 تبطه آدك الأيام فتا يجب أن تضع أجهزة إبنو تيمي رحمه الله يجب أن يرسل أفضل في هذه الأشياء يجب أن يرسل أفضل في هذه الأشياء يجب أن يرسل أفضل في هذه الأشياء النل إعتيناء الشانع بالمأمور أكثر من الإعتيناء بالمنهيات إبنو تيمي ياخذ المنطقة التي قلت� okay يقول أن الشانعORY tahu ماشيants أيضا تنتهي على مرارات يقوم بًا ويجيبين من ولعبة's ابنو تيمي بحقيقة حكاية seemt good ولن انجه تue علا يقوم بطلو القسام겠어 can find it in it's places but the Jumhor speech is stronger than الشيخه لسان بيبنوتيمية .The view of the majority أقوى من قولي الشيخه لسان بيبنوتيمية رحمة الله عليه على الجميع Our Lord, bless upon all of them. but الشيخه لسان بيبنوتيمية ,the speech is ويك and the speech of the majority are correct. Also one should know for example that this قاعدة شيء أخر that falls under it which is what about if the massage and the facet are equal to each other you kept telling us that the massage and the facet are if one is higher than the other we take we take the massage, no doubt and within the massage within the massage if there are two different levels then we take what? then we take the highest what about if a massage and a facet they are both equal the massage and the facet are equal what is the issue here for example within an example it becomes clear this question which is a sick person who is unable to do moudou or he can't find water and he can't find sand he is a facet he is a facet which is that he is going to have to pray without any طهارة because he doesn't have water or he is unable to use water or he is unable to do moudou he is unable to do moudou or he can't find water and sand and he is a sick person the person is sick he is unable to do moudou because he is sick and he can't find water and he can't find a طرب this is a مفسده because then it would lead that he would have to pray with طهارة that's a مفسده and there is a مصلاحة here which is the صلاح that's standing here which of those are given presents مصلاحة الصلاحة the benefits of the prayer أعظم من تلك المفسده the مصلاحة of the prayer takes precedence over the what of the مفسده he will pray even if it's without طهارة he will pray even if it's without طهارة another example would be obeying and listening to the ruler who is a transgressive ruler he is not a kafir he is an إمام واليم جائر he is an oppressive transgressor unjust ruler listening and obeying him there is a مفسده the مفسده is what you are going to by you listening and obeying this transgressive ruler it is a form of aiding him in his oppression and he is transgressor transgression there is a مفسده لا شك by you listening are you obeying him there is a مفسده here which is اعانتهم على ظلمهم ام اعانتهم على ظلمهم you are aiding the ruler in their oppression نعم but there is also a مصلاحة what is the مصلاحة انتظام احوال الجماعة the unity of the muslims will be present واستقرار الأمة the matter of the umma will be steadfast the affairs will be good this مصلاحة takes precedence over that مفسده this مصلاحة will take more precedence because we are going to prevent the people from what we want the unity we want the umma to not be disunified disunity to occur we don't want bloodshed all of that very good this مفسده is little which is to aid him upon his oppression in comparison to what like him in comparison في مقابل تلك المصلاحة العظيمة when he is putting in comparison to what the مصلاحة line 15 ومن قواعد الشريعة التيسير في كل أمر النابه التعسير the author now رحم الله تعالى in the 15th line he is talking about ومن قواعد الشريعة التيسير from the principles of the sharia is a tessir to make matters easy tessir here the word tessir مأخود من اليسري it is taken from the word yusr and what does yusr mean yusr means السهولة وليونة it means ease simplicity the word sharia what does it mean what does it mean in the language the word sharia is المورد العظيمة when the water pours the place where it goes into and it becomes large in quantity when it goes down the water the place that's called sharia the author said ومن قواعد الشريعة تيسيره في كل أمر نابه every matter نابه ما معنى نابه عرضه ونزل به نابه means it descends on it it comes down to it any matter which harsh hardness comes to it نابه التعسير تعسير is hardship any matter so the word it is taken from the word عصر and it's شدة and it's عدم السهولة أو القيك والحرج hardship burden and all of that so any matter the sharia came to make matters easy especially in matters which hardship has come into it نابه some of the books it says ومن قواعد الشريعة تيسيره في شرع العلاد does it say does it say في شرع العلاد some of the نصخ it says في شرع العلاد what's the evidence for this قاعدة what is it the قوله تعالى الله أستيق من صورة صورة ألم لا شرح الله it says فإن مع العصري يسرع إن مع العصري يسرع i5 and i6 الله أوسى it says يريد الله يسرع ولا يريدوا يسرع الله does no one hardship for you الله it says also يريد الله الله wants to make matters easy for you and light and that the humans are made weak also the hadith of the messenger صلى الله عليه وسلم when he said يسرع ولا تعصيره make matters easy don't make it hard and another hadith the prophet صلى الله عليه وسلم when he said إنما بعثتم يسرين you guys were sent out to be people people who are ease ولم تبعثوا معصرين and you were not sent out to be harsh and hard you what so this qaida that it shows us الله تبارك وتعالى is wisdom and from his mercy towards his creation is what if a matter hardship enters it the religion came and it made it easy فإن شريعته تخفيفه وتيسر لهم it takes the hardship of it and it makes it easy for them this principle that we just mentioned إن شاء الله وتعالى we can slightly change it into many different wordings the first one إن شاء الله وتعالى is anything in which hardshipness comes into it anything which hardship comes into it is negated in the shari'a ما ورد من أن الحرجة من فيه في الشرع the next one is the shari'a gave reasoning to some legislations to show that the reason why it legislated is for ease also following up the Jews prudent rulings in the religion you will come to realize that matters are easy simple why تحقيق مصلاحة الخلق to gain the benefits for the creation Allah wants to make a benefit for you سمعو لما and this is this is not the wordings عبد الحمان ناصر السعودي رحمه الله عبد الحمان ناصر السعودي didn't say this way that these scholars said it some scholars they use this قاعدة as what المشقة to تجليب تيسير they use that wording they say المشقة to تجليب تيسير and by the way this قاعدة right now المشقة to تجليب تيسير is from the قواعد الكبرا from the five that are unanimously agreed upon this one قاعدة is from the five that are unanimously agreed upon which is المشقة to تجليب تيسير and the previous one that we took ضرروا يوزالوا that we're going to take it to come have you not taken it no we haven't taken it we haven't taken it ضرروا يوزالوا will come to us so far from the قواعد الكبرا how many have we taken so far we take الأمور بمقاصدها or even that وانما لعمالوا بنيات we took that one we took the second one which is right now which one we took المشقة تتجليب تيسير صح and we have three more to go some of the scholars they say المشقة تتجليب تيسير what does that mean مشقة hardship فضلوا يون what do you want to ask which one المشقة تتجليب تيسير مشقة means hardship تجليب تيسير and تيسير that's the wording they brought but the author didn't say that the author if you look at his warnings he said ومن قواعد الشريعة تيسيروا في كل أمر نابه تعسيروا his قاعدة is التعسيروا السبب اللي تيسير هذا what the sheikh said تقاعدة his you saying is what التعسير تعسير is hardship is a reasoning for ease whereas the other group what did they say مشقة it brings what مشقة brings ease hardship brings ease and the author said التعسيروا هارشب سبابون it's a reason for تيسير now there is a difference and I don't know in English but there's a difference between التعسيروا على المشقة and there's no doubt a difference between سبابون تجليب there's a difference between the two and that's what made the قاعدة incorrect and we're going to analyze why this قاعدة is wrong المشقة تتجليب تيسير the one that a lot of the scholars use why is that word wrong for many reasons one one the reason why it's wrong is because the evidences of the شريعة it came to take away and the religion did not come to take مشقة the religion the شريعة it came to eradicate to get rid of عصر and not to get rid of المشقة إن شاء الله يتعالى when the next points come you realize the difference between the two إن شاء الله يتعالى the second one إن شاء الله يتعالى is that the احكام of the شريعة the rulings of the religion the شريعة مشقة is not absent from it so the word مشقة would be a burden such as for example جيهاد there's burden in it there's a burden in it and calling to the good and prohibiting the evil there's burden in it in the صلاة there is burden in it as الله تبارك وتعالى he said وستعينه بالصبر والصلاة وإنها لا كبيرا تون كبيرا تون على الخاشعين الله تبارك وتعالى يقول about this جيهاد كتب عليكم الجيهاء كتب عليكم القتال وهو كره لكم and you dislike it because it's a burden it's a burden so saying that the شريعة came to waking up for صلاة الفجر دون رضو there's a مشقة in it but is there عصر in it there is not عصر in it there is a مشقة in it but here we have to realize but the مشقة the مشقة is not in the majority of the actions even though we said that is still in the شريعة that the مشقة is present in the شريعة it doesn't mean that is present in every single action rather the majority of the actions don't even have مشقة they don't that's from one angle the other angle is that this مشقة which is present in some of the actions so some so the majority of the actions don't even have مشقة in it another point which is the ones who those those actions which do have مشقة in it it is the servant is able to do it it's not something outside his room and another point that we a third point we can look at it from which is what the third point we can look at it from is what that the مشقة in that actions outweighs the مشقة that is present in it the the benefit that is in it outweighs in it and what does that mean it's like an example when a doctor prescribes for a person a medicine which smells bad and it tastes bad there's a مشقة and there's hardship in or there's a burden or a suffering from the patient side when he has to drink this medicine he has to close his nose has to take it in he doesn't like the smell to it he doesn't like the taste to it but is the benefit outweighs the مشقة no if you don't take it you won't get better of course with the permission even though it tastes it tastes very bad bitter but the benefit outweighs the مشقة here and we also have to keep in mind which is the third point the third the third point so I mentioned the first point which was what the الشريع it did not come to negate عصر sorry sorry it came to negate عصر the evidence is from the الشريع has indicated الشريع it came to what it came to get rid of عصر and it doesn't hasn't come to negate مشقة the second point was that the حكام of the الشريع you will find in it مشقة and number point three Insha'Allah is أن المشقة ليس منبضة the مشقة cannot be narrowed down to something it cannot be pinned down what is مشقة it cannot be narrowed down to a point or it can't be narrowed down to a a specific point when they the scholars they tried their best to say what is مشقة or the ضابد for مشقة and they weren't able to put anything to it because any action that is said this action has a مشقة the actions differs and the أمر تختلف فيه when you had to look and that's why brothers and listeners the religion doesn't ever connect عِلَّة a reasoning because of a مشقة and that's what many people think when they say that matter a lot of people they think what a lot of people they attach a ruling of the الشريع to مشقة for example they say for example a traveler the reason why he's allowed in the month of Ramadan to break his fast the traveler the person who is on a journey traveling why when you ask them they say مشقة because there is a مشقة in it so they make عِلَّة the reasoning of why the person the fasting is uplifted from his shoulder when عِلَّة they say عِلَّة the عِلَّة is because of مشقة that's the reasoning then when you look at him and say whoa whoa if that's the case then I am a baker and I'm all the time inside that heat so is it permissible for me because fasting is hard for me I have to burn inside the heat you see or the one who says I'm a builder I build I'm an engineer I build constructions I take my hands and I build and it's hard for me then what will happen is a lot of أحكام will be thrown out of the window because مشقة cannot be narrowed down the one who is travelling the one who is building that which one would you say is a مشقة and which one can you say that's not a مشقة good so that عِلَّة فيه نظر this عِلَّة there is a look to it and also another reasoning why we can say that this عِلَّة فيه نظر there is a look to it is because which will be point number four is that the مشقة doesn't bring ease how can a مشقة bring ease because that's what المشقة تجليب تيسير that the مشقة brings ease but that isn't the case who brings ease the one who brings ease is the شريعة إنما الجالب للتيسير هو الشريعة is the شريعة that brings it and that's why the author statement which is عِلَّة فيه نظر and that's the reason لتيسيري is better is better not every single مشقة as I said brings ease so the author said رحمة الله تعالى ومن قواعد الشريعة تيسيروا في كل أمر نابه تعسيروا if all of that which we have said has been understood what are the types of hardship that ease are brought in it the hardship the عصر the شريعة allow ease to come or it's a means a سبب لتيسير what is it مرض number one is illness the شريعة if a person is ill the شريعة what did it do it gave him an ease because hardship has come now on the person the شريعة has given him ease but I want you to all ponder إن شاء الله تعالى and analyze with me this very important point which is الله says in the Quran in Surah Al-Baqarah ayah 196 and many people have misunderstood this and that is why it's important to study قواعد الفقية the ayah says what concerns us here is anyone of you who is fasting anyone of you who is sick so the ayah what did it specifically said فمن كان منكم مريضان the ayah said مريضان مريضان is what the ayah said and the ayah didn't say من كان به مرض the ayah said what فمن كان منكم مريضان the شريعة did not say من كان به مرض what do they both mean in English مريضان is the one who is sick the one who is sick مريضان it is the one who is sick and his illness if he fasts the fasting will cause his illness to grow that is what is meant by مريضان if you say من كان به مرض a person who illness has befallen him then that means he is ill but if he fasts the fasting will not do anything to his illness this one he is not allowed to miss his fasting the prohibition oh sorry the permissibility of breaking your fast and the shari are making this issue light for you is when the fasting will either delay the cure or your recovery it will delay you recovery quickly or it will even increase in your illness as for the person who is ill whose recovery is ill and his recovery and his recovery is ill and his recovery and the increasing of the illness is not there he is going to recover the fasting won't do anything to his illness for example he has a toothache or he has a headache that individual and the fasting won't cause anything to his head and it won't do anything to his toothache this individual he is not allowed to leave the fasting because he is not allowed to leave the fasting he can't break his fasting because the ayah says for whom he was ill he is not allowed to leave the fasting yes the second thing which is also from the things which the shariah gave to tasir ease the first one was illness the second one is a safar for traveling the shariah it gave ease on this one it gave what it gave ease the shariah did but the scholars disputed amongst themselves بابط سفر what is considered safar and what is safar the scholars they what they disputed one another some of the scholars they are from amongst them those who said 80 km is what 80 km it's traveling if a person travels 80 km he is traveled some of the scholars they said no one day they said a day when I say day I mean day on a night 24 hours and that second view who said it's a day 24 hours seem to have a very strong hold they seem to have a they seem to have a very strong evidence on that and they've got two evidence which show very strong stance the first one is what صورة النحل 80 80 الله says يوم ضعنيكم ويوم إقامتكم the day of your traveling and the day of your residency so Allah refer to the traveling a whilst they are a traveler Allah refer to it for a day he said يوم the day and then the next day after that when Allah say ويوم إقامتكم and the day of your residency so when they only they only considered traveling for 24 hours and then after that الله gave them the title of residency that's the ayah they used and also the Prophet صلى الله عليه وسلم in the Hadith narrated by Imam Al-Bukhari رحمه الله من حديث أبي هوريرا from the Hadith of Abu Huraira that the messenger صلى الله عليه وسلم said لا تسافر امرأة a woman should not travel يوم one day إلا مع ذي محرم except with what except with a محرم with what so they said that the Prophet صلى الله عليه وسلم the Prophet صلى الله عليه وسلم here this hadith they said what this hadith that the woman should not travel a day without a محرم and the Prophet only considered her a traveling for a day and they said ولم يريد أقل من ذلك and they said less than a day has not been transmitted they said it's not being transmitted that's what they they said the third view is those who said بأن الضابد في ذلك يرجعوا إلى العرف the third view what did they say the matter goes back to the custom of the people it goes back to the عرف فما عدو أهل العرف يصفر فو وصفرون وإلا فلان عدو وصفر تناطمي أحكام التخفيف they said that whenever the people of that land consider traveling becomes traveling and whatever from the people of that land do not consider traveling will not be traveling so the matter goes back to it goes back to the custom of the people and the third view is the strongest of all that the matter is brought back to the عرف the custom of the people wherever the people consider a traveling becomes traveling and wherever the people do not consider traveling is not traveling الله تعالى يسرد القرآن ومن كان مريض وعلى سفر فعدة من أيام أخر that's the evidence for the traveling is has been brought for it because Allah said anyone of you who is sick and anyone of you who is fasting Allah says فعدة من أيام أخر سورة البقرة 180 he has to bring back those days the third one is that the the شريعة placed a tasir on and the the شريعة gave tasir to is a nox deficiency a deficiency a deficiency a deficiency in terms of sanity a deficiency in terms of age a deficiency in terms of purity like the woman she is impure all of those it's taken from them the author went on to the next line وليس واجب بالاقتدار ولا محرم معضرار pause