 تشرف بالاشتغالي بالعلم ولا تبغي به ما عشت يا دا دا دا لا وياله من شراف عظيمي مثل شخص يذهب إلى مجموعة يجاوز الالكهول عندما كان يترك عندما كان يترك كان يرغب ولكن now he went into the place he regretted it he realized what he was doing is wrong and he got up and he left this is a za'id now and he got rid of the alcohol that he had in his hand and he walked away from this place then this one does not take the goal of the maqas, the maqsad he wants to get rid of the sin now he wants to get away from it this za'id is now not considered a the ruling of the maqsad because his maqsad originally was what was to come here and to do this the third one is za'id for haram are you with me brothers is za'id for a haram which he did not do to get rid of it for example if he leaves the club right now after he finished his drinking and he enjoyed himself he had fun and he leaves and he does not want to regret what he did he is leaving now is it complete his objective no it does not his objective was to do what he did he already did it this is za'id he does not want it and he is not doing it to get rid of the haram to add this particular point he does not get rewarded nor does he get punished because the shari'a does not want him to leave the place it does not want him to leave the club not to be there now the author الله تعالى he mentions a qa'idah another qa'idah which is called استقات الخطأ والإكراه والنسيان ثلاثة أخبار ثلاثة أخبار ثلاثة أخبار الخطأ والإكراه والنسيان يجب أن نعرف أحد المتحدة المتحدة الخطأ هو قوع الشيء يحدث عنك على وجه لم يقصده فاعله المخطأ لم يفهم لكنه خطأ ونسيان هو القلب عن معلوم له متكرر فيه نسيان يعني شيء that was in your heart but it left for now in other words, you forgot it it was there already like it you forgot it the third is الإكراه it is it's forcing somebody to do something they do not want and the word اسقات means you're not going to get sin for it the usage of the word that the شارع used which is what اسقات again is not خطاب شرعي the شارع I use other words it used تجاوز it used وضع it also used رفع but the فقاها use the word اسقات and it's good not to use it but بمان is needed from you pay attention to this are you there brothers if by your forgetfulness something happens to somebody's items for instance a brother said أخي can you take my phone put in the charger and also can you warm up that tea for me and so by accident you put the mobile phone in the microwave put it into I was his microphone his phone exploded are you going to get sin for it no but the author as he said to you اه ده بمان the sin is not there Allah is not going to punish you there's no haram written because you didn't do it but you have to bring the brother his phone are you with me brothers which is that you've not transgressed on the brother's product you need to buy him a phone it doesn't randomly go nowhere there's like people use this as an excuse to say اخي حقن قدر الله وما شاء فعل like if you go to Egypt and stuff like that and your car gets hit by another person قدر الله يا اخي قدر الله وما شاء فعل نابولك يا رايز والله انا ما كنت اكس I didn't intend this and stuff like نعم نعم وينفي وينفي وينفي التأثيم نعم سين is not written on you are you not going to be ان شاء الله تعالى you're not going to get sin for the day of judgment بحق وما كافق ضمان is needed وردالك when we were talking about الحقام وشرعية for the child what did we say what is takleef what is a person مخلف what is what right but we said ضمان is always needed the child who's غيرو بالغ if he's not بالغ and he runs over somebody he jumps into your car he takes the key he drives and he hits somebody and somebody dies from it no one can kill the child but bloodman is going to have to be paid are you with me brothers now المساء الأحكام في التراغ يقول هولا لنستقلنا فارغا the author now رحمه الله تكسب أقاعدة which is يثبتوا طبعا ما لا يثبت استقلالا استقلال means something that is what in firad independent and تبعية is ان ضمامه إلى غيره when you connect it to something so there's some things that have a ruling when they stand by themselves له حكم حال استقلال when it's standing by itself it has a حكم وله حكم آخر and it also has another ruling حال التبعية والاتحاد but then there's another ruling for it when it connects to something when you do it like this it becomes permissible it becomes either permissible and when it connects to something else it becomes impermissible now إذا وقت أمر من الشرع الشيء في لن يحاول the author now goes into the concept of العرف and we said عرف is what ما تتابع عليه الناس واستقرع عندهم and it is what is known as عادة ابن عاصم in his مرتقة الوصول with me يقول العرف ما يعرف بين الناس ومثله العادة to do nabasi that the عرف is what is known by the people and also is like عادة the same without any problem and we said that the term that should be used is عرف that's the word that the شريعة used which is العادة محكمة that the customs and the norms of the people is محكم it can be judged can't go against the people's norms if it doesn't oppose the شريعة as the author said والعرف معمول به إذا ورد the عرف is implemented if it comes حكمون من الشرع الشريع في لم يحدأ as long as it doesn't come a definition and a restriction from the شريعة the custom of the people is implemented there's no problem we'll do what the people say we'll act according to the people's so the author here احكام الشرعية the jurisprudent rulings اللتي لم تبين حدها its definitions are not known its restriction is not known تطبط بالعرف we can restrict it on based on عرف like a qadi can say to a man you're going to have to give this woman every month 1,500 he can't say where's your deal is this coming from you the عرف and the land of the people when they this is how much they give their wives مثلا والعرف معمول به إذا ورد حكمه من الشرعي الشريفة لم يحدد الشريعة hasn't restricted it عرف is what restricts it باكو مصمالية ده 1,000 more than enough 800 500 maybe so the شريعة is not what's going to restrict it here the customs of the people is going to restrict it to an amount so here yes obligatory the man is going to be a sinner if he doesn't do it if he doesn't give the woman that amount نعم because according to the customs that's what is done نعم معجل المفروض القبل آنه وجاء بالصول محمانه the author رحم الله now goes into another which the scholars they say من استعجل شيء أن قبل أوانه عوقب بحرمانه which is if somebody hastens a matter before its timing he will be prevented from it a boy wants to inherit his father he can inherit a lot of money from his pops his pops is looking good Mashallah he's got a lot of money so what does he do he has a little poison into his dad's water and his dad dies it's found that he what it's found it's found out and it's discovered that he did that to his father so what happens his law is prevented from the inheritance he can't take his dad his inheritance من استعجل شيء قبل أوان عوقب بحرمانه he's going to be punished without being given the inheritance of his father and he's going to be told you're not allowed to have your dad's inheritance even the فقهاء and they take it to another level which is that if he does see his dad commits Zina or his father killed somebody and he knows that his dad killed him can he testify against him and can he testify against him some of the فقهاء they say that he he has to testify that if he knows that his father did do it but he's not going to inherit him after that the reason is because that motive can be in his head and you can't tell which one he's intending now does he really want to get rid of his dad to get killed so because of that they said no it's not allowed من استعجل شيء قبل أوانه اوقب بحرمانه anyone who hastens a matter before it's time he's going to be prevented from ever receiving it the word محضور what does it mean ما نهية عنه شرعا على وجه الإزام it is what has been prevented in شريعة in a forceful manner it is what the شريعة requests from you not to do in a forceful manner it's basically the محرمات معاج معاجل is مبادرة to إليه is to hasten something to do it fast the person is prevented if the author only جسد معاجل المطلوب قبل قانه and drop the word محضوري it would have been better in the clarification of this قاعدة نعم وإن أنت تحريق في نفس العمل وشاودي فضوء هذا هو قاعدة التي قد تتحدث عنها أن المحرمات تقولنا أن الأشياء عندما نقل قوعد الفقية تفضل كمثل نكتنا 4 بعض times الحرام يتواجد إلى شيء فيه يتواجد إلى شيء في نفس العمل في نفس العمل أو يتواجد إلى المحرق المحرق أو حتى روك ونبلا إن هذا القاعدة تتواجد إلى الحرام أو يتواجد إلى إيجادة أو حتى يتواجد إلى روك ونبلا فهذا هو فساعد وخلال وذكرنا وخلال أولا أولا رجوعي للمنهي وعانوا في ذاته أو روك ونهي أولا يتواجد إلى المحرق أو البيض أولا أولا يتواجد إلى شرط الشرط وروك ونبلا يتواجد ونبلا يتواجد إلى dejarط وروا أوår وخلال ومخلال كصن� ونبلا وصل كلا يتواجد وخلال أولا سوى وفساعد عبادة ، ونبدأ في عبادة ، ومن الآخر هو ما؟ يوجد عبادة أخرى ، هل أنت معني أخي؟ جيد. الثالث هو أنه يذهب إلى أصف ملازم الله ، شيء that is connected to it ، ملازم الله ، it's connected to this action which can't be detached from it. The fourth one is it goes to an external point. If it goes back to the first three this action is now called باطل. باطل. Like the man who gets married to a woman إذ لي وليها فنكاحها باطل. فنكاحها باطل فنكاحها باطل. The reason is because the nikah is a what? شرطن من شروط النكاح is a condition. Are you with me brothers? So Are you with me brothers? The difference between فساد and بطلان is فساد is used for عبادات باطل is used for is used for نكاح and stuff like that. Are you with me? أكدوا نكاح and contracts and stuff like this باطل. And عبادات is called فساد. نعم. نعم. The author now goes into something known as من أطلف الشيء and anyone who destroys something. دفع اللي مضرتي. The reason why you destroy this thing is what? It was going to cause you harm. فلا ضمان عليه. Then there's nothing you need to pay back. Somebody's horse started running on you. You got your gun out. He shot him. And this horse was known to kill people. It will eat people. You can shoot it. The horse dies. There's no ضمان on you. The عدد دفاع بلتي أحسن. But if you have to use the amount that's needed. Are you there? If you could just close your house door and that's how you can stop it, then that's good. Are you with me? But if you go and you shoot it knowing that you could have taken another means then there's no ضمان needed from you. Are you shooting it? You could have just closed the door. Yeah. A thief comes into your house. Brings into your house. And he's got a little stick. Are you with me? And if you just shout at night, I can see you. Or you get a stick like that and you scare him. And you're three guys. Are you with me brothers? And then and he would run away and go outside. Then you use that force. But if you get a bazooka and you blow his head off. And you say you broke into my house. No, no. There's ضمان on you. Because you could have used if that's why the author said تعليد دفع إليتي أحسان. You could have taken the minimum. That's what's meant. Are you with me? Oh, you could have said I can see you. Get out of my house. And if he knows he's going to get scared and run away, then that's it. If you know he's not, he's going to try to fight back. Then you can just scare him with a stick. Are you with me? And if you know that's not going to work, then if you shoot him, then that's it. And if he dies from it, then there's nothing between you. Are you with me? But what you have to understand is if you kill something because it's going to cause you harm when you've taken the ruling, right? We've taken it. What about if you kill something because you're hungry? It's a life-and-death situation. There's a guy that's come in front of me. I'm about to die. I can't see the owner. He's not here. And I'm going to die. You're allowed to shout and take it. But there's a point you demand. You have to pay it back. You have to give it. Are you with me, brothers? And we've expanded on this more in our قراءة الفقيد I talked before. So two things based on this قاعدة. Two conditions are needed. Are you with me? That this person is دفع اللي مضرتي. He's trying to cause you harm. And the reason why you're doing this to him is to remove him. To remove the harm. Are you with me, brothers? The second is that The type of deflecting and the type of repelling has to be based on in a correct way. You can't just go overboard. That's when there's no بمان on you. That's when there is no بمان. Meaning your إتلاف has to be in a shade. The minimum. The minimum that you need to take. You can't do it with what? Go on board. Go on board. The author, رحمه الله He now mentions قواعد that are connected to دلالات الألفاظ. And this is more appropriate for it to be this قواعد الفقية. That's why sheikh Abdel-Mahmoud Nasser of the Saudis, قواعد فقية works are not just قواعد فقية. They're also more قواعد أصولية as well. He's bringing in things that are قواعد أصولية. These four lines of poetry the author, رحمه الله he mentions six الفاظ that show generalization. And we we took what عام meant. عام we said is what القول الموضوع الاستغراق جميع أفرادي بلا حسنين. It's a speech that was placed by the Arabs. The other ones was placed it. الاستغراق جميع أفرادي so it encompasses all of its sub branches that come under it بلا حسنين without any exclusivity. And the first one from the six is أل that enters a مفرد and a جمع the word أل سعدي رحمه الله is different from who. أبي معالي جويني المورقات. He said lamb and we said this is two calls of that which one shows the generalization. Does the I'll show the generalization or just the lamb by itself show the generalization. And this is according to two of the مدايب. سعدي takes the view that it's the I'll. So it's the I'll that enters the مفرد and the جمع. But remember the I'll that the I'll enters into a jins an essence. That's when it shows generalization. So the jins that he enters that is مفرد the thing that he enters as the مفرد has to be a jins. And the جمع that he enters also has to be a jins like for example a human is an essence is something. So it becomes it shows generalization. The author gave example as what and the author here means the name of he could mean one of two he could mean Allah's name or he could mean other than Allah's name but the author here means Allah's name because that's generally how he uses it. Also the second thing that he mentions which is which is the indefinite in the context of a prohibition and the fourth one is man and the fifth one is ماء and the sixth one which is a مفرد مضاف which is a singular that is attributed وإن تعدوا نعمة الله نعمة نعمة a single right are you with me brothers نعمة a single right if you count Allah's blessings if you count نعمة a single right if you count Allah's blessings in English we say we make it plural نعمة is a single a single but who did your tribute to نعمة الله so it becomes generalization it means all of Allah's blessings if you count it وإن تعدوا نعمة الله لا تبسوها you're never able to count it and never be able to that's the sixth those are the six that the author mentioned here رحمه الله the مفرد which is مضاف which is the last one he mentioned the sixth one there's two conditions then it only becomes مضاف first one is أن يكون اسم جنسل it has to be attributed to a name أن اسم اسم جنسل the name of a jins and essence and it also has to be مضاف إلى معرفة in something that's known if you attribute to something that's not known it doesn't show generalization the author رحمه الله he says وَلَا يَتِمُ الْحُكْمُ حَتَجْتَمِعْكَ ترتفع here the author is talking about قاعدة و اجتعلمة سي أن الأحكام لذي أحكام لا تتم ولا يترتب عليها مقتضاها والحكم المعلق بها حتى تتم شروطها وتنتفي موانعها if you want to place تكفير on somebody the conditions have to be there and the موانع have to be missing or this حكم that you're trying to place on this person is going to be dismissed does it make sense everything has a short those conditions have to be there موانع preventing factors they also have to be absent when the shard and the موانع are absent this ruling is now placed on this person it's placed on this person for instance the موانع before placing تكفير on somebody is جهل and جهل is not unrestricted it's not restricted لا إله إلا الله محمد الرسول الله anyone who goes against that هل يعدر بالجهة لا يعدر بالجهة بالتفصيل لكن بالتفصيل the scholars expand on that but he's not be careful the second one is