 تشرف بالشتغالي بالعلم ولا تبغي به ما عشت يا دادا دالا وياله من شراف عظيمي إذا كان يفعل ذلك مع سنسيرتي وإن نقودة إلى السنة نقول يخرج المأمور عن العهدة لا تستطيع أن تساعدك ونسألك لك أن تأتي معها ونحدث سأسك لك سنسيرتي ليس شيئا يمكن أن تتخيل وليس ما يمكننا أن نقودك ولكن ما يمكننا هو إذا لم تقوم برأة في السنة إذا لم تقوم برأة في السنة يمكننا أن نقول لك يا أخي الكريم يا أخي بردى ترقبوا ونقوم برأة في السنة لن ترقبوا برأة في السنة لأنك مستقبلوا أن تتخيل ونقوم برأة في السنة ونقوم برأة في السنة نعم هذا هو جزء نقوم برأة في السنة يمكننا أن نقوم برأة في السنة ونقوم برأة في السنة نعم نعم نعم نعم نعم في سبع الأمور يريد أن يقول هنا عندما الله ساعد بعض المساء عندما الله ساعد أو الله ساعد من هو الله التباركة وتعالة وقنطو? المساء هنا يريد أن يتحدث عنه ويريد أن تعرف معرفة المخاطبين بالأمري والنهي من هو الشخص الذي يتحدث عنه في محاولة ومحاولة من؟ من هو الله ساعد أن ترد جهة. и سمجة الله تعالى على المساعدة إلى المجال على الم方面 المليكة. та نواقف لها بعض الم에게ع. فمن who enter into the command and the prohibition. The first one is من يطول بالامري ونهاي. A group of people that fall under Allah's command and they fall under Allah's prohibition. And the Awamid in the Qur'an and the sunnah is directed at them. And the prohibition in the Qur'an and the sunnah is directed at them. والأخير المشاهد من الناس لم لا يدخل بالامري والنهي breakable that do not enter into the command and they do not enter into the prohibition this is not speaking to them who are the first people then in which the command and the prohibition is addressing them speaking to them and it is the ones that the author says here يدخل في خطاب الله تعالى المؤمنون the author here says that the ones who are going to enter into Allah والتباركة والتعالى والتدرسة والتكلمة من الله is directed at is the مؤمنون and the author here means by مؤمنون he means the believers who have two characteristics عقل which is sanity and بلوغ which is reached age of puberty are you with me brothers here he means المؤمنون the ones who have who have gathered two things العقل والبلوغ that they are sane and they've also reached age of puberty the majority of the علماء in أصول الفق what do they call this puberty and what and sanity when they're both present in somebody what is that individual adjust and what do they call them in أصول الفق they call this person مقلف this person is called a مقلف if you hear the word مقلف it means that you are in an individual who's reached age of puberty and you are sane the author on the other hand he just says مؤمنون the second type is those who are not being addressed here and they are not intended here and the author mentions who they are the word ساهي ساهي means a person who forgot the word ساهي here is النسيان is to forget something ذهول القلب عن معلوم اللهم تقرر فيه is when a person leaves off something which he affirms he accepts he agrees to but if leaves it because his mind forgets it basically it leaves his mind it's going to see and right then this one is not being spoken to here while it is in a state of forgetfulness the show that I was not talking to him right now it's to be speaking to him once it comes to remember that's it when it starts for him all the time which he's forgotten for example a person is fasting about my man they go into the kitchen they open the fridge out of forgetfulness they much they eat they go to kfc on a day where they're fasting and they much they take a zinger meal يا اخوان this person took a zinger meal opens the bag up puts the chips in there puts the ketchup on their mayo when salt and everything he does not remember is he being addressed here is the sharee are talking to this person now not what is it was he's in the state no the minute he remembers is when he's been told stay away from the food then فكلوا وشربوا حتى يتبين لكم الخيطة الابيط من الخيطة الأسود من الفجر ثم أتموا سيامة إلى الليل this is all speaking to a person who is in a state of consciousness knows remembers while he's in that state everything is stopped from him لا أمر ولا نهي are you with me brothers the second one is that the author mentions is a صبي you صبي is a child it's a child the child is not also the commands are not referring to him all these قلوا وشربوا حتى يتبين لكم الخيطة الابيط ومين الخيطة الأسود من الفجر واقيموا الصلاة استابلش تبريا كل ذلك is not talk to the child he is not requested to pray he is not requested to fast age we're gonna it is an age for it we're talking about the baby child there's an age where the sharia says now you have to pray okay how old is the child has to pray when he is forced to pray at the age of 10 صلاة is 10 he's told to pray at 7 but not in a forceful manner he prays 5 4 times a day فجر is just he's too young so he doesn't he doesn't get awake to walking up but you teach him ظهر عصر مغرب if he's awake for isha and it's not late you make him pray isha you know he prays his little three Salahs froze it in there you're training him but when he reaches 10 you're like okay the Salah is now complete five prayers now you have to pray so he prays with you there's no excuse for him if he doesn't you manner him huh that's what I'm gonna say you just have to manner I want social workers coming to my yard you manner him so the age of 10 the third one is well imagine moon the imagine moon is crazy it's the same one the insane is also not being addressed in the command and the prohibition brothers if the insanity came to you by قضاء الله و قدره and it was not because of something you put forward then there's no sin upon you that they you're missing prayer and that you are you're not fasting and that you're insane nothing is upon you rather you could be rewarded if you used to pray and you used to fast and if you used to be obedient to الله and then now somehow قدر الله you became insane you crazy if that happens to you then in this situation your reward إن شاء الله تعالى is gonna carry on because this is a عرض something something not in your it's not in your hands it's not something you did to yourself but if you became insane due to drugs that you took or you made yourself insane by whatever in حرام or حرام method that you took and you lost it then you are an ethnic sinner and you're going to be accounted for your actions for missing the prayer and everything even though you don't pray but you're still a sinner you brought this about to yourself if you if you accumulated it through drugs and sins and then حرام and this got you to it for example you got a house on mortgages and then bankers come in and it's taking your house and stuff like you lost it you got crazy it's a problem or you took drugs so much drugs that somehow you've just become crazy now and etc all of this is what or you're you're you're alcoholic and you just became crazy now you're talking to yourself this time at this point you can't say this person's major new look رفع القلب he is he doesn't have to pray because he doesn't even know how to pray right now he doesn't always doing but he's a sinner now he's a sinner he brought him he brought it to himself all of these are not مكلف they are not what they are not مكلف pay attention now when we say that they are not مكلف it does not mean that the actions don't have consequences if a child runs over someone are you with me brothers or if a child kills somebody by accident are you there what do we say can we say oh sorry he's مسابق come on man is not مكلف to the people that he killed بلاد مني has to be given are you with me بلاد مني has to be given but also is not مكلف دمجنون if he goes and he does something crazy and he causes a the death of someone or does something crazy if he's rich he's got a bank and money is in his account and then they pay on his behalf for the people the family members in which he killed if a person who sleep walks in another people's house and slices a person's throat he becomes what if it's if it's that's with the condition that it's proven that it's proven that this person is what that is proven that this person was in a state of sleeping that's if it's proven like him so does that make sense that does not mean your actions don't have consequences your actions actually your actions do have consequences the مجنون we said what's the what's the definition for the word مجنون مجنون means منفقة دعاقلوه حقيقة literally this person lost his brain he doesn't know what he's doing and we define what it meant by the author statement which is أسه والصبي والمجنون then the author رحمه الله mentions a مسألة which is very well discussed amongst the أصولين is one of the is one of the biggest discussions that happened which is هل الكفار are the disbelievers being spoken to we know that the disbelievers when Allah is requesting for them to come to Islam they have to come with واشدوا أن محمد الرسول الله do they not have to come with it brothers do they but when Allah سبحانه وتعالى says established a prayer fast in the month of Ramadan is this also something that they've been spoken to are they being told to fast or do we say that لا إله الله is what's needed from them لا إله الله is what's needed from them and the Salah and the Siam and the Hajj and the soul which are sub branches that لا إله الله is the أصل they first have to come with the أصل and the فروع is not they're not be spoken to here or are they actually be spoken to in all of it so listen one is that the علامة are unanimously in agreement there's no difference of opinion when it comes to what هل الكفار مخاطبون في أصول الشريعة أو في أصول الشرائع are the disbelievers being intended are they intended are they being addressed in the foundation of the religion that's محل التفاق لم يختلف فيه إسلام two scholars have different upon that that they all been told to come to Islam إن دينة عند الله الإسلام إن دينة عند الله الإسلام الله يقول إن أنا دقائي ومن يبتغي غير الإسلام يدينة فلن يقبأ لمن هو في الآخرة من الخاصرين so they have to come to Islam but the scholars differed and they took two opinions regarding what about Salah what about soul what about Hajj some said no they're not being spoken to وقيموا الصلاة is not spoken to disbeliever it's spoken to a believer والإلهي على الناس here is not استغراقية is not all of the people it means only the believers that's an opinion taken whereas أبو معالي الجوين here إن كتاب الغوالقات he is saying والكفار مخاطبون بفروع الشرائع then the disbelievers are being spoken to and they are being intended and they are being addressed in the sub branches of the religion وبيما لا تصحر إلا بهوة الإسلام and also they are being addressed in the أصول of the religion now this issue we have to speak about which is the issue of الفروع والأصول they are dividing the religion into فروع and أصول إبنو تايمي if you look at his مجموعة الفتاوة if you look at his many of his works you find that إبنو تايمي this does not like the idea of dividing the religion into sub branches and what? fundamentals and the first people that actually did divide the religion into أصول and فروع is the معتزلة they were the first people to do that the معتزلة are a deviated group that cut away from the جماعة المسلمين the Muslim the Muslim body and أليما محمد had a very famous position regarding them and the scholars قرنام بعد قرن generation after generation they refuted them they are the first ones who divided it شايخو الإسلام إبنو تايمي some of the places in his مجموعة الفتاوة when you analyze and you look at it you find out that he is actually against the idea of dividing the religion into some some that which are أصول and some that which are فروع are you with me brothers and in other places he himself divides the religion into أصول and فروع himself إبنو تايمي what you would come to realize is that even some scholars they done university university researches and both on it that what إبنو تايمي was against is not the concept of dividing the religion into أصول and فروع it was what they meant by when they said that this is the أصول and this is the فرع and this is a very common issue that many people fall into which is they will say to you أصول of the religion is the things that are fundamental things of the religion are all عقيدة related عقيدة is أصول and they say to you that فروع is what فِق so فِق is a sub branch we are allowed to differ in فِق and in عقيدة we are not allowed to differ that's what they will say to you that's the belief of the majority of the Muslims صح that's incorrect that's the idea إبنو تايمي is fighting against because within فِق there are things we and I can't even differ صح are you with me brothers because look at المصر على الخوفين the scholars took it from فِق and they put it to عقيدة why is it not a فِق issue do you المصر على الخوفين brothers are you with me why did they take that and place it in the books of عقيدة why did they do that for because the only group that went against the رافض the رافض that don't believe in the issue of the خوفين so it became a what a belief of أهل السنة in regards to wiping over the الخوفين wiping over it no فقها differed upon that so they put it in there are you with me brothers the concept of جيهد is that a فِق فِق is it not is it not why did they take it and put it into the chapters of عقيدة fighting a gate behind a leader who is whether he's a transgressor or a transgressor which is فاجق or he's a bar that they said you have to fight behind him are you with me brothers is because it became عقيدة related or it became an أصل related matter are you with me this تقسيم is incorrect for ابن تامية even some عقيدة related issues there are difference of opinion regarding it such as did the prophet صلى الله عليه وسلم see Allah is it not عقيدة related are you with me brothers are you with me brothers it is so what should we divide أصول أفرويده the أصول anything that comes regarding it a Nus from the Quran or the Sunnah or اجمع comes this is an أصل you can't disagree with it we you and I can't differ upon it whether it's thought in فق whether it's thought in عقيدة it doesn't matter anything that has regarding it قال الله قال الرسول and there's a consensus an اجمع من عقيد there's a connected a consensus in this issue you and I are not allowed to differ on it this is called an أصل now are you with me brothers anything that does not have كتاب and Sunnah and no اجمع then it becomes a what فرعي متا it becomes a فرعي related متا in simple terms أصل is المسائل التي لا تقبلوا الإجتهاد فيه in simple terms أصل means any issue that does not except إجتهاد did we not say قائدة which is إذا جاء نهر الله باطلة نهر معقل هذا هو is any issue is any issue is any issue which you can't come and do إجتهاد on you can't do a as they say personal deduction you can't do a personal striving you can't extract there's a mess in this issue as for فرع is what المسائل which is what التي تقبلوا الإجتهاد it accepts إجتهاد so now based on that are the disbelievers هل الكفار مخاطبون في فرعي المسائل أما في فرعي الشرائع will say yes based on the آية that he brought ما سلاككم في سقر oh disbelievers what brought you to the hellfire قالوا لمنكم من المصلي we were not ones who used to pray they say that we didn't pray ولم نكون نطعم المسكين and we never used to provide for those needies all of these are what they are فرع المسائل according to what the author is talking about okay إجتهاد or if everybody's using an evidence why is it deriving إجتهاد اجتهاد صح صح any جتهاد that's taken from an evidence that's right that's not to this we're talking about جتهاد that's independent from a mess like for example are we allowed to differ on the issue of are we allowed to differ on the issue of a man getting married to a woman without the permission of a woman can we differ on that no we can't differ on that we're not differ on that معقول أبو حنيفة stands أبو خور قول stands not ابو خور sorry ولمامه أبو حنيفة رحمه الله and the قول of who شعبي they gave the fatwa a woman can get married without the permission of a woman we say no we have دليل نصص the جتهاد of أبو حنيفة with all respect and all love will say to him لا تقبلوا الاجتهاد بمورد النص we won't accept the جتهاد when there's a nest there because the قاعدة to us is what لا اجتهاد بمورد النص إذا جاء نهر الله بطل النهر ومعقل we can't do جتهاد when there's a textual evidence وذلك look at أبو عمر أبو عمر عباس when they told him that عمر and أبو بكر are saying حج التمتع is not allowed هذا أبو بكر عمر look when he responded by saying أقول لكم قال الله وقال الرسول I am saying to Allah واتقولوا لي قال أبو بكر عمر يوشكوا أن تنزل عليكم حجارة من السماء you guys are very close it's very close الله will throw rocks from the sky from you guys and destroy you سمسألة فقية with the call of who stands here قول أبو بكر عمر who stands here أبو حنيف is no way close to أبو بكر عمر are you with me brothers أبو عمر was very strong he didn't accept it so any that has a nest in it a nest means the word nest means الله قال الرسول and there's a consense من عقد there's a consense connected in this particular issue then there is no right for any individual كائنا من كان ولذلك إمام الشافعي إنس كتاب إنس كتاب إنس كتاب إنس كتاب إعلام الموقعين which is what that إمام الشافعي you said من استبانت لو سنة عال رسول الله صلى الله عليه وسلم anybody who becomes clear to him a Sunnah from the messenger صلى الله عليه وسلم لم يكل له أن يدعى لقولي أحد it is not permissible for him to leave this Sunnah for the statement of anybody كائنا من كان whoever that person may be صح the علامات أقوال are used as as they say كلام العلماء يحتج لها ولا يحتج بها the كلام of the علامة they need evidence they are not used as evidence are you with me many people today will say to you يا أخي المسألة فيه خلاف are you with me that there's a خلاف in the matter he wants to make the statement that there's a خلاف in this matter as though it's an evidence that's not an evidence rather when there is a خلاف we were told to unite upon the دليل that's what الله says in the قرآن إنتنازعتم في شيئن if you differ amongst yourself in the matter did Allah say okay since you differed that the difference should be given when there's something if I go to الله and the messenger we differed right let's bring back to the كتابة in the سنة are you there but pay attention if both parties are using evidences both parties are using evidences and they're explaining each other's evidences differently than this خلاف is