 فشرف بل اشتغالي بالعلم ولا تبغي به ما عشت يا بابا دلى وياله من شراف عظيمي الحمد لله رب العالمين والصلاة والسلام على أشرف الأنبياء والمرسلين سيدنا ونبينا محمد وعلى آله وأصحابه والتابعين لهم بإحسان إلى يوم الدين أما بعد إن شاء الله وإتعالى today's class or today's lesson إن شاء الله وإتعالى we're going to be speaking about بعض الأحكام المهمة المتعلقة بالصيام we'll be speaking about some important rulings that are connected to fasting we're going to be taking some important rulings in which they are connected to fasting and the way إن شاء الله وإتعالى we're going to be doing it is in the following إن شاء الله وإتعالى number one the first point that we're going to be speaking about is تعريف الصيام لغة المصطلاحة we're going to define fasting linguistically and technically what does it linguistically mean and what does it technically mean we'll do that إن شاء الله وإتعالى the second thing that we're going to be doing إن شاء الله وإتعالى is حكم صوم رمضان what is the ruling of the fasting of رمضان and we'll also be taking why is it called رمضان that's the second the ruling of fasting رمضان and why is it called رمضان the third إن شاء الله وإتعالى is going to be في تاريخ فرضه we're going to be taking when it was obliged when it was made mandatory وما جاء علي تدرج في ذلك and we'll also be talking about the stages in which it took the stages when it was made obligatory and the stages it went through the courses and the stages in which it it went through number four is and that's going to be our last إن شاء الله وإتعالى is في الحكم we're going to be speaking about the wisdom of what من شرعية الصيام what's the wisdom in legislating for رمضان and fasting in general what's the wisdom behind it what is that the wisdom those are the four points إن شاء الله وإتعالى today we're going to take as that إن شاء الله وإتعالى is going to be the last introduction it's going to be the last introduction we're going to go straight into the كتاب الصيام of بلوه المران إن شاء الله وإتعالى let's go back to the first one إن شاء الله في تعريف الصيامي لغة وصطلاحا defining fasting linguistically and technically so let's start with linguistic what does fasting linguistically mean الصوم في اللغة fasting in the language it means مطلق الإمساق is unrestricted with holding it is to withhold unrestrictedly it's to withhold from everything basically قال أبو عبيدة أبو عبيدة said كل ممسك عن طعام أو كلام أو سيرين فوصائمون anyone who withholds from eating speaking to do a sayar then that individual is fasting to go somewhere and that person is fasting this is fasting it's to withhold from anything it has no restriction ومن هو قوله تعالى إخبارا عن مريماء and this is that which الله سبحانه وتعالى الله سلم عن مريماء the mother of نبي الله عيسا where he said الله speaking about مريم that she said I have made an oath too fast I have made an oath to Allah that I am going to fast but what is she fasting from here here the fasting of مريماء is saying she is going to fast but here is she is going to fast from speaking and what strengthens that that she is referring to the speech ويقوي قوله تعالى بعده مباشرة in the state that comes right after that verse which is and I will not speak to any human being today are you with me so fasting here مريماء told us that it's from speech to withhold from speech to not want to talk is fasting ومن هو أيضا and also the proof to show you that fasting is wherever withholding anything is fasting is the statement of نابغة الضبياني نابغة الضبياني نابغة الضبياني is from the one of the معلقات one of the معلقات العشرة the ten the ten men who the Arabs would respect their lines of poetry their poetry would be written in ink of gold and it would be connected to the Ka'bah this is before Islam came because they were eloquent and their statements were strong so we use their statements even though they were not Muslims and they were at the pre-Islamic time ya we will take their words in because when the prophet came that was the language that was used and the prophet adopted that language so we need to know it before the language got diluted it said خيلٌ صيامٌ وخيلٌ غير صائمة خيلٌ صيامٌ وخيلٌ غير صائمة تحت العجاج وأخرى تلعك النجمة خيلٌ أي خص صيام أي خيل صيامر هي ميزوات أي ممسكة يتلعب عن الحركة من تلعب يتلعب يتلعب من تلعب وخيلٌ غير صائمة وخيص أنه لا يتلعب يتلعب تحت العجاج أي تحت الغبار تحت الغبار تحت الغبار وأخرى أي أخرى أي تمغض تمضغو تم ضغو يعني أنه مرطة لجمع ليجام ليجام هو ما يضع في فم الفرص هو ما يضع في فم الفرص هذا هو ما يضع في فم الفرص لذا المال الذي نأخذ من هذا خيلٌ صيام وخيلٌ غير صائمة نحن نتكلم عنه هو أجل فرص يحاول أن يقول أنهم يتلعبون في فرص وخيلون غير صائمة وأخرى لا يوجد فالصيام هنا يعني مطلق الإمساك يتلعب بأي شيء هل هذا يجعله مجددا نعم لذلك إنني نذرت للرحمن صومة فلن أكلم اليوم إنسية ومن المال وهي خيلٌ صائمة وخيلٌ غير صائمة تحت العجاج وأخرى العكل لجمع وأما في الشرع في الشريعة في اللغة مالذي يفرص now مالذي يجب أن تفهم مالذي يفرص مالذي يفرص خريرة من المال من البرس غير صحيم خل수 ولكن هناك أي شيء خلاث가 ولكن مالذي يفرص ولكن الخلاث مالذي يفرص خلاث و لكن هذا يحتوي إلى الناس لتشبه الله من م Hypnotism لذا هل أنت تشبه الله من م Hypnotism و الأول أفضل هو أن تشبه الله هذا المكشف الذي وضع له قودة يفوديه الله المضل الشق منه уه الممتع رحمه الله سهله المستقنع الشق منه أضع لله نحضر الله في نحضره هنا لأن الله ربما تفقها لأنه كثيرا من الفقها إلا يذكرونها مجالة الفقها لا تتكلم لأبن عثم العدد ستقوم بسأل المساك عن المفترات ستقوم بسأل المساك عن المفترات كذا وكذا وكذا وكذا وكذا وكذا وكذا هذا يتعب with عبادة هذه المفترات ليس فقط مفتر هذا هو مفترات التي نحاول أن نتكلمها نرى لذا نقول لهم وما يقولون؟ عندما يفعيل صلاح يقولون هل يقولون هل يقولون هل يقولون هل يقولون المفترات ليس هنا لذا نقول التعبد لله وكذا نحضر الله بسأل المساك عن الأكل والشرب وكذا وكذا وكذا والجماعة وانتمسي وسائر المفترات وكذا وكذا وكذا نتخلص منهم من طلوع الفجري من الماء من الى غروب الشمسي حتى الى السنسات نتخلص لذا هنا ليس مجرد المساك لذا يتخلص now لذا قبل في المساكة مطلق المساك right هنا ليس مطلق المساك مل alluded to المساك about the determine that you're not allowed to eat you're not allowed to drink you're not allowed to have intimacy and you're not also what وسائر المفترات من طلوع الفجري الى غروب الشمس from the sunset to the sunrise the sunset sunrise to the sunsets sunrise for the الفجر at what sunset you can't you finish the first point we finished the first point وينما كانت؟ رقمات صديقية رقمية؟ بصديقية مقارب ويوديو ومعاقصاً نحن برغم إلى المئة الثانية إيجاب حكمة صومة رمضان ما هو حكمة صديقية رمضان؟ و لماذا يسمى رمضان؟ وسبب تسمية وليذلك لماذا يسمى رمضان؟ اللاجة أنها يجب أن تظهر صديقية هذا هو طريقنا نقارب الله تعالى قال رصول الله الصلاة الله عليه وسلم ثم نجمع المجمع which is the consent. فنقوم القرآن to prove that fasting is obligatory. ونقوم الثانية to prove that and to back us up on that which is the second. ث Bosnian Consent أسفى كتاب أما الكتاب فقوله تعالى أسفى كتاب. أسفى كتاب is the speech of Allah where Allah says قبلكم لعلكم تتقون. الله يقول يا أيها الذين آمنوا those of you who believe. It has been prescribed for you. It has been made obligatory on to you. الصيام فاستن كما كتب على الذين as it was made obligatory and it was prescribed. يا على الذين آمن قبلكم those who came before you and you carry on. فمن شهيدة منكم الشهرة فليصم again that comes after it which is Allah saying and anyone who sees the month and he sees the crescent فليصم فاست فليصم is أمر and أمر shows obligatory unless there comes another text that removes it from its obligation that shows it's recommended. هل تفعل ذلك؟ فذلك الآية which is صورة البقرة 183 to 185 are evidences of both of them that the fasting is what? سبليجتوري. لدينا الآية في القرآن. نحن نحتاج السنة. نحتاج the Prophet ﷺ's tradition. حديث إماء عبدالله إبن عمر narrated. ونصف بخاري المسلم حديث which is متفقنا علي. It's agreed upon by Bukhari and Muslim that the Prophet ﷺ said بوني الإسلام وعلى خمسين إسلام is built upon five pillars and from the five that the Prophet mentioned is which one? فاستين سوم رمضان. The fasting of Ramadan. The fasting of what? رمضان. So it means that the religion stands on this obligatory. It's obligatory. Also there's another hadith which is narrated by Bukhari and Muslim on the authority of طلحة إبن عبيد الله. طلحة إبن عبيد الله رضي الله تعالى عنه. يسأل أن أعرابيا جاء إلى النبي ﷺ. رأس. A bad win came to the Prophet ﷺ. فقال يا رسول الله يسأل to the Prophet ﷺ. يا رسول الله يسأل may God's presence, أخبرني ما ذا فرد الله وعليا من الصياب. The bad win came to the Prophet ﷺ and he said to the Prophet ﷺ. يا رسول الله يكبرني ما ذا فرد الله وعليا من الصياب. يا رسول الله يصرد كثيرا عنه. وقال يسأل شهر رمضان. So he asked the Prophet ﷺ, يسأل يا رسول الله يخبرني، تجر the fasting that has been made obligatory on me. رفيف قلت شهر رمضان، فاقبارة رمضان، إلا أنت توع شيء، وإلا تريد أن تفعل أيضاً فاقبارة رمضان، لكن فاقبارة رمضان، فاقبارة رمضان أي شيء other than that is voluntary. It's your choice if you want you can do it. Then رفيف صلى الله عليه وسلم then told him about the other legislations from the religion. فاقباره رسول الله صلى الله عليه وسلم بشارعي الإسلام. The Prophet told him all the other remaining parts of the religion. And then the Mediwan said to the Prophet صلى الله عليه وسلم that every time the Prophet tells him what's obligatory and what's voluntary. He would say, وَالَّذِي أَكْرَمَكَ I swear by the one who honored you. لَا تَطَبُّ عَشَيَّنْ I'm not going to do no voluntary. The Mediwan man is simple. He said I'm only going to do what I have to do. I'm only going to do what I have to do. I do no voluntary. وَلَا أَنْقُسُ مِنْ مَا فَرَضَ اللَّهُ عَلِيَشَيَّنْ And I'm not going to reduce on that which Allah has made obligatory on me. I'm not going to put myself down. I'm going to stick to what's obligatory. The Prophet صلى الله عليه وسلم has said to the companions, أفلحة إن صدق. This man, he's successful if he sticks to what he said. If he's truthful about what he said. He's successful. In another narration the Prophet صلى الله عليه وسلم has said, دخل الجنة إن صدق. This man will enter Jannah if he tells the truth of what he said. If he really does what he said, he will enter Jannah. So that shows us and what we took from that hadith is that the fasting of Ramadan is obligatory. And any other fasting is voluntary. Any other fasting is what? Voluntary. So we have the Kitab and we have the Sunnah. As for the إجماع أجمع المسلمونة. The Muslims, not the علماء, not the Muslims. Everyone, you know the word أجمع المسلمونة. The Muslims unanimously agreed upon is stronger than أجمع العلماء. Stronger than that. Because it now includes the علماء and includes everyone. It's bigger. We say أجمع المسلمونة. The Muslims unanimously agreed upon. على أن صومة رمضان. That the fasting of Ramadan is روكنون. It's a pillar from the pillars of Islam. وفرضون من فروض العظام. And they all agree that it's an obligatory act. From the obligatory acts that are out there in the religion. And they all unanimously agree upon which is what? كما أجمعوا على أنه لا يجب صومة غيره. They also all agree upon that there is no fasting that is obligatory after Ramadan. They will do. Unless they said إلا أن يجبه الشخص على نفسه بالنذري أو كفارة. Unless the person makes it obligatory on himself. أو it's an expiation. Or it's a what? An expiation. He did something and he told to fast for it. He should have done something. He swore by Allah. Break it fast now. Are you with me? والنصوص الكتاب السنة المتظاهرة في ذلك. The ijma'a وحك الإجماع على ذلك غير واحد. More than one scholar has mentioned that unanimous ijma'a. That ijma'a is transmitted to us in more than one sources. For example, you can just go to two books. المجموعة by Imam Nawawee. المجموعة which is the shalha of المهذاب لأبسحة الشيرازي. And Imam Nawawee is his majmu'a. Go to the sixth volume, page 248. But you have to remember brothers that the majmu'a all of it was not written by Nawawee. You have to know. Nawawee is only a part of it. He died writing it. Are you with me? Who did the majmu'a together? Three men did it together. Nawawee Subki carried on. Subki died half way as well while he was doing it. And then مطيعي came and he finished the remaining. محمد للجيب المطيعي. He came and he finished it. So three scholars. So when you quote the كتاب المجموعة you have to remember what part is Nawawee's. What part is Subki's. And what part is مطيعي's. المغني also transmits what. المغني ابن قدام المقدسي. ابن قدام المقدسي. He also transmits it in his مغني. So if you go to the مجموعة sixth volume, page 248. Are you with me? The مجموعة where do you find it? Sixth volume page 248. As for the مغني go to the fourth volume 323. The مغني. The مغني is fourth volume 323. So we now have what? We have the ruling for fasting Ramadan. That part of the heading we did, right? حكم صوم رمضان is what. ما حكم صوم رمضان. واجب. بالكتاب والسنة. وإجماع المسلمينا. The كتاب and the sunnah. إجماع. Who's nakilu l'إجماع. مغني. We find it in the مجموعة. نعم. And المقدسي in his مغني. Which is a شرح المختصر الخراقي. Very good. Now we need to do from that same heading. وسبب تسمية بذلك. Why was it called Ramadan? For what's the reason? وأما سبب تسميته رمضان. أسف إب من كل رمضان فقد يختلف في معنى الذي لأجل سمية بذلك. The scholars, they differed. Different opinions. Why this month is called Ramadan? Why? The scholars differed. There's a difference of opinions. One opinion says, which is the first opinion. فقيلة some said. لأن العرابة they said that the Arabs ولم نقلوا أسماء الشهوري. When they first said and they put it out. Then the month in the year. Because we know in the Quran Allah tells us that the month of the year is how many? 12. في كتاب الله. There's 12 months in the year. Very good. So when the Arabs were giving names to the months and they were specifying it. They would place the naming. They would relate it to the timing in which it fell into. الرمضان. فوافق رمضان شدة الحر. رمضان came into a relationship with the hot times. Period. That's when it hit. That was when they were first giving it the names. It hit. رمضان. They saw this period which was hot. So they said, let's call this رمضان. ها. Why did they call it? Why did they call it رمضان? Because the word الرمضان. الرمضان is the burning heat. So that's the first opinion. Due to that period of time which رمضان. First when they were choosing the month and they wanted to elect the month and give the year a month. This month was hot so they said let's call it رمضان. It was a hot burning period of time. The second opinion says. The second opinion is. They said لأنه ير ميضو أذلوبة. They said the reason is because it burns the people since. This month is the month of burning your sins. Getting rid and eradicating your sins. يحرقوها. And there's a hadith which has come weak. الباني رحم الله. Weak in this hadith. Sorry. ضعيف الجامع الصغير. شغل الباني he classified this hadith. Not weak. Rather fabricated. وحكم شغل الباني عليه بالوضع. He said this hadith is fabricated. Made up. The Prophet ﷺ said لأنه ير ميضو أذلوبة. That this month was called Ramadan because it gets rid of the people's sins. It burns the people's sins. That's the second opinion. The third opinion now is. يحتمل أن يكون معناه. And is. The third opinion is. It's a month. The name was given. It has no meaning related to it. واسمون موضوع لغيلي معنى. They placed it and they didn't have no meaning to it. And it's like the other month. They don't have no meanings to it. They have no objectives to it. So it's just done that. But done by that. As for which is the strongest then we would say. ترجيح بغيلي مرجحن يسمد تحكم. To say this opinion is stronger than this opinion. It requires what? No right? We have now finished the second point. We finished the second point which is the ruling of Ramadan. And why it was called Ramadan. We finished it. We're now going to move on to the third one. We're going to move on to the third one.