلاة والسلام he did it in the last days of Ramadan as it says in the hadith عائشة في الصحيحين كان النبي صلى الله عليه وسلم دخل العشرة الأواخر if the last 10 days of Ramadan والانتة احيى الليلة he will revive the night وأي قضى آهله he would wake up his wife and his children he would wake them all up and he would wake up his family وشدم إزاره and he would tighten his waist meaning he would get himself ready وسبحان الله it shows you that the Sahab and the Prophet عليه الصلاة والسلام the last 10 days of Ramadan they would wake up and do more but us the momentum starts at the beginning and as the days go by things become weaker and weaker we should be much stronger also the sheikh mentions وقيام وليال القدم that the person stands up the nights of Qadr that the Prophet عليه الصلاة والسلام he said in the hadith that's narrated by Bukhari and Muslim من قام رمضان إيمان وحتسابة وفر له ما تقدمه من دم بي anyone who stands in the month of Ramadan وليالة القدر anyone who stands up meaning comes with it as it should be he will be forgiven for what ما تقدمه من دم بي ليالة القدر what time is it إن شاء الله يتعالى I think we should make that maybe a time more details in the discussions we got it but for now the Prophet عليه الصلاة والسلام he said تحرق ليالة القدر look for ليالة القدر في العشر الأواخر in the last 10 days of Ramadan try to look for it it's in within those last 10 days some scholars they mentioned that Ramadan ليالة القدر is on the 27th and some say no it's on the 29th and some say the strongest opinion is that ليالة القدر it's not specific to a particular day from those 10 days it moves around it can be on the 27th this last day it can be the 12th 7th and the year to come it may not be from the 27th so it makes us Muslims to what work hard in the last last 10 days now one who is performing it should not go out for anything unless very necessary for him so if the person is doing it in the masjid he should not leave the masjid except for what إلا لحاجة there's a need for it that the person has a حاجة whether he wants to bring food for himself or wants something to drink things like that are حاجة or the person wants to go to A they want to go to قضاء if the phrase we don't have that now الحمد لله like in those days they would have to go out to do their call of nature you're allowed to to do that عائشة رب الله تعالى عنها شي ساد كان رسول الله صلى الله عليه وسلم لا يدخلوا البيت إلا لحاجة إذا كانوا معتكفا if the prophet was doing اعتكاف he would not come to the house except if there was a a need for it and the person shouldn't joke with their family and their wives and their kids and joking and messaging and stuff like that they shouldn't because some of the scholars they said he enters ولا تباش روهن that a husband laughs and jokes with his wife and some people are in a masjid and he has a good explanation and a discussion regarding regarding the concept of using phones and that it could also be from those things that take you outside or break your اعتكاف we'll stop there إن شاء الله تعالى we done the shalah of the kitab الدورة للبهية في المسائل الفخية