 تفوته آدك الأيام فتا اللو يقول فتا عهدك و لا يقول فتا هل هنا أهي هنا هل تقار here أنت ايها الناس معي اللو يقول فتا أخبرك ما تعالى هل نعمنا من شيئا نعم اللو اخبرت من شيئا هذا يقارش المحارب نحن فتاحدة لذا كل شيء ستأهد في ساته يأتي في هذا الوصول لأنه يبدأ من الوصول لأنه يبدأ من الوصول حسنا، نحن نبحث عن هذا نحن الآن مستعدة على ما؟ نحن الآن مستعدة على هذا الوصول لأنه يبدأ من هنا لذا أريد أن أخبركم بالنسبة إن شاء الله تعالى سأخبركم عندما ترى وَلَا تَقُولَنَّ لِشَيْئِنْ إِنْ نِفَاعِنُ ذَا لِكَ غَدَنْ so where is the.. where is that indefinite in that sentence in that sa'aya sorry it's the word shay'in وَلَا تَقُولَنَّ لِشَيْئِنْ do not say to anything look how general this is not some, not here, not there anything small, big, large doesn't matter anything whatsoever don't say I'm going to do this thing tomorrow unless you say insha'Allah so it's general right where did we get that from because we follow the qa'idah the qa'idah is in place وَلَا تَقُولَنَّ.. don't say لِشَيْئِنْ how do you know it's anakara the tanween again the tanween allows you that it's anakara what si'aq is it in what context is it in نهي where is the nahi if I ask you you say la the la is the nahi here also the sheikh left out another one which he didn't mention رحمه الله تعالى which is another si'aq he didn't mention two additionals he didn't mention you have to add them si'aq and istifhab and inkari when Allah asks a rhetorical question and when he's asking it he's trying الله تعالى تعالى is rejecting what they've just said like what Allah says ربو السماوات والأرض ربو السماوات what si'aq is it in if an yana is na'am it's a questioning but the questioning is like rejecting the action that they're doing and there's anakara there it definitely is in that context which is the istifhab the questioning الله says ربو السماوات والأرض وما بينهما فعبوده وصطب للعبادة هل هل is the question right هل is the question right it's an istifhab good we know it هل تعلب له سبيان سبيان is what it's anakara so the na'kira here is in what which si'aq it's an istifna'am so you say نا'kira في si'aq الاستفام الإنكاري وما you can say فتا عمو it's a generalization the second one that sheikh dina mention here is what if it comes in a context of conditioning if it comes in a context of what conditioning and there's an indefinite in the sentence as الله تبارك ويتعالى he said وإن أحادون in here is this chart we took it in the jumea it's a condition anyone whoever it's a condition وإن أحادون anyone so we have what in which is what شرطية good and we have أحادون which is what which is na'kira which si'aq is in شرط what does it show فتا عمو anything you listen to you know that you're falling under it you can't take yourself out of it وإن أحادون anyone وإن أحادون sorry it doesn't matter anyone of the disbelievers وإن أحادون من المشركين it doesn't matter which كان المشركيز it can be a huddu Buddhist it can be a qadiani it can be all of them it doesn't matter when those kufar come to you what do you do وإن أحادون من المشركين استجارك فأجيره give him what show to give a jar حتى يسمعك الله I tell you he has this verses of Allah establish a proof on him educate him teach him when he done it what did they used to do if they caught the disbeliever they won't kill him they will make him hear the Qur'an they will educate him the religion by implementing this ayah that's that was the second type of عموم that the sheikh mentioned the sheikh now moves on to the next line of poetry the third type of words that show generalization كذا كمن وماء تفيدان مع كل عموم يا أخي فاسمع ما أن من ما أن من are what they fall under what do they fall under الأسماء المبهمة they are from I'm being use words anyone can take it on board don't get it wrong it has to be the word man which is بفتح الميمي وإسكاني النون I pay attention it has to be man what we trying to avoid it being بتسكين الميمي سين من we don't want that sorry بكسرة الميمي the meme being made بكسرة الميمي وتسكين النون we don't want that بفتح الميمي والسكون النوني if it becomes then it becomes حرف من حروفي الجر if it's من it's a حرف من حروفي الجر من are from the word that show generalization الله أكبر and we spoke about that in one of our episodes where we spoke about ruling by other and when Allah sent down we said ومن لم يحكم بما انزل الله من is عموم من أدوات عموم الله mentioned that in many places on the Quran he says it doesn't matter whether it's condition or not it doesn't matter it doesn't matter if it's شرطية or غير شرطية the word man shows عموم as Allah who does مثقال ذره a mustard seed of good خيرا يرى it doesn't matter who you are no exception no such thing everyone for that الله أكبر ومن يتقله يجعل له مخرجا ويرزقوا من حيث لا احتسب ومن anybody يتقله who comes with God consciousness what will happen for him يجعل له مخرجا الله will give you an opening you see الله تعالى فمن يتدى بعد ذلك فولائك لهم عذاب فولائك لهم عذاب آيات فمن they are a lot أصول الله تعالى فمن يتدى عليكم فعتدوا عليه بمثل معتد عليكم anyone who transgresses on you who oppresses you who does it to you guys when he deals with you in the wrong way then الله تعالى he says and he exceeds his limit with you الله says you can deal with him in accordance to how he dealt with you بمثل معتد عليكم واتقوا الله then says fear me be conscious of me don't think because now you got him no fear Allah if he does something to you do up to what he's done to you آه وان ذلك شيخ الاسام tell me one of the things that benefited from his books رحمه الله in his book الجواب الصحيح he talks about the injeel and he talks about the Torah and he talks about the Qur'an the way Islam is always the middle it always was it always will be as Allah says in the Qur'an وكذلك جعلناكم ايش أمة الوسطة الله made us what the religion is in the middle if you look at the Torah you find that it's the most strict book you can see if you look at what the injeel you find it's what so like slap she turned the cheek over like what you look at the Qur'an what you look at the Qur'an you find فمن اتدع عليكم فعتدوا عليه بمثلي بعتدع عليكم exactly according to how we did it not too much and not too little fair so it's in the middle it is what it is in the middle هكذا our religion is like that we don't transgress too much and we're not apologetic we're not what apologetic كذلك من وماتوا في داني معن كل العمومية اخي فسمع the sheikh said my brother understand what I'm trying to tell you when we were studying the wadma in قطر الندى وبل الصدى we took لبنهشام that the wadma can become an ism or what اكلمية اسم or حرف when it's an ism it shows generalization remember in قطر الندى وبل الصدى we don't study the معاني of wads we don't study the meanings that are in wads that dealt with by صولي they deal with that now it only establishes the ism if it is a harf what's the evidence for it if it's an ism what's the evidence for it and who went against this idea and then you bring the نحاة who went against it or not so here we need to you see how it's connected to learn remember that we studied قطر الندى and then نعم شيخ رحم الله تعالى هي the matter he's mentioning we have to remember that the matter comes as اسمية وما تفعلوا من خير يعلمه الله ما is اسمية وما and if the view that we retire what does it show here it is that اسمية it shows generalization whether it's شرطية or whether it's not a شرطية if it's an ism it doesn't matter good what about if it's a حرف if it's a حرف it shows generalization and when we said it's a حرف what does it become نافية remember when it نافية that's we're trying to take on all the views right now but when we started قطر الندى وابلل الصداة we done a ترجيح on which of the views correct whether it's a حرف or an اسم we strengthen it there نعم good so that is the point ومثلوه الفردو ترجت ما يضافه the sheikh said before the line before he said كل العمومي أخي فاسمع the sheikh said من and man both through generalization يا my brother my brother understand this and the sheikh said understand this because there is a big need for you to understand it a person who hasn't studied دلالات الألفاض who don't know this love هل يدل على العمومي أو لا does it show generalization or not he doesn't know he wants to go to the Quran and he wants to do تفسير of it he wants to say it's permissible it's not permissible how does that work so you have to understand the sheikh is saying to you فهم شخصين كل العمومي يا أخي فاسمع listen here he's saying ومثلوه الفردو يضافه if a singular word brothers the sheikh is talking here about another type of generalization which is what if a singular word is what it is ascribed to something the word مفرد you have to remember two meanings are meant by it مفرد which is ما يقابل الجملة a muffret that goes against the جملة remember when we took the خبر and the مبتد when we take the مبتد and the خبر we said that the خبر can be what a muffret it can be a جملة and it can be a شبه جملة we did take that we took we spoke about that in our شرح in a جرومية مفرد here is a مفرد what do we mean by it we meant it's مفرد meaning it goes against a sentence then مفرد it means sometimes what it means مفرد sometimes means what opposite to a sentence anything that's not a word is مفرد even if it's plural it doesn't matter it's called مفرد it's just one word if it's a sentence it's called جملة so that's one meaning so it's opposite to what جملة or شبه جملة both of them goes the second thing it goes against what the second meaning is what ما يقابل المثنة والجمع that which goes against the dual and a plural so the مفرد can be opposite to both of them and this is important that you study that one word can have those meanings so the شرح he mentioned that المفرد إذ يضافوا so before I mentioned I have to tell you that the نكرا the اسم which is indefinite which is ascribed the indefinite noun that is ascribed is three types to a definite has to be ascribed to a what إلا معرفة that's the condition here so it's an indefinite it's an indefinite noun okay and it's been ascribed to something which is definite it happens in three ways the first one is what الجمع plural it's plural the noun is what the نكرا here is what it's plural أقلام زيد the pens of what زيد does that show generalization فهذا يفيد العموم it shows generalization where's the evidence for that الله تباركة عليه السلام on the Qur'an يُصيكم الله في أولادكم أولادكم here is it a jama'a أولاد is a jama'a it's جمع تكسير is it نعم is جمع تكسير good is it مضاف هأولادكم it's been ascribed to you guys are you guys with me good it's ascribed to you good very good and الله is also a statement حرمة عليكم أمهاتكم أمهات is here right now what جمع what type of jama'a is that جمع أنت السلام is it ascribed نعم it's ascribed good that's the first type the second type is and we took that before when we were talking about the what what jins means good for example if a person ascribes something to a jins for example when you say the water of the ocean of the sea this one it shows generalization as well it shows what generalization the third one is المفرد الذي ليس بمثنة ولا جمع إذا أضيف إلى معرفة هل يفيد العموم the third type which is what the scholars question a singular that doesn't have a dual there are some singulars they don't have a dual you can't find a dual for it nor can you find a plural for it this one only comes as a singular if it ascribed to something that is known does it show generalization such as قلم زيد والسيارة عمر قلم زيد the pen of zid والسيارة عمر and what and the سيارة of what of عمر the scholars they disputed one another in this messa'ala two views they took the first view is what أن المفرد المضاف إلى معرفة يفيد العموم whether it has a muthanna or a jam'a it doesn't matter this is the call of the the Malikia the Malikia and they took the speech of Allah وإن تعدوا نعمة الله the word نعمة doesn't have a jam'a it's jam'a it doesn't come from the same word what does it come from it comes from ألا I want no نعم I call it some وإن تعدوا what نعمة الله لا تحصوها the word نعمة it's been ascribed to Allah did it show generalization yes you guys وإن تعدوا if you try to count نعمة الله الله's blessings you can't say Allah's blessing even in the word نعمة is one you have to make a generalization and you can't count Allah's blessings out all good that is what the second view is the call of the جمهور the call of the جمهور which is المفرد المضاف إلى معرفة لا يفيد العموم and that seems to be the strongest of the two نعم and also the other things that show generalization that the sheikh didn't mention in his book that he didn't touch on the word كل the word كل it shows generalization the word كل is from rather the word كل is is called what أعم العمومات أم أبلغ العمومات it's the strongest and also مفهوم المخالفة the reverse understanding إذا وقع سؤال العموم if it's question if the reverse understanding is a general question that it shows generalization the usage of the word جميع also حدف الفعلي hiding a verb حدف المتعليقي sorry taking and hiding something which is attached في الفعلي المنهيو in an action that is prohibited it shows generalization تركو الاستفصال عند تعدد الأحوال leaving off finding the detailed information regarding something when the situations of all different shows generalization all of those they show generalization the sheikh didn't mention that but he just wants the book is meant to be a summary a very small abridged book and any other things we need whether to learn it or elsewhere ولاية تيم الحكم حتى تجتمع كل الشروط والموانع ترتفع this is a qaida which is very important which is what ولاية تيم الحكم a ruling will not be established it's not complete حتى تجتمع كل الشروط unless all the conditions are present والموانع and the obstacles that are there are uplifted and this is very important so many people don't understand this you can't place a ruling on something unless the conditions are present and any obstacles that are there are uplifted and we spoke about this issue when we were speaking about تكفير to place a person a kafir and say you're a kafir you need what you need and we do this show that the conditions are present وانتفاء الموانع and the things that are that can stop him from becoming a kafir are uplifted from him such as جهل such as تأويل السائق such as اكراح such as خطأ these are موانع these are مانع they prevent him from becoming a kafir he might have done an action which is كفر the condition might be there but then what's missing the man is not lifted from him the man is what it's not lifted from him and this you use it for every single matter about that you can use it for it for example تهارة تهارة is a شرط للصلاة it's a condition for the what the صلاة so can a person pray a salat without تهارة he can't pray and very good very good what is also a condition of the prayer the person is he's reached that age of he can distinguish between things but we study that when we talk about شرط وجوب not شرط الصحة if he prays it will still be accepted from him شرط العقل the sanity شرط عقل sanity is شرط وجوب and شرط الصحة both together what about the prohibitions that can be in a woman's way so a woman okay what is a condition of the صلاة are you with me there's a person to be pure right so the person what about if they're in a state of جلابة to get rid of the جلابة right what about if the person doesn't have وضو just passed wind went to the toilet they do what وضو right very good what about if a woman does that وضو and she cleans herself is the صلاة accepted you're going to say that حيض is also a condition has to be absent it's a manع if حيض comes and she was clean and she had وضو and menstruation comes it's a manع it prevents her from it it's a manع now what prevents her from it very good now I want you to remember this إن شاء الله تعالى I'll take this down the موانع things that prevent something are types they come into different types there is some which are known as موانع من الابتدائي والدوام they are موانع and they are consistent and forever to be such as breastfed breastfeeding is a continuous manع and you will forever understand you can never marry that sister never in never way could you ever marry her good the second one is a manع that prevents you from the beginning but not to what seriously it doesn't but from the beginning they get go it prevents you from it and then after it drops and you can do what you're doing like intimacy with your wife in the state of إحرام from this point onwards you can't but then later when you finish you leave your state of إحرام can you this manع is very and there's a last one which is موانع تمنع الدوام دون الابتدائ موانع that prevents from you consistency it won't allow it to be consistent but it will it will do at the beginning such as طلاق الرجعي take it back to your wife again she's what طلاق الرجعي you take your wife take her back what does that prevent you from it prevents you from marrying her it what it prevents you sorry it prevents you from the marriage anything that you were allowed to do through marriage it's now prevented from you sorry it prevents the consistency of this issue taking place you divorce your wife you can still take her back this state it won't it won't always remain it won't be like that but does it happen from the beginning yeah from the beginning it will but it won't allow it to be consistent it won't be whenever you want you can come back to her and marry her نعم so this قاعدة الشيخ is saying أنه لا يتم الحكم تشبيع كل الشروط وتنطفي كل الموارع this قاعدة which is is a قاعدة المسلمة is a قاعدة which is accepted and there are those points which I mentioned regarding it the sheikh he then says after that ومن أتاب ما عليه من عمل قد استحق ما له على العمل the sheikh in this قاعدة he's trying to explain to us what that anyone who does an action through that action a reward is brought out of it it's a righteous action it's a good action the person will gain the reward for it he came with the conditions and you see the obstacles are absent which he just mentioned so the person came with the action the way it is with the conditions are all there the موانع are absent this person what does he gain قد استحق ما له على العمل he will get what the action the reward that was mentioned with that action he deserves it now and there are so many evidences that Allah says لايا إيظين آمن أوفو بالعقود قولوا تعالى وأوفوا بالعادي إن العادي كان مسئولة من فا با عادي الله وتقى فإن الله يحب المتقين هالجزاء الإحسان إلا الإحسان إن الله لا يضع عجر المحسينين فمستمتعت به منهن فأاتوهن أدورهن فإن أرضعنا لكم فأاتوهن أدورهن وأوفوا با عادي الله دعاهتم everything every action the conditions are met يجب أن تأخذ ما يفعله يجب أن تفعل بيزنز with the person يجب أن تقوم with the conditions they are all there The obstacles and the prevention are absent الحمد لله This you are now entitled to enjoy whatever you bought نعم So this is important It's very important With those ayat It proves that The thing that the person he deserves What is this qaeda Somebody sold something And he Somebody bought something Sorry And he gave the money to the person He bought it from him This is your money Take your money from me The person takes some money from him This person is entitled to whatever he bought This is حق A woman She accepts the marriage of a brother She accepts it She says you know what Okay All the conditions are met All the مواني are absent What does this woman get the right for As soon as she gets married to him استحقت المهب She's got the right for her diary now Because she's what وَمَنْ أَتَابِمَا عَلَيْهِ عَمَلْ She came with action With the conditions all present The مواني are missing She's She deserves what نعم