قال القوم ضربان واجب و نقل والواجب ضربان منه ما يتعلق بزمان بعينه كصوم رمضان والنذر المعين
فيجوز بينية من الليل وإن لم ينوحتى اصبح اجزأته النية ما بينه و بين الزوال و قال الشافعي لا يجزيه إعلم
أن صوم رمضان فريضة لقوله تعالى وكتب عليكم الصيام و على فرضيته العقد الإجماع و لهذا يكفر
جاحدة والمنذور واجب لقوله تعالى ، و ليوفوا نذورهم وسبب الأول الشهر ولهذا يضاف إليه ويتكرر
بنكرره وكل يوم سبب وجوب صومه وسبب الثاني النذر والنية من شرطه و سنبينه و نفسرة إن شاء الله
تعالى وجـه قوله في الخلافية قوله عليه السّلام لاصيام لمن لم ينو الصيام من الليل ولأنه لما فسد الجزء
الأول لفقد النية فسد الثاني ضرورة انه لا يتجزى بخلاف النفل لأنه متجز عنده ولنا قوله ﷺ بعد ما شهد
الاعرابي برؤية الهلال “الا من اكل فلا يأكل بقية يومه ومن لم يأكل فليصم» ومارواه محمول على نفي
الفضيلة والـكـمال اومعناه لم ينو انه صوم من الليل ولأنه يوم صوم فيتوقف الإمساك في أوله على النية
المتاخرة المقترنة بأكثره كالنفل وهذا لأن الصوم ركن واحد ممتد والنية لتعينه لله تعالى فترجح بالكثرة
جنية الـوجـود. بخلاف الصلوة والحج لأنهما أركان فيشترط قرائها بالعقد على أدائهما بخلاف القضاء
لأنه يتوقف عـلـى صـوم ذلك اليوم وهـو الـنّـفـل و بخلاف ما بعد الزوال لأنه لم يوجد إقترانها بالأكثر
تترجحت جنبة القوات ثم قال في المختصر ما بينه و بين الزوال و في الجامع الصغير قبل نصف النهار
وهو الأصح لأنه لا بد من وجود النية في أكثر النهار و نصفه من وقت طلوع الفجر إلى وقت الضحوة
الكبرى لا وقت الزوال فتشترط النية قبلها ليتحقق في الأكثر و لا فرق بين المسافر و المقيم خلافا لزفر
لأنه لا تفصيل فيما ذكرنا من الدليل
Translation:
Among the friends of fasting are the obligatory and the obligatory and the obligatory and among the friends of the obligatory, one of them is that which is related to a specific time, such as the fasting of Ramadan.
And the fasting of Nidarman is permissible, so it is permissible to fast with such an intention, and if the intention is not done even in the morning, then it is enough to make the intention between dawn and dusk.
Is. And Imam Shafi’i said that it is not enough to make it clear that the fasting of Ramadan is obligatory because the Almighty has said that fasting has been made obligatory on you.
The congregation has been held when the fasting of Ramadan is obligatory, and for that reason, the denial of it is a disbeliever, and the fasting of the vow is obligatory, because the Almighty has said.
that you fulfill your vows and the reason for fasting Ramadan is the city of Ramadan and that is why fasting is added to Ramadan and the day of the city of Ramadan
Repeatedly, it becomes reluctance, and every day of Ramadan is the reason for one’s fasting to be obligatory, and the reason for Naz-e-Rama’in is self-restraint, and the intention is a condition for fasting.
And we will explain it and interpret it, God willing.
It is not a day for one who has not intended to fast from night to night, and because when the first part became invalid due to the lack of intention, the second part also became invalid.
Because daily analysis is not done. Contrary to Nafl, because it is divided according to Imam Shafi’i and our argument is that the Holy Prophet ﷺ
After witnessing the sighting of the moon by an Arab, he said, “Go away. He who ate something, did not eat anything for the rest of the day, and he who did not eat again, then that day.”
Al-Rahayy and Juhad Baith Imam Shafi’i narrated that it is based on the new virtue and perfection or it means that he did not intend that this fast
It is from the night and because it is a day of fasting, then the Amsak that is at the beginning of the day will remain suspended on the intention that is later and for most of the day.
It is mixed with such as Nafl and this is because the fasting member is the only continuous one and it is for the sake of the House of Allah Almighty to determine it, so most of the part
At the same time, existence will be more difficult than prayer and Hajj, because there are many members of both of them, so the connection of the intention with this marriage will be a condition.
It has been done for the payment of both, unlike the qaza of Ramadan, because it is based on the fast of that day, and it is an act, and contrary to the post-mortem.
Because the conjunction of the intention was not found with the most part of the day, then the dimension of death will be given priority.
It is said in the Jami Saghir before midday (before half of the day) and this is correct because it is necessary to find the intention in most of the day and the Shari’a day.
Half is from the time of dawn to the time of rising light (the time of Chasht) and not to the time of sunset.
Agreed for most of the day, there is no difference between a traveler and a resident. Imam Zafar disagrees because of the argument we have mentioned
I have no details.
Commentary Shaykh Abul Hasan Qaduri, while dividing fasting, said that there are
Two types of fasting
(1) obligatory (2) duplicative,
although there are
Three types of fasting
(1) Obligatory, (2) Obligatory, (3) Duplication i.e. non-obligatory, which includes the Sunnah of Mandib and Phil. The answer is that the word obligatory is obligatory and obligatory.
Both are included because the meaning of wajib is to prove, so if the argument is definitely proved, then it is obligatory, and if the argument is proved by presumption, then it is wajib.
Is. Sahib Qaduri has used only wajib (proven) to describe both, then there are two types of wajib (1) definite, (2) non-deterministic.
Ma’in means one who is related to a specific time, such as the fasting of Ramadan and the fasting of Naz-Rama’in, for example, someone said, “May Allah’s blessings be upon me.”
Therefore, the first Friday of this month is required, then the first Friday of this month has been determined. Secondly, that which is not related to a specific time like Ramadan
There is no set time for making up fasts, but he can make up whenever he wants, except for Ayam Nahi Anha.
He has mentioned the rulings, so he said that the fasts of Ramadan and Naz-e-Rama’in should be made permissible by praying at night like other types of fasts.
And if the intention was not made during the night of the fast of Ramadan or the night of the Nazr Mu’in fast until dawn, then if the intention was made between dawn and sunset, then
It is permissible. Imam Shafi’i has said that if the intention is not made during the night of Ramadan fasting or Nazr-e-Mu’in fasting, but the intention is made after dawn, then it is permissible.
No, it is permissible to make the intention of al-Batinfil fast after morning. This is the view of Imam Ahmad, and according to Imam Malik, it is obligatory and obligatory at night in all fasts.
It is a condition to make the intention if the prophecy is made after the morning, then it will not be valid. Sahib Hidayah prefaced before stating the arguments of the parties in different aspects of the issue
A few are mentioned as three. The first thing is that the fasting of Ramadan is obligatory and the saying of Allah Almighty regarding the obligation is in the book of “alaikyum al-sayam” (al-Baqarah: 183).
And
Ijma Ummat is proof. This is the reason why the deniers of the obligatory fast of Ramadan are considered to be disbelievers, and the reason for this is that fasting is wajib.
Nizurham (alj 29) is because it is the form of a verb and implies obligation.
Sahib Hidayah says that the reason for fasting Ramadan is the city of Ramadan, that is the reason why fasting is added towards Ramadan and it is called fasting Ramadan.
And addition is a sign of everything, so it is proved that the cause of fasting Ramadan is the city of Ramadan, and since the repetition of everything is the repetition of the cause, it is
Because of the month of Ramadan being Makar, the fasting of Ramadan also becomes frequent.
Allama Fakhr-ul-Islam said that fasting every day is obligatory because the fasting of Ramadan is a form of different acts of worship.
There is a spare time (night) between the two, in which there is absolutely no capacity for fasting, neither for fasting nor for qadha, after the fasting of Ramadan.
They have become like prayers that just as the reason for each prayer is the time of that prayer, so every day will be the reason for that day’s fast.
Qawwal has been collected because there are two types of obligations, one is self-obligation and the other is obligation, so the city of Ramadan is the reason for fasting and the reason for fasting.
There will be no difference between the two sayings after this explanation of Saheb Hidayah about the obligation of this day.
And the reason for Nderman’s fast
And the intention is its condition, God willing, mention all the conditions of fasting
Sahib Hidaya will do it in the coming pages
They say that the problem of the text is in different aspects, that is, in the problem that according to us it is permissible to make intention before falling, and according to Imam Shafi’i, in the night.
It is necessary to make the intention if the intention is made before the fall, then it will not be valid.
Whoever did not intend to fast in the night did not fast at all. The second argument is that if you did not intend to fast at night, i.e. before dawn
The first part of the fast, i.e. the part in which the intention is not found, became invalid due to the absence of the intention, which is a condition, and when the first part of the fast is invalid.
If this happens, the second part, i.e. the part in which the intention is found, will also become invalid, because fasting is not performed if one part of it is valid and the other part is bad.
When the day is not performed, then the second part will be based on the first part, and the first part is invalid due to the lack of intention, and the rule is that the story is also invalid.
That’s why the whole day was broken. And when the fast became invalid due to not making intention at night, making intention at night became a condition and necessary Hazrat Imam Shafi’i
According to them, it is not necessary to make an intention in the post-mortem fast, because according to them, the post-mortem fast is divided, so the part that is without intention is invalid and
It will be the patch that happens with the intention.
Our argument is that when an Arab testified that he had seen the moon of Ramadan, the Messenger of Allah, peace and blessings of Allah be upon him, said, “Whoever eats something, the rest remains.”
He should not eat during the day, and he who has not eaten should fast, i.e. intend to fast.
This hadith of Sahib al-Naqamiyyah is unknown, however, it is narrated by Ibn Abbas in Sunan Arbaa.
May Allah bless him and grant him peace, and he said, “I saw the crescent moon.” Al-Hasan said in his hadeeth, that is, “Ramadan.” He said, “There is no god but Allah.
Muhammad, the Messenger of Allah, said, Naam, said, Ya Bilal, Azan fi Naas, somwa, that is, Ibn Abbas says that an Arab came to the Prophet’s court and he
Hasan said in his hadith that the moon of Ramadan, the Holy Prophet (peace and blessings of Allah be upon him) said, “Does it testify to monotheism?” He said yes.
Yes, he said, “Do you testify that Muhammad is the Messenger?” He said, “Yes.”
The Rasmi tradition also cannot be clearly interpreted by us because there is no specification in the tradition that this martyrdom happened after seeing the moon.
It happened in the night itself or it happened in the morning of the next day. If it happened in the night, then this tradition cannot be our argument.
Our argument will be made because the occurrence of this incident in the morning of the next day means that the Prophet (ﷺ) has ordered fasting on that day and this
It is obvious that this day’s night will not be with the intention of the night, but with the intention of the morning and when the intention was made after the morning, it was proved that
Making intention at night is not a condition. The clear limit in support of our religion is that which has been narrated by Bukhari and Muslim on the authority of Salama Ibn Al-Akua.
This hadith is that he (peace and blessings of Allah be upon him) commanded a man of Islam, the authority of people is that whoever eats fast for the rest of his day and whoever does not eat fasts.
On the day of Ashura, the Holy Prophet (peace and blessings of Allah be upon him) gave a man from the tribe of Islam to announce among the people that whoever has eaten something has eaten the rest.
Eat every day and the one who has not eaten should fast, that is, make an intention to fast because it is the day of Maidan Ashwara. This incident is of the time when
At the time Ashura was Karoz and fard and the fard had not been canceled by Ramadan, so it proved that it is permissible to make the intention of fard fasting during the day.
And the answer to the hadith presented by Imam al-Shafi’i about fasting at night is that the original fasting is negated in this hadith.
It has not been done, but the merits of fasting and the perfection of fasting will negate it, that is, if there is no intention to fast at night, then it will not be a day, grace and perfection, but the soul of fasting.
will be done As in the Hadith Lasalwa for the neighbor of Al-Masjid Al-Afi Al-Masjid, the perfection of Salat and the excellence of Salat have been negated, not the original Salat and
The health of Salat. The second answer is that this hadith means that the person who did not intend to fast during the night will not fast.
The result is that a person who prophesied during the day but did not intend that my day and night, i.e. morning, is from the righteous, but the time at which the intention was intended.
If you intend to fast from time to time, then it is obvious that this fast will not be valid, because the only valid fast is that which is done sincerely. Our rational argument is this.
That the day of Ramadan and the day of Naz-e-Rama’in is a day of fasting, because fasting is obligatory on this day, so when the field is fixed for fasting, it is the first day of the day.
One who is found to be abstaining from eating, drinking and having sexual intercourse in the portion will remain fixed on his intention which is late and associated with most of the day.
It is the same as in the fast of Nafl, so if a person refrains from eating, drinking and sexual intercourse from dawn, then the Yamsaka is fixed on the intention of the future.
If he intends to fast in the future and there is still a large part of the day left, then it will be said that the Amsak of the first part of the day is also fast, and if the next part of the day is fasting.
It will be said that the intention of the beginning was not even fasting, so it is known that the intention of the beginning is suspended on the intention of the future.
Sahib Hidayah says that the reason for the suspension of the Amsak of the day in the beginning is because of the intention of the future, because fasting is a member, but now it is extended.
I am also likely to have a bad habit.
Therefore, determining that Bedamsak is purely for Allah and it is as a form of worship and not as a habit can only be done through Nabeet, so it was said.
That the beginning of the day is based on the intention of the future.
Due to abundance, it will be said that the intention is found in the whole day, and when the prophethood is found in the whole day, giving preference to the non-existence.
Fasting will be valid, so it has been proven that it is not necessary to make intention during the night of fasting. Contrary to this, prayer and Hajj, both of them have intention from the beginning.
It is necessary to do, the rule of lala kashar hakim al-kal will not continue in both of them, because there are many members of both of them, so staying in prayer,
Ruku, Sajdah, recitation of the Qur’an, etc. are members, and in Hajj, standing in Arafa and Tawaf are members.
At the time of the first Hajj, if the intention of Hajj was not made, some of the members will be left without the intention, and the ear of millet paid without the intention is void and without it.
Members’ prayers and Hajj will be performed, so it is unnecessary to make an intention at the beginning of both of them. If the intention is made later, it will not be valid.
Contrary to al-Qadi’a, there is an answer to a question from Al-Akh. The question is that if fasting is the only method and it is permissible to make intention first before falling.
So in Qada of Ramadan, the intention should have been permissible before falling, although this is not the case, but in Qada of Ramadan, it is a condition to make the intention at night.
Except for Ramadan and the fasting of Naz-Rama’in, all the days are permissible for post-mortem fasting, except for the days of Nahi Anha, that is, the Sharia has prescribed this day.
Fasting is important for him, unless he fasts after fasting, so except for the days of Ramadhan and Naz-e-Rama’in, in Amsak i.e. abstaining from eating, drinking and sexual intercourse on this day.
The fast will be suspended and that day is the day of Nafili, so the day of that day will be the day of Nafili, except that from the beginning of the day, i.e. in the morning, the fast of Qada, etc.
If you have made the intention, then it is proved that the intention to make up the fast at night is not valid if the intention is made after the dawn and before the fall, then it will not be valid.
Unlike the post-mortem, there is an answer to a question from Al. The question is that when the day-to-day is continuous, then the Qur’an of the intention is short of the day.
And the majority should be equal with both, i.e. the intention should be found in the greater part of the day or in the lesser part.
Fasting should be valid in some cases, although fasting is not permissible in the case of making an intention after the end of life.
It used to be done in the morning, that is, the intention to fast was made as soon as the morning dawned, but if the intention was found to be associated with the majority of the day, then it would fall.
We have abandoned this principle due to the rule of Tola Katsar Hakam Al-Kal, which was first intended before, and because the case of doing Nir after the fall.
In the majority of the day, the intention was not found, so in this case there will be non-ruling and it will be said as if the intention was not found for the whole day and fasting.
It is kept without intention and it is obvious that the fasting is not valid, therefore even in the case of intention after the death, the fast will not be valid.
Sahib Hidayah has explained the difference between Qaduri and Jami Saghir texts from Qal fi al-Mukhtasar. So he said that Qadwari is Kamatan
Azalam y-ni-uhti became Aj-Allah al-Biyyah Mabeenah wabin Al-Zawaal i.e. if no one prophesied during the night and morning came, then that Zawaal i.e. the setting of the sun.
Make the first intention before and the text of Jama Sagheer is qibal nafnahar meaning before half of the noon, make the first intention.
Sahib Huda says that the text of Jami Sagheer is more because Nahar Shari is valid during fasting and not Nahar arfi Nahar Shari from sunrise.
It is until sunset and Nahar arfi is from sunrise to sunset and the hour of fall is half of Nahar arfi and not Nahar Shariah because Nahar
Half of the Shariah is done by the last time of Chasht, for example, on January 8, dawn is at 5:48 and sunset is at 5:00.
The roof is on the minute, half of it will be at 11:42, as per Jama Saghir, 11:42, which is the last time of Chasht.
It is necessary to make an intention before what is called Zuhut-e-Kabri, so that the intention can be found in most of the Shariah Nahar and today, January 8, 86
Sunrise is at 7:00 p.m. and sunset is at 5:36 p.m. Its half will be at 12:25 p.m.
According to 12:25, which is called the time of fall, it is necessary to make intention first. Sahib Hidaya corrected the text of Jama Saghir
Therefore, it has been declared that the Shariah day is valid for fasting and the half of the Shariah day does not fall at the time of fall, rather it happens about an hour before the time of fall.
Sahib Hadamiyyah said that the validity of the first intention before the half-day of Ramadan and Nazr Mu’in fasting is equal in favor of both the traveler and the resident.
Because there is no detail in the argument that has been stated, however, according to Imam Zafar, it is a condition for a traveler to pray at night after half of the morning.
The first intention before Al-Nahar will not be valid.
