Discussion of the hadith of Hafsa (may Allah be pleased with her): “Whoever does not form the intention to fast before dawn has no fast,” from a hadith and jurisprudential perspective.

The Shaykh : Here is a second hadith that clarifies the obligation of what is known among jurists as forming the intention for obligatory fasting, and especially the fasting of Ramadan. It is necessary for the one intending to fast to form the intention at some point during the night, from after the sun sets until just before the appearance of dawn. He must form the intention at some point during this night that he is the one who will fast tomorrow. If he does not do so, he has no fast, and his fasting remains voluntary, and he owes another day. This is indicated by this seventh hadith, which is his saying: And from Hafsa, the Mother of the Believers (may Allah be pleased with her), that the Prophet (peace and blessings be upon him) said: .
It was narrated by the five, and in this hadith there is something resembling the previous discussion, but the preferred opinion is to the contrary; because the Hafiz says: It was narrated by the five, and we have learned from the previous lesson that the intended meaning of “the five” is who?
The authors of the four Sunan and Imam Ahmad is the fifth, whereas in another terminology, “narrated by the five” means Muslim and the authors of the four Sunan. This is the terminology of al-Muntaqa. “Narrated by the five” means the authors of the four Sunan and Imam Ahmad.
The Hafiz said: And al-Tirmidhi and al-Nasa'i inclined to preferring its stopping at Hafsa, and Abu Muhammad ibn Hazm, pardon me, I am inclined to the explanation, and al-Tirmidhi and al-Nasa'i inclined to preferring its stopping at Hafsa, and Ibn Khuzaymah and Ibn Hibban authenticated it as marfu' (traced to the Prophet). And al-Daraqutni has: .
Here the commentator speaks at length about the disagreement of the imams regarding the raising (marfu') and stopping (mawquf) of the hadith. There, the disagreement was about connecting (wasl) and sending (irsal) the hadith; here they disagreed about its stopping and raising; meaning some narrators said: From Hafsa, she said: The Messenger of Allah (peace and blessings be upon him) said, and other narrators said: From Hafsa, she said; meaning: a hadith stopped at her, she did not raise it to the Messenger (peace be upon him); so the scholars of hadith differed, each according to what seemed to him, and the author supports the saying of those who preferred its raising to the Prophet (peace and blessings be upon him) because al-Tabarani has narrated it from another path; meaning: as marfu', so this other path is what strengthens the saying of those who preferred its raising, and makes the saying of those who preferred its stopping the weaker position.
But in this hadith, the Messenger (peace be upon him) did not mention Ramadan, but he generalized, saying: , and we said in the introduction to this hadith that whoever does not form the intention for obligatory fasting, and especially in the month of Ramadan; so where did we get this restriction from?
This restriction was brought to reconcile this text with another hadith narrated by Imam Muslim and others from the hadith of Lady Aisha (may Allah be pleased with her) that the Prophet (peace and blessings be upon him) passed by some of his wives on the morning of a day and said: - of food - . They said: No. He said (peace and blessings be upon him): . So he formed the intention in the late morning, and here it explicitly means that he did not form the intention from the night; because he wanted to eat, but when he did not find (peace and blessings be upon him) food to have lunch, he seized the opportunity, since we are living the day without food, so let us make it fasting for the sake of Allah (Blessed and Exalted is He); so he said: .
From here, the majority of scholars distinguished between obligatory fasting, in which it is obligatory to form the intention for every night, and voluntary fasting, in which it is not obligatory to form the intention from the night, but it is permissible to form it in the late morning, and this is the most correct of the scholars' schools and it is the school of Imam al-Shafi'i, whereas the Hanafis limited themselves to the saying that it is sufficient to form the intention for the whole month of Ramadan with one intention at the beginning of the first night he fasts, and that is sufficient for the whole month of fasting with one intention, but in this there is what you know of neglect and disregard of the hadith of Hafsa, the Mother of the Believers.
Yes?