 تفوته آدك الأيام فتا الشيخ رحمه الله سد معاجل المحظور قبل أنه قد باء بالخصران مع هرمانه معاجل المحظور قبل أنه الشيخ رحمه الله is talking about من استعجالة anybody who hastens بطريق محرمن in a prohibited manner what will happen سيحصل له في الزمان الثاني فإنه يلحق الإثم من جهة الأخام الأخرى ويمنع ويحرمن من استعجالة به في الدنيا he will gain a sin for it the day of judgment when he meets Allah and what will also happen to him is that same thing he will be prohibited from it in this world for example a person kills the person they are going to inherit they kill them so they can hasten their life take their death sorry they can hasten their death so they can take their life because they want to inherit them quickly the prophet the one who killed will not inherit so as your dad you are going to inherit from him you are going to inherit from him you hasten his death what will be said to you is anyone who hastens something before his time he will be punished by him by being prohibited from it and this is a قاعدة which صحاب رضان الله علي مجمعين they unanimously agreed on and they all agreed on that if a man divorces his wife in her deathbed and on his deathbed he's about to die he's about to leave this world he's about to departure and he realized that he's going to die and he doesn't want his wife to inherit him he doesn't want his wife to inherit him so he deliberately divorces her so she can't inherit him on his deathbed the scholars صحاب رضان الله علي مجمعين بالجمع by consensus what did they say he's divorced he will not be looked into بالتريف she's going to inherit him وَلَوْ كَانَةِ الْمَرْعَةُ قَدْطُلِّقَدْ even if he's divorced even if she's been divorced she will inherit him also the same one is the khamar alcohol anybody who drinks alcohol in this world who takes it in this world he won't drink it in the hereafter because what has he done he has hastened it in this دنيا before the hereafter if he doesn't repent from it he will not drink it in the hereafter نعم also the person who wears silk in this دنيا the male who wears silk in this دنيا what has the prophet صلى الله عليه وسلم say that he will not receive it in the hereafter so all of them are صور they are they are sub branches that all fall under this which is the author then said رحم الله after that the author says رحم الله if there comes a prohibition in the particular action that you're doing a prohibition comes regarding it or a prohibition comes in its condition then that thing is facade it is void it is nullified نعم that is what the author رحم الله he's talking about so إذا ورد النصوم من الشارع if there comes a text from the شريعة the legislator الله سبحانه وتعالى and the prophet صلى الله عليه وسلم tells us something that this thing is prohibited this action is prohibited doing it is void or even if there is in the condition there is a prohibition in the condition of that action then it's void as well and the evidence for that is the prophet صلى الله عليه وسلم حديث سبحانه وتعالى رضي الله وتعالى عنها that رمام البخاني المصلي من الشيخان they are narrated that the prophet أن النه that the prophet is sorry من عامل عمل ليس عليه أمرنا فهو ورد anyone who does an action that is not from our affairs is rejected the prophet prohibited anybody to introduce anything to the religion so to do that action is void أنه يقتد الفساد and that hadith is a hadith the scholars used for that قاعدة نعم also the man cannot marry a woman who is in her عدة a woman who is not finished her period of the ثلاثة تقرؤ the three cycles she hasn't finished a man goes and he gets married to her and he is prohibited from marrying her this is نكاح which is فاسد باطل baseless because why لأنه منهي عن نكاحها because he is prohibited from marrying her so وإن أتت تحريمه في نفس العمل in this action of marrying a woman while she is in that period of time is prohibited so if you do marry her and you go against that prohibition then your marriage with that woman is فاسد العتبار it's given no consideration does the word فاسد and باطل both mean the same are they both the same meaning the جمغور they don't differ between it the جمغور of the علمات the majority of the scholars فاسد and باطل both mean the same لكن حنفية and the أحلاف they distinguish between فاسد and they also distinguish فاسد from باطل they say that فاسد is ما نهي عنه لأصفه anything that is prohibited because of its description and they say باطل is what ما نهي عنه لأصفه they say the باطل is something that is prohibited because of its essence the حنابلا they also distinguish between it and they say that the فاسد is ما لم ينفع that the فاسد is that which doesn't benefit sorry sorry they say ما لم يقع اجمع على تحريبي وفاسادي they said the فاسد is something there is no unanimous agreement on it in regards to its being it being prohibited there's no unanimous agreement there's a خلاف some are saying it's permissible some are saying it's not permissible but if there comes اجمع موقع اجمع على تحريبي is facet if there comes باطل if there comes اجمع then this is called باطل so based on that they say for example نكاح المتع نكاح المتع is what is contract marriage they say this is باطل why? because there's اجمع regarding it according to حنابلا but نكاح بلا ولي they marry of the woman without the ولي the guardian they say this is called فاصد it is called فاصد because لعد من اكتفاق علي because there's no unanimous agreement there are some who differ on this issue like in this differing goes against the حديث of the prophet the prophet صلى الله عليه وسلم he say اي يوم امراءة نكاحة any woman who gets married بغير اذن وليها without the permission of her Wali is what فنكاحوها باطل the prophet said باطل عليه الصلاة والسلام and the خلاف in this issue is فاصد الاعتبار the خلاف that has been bought is called فاصد الاعتبار and insha'Allah is one of the things I have in my mind to do this issue of نكاح المرأة بغير اذن وليها marrying a woman without the permission of her Wali it's a محاضرة which I hope to do insha'Allah in the upcoming future the soon the close future وإن اتتحريمه في نصيل عمل أو شرطه فذو فساد وخلال so we understood that if the prohibition it comes what if the prohibition it occurs in the action itself that it's facet it is باطل if it comes in its condition it's also فاصد and it's باطل now I want you all to take this insha'Allah with you that the prohibition occurs in three ways فإن النهاية يقع على ثلاثة انحاء the prohibition happens in three different ways the first one is ما نهي عنه that which has been prohibited من الأفعال actions an action has been prohibited why for that in itself in and within itself it's been prohibited this one فهذا فعل فاسد لا ترتب عليه اثره بالاتفاق this one is void and nothing will be taken out of it by way of consents such as بزينة the prohibition of zina anything that comes after zina the sharia won't take into consideration لا تترتب علي اثر الله الصحيح through zina you can't say I'm married to a woman لا أبدل this is a haram in and within itself so what does that mean nothing comes out of it what do we mean nothing comes out of it we mean the children that you give birth are not yours those children are are not yours if the woman becomes pregnant or say this is prohibited then any nothing is taken into consideration any children that come they can't take your name they take the name of the mother it's not permissible for the man if he has a child through zina to name the child after himself number two the second type of prohibition is اذا نهي عن الفعلي وصف فيه a description lies in this thing the prohibition here is not the action in and within itself but it's a description that's present in the action or a condition that is present in the action فهذا يدول على فسادي أيضا وابطلان وعلا الصحيح this one the sheikh indicated that this one is is prohibited and what comes out of it is not taking into consideration as well and the prohibition is anyone who prays a voluntary prayer at the time when the prayers are prohibited او قاتل نهي the prophet said لا تصلوا بعد العصري don't pray after عصر لا صلاة بعد صلاة العصر there is no prayer after صلاة العصر ولا صلاة بعد الفجري and there is no صلاة after الفجر the prophet said عليه الصلاة والسلام so the person has been prohibited about a particular description so this one the person praying it's not taken into consideration it is not what it is not taken into consideration good the third one is اياتي النهي وعن الواسف بدون ذكر الفعل the third one is what the prohibition occurs in the description without the mentioning of the action the action is not mentioned the action is not mentioned this is the trickest one now the sharia are prohibited a form of description a prohibited this but it didn't mention a action pay attention for example wearing the silk for the men it's prohibited if a person goes and he prays صلاة with a silk is this صلاة correct or not the Jumho of the علماء the majority of scholars they take the view which is what تصحوا صلاة لصلاة is accepted from him so it is taken into consideration وعليه إثم المعصية but the ceiling is on his shoulders the حنابلا they said لا تصحوا صلاة he is not accepted why how can he try to get closer إذ كيف يتقربوا إلى الله how can he even think of wanting to get closer to Allah by a prohibited action how can he بفعل منهي عنه an action in which he is prohibited from how can he try to get closer to Allah through it وكيف يكون فعل الواحد معصية ويكون أيضا ضاع طاع and they said what also can't be accepted is how can one action be a sin and also be an obedience so he is sinning by doing this but he is also what but he is also he is doing also an obedience by praying because Allah has accepted it so he is disobeying الله تبارك وتعالى in what in committing this sin in standing in front of Allah تبارك وتعالى in what in salah with something which he stole or wearing clothes that is made out of silk نعم and but then he is accepted from him and that is an obedience and they stood by the hadith that we mentioned previously من عملا عملا ليس عليه أمرونا فهو رد that's what they said a lot of these picked fools coming to this a person who prays in a he prays a salah in a house that is robbed somebody took a house forcefully and somebody goes and he prays inside it the salah is صحيح according to the جمهور of the علماء but the sin of rubbing and stealing this thing is a sin that's on his shoulder and and the خلاف stands like that so based upon that the scholars they take those different forms and understanding from that line of poetry وإن أتت تحريمه في نفس العمل أو شرطة يفذو فسادن وخلال we elaborate more in this issue إن شاء الله تعالى إن أعوف رائد البهية then the sheikh goes ومتلف ومتلف ومتلف ونموذيه ليس يضمنه بعد دفاعي بالليته أحسنه الشيخ رحمه الله تعالى here he's talking about a qa'id which is very important which is is known as دفع الصائل a person comes to attack you and basically self defense somebody comes and he wants to do something to you it is permissible for you to defend yourself you're allowed to لكن بشرطن the condition is بأقل فالأقل you're allowed to use a minimum that is needed if he comes into the house and he's got a stick he's got a stick and then you go into your room and you bring a what's it called you know launcher and you blow his whole head off that is not correct or he's got nothing with him he came into your house he just wants to rob he came into the house and he's got nothing with him and if you just switch the light on him and you shout he'll jump out of the window and run away you're not allowed to do anything to what you can't, you can't harm him but if he comes into the house and he's got a gun and he's come into the house and he's come into the house to take, to rob, to harm he's come for that reason if he takes his life and he dies وَمُتْلِفٌ مُؤْذِهِ لَيْسَ يَضْمَنُواْ you're not, the matter is not placed on your shoulder he's death, nobody can ask you for it you're not going to pay a deal you're not going to pay anything that is with the condition that you only pushing him to what was needed if you take his life there's no devil why Allah said in the Quran الله تباركه تعالى he said there are a lot I asked that back this issue up but Allah said إِنَّمَا السَّبِيلُ عَلَى الَّذِينَ يَضْلِمُونَ الْنَاسَةَ وَيَبَغُونَ فِي الْأَرْضِ بِغَيْلِ الْحَقْ the path and the issue is on the people who are out the issue is placed on the people who are out there who are oppressing the Muslims or the individual the issue is on them not that the person who defends himself the one who defends himself he's not anything, there's nothing on him the one who's harmed is going to be harmed and the issue is on is the one who killed نعم for example somebody comes to your house and he looks into your door he peeps in he moves the curtain and tries to peep him and you see him and you take a stick and you put it in his eye and his eye goes in the شريعة you don't pay him back anything nothing's on you they're messing with the Salah they're not going to get out of his house anyone who looks into a house قوم in a house of a people غير إذنهم without their permission and what do they do ففقة ففقة أو عينه and they take his eye out فلادية له ولا قصص there's nothing they're going to give him not a penny and you're going to walk around with one eye see your problem you did it so yourself so this evidence قاعدة هي is ومطرف الموديه ليس ياضمانو لكن بعد دفاعي after defending yourself بلديه أحسن يجب أن يكون لديه جيد and a person's camel a person's camel came running at you you took a gun out you shot it or you killed it because it was attacking you there's nothing on you and etc those people who own the animal they will you're not going to have to give them back the camel and it falls under the قاعدة that we previously mentioned لا ضرارا ولا ضرار also falls under that falls under لا ضرارا ولا ضرار very good الشيخنا إن شاء الله رحمه الله he's going to go into what we know دلالات العلفاظ when lettuce show عموم generalization and whatnot he said وَالألْ تُفِيدُ الْكُلْ في العموم the word أل تُفِيدُ الْكُلْ the word أل it shows generalization the al الشيخ رحمه الله these are al-faz they are words that you need to know when you read the Qur'an you will know what is general what is specific and then the meaning becomes different for you the الشيخ يسaid وَالألْ the al which is referring to is الالجنسية الداخلة على الأسماء it is the al which enter the noun or it's also known as what according to some of the grammarians some of the grammarians they discuss each other which is the معرف is it the alif is it the alam is it the alam by itself some grammarians they say the alif is alif alwasl it's not even the alam is what is the alam is what is معرف على كل حال we spoke about the inajrumiya should we call it al or should we call it alif allam نعم so pay attention the al that enters a noun are three times you need to remember this the al that enters a noun are three times the first one is is the one that enters like for example عباس is already معرف he's already known who he is when you've put the alif allam in it you haven't made him even more known so they call this why do they call it pay attention this one you have to know is that it means it's just an additional with it or without it the meaning doesn't change that's what is that it means what is why when you're doing تفسير of the Quran and you come to words and letters you should never use the word زائدة it's سؤل أدب بعى القرآن when you say this is a زائدة so many grammarians use that it means that if you take this from the Quran the ayahs the siyaka everything won't change and that is the case every letter every word every word in the Quran you can't take it out it's متعبد بتلاوتي you worship Allah by every letter every letter has a purpose why it's there it has a what it has a purpose why it's there so we don't believe the Quran هزائدة also some people say when they come to you know ضوريبا يا يليني لأاملوا ضوريبا مثلوا فاستمعوا له ضوريبا ضوريبا in grammar what would we say مبنيو للمشول or we call it المفعول الذي لم يسمى فاعله ضم أوله وكسر مقبل أخري that's if it's too late if it's too late how can you say مبنيو للمشول use words like that وخولق الإنسان وبعيفة مبنيو للمشول the person who created it that we don't know can you say that لا so you say المفعول الذي لم يسمى فاعله that's the usage you say so it's important there you the next type of elif ألاام is the first one is ذائدة the second type of elif is known as what the second type of elif is called العهدية العهدية العهدية is if you and I were both talking about something and then I say to أخي البيت this bait is known to you and me because we were talking about it all the time so I say to you the house it's called عهدية because it is something I'm bringing you back to it's the one we were talking about the house it's called عهدية the elif it's called عهدية it is the one Allah used in صورة المزمن إنه أرسلنا إليكم رسولا شاهدا عليكم كما أرسلنا إلى فرعون رسولا فهذا فاث رسولا فاث رسولا وزوات يوز المعرف يوز نكرة it's indefinite 2 things shows it's indefinite فهذا هو there's no elif and there's a تنوين تنكير إنه there's a تنوين of indefinite إنه because Allah said إنه أرسلنا إليكم رسولا شاهدا عليكم كما أرسلنا إلى فرعون رسولا لن أرسل الله فعصا فرعون أرسولا the second أرسولا it's عهدية وهذا عهدية it is the one that was just been spoken about we should know it by now so it's عهدية it's in our minds it is what in our minds أصول الله تباركو إتعالى he used it in many مواطع of the Quran for example Allah says الله نور السماوات والأرض مثل نوره كمشكات فيها مصماح المصماح في مصماح الله فيها مصماح فيها مصماح المصماح this is عهدية why? because the مصماح that was being spoken about that one it's كود عهدية عهدية the condition for it is that same word has been previously spoken about in order to كود عهدية does it make sense كود عهدية نعم أزوجاجتك أنها كوكا من دوريون for example الله تباركو when He says in the Quran اليوم أكملت لكم دينكم today I have finished a religion for you this اليوم is عهدية we know it it's well known to us it's the day of عرفة it's the day of عرفة day of عرفة the prophet صلى الله عليه وسلم stood up and when did he say a day before Friday on a Friday sorry it was on a Friday it was on a Friday we know it اليوم the day يوم عرفة the prophet was standing حجة الوداع we know it العهدية is in our minds because the hadith tells us about it are you with me so عهدية means what عهدية means يراد به ارجعوا الكلام إلى معهود المصاحب سابق that's what it means the third is الجنسية الجنسية الجنسية it is the one that is intended for it a jins a you want that thing to encompass it the meaning to come into it that particular thing and the jinsia is of three types the jinsia is how many types three types the first one is اداخلة على الجمع that which enters plural for example you say المؤمنون المسلمون الرجال the third second type of the jinsia is those who enter particular agnes particular things and they are like الماء the water البيع the transaction when I say to البيع you know that it's all form of bear the third one is from the jinsia is اداخلة على الاسماء المفردة pay attention the reason why I'm telling you this because we're going to learn which one comes as a عموم the third one is from the jinsia that which enters singular words it enters a singular noun such as الانسان انسان is what انسان is what انسان is what اداخلة على الاسماء المفردة مثل مثل الانسان والسارق sorry like the word it enters humans مفرد like السارق the one who stole one والسارقة the female who stole one female فقطعوا the one that enters ازانية والزاني فجلدو ويبهم ويبهم this one it entered what it entered an اسم which is مفرد which is what which is جنسية so it's مفرد and it's in the jins right نعم this one فتفيد العموم على الصحيح it shows generalization according to strongest view where's the evidence that shows عموم the evidence is والعصر والعصر إنه الإنسان إنسان is it one or is it plural yeah it's more friend what's the جماعة and نس نس is plural are you with me إنسان is one person إنه الإنسان very Lee the people are upon what why do we say people it's just one why إنه الإنسان لفي خصر إنه الذين عموم to show you that إنسان is plural is جماعة and it shows generalization is why did Allah bring استثناء exception after it the exception only occurs to bring some out of it so they don't fall under that generalization exception don't add this to the list that's what Allah said إنه الذين عموم وعموم صالحة so then the L here right now is what إنسان is عموم it's a مفرد it's a معرف and it's الالجنسية very good this all show what that shows generalization also what shows its generalization is what Allah says I will طفل الذين لم يظهر وعلى عورات النساء طفل طفل is مفرد it's a gins it's an ismun it's an ism it's a lathzary مفرد معرف بأل الجنسية so you feed them that so you feed the عموم it shows generalization every child any child who doesn't know the women's عورات he can come in not a problem women don't have to be a hijami in front of children little kids where's the evidence somebody can say now it's not all children there's an exception the usage of the word اللذينة shows it because اللذينة is مصولة and it shows generalization and it's agreed upon there's no على كل حال also another example on it buying and selling you guys have to learn these words because it benefits you a lot الله says in the Quran what buying and selling is what الله سبحانه وتعالى he says الله has made bay'a permissible and he prohibited what الربع الربع الله prohibited it pay attention to this and then bay'a the transaction the asset for it is what الحلو how because البيع brother is a again لفظن مفردن مفان معرفن بالأل الجسمية يدلو على العموب it changes generalization where is that exception that you say this type of transaction is not allowed you see it allows you to be able to so the sheikh he mentions that first time والألتفيد كل في العموبي في الجمعي I brought it for you guys والإفراد and when it's singular كالعليم like like علم as an example very good والنكرات في سياق النهي تعطي تعطى العموبة أو السياق النهي the sheikh is talking about what the indefinite the if you have pay attention again he's still talking about what الفاد العموم the letter of the letter very important the letter of the letter are very very important for the طالب العلم to learn them very well أخي this is عام أخي this is خاص أخي this is مطلق أخي this is مقيد then you know where to stand your issue you got exception bring this text out of here but you're not going to take a general text when they are there's a عام you're holding onto and there's صور which مخصص that the sheikh has taken out of it I mean there's إستثناءات and you're still sticking to the generalization how does that work so you have to learn this وَنَّكِرَاتُ with the indefinite في سياق النهي in the context of negation write this down important negation there's an indefinite an indefinite and it's in what context the indefinite it's in the context of a negation examples will be given إن شاء الله تعالى what does it show shows generalization for example الله تعالى تعالى يسأل القرآن this is an indefinite it's an indefinite and it's in a context of negation for example الله تعالى he said وَمَا قَدَّرُوا اللَّهِ where's the indefinite وَمَا that's نفي straight away look at this this is the context now the context started straight away with what a negation straight away the minute you find an indefinite in that context what are you going to call it generalization generalization so Allah says وَمَا اللَّهِ did not قَدَّرُوا اللَّهِ حق قدره they did not so Allah is negating it from the disbelievers that they have not honored Allah the way he deserves to be honored إذ قالوا when they said ما أنزل الله Allah did not send down على بشري من شيء in anything this anything is it something they're referring to or are they referring to anything whatsoever it's is شيء إن اي نكرة how do you know it's a نكرة look at that تنوين that's there the تنوين there's no and that تنوين we took it when we studied تنوين العوض تنوين المقابلة تنوين تنكير تنوين تمكين we took those four there are ten we said but these four are the most common ones this is that's what you see means شيء إن ما أنزل الله Allah has not sent down من شيء إن نكرة في سياق إن في فتفيد العموم you say see how you learnt it there these are Allah it's an instrument that a person really needs to study and learn نعم so Allah refuted them سبحانه وتعالى by that statement of theirs what did he say قل ما أنزل الكتاب الذي جاء به موسى who is the one who is sent down this genuine this sweeping argument that they gave that they generalised it what did Allah reply to them by saying Allah said to them who is the one who sent down موسى with the book he brought who الله أتبارك وتعالى