 تشرف بالشتغالي بالعلم ولا تبغي به ما عشت يا دا دا دا لا وياله من شراف عظيمي بسم الله الرحمن الرحيم والصلاة والسلام على رسول الله أما بعد السلام عليكم ورحمة الله وبركاته بردس وستيزا أردت مرحبا للمرحبات رمضان مع أستاد أبد رحمان حسن أول فؤول هو أماما كانت تقلق مرحبا مع أسوي في وقت الوقت الذي أخذت من رمضان هل أنت بجانب تبغي على نفسنا وماذا وقلت لنا مجرد الحمد لله رب العالمين والصلاة والسلام على من أرسله الله ورحمة للعالمين وعلى آله وصحبه وإخوانه إلى يوم الدين أما بعد أي شخص who corrupts his fasting of Ramadhan or a fasting which he is paying back from Ramadhan or any fasting which is obligatory by intersection intercourse for instance or other than it without a legislated reason then there's going to occur to him there's going to happen to him that he's fasting or this Ibada which he has done then becomes null and void and of course he gains from that sins and it becomes obligatory for him to have to pay it back of course other than Ramadhan Ramadhan has another specific ruling which inshallah we're going to mention so the evidence that it's obligatory for the person to have to pay it back is very apparent in the Hadith of Umu Hani رضي الله تعالى عنها she said that the Messenger of Allah that the Prophet ﷺ he drank a juice or a drink so he gave it to her to drink it فقالت she said once she drank it she said to the Prophet ﷺ I was fasting I disliked to turn back your leftovers I didn't want to turn it I rejected then the Messenger ﷺ he said to her the Prophet ﷺ said to her if it was a pain back from Ramadhan then bring back another fasting for it so you have to bring back that fasting again so if this fasting that you were fasting right now was a fasting of expiation in other words you were fasting from Ramadhan that you missed days that you've missed if that was the fasting then the Messenger ﷺ said to her bring back another fasting for this that you've just broken right now as for if it was a voluntary fasting then the Prophet ﷺ said if you want bring it back and if you want don't bring it back and it is not mandatory on to you so that's the evidence to show that the person has to bring it back if the fasting is a payback for Ramadhan they have to bring it back the evidence to show that the person will receive sins from this action of theirs for corrupting their fasting which was obligatory on them deliberately is the statement of سبحانه وتعالى ولا تبطلوا أعمالكم and do not nullify your actions so here this ayah ولا تبطلوا أعمالكم is general and it shows that you're not allowed to nullify any actions of yours whether it be whether it be Ramadhan or whether it be other than Ramadhan it doesn't matter and if you go against the command of Allah سبحانه وتعالى we know that a sin occurs from it because Allah says ولا تبطلوا أعمالكم Allah is specifically commanding us not to nullify our righteous deeds now some people argue and they say that the hadith that you have quoted the Hadith of Um Muhani رضي الله تعالى عنها is in it an evidence okay that the messenger sallallahu alaihi wa sallam didn't reject her doings he just told her that she has to bring it back but the messenger sallallahu alaihi wa sallam did not rebuke her or scold her in anyway form or shape in this action that she did which is to drink and so they say we take from this اقرار that the prophet consented to her action that it's permissible for you to break it so where are you going with this ولا تبطلوا أعمالكم and they go on to saying then they go on to saying that if it was haram for her what she did and it was wrong then the messenger would have clarified it to her as the قاعدة is تأخيروا البيانة عن وقت الحاجة لا يجوزوا delaying the thing that is needed at the time it's needed is not permissible in for the messenger alaihi sallallahu alaihi wa sallam he has to clarify it and Imam Shoukani رحم الله responded to this and he said that this argument of this is غير صحيح it is not right and it's not correct why because the messenger sallallahu alaihi wa sallam first we have to understand is that he commanded ummuhani رضي الله تعالى عنها to bring back that fasting that's one the second point is that this is the qalam of Imam Shoukani is that the condition of them for you guys to use إقرار consent so for you guys to use consents as an evidence the condition is that that there is no حجة there is no proof that shows from another angle that the reason why the Prophet ﷺ chose not to speak about it was because it was both agreed on both parties that there would be no need for the Prophet ﷺ to have to mention this I want you to understand this point to use the Prophet's silence as a consent here wouldn't be allowed for you because if there is an evidence that shows that ummuhani was aware and she knew that what she did was wrong there would be no need for the Messenger ﷺ to have to mention this to her to tell her that what she did was wrong so the question is is that do we have a narration or do we have evidence to show that there was no need for the Messenger ﷺ to have to mention to ummuhani that what she did was wrong of course we have an evidence for that and Imam Tirmidhi رحمه الله he narrated that ummuhani herself came to the Messenger and she said إني أذنبتو فاستغف إلي I have committed a sin a mistake I have asked forgiveness for me then the Messenger ﷺ said to her وماذاكا what is it that you did قالت she responded by saying كنت صائمة فأفضلت I was fasting and I broke my fast and then the Messenger ﷺ said to her أمن قضاء كنت تقضينه is it a qadai were you paying back a fasting she said no then the Messenger ﷺ just said فلاي الضرركة then it doesn't harm you so this is a mafum that if it was a qadai it would have harmed you if it was a qadai it would have harmed you that's مفوم المخالفة and another iwaya of Abu Dawud which he added onto it فلاي الضرركي إن كانت تطوعن it won't harm you if it's a voluntary fasting so then this narration of Abu Dawud emphasizes even more the mafum that we took from the Hadith which is that if the fasting is an obligatory fasting which is قضاء paying back then it will harm you now the question is the question is that now that we've proven that she has to pay it back the sister and the second thing that we also proved is that sin is going to come from it can we say that this sin it reaches the major sin or is it a minor sin we've already proven it say sin but is it a minor sin some of the ulama they said it's a minor sin because there's no specific evidence that has come and shown that it's a major sin okay there is no wa'id there is no warning specifically to this particular action some which is the next party of scholars the second party of scholars they said that no it's a major sin and I think that is stronger because they have brought an evidence forward if I raise that the Hadith of Abu Umamah Al-Bahili رضي الله تعالى عنه لدى مسن صلى الله عليه وسلمه سرفي رؤية منامية ذات ثم طولي ثم طولي قبي فإذا أنا بقوم معلقين بعراقي بهم مشققة اجداقهم تسيلوا اجداقهم دما قال قلت من هؤلاء قال هؤلاء الذين يفطرون قبل تحلت صومهم اما تحلة تحلت صومهم فالمسن صلى الله عليه وسلم يقوم بأسفل من الناس who were being punished عليه الصلاة والسلام they were what they were being punished with their internal organs and the messenger and blood was gushing from them so the messenger عليه الصلاة والسلام he asked he said who are these people being punished like this and it was told to him that they are the ones who break their fasting before that sunset they break their fasting before the sunset so this shows that it's a it's a major sin if it wasn't a major sin then the messenger عليه الصلاة والسلام would have not told us this grave and this serious punishment for them so what I say to this particular individual is to come back to Allah and repent to come with righteous actions and also to come with قضاء to bring back this fasting and as for كفارة then the كفارة is not for the fasting except the Ramadan specifically in the month of Ramadan the fasting that you're fasting the expiation for that is when you deliberately have section to course that you have to do what and a kafara the kafara is not outside the Ramadan even if you're paying back a fasting of Ramadan the reason for that is because the fasting of Ramadan is a واجب which is مضيق it's a واجب which is restricted at a particular time and as for the صوم القضاء it is not مضيق it is مطلق it's unrestricted and the scholars as we know they differ between the واجب which is مضيق from the واجب which is not مضيق the واجب which is restricted from the واجب that is not restricted so we say to this sister and also there's no particular evidence that says that they have to bring back that they have to do expiation for this particular fast so what we say to this what we say to this sister إن شاء الله تعالى is to fast and bring back that fasting ask Allah for forgiveness and come with righteous with righteous actions نعم the second question is my sister was sick for two consecutive Ramadan and she did not compensate any of them due to her illness recently she died what should we do in this in this case as her family نعم first of all I say may Allah سبحانه وتعالى bestow his never ending mercy onto the sister and forgive her for her any shortcomings that she has come with and resurrect her with مع النبيين وصديقين وشهدائي وصالحين وحسن أولئي كرافيقة after that anyone who dies and there is fasting upon them and the fasting is an obligatory fast is such as Ramadan then it's upon the family of the dead that they feed every single day of those days which they have missed are poor and they pay نصف صار and we previously spoke about what is نصف صار and it is not permissible that they fast on behalf of that person the reason is because the fasting of Ramadan is like the fasting I'm sorry the the obligate the obligation of fasting of Ramadan is like prayer and as we know it is not permissible for a person to pray for another person the Salahs that they've missed the fasting is the same as long as that as long as that fasting is not صيام نذر as long as that fasting is not a fasting of nether the reason is because there is a specific evidence for this صيام نذر is when a person makes an oath to Allah that if Allah does this for them that they will fast then this fasting becomes obligatory on this person and if this person dies then the family fast on his behalf the reason why the fasting of nether that is permissible for someone to fast for another person is because it's like a debt money that's debt you don't have to give money to anyone and you're free from having to give money to anyone unless you place yourself in a position where you take money from somebody then you would have to pay back that person that you took the money from you are the person who made it obligatory on yourself to have to pay it back now but originally it was not obligatory on you to have to give money to this individual the same is the fasting of nether this fasting was not obligatory on you now you've burdened yourself and you're the one who placed it on his shoulders to have to pay back this fasting so because it's like a debt you have to pay back that debt and that's why the messenger رضي الله تعالى عنها منماتا وعليه الصيام صام عنه وليه than anyone who dies منماتا anyone who dies وعليه الصيام and is fasting on him صام عنه وليه he's family fast on his behalf and yes this hadith is مطلق is unrestricted okay but it's meant by the fasting of nether it's meant by the fasting of nether the reason is because the fasting which is nether remains on the person's shoulders just like the debt remains on your shoulders and it does accept for someone else to do it for you just like debt someone else can do it for you and that's the method have taken by عائش رضي الله تعالى عنها ابن عباس and it was also narrated from سعيد ابن جوبير and أحمد ابن حمبل and also it is what was strengthened by ابن القيم الجوزية رحمه الله and there are two narrations that strengthen that understanding which is number one حديث من عباس رضي الله تعالى عنهما جاء رجل إلى النبي صلى الله عليه وسلم a man came to the messenger and when he came to the messenger he said يا رسول الله إن أمي ماتد وعليها صوم شهر my mother died and upon her is a fasting of a month أفقضيه عنها do I pay this back for her the messenger said لو كان على أمي كدين أكون تقاضيه عنها he said to her if your mother had debt on her would you have paid back that debt for her so this shows you that this fasting was a fasting of another because a fasting of another is a fasting that is a debt as we showed right now and then the man said yes then the messenger said فدين الله حق ويقضى that the debt of Allah is more befitting to be paid back and there is another narration that strengthens even more which is أن السعيد أن السعدي بن عبادة رضي الله تعالى عنه إستفتها رسول الله صلى الله عليه وسلم فقال سعدي بن عبادة questioned the messenger and he said إن أمي ماتد my mother died وعليها نذر a fasting of a nether was upon her then the messenger said إقضيه عنها pay back for her for her so all of these narrations they show that that إلا of why these fasting is made as obligatory is because it's like a day just like some leather is a day other than that the statement of عبد الله بن عمر still stands which is لا يصوموا أحد and أحدين no one should fast for anyone and this statement of عبد الله بن عمر it spread amongst the companions and no one ever went against him regarding it so what this shows us is that when عبد الله بن عمر was saying this he meant by it what? he meant by other than fast of nether other than the fasting of the fasting of and nether so if the fasting is fast of nether then the family have to fast on behalf of the dead if not every fasting which she has missed so you said too much she missed those two months a poor has to be given نصف صع نصف صع نعم the next question is is a woman allowed to go out at night for the tarawih prayer if the woman is leaving at night to fulfill the salat of tarawih with the consent of her guardian and her husband and there is no method that no harm that's going to come out of her leaving her house then it is not correct for anyone to prevent her from leaving if she wants to go out and pray in the congregational prayer and participate in the good that is there but if when she leaves the house there's going to come from it fitna and daram harm and trials and tribulations then the prayer in her house is better for her based on the hadith of the messenger صلى الله عليه وسلم صلاة المرأة في بيتها أفضل من صلاةHer سلاة سلرة سلاترا ونسة سلاترا ونهجار ونCreta السلام عليكم أن تفهم أن نساء الشقائق الرجالي في الحكام أن المساعدين يقومون إلى المساعدين when it comes to the jurisprudence of rulings when it comes to rulings, men and women are the same what's obligatory on the women are obligatory on the men what is voluntary for the men is also voluntary for the women they are the same and they are equal in rulings when Allah is speaking to the men also he is speaking to the women unless of course there is an exception and there is a delil that shows that this is specific for the men and not specific for the women or is specific for the women and not specific for the men this evidence which is the issue of praying Salatu Al-A'id what has been seen from it is that the men and the women are the equal so there is no specification for any individual rather it shows that they are equal in terms of rulings and the messenger sallallahu alaihi wasallam he commanded for the women to come out when the Salatu Al-A'id is taking place he even told the women who don't come out of their houses to come out he also told the women who are on the mences and what did he say to them stay away from the place where the people are praying to the extent that the messenger sallallahu alaihi wasallam he commanded that the women who doesn't have a jilbab then his sister should give her her jilbab if she is going to spare the jilbab then she gives it to her even if you don't have a jilbab you need to look for a jilbab to come out based on the حديثة ومعاطير رضي الله تعالى عنها and also the حديثة من عباس رضي الله تعالى عنهما that the messenger sallallahu alaihi wasallam he said he said أو أضحى فصلنا ثم خطبة ثم أتن نساء فاو عظاهن وذكرهن وامرهن بصدقة that the messenger sallallahu alaihi wasallam he came out عبد الله عباس رضي الله تعالى عنهما of the day of fitr أو أضحى the prophet sallallahu alaihi wasallam he prayed then he done the khutbah then he came to the women he reminded them he gave them a reminder and he told them to pay صدقة صلاة العيد as we fully know is the thing that if it happens that صلاة العيد and Juma'a happened on the same day عيد will make Juma'a drop if you pray صلاة العيد then you don't have to bring صلاة الجمعة if they happen to be on the same day but what we know is that مَا لَيْسَ بِوَا جِبِ لَا يُسْقُدُ مَا كَانَا وَا جِبَا that if the عيد was not wajib if it wasn't wajib and it was voluntary then how can something voluntary something that is obligatory it could only be that the صلاة العيد is what obligatory and the messenger صلى الله عليه وسلم as we know he hasn't commanded the women for the Juma'a he hasn't commanded the Juma'a he permitted it for them عليه صلاة وسلم and he allowed it for them but it didn't make obligatory on them as we know صلاة كنا في بويوت كنا خير صلاة كنا في دور كنا وصلاة وصلاة كنا في دور كنا أفضل من صلاة كنا في مسجد الجماعة so the processor tells it that the house is better for them صلاة الجمعة whereas when it came to what when it came to صلاة العيد he tells them to come out even if they're on the mences even on the mences and what even shows that it's obligatory and that is the correct opinion is that the hadith narrated by Imam Ahmed and Bayhaqi and other than them from the hadith of the sister the sister of who she's the sister of Abdullah ibn al-Rawaha and this hadith is authenticated by Hafd in his Fathul Bari he said وقد ورد هذا مرفوع بإسنادي الله بأس به and the Bani authenticated in Sahih el-Jamiah that the processor said or the narration says واجب الخروج على كل ذاتي نطاق that the messenger of Allah ﷺ made obligatory on every single woman on the day of Eid come out he made obligatory on them and as the madhab of Abi Bakr and Ali ibn Abi Talib and Abdullah ibn Umar نظير الله تعالى عنهم as Qadi al-Qadi Ayyad narrated and also Ibn Abi Sheba narrated so what we say is that صلاة العيد is obligatory on the women just like it's obligatory on the men the virgin the widow the divorcee the young the one-hundred mences all of them have to come out and when they do come out they have to make sure that they observe the etiquettes of coming out the houses what do they have to leave of don't place perfumes on yourself sisters and you're also not allowed to adorn yourself and beautify yourself on the street but what she has to be upon is she has to go to extreme levels of making sure that she hides herself نعم and we'll stop there insha'Allah سبحانك اللهم بحمدك اشد الله إلا الله استغفرك واتوب إليه