 تشرف بالاشتغالي بالعلم ولا تبغي به ما عشت يا دا دا دا لا وياله من شراف عظيمي There are seven legal rulings, أحكام Obligatory, واجب Recommended, مندوب Permitted, مباح Prohibited, مهثور Reprehensible, مكرو And invalid Obligatory is what one is rewarded for doing and punished for emitting Recommended is what one is rewarded for doing but not punished for emitting Permitted is what one is neither rewarded for doing nor punished for emitting Prohibited is what one is rewarded for emitting and punished for doing Reprehensible is what one is rewarded for emitting but not punished for doing والأحكام شرعية سبعة الواجب والمندوب والمباح والمحظور والمكروه والصحيح والباطل فالواجب ما يثاب على فعله ويعاقب على تركه والمندوب ما يثاب على فعله وعاقب على تركه والمباح ما يثاب على فعله وعاقب على فعله والمحظور ما يثاب على تركه ويعاقب على فعله والمكروه ما يثاب على تركه ولا يعاقب على فعله والصحيح ما يتعلق به النفوذ ويعتد به والباطل ما لا يتعلق به النفوذ ولا يعتد به نعم now the author of God when he once he defined for us what it meant by الفق and we took fiq technically what it meant so pay attention don't lose focus here what have we just done right now we've defined previously we've defined what وصول and we defined الفق are you with me brothers pay attention some people lose focus now the author of God hasn't defined وصول الفق yet for us and that's gonna come later what he's now gone off to speak about is when he was talking about الفق what did he mentioned الحكام الشرعية right he's now just speaking about الحكام الشرعية still so you have a good understanding of what فق meant are you with me brothers he's gonna now give you الحكام الشرعية the seven types that he mentions here okay the seven types that he mentions here once he's finished talking about that he then goes to speak about in the chapter to come what it means I'll go through what it means I'll go through he speaks about it in the chapters to come now that we've understood what الفق means that is معرفة الحكام الشرعية and we spoke about that which of the two الحكام الشرعية are we here at speaking about we're talking about الحكام الشرعية الطلبية not الحكام الشرعية الخبرية so الحكام الشرعية الطلبية is the intent here but what the author did رحيب الله is that he didn't divide الحكام الشرعية الحكام الشرعية الطلبية is of two types and he didn't divide it he made all seven look like they are all just one الحكام الشرعية الطلبية and according to والمتقرر عند أهل التحقيق the scholars of تحقيق لدى الحكام الشرعية الطلبية في النظر الأصولية تنقصب إلا قسمين it's divided into two أولوهما the first of the two is الحكام التكليفيو the first one is what الحكام التكليفيو and that's the first five that the author mentioned the first five that the author mentioned is الحكام التكليفيو the second one which is الحكام الوضعيو is the next this the last two that he mentions which is الصحيح الباطل الصحيح الباطل are what الحكام الوضعيو the first five are الحكام التكليفيو الحكام التكليفيو and the second that's the last two sorry which is الصحيح على الباطل are الحكام الوضعيو صحيح what is الحكام التكليفيو مين فالحكام التكليفيو فهو الحكام الشرعيو الطلبيو المتعلق بفعل العبد اقتضاءاً أو تخييراً pay attention to this الحكام التكليفيو it means the خطاب الشرع خطاب الشرع means the addressing of the شريعة the the شريعة speaking to this the slave and requesting from him to come with one of two ways are you in your اقتضاءاً او تخييراً او تخييراً two ways that is told for them to come with الحكام التكليفيو is how many ways two ways so it is so what is الحكام التكليفيو is connected to it's connected to your actions it's a connected to your actions good and it is also requested for you to come with in two ways from those two ways are you with me brothers the first four they come from اقتضاءاً and the مباح comes from the تخيير and the مباح comes from the تخيير the اقتضاء is على واجه الازام are you with me to come with الاتيانو بها على واجه الازام على واجه الافضلية على واجه الازام is واجب you you're told to come with it in a forceful manner or you're told to stay away from it in a forceful manner which is حرام or you're requested to come with it in a recommended manner which is مندوب or you're requested to stay away from it in a recommended manner which is مقروه and last one which is تخيير which is مباح which is that there's no ثواب and there's no إقاب both of them at all and we're going to touch on that إن شاء الله و تعالى سون so that's the first one of the two which is احكام التكليفي the second one is الاحكام which are وضعيه الاحكام الوضعيه is what هو الخطاب الشرعيه الطلبيه بوضع الشيئين علامة على شيئين so خطاب الشرع احكام الوضعيه sorry it's the شريع addressing requesting you for you to do something but it's not connected to your actions this is the difference between the تكليفي and the وضعيه that the وضعيه is what it's a sign for something to be done you with me it's a something is placed علامة for a sign على شيئين for another thing I will speak about this you إن شاء الله تعالى what it means are you with me brothers so one more time the وضعيه رحمه الله تعالى الامام أبي معالي الجوين رحمه الله رحمة الواسعة he says و الاحكام السبعة الواجب والمندوب والمباح والمحضور والمكروه والصحيح والباطل the first five we said they fall under what because we said the first one is حكم تكليفي and the second one is what حكم وضعيه the first five which is الواجب والمندوب والمباح والمحضور والمكروه those five they all fall under حكم تكليفي what does تكليفي mean it is five they fall under there right and how do they fall under it one is اقتضاء and one is تخييرا the next one is و الحكم الوضعيه فهو الخطاب الشرعيه الطالبيه بوضعيه شيئين علامة على شيئين and two fall under that الصحيح والباطل are you with me brothers now they we have to do اعتراض another اعتراض اعتراض meaning an opposition a questioning has been put towards أبي معالي الجويني not just him but this is common amongst أصوريين generally speaking and that is the usage of the word التكليفو they use this word very commonly and this word is اجنبيون it's a foreign word from the شريعة and it really results from a bad belief عقيدة which is bad that's what it results from it goes against the عقيدة صني صلفي it goes against the عقيدة اهل السنة والجماعة which is that when we speak about the issue of بابو الحكمة والتعليل when we speak about the actions of the creation the actions of the creation when الله requested for you to do something and it commanded you to do something and الله تبارك وتعالى just told you to stay away from something pay attention he is very powerful point there's a messألة between the معتزلان هل السنة والجماعة and that is الله تبارك وتعالى when he commanded you to do something and when الله تبارك وتعالى told you to stay away from something does it come is this command and does this prohibition is it from a wisdom that الله سبحانه وتعالى said this is he done this with a wisdom has he done this with a reasoning has it the معتزلان the deviated groups like them they have stripped wisdom حكمة wisdom and a تعليل reasoning behind the commanding of this action for the slave to come with it so once they've got rid of الحكمة والتعليل the slave is left with what so they said all of the things he's doing he's a مشقه it's a burden on him there's no wisdom behind it so that's why they referred to it as what التكليفه and we know through the quran and the sunnah we know through the quran and the sunnah what do we know that الله تبارك وتعالى some places the إله is منصوص and the حكمة is منصوص some places the حكمة is actually mentioned actually such as قولو وتعالى يا أيها الذين آمنوا كتب عليكم الصيام كما كتب على الذين من قبلكم لعلكم تتقون so الله tells us here the reason why فاستين was made obligatory on us not only us but the nations before us what was the reason behind it لعلكم تتقون so we may come with what التقوى so this is a reason given but they stripped نفع الحكمة والتعليل عن أفعال الله the actions of Allah سبحانه وتعالى so they say الله تبارك وتعالى doesn't come on notice الله تبارك وتعالى prohibit the creation are you with me brothers الله doesn't come on notice he prohibit from the creation except there is no wisdom behind it اذا باطل لذلك شيخوا الإسلام ابن التايمياء منشن شيخوا الاسلام ابن التايمياء he mentions and he destroys the principle أبا العباس ابن التايمياء تالحفين and also ابن القيام رحمهم الله تعالى من الله المسيب فق问هم ابن القيام اذق أبو التأريم لنسأل التحكمة والتعليل and شيخوا الاسلام ابن التايمياء also refutes it and rather ابن التايمياء منشن that the word وقتAngler.' has not come in the شريعة إلا أنها تحديت. الله يقول لا يُكلِّف الله نفسه إلا وُسعها. لذلك المستخدمة من هذا الهاتف هو أن شريعة يتحدث عنه. شريعة يتحدث عنه وانه لم يفهمه. فإن الدينة يُصُر وليه شادد دينة أحد إلا غلبه فسدد وقاربه. إنما مع العصر يُصر. ولا يُريد بكم العصر لذلك هذا هو إخفار وإذا لم يفهمه. وهذا هو إفكار وإذا المنزل فاقل. فهذا هو مبنول على هذه المُعتقد من المغاية. فالحالة Kochهم بأنه يتحدث عن ذلك المغاية. و هذا مصطال حديث تامينولوجي دخل على أهل السنة والحديث سبباً، و أنه يدفع و يدفع إلى أهل السنة والجماعة و راجع في كتب أصول الفقر، لذلك بدأوا أن يستخدمها بقراءة بدأوا أن يستخدمها بقراءة في أصول الفقر ترجل و says والى واجب والمندوب والمباح والمحضور والمقروه والصحيح والباطل، فحضر والمندوب والمباح والمحضور والمكروه هل يفصل على المال؟ تندريج عندهم في الحكمة التكليفية والصحيح والباطل يندريجاني في الحكمة فإن المال وَالنَّا، The حكم الوضعيوه هناك مشيخ رحمه الله تعالى وهي مشيخ اعتراض وخير مشيخ الذي يحصل علىه وكانه عندما يخبرون الواجب والمندوب والمباح والمحضور والمكروه هناك problem problem is that مردها إلى فعل العبد كل of that المتعلق الموضوع هو اتفاق السلاف عندما يقول واجب يتحدث عن اتفاق السلاف ولكن لا تتحدث عن الحكم نفسه حكم itself ماذا يسمى؟ حكم itself حكم itself is not called واجب يسمى اي جاب ماذا يسمى؟ اي جاب ولكن when the person comes with it and the action of the slave is called واجب are you with me are you with me brothers so which one of them is the خطاب الشرع if we were talking about الحكام الشرعية طالبية and we said it's خطاب الشرع is the shara talking about your actions or is it talking about it the حكم itself in and within itself it's talking about the حكم in and within itself so instead of saying واجب you say اي جاب instead of saying مندوب you say ندب are you with me instead of saying مكرو you say كراها instead of saying محضور you say instead of saying منهيو you say نهي and the list goes on another thing that I need to mention here which is and that's very important is the issue of observing the issue when it comes to observing the terminology which the شريعة uses for example when you look at the usage of the word مندوب for example the word مندوب they use it as what it's whatever the شريعة requests for you to do but not in a forceful manner that's what the word مندوب is meant by but if we look at the شريعة we look at the كتاب in the sunnah we actually find that the شريعة has already made and it has already coined a word for this type of usage and that is that it's used the word نافلة وليالك بيسن حديث الصحيح البخاري من حديث أبي حريرا رضي الله و تعالى عنه أن رسول الله صلى الله عليه وسلم أدى برافس يساعد فيما يرويه عال ربي تبارك و تعالى ديس حديث قتسي دهر الله يساعد و ما تقرب إليه عبدي بشيء أحب إليه من ما افترته و لا يزال عبدي يتقرب إليه بالنواف لي حتى أحبه so الله يتوزه سبحانه و تعالى there is nothing that gets him closer there is nothing that makes the creation closer to Allah سبحانه و تعالى there is nothing that makes the slave closer to Allah سبحانه و تعالى and more beloved to Allah than the obligatory act and then the hadith mentions و لا يزال عبدي يتقرب إليه بالنوافل but the slave though he doesn't remain except that he remains what you call it getting closer to me more if he does the what if he does the نوافل the نوافل here is the opposite of what من ما افترته which I made wajib on him which I made farb on him so the sharia I used the nafila as to be the opposite of what the opposite of it in other words used it in the meaning of what that which is not forcefully so it is necessary that usage of these kind of words have to be used then the sharia this is what he used and to leave off words are you with me that the sharia I didn't coin and the sharia I didn't use it's not a harm if the word doesn't have a bad meaning but it does in two situations two situations it becomes a harm generally speaking if the word doesn't have any evil meaning that doesn't go there's no problem in you using it but in two situations it becomes a harm if it makes you number one forget the sharia I didn't coin and that the sharia I didn't coin becomes strange and it becomes unknown then it becomes a problem the second thing is that if this time has in it ambiguity and things that do go against the sharia then it becomes something you should not use you should be something you should you should not use and you should stay away from using it then the author say if you look at what the author here is doing is that he's defining the author here he's defining what he's defining all of these based upon the effects that they have and not and not it's original meaning pay attention to this there's a difference between defining the word and not and not it's original meaning pay attention to this there's a difference between defining the word itself and having a correct understanding of it and defining something based on it's outcome are you with me when you leave of the wajib what happens you deserve to be punished for leaving it and if you come with it you deserve to what these are what these are the outcomes these are the things but what is wajib the sheikh didn't ought to define it he didn't define to us what wajib itself is that which is wajib itself these are effects the author that come out of the author and the outcome of wajib and it is it is what the sharia requests for you to do in a forceful manner that's what it means it is what the sharia requests for you to do in a forceful manner are you with me brothers his definition here is what التعريف he defined it ببيان السمرات the outcome but now we've defined it with what الحقيقة الماهية so there's two ways that people define when it comes to these definitions one is what he defined it على الحقيقة والماهية which is what we have just done طالب الشارع that which the sharia has requested for you to do فعله طالب الجازمة in a forceful manner وبعضهم and some of them they define it as what التعريف بالرسم basically the outcome and the thing that comes out of it and that which comes out of it also there's another تعقيب on the issue of the author right now which is that ما يوثابوا that which you are rewarded على فعله doing it ويعقبوا and you are punished على تركي by leaving it والمندوب and the man-doob is ما يوثابوا you will be rewarded على فعله by doing it ولا يعقبوا and you are not punished على تركي in leaving it so he had this statement of his which he says ما يوثابوا على فعله you will be rewarded in doing it you will be rewarded in doing it this is not necessarily always the case sometimes it may happen that a person leaves a wajib and Allah chooses not to punish them Allah chooses not to punish them so when you say that the person يوثابوا على فعله but he is rewarded for it by doing the wajib then Allah where is it that he says other than شرك where does it say ذلك ليما يشاء إذا الله تبالك وتعالى once he what he forgives سبحانه وتعالى so a person may leave a wajib and he doesn't get punished and a person may come with a wajib and may not be accepted from them so that's what the scholars they say يستحقوا he deserves he deserves are you with me some scholars ask the few they took they said that other scholars have said no we still stick to this definition and we still hold by this definition and the reason why we hold by this definition is because isn't there going to be a group of people who are going to be punished for leaving of a wajib as long as there is a group of people who are going to be punished for leaving of a wajib then our definition still stands it may not be a definition that encompasses everybody but it encompasses a group of people so that's another group of people that's the view that the angle that they said نعم so ويعقبوا على تركي we said that's not always the case it's not always ويعقبوا that you're punished are you with me ويعقبوا على تركي that you're punished for leaving it the author then goes on to defining the opposite of it which is المحضور so the opposite of wajib is محضور والمحضور ما يثابوا على تركي ويعقبوا على فعلي والمكروه ما يثابوا على تركي ولا يعقبوا على فعلي المحضور is what you are rewarded in leaving it and you are punished in doing it as for the مكروه is what you are rewarded in leaving it and you are not punished in doing it again as we said it is not always a يثابوا على تركي that you are rewarded for leaving it that's not always the case ربما تتخلف لما نعن ويعقبوا على فعلي we also said it's what لا يزم من الفعلي وجود المعقبة it's not always necessarily the case because الله تباركه تعالى يغفر لما يشاء he forgives whoever he wills والمباح is what ما لا يثابوا على فعلي ولا يعقبوا على تركي خالية من الطرفيني it is the two sides is free from punishment and reward No punishment is connected to it and no reward is connected to it where is the rest there are punishment and reward all the other four that's what they call in common مباح هيا أم دا هال there's no reward and there's no punishment but there are two external factors if they occur they can throw him يجب أن يحاول أو يجب أن يحاول مجموعة. The first one is it goes to the Mubah itself. The first thing that can cause it is the Mubah in and within itself. If it's overdone. Are you with me? Talking is what? It's Mubah. If it's overdone, it can become Haram. Are you with me? Or you can even become a crew. It takes a step up. Are you with me? Are you with me brothers? Number two is Your other one is something that has nothing to do with the Mubah. But something to do with the individual's intention and the person. Are you there? It goes back to the individual. And his intention. Just by the intention, the Mubah can move from being what? Just Mubah. You can gain a reward from it. Or you can gain a punish from it. For example. Giving water to somebody is what? Permissible. Are you there brothers? But you know that this person is what? He's sick. Are you there? He's what? He's sick. And the doctor only told you that they drink water that's going to die from it or something. Are you there brothers? Giving water to somebody is Mubah a Salatan. So you gave it to them and they died from it. Your intention was to kill them with it. It's a far-fetched example. But the issue is that the Mubah when the intention goes with it it can become a Haram or it can become it can become it can become a Mandoob recommended. نعم. Then the author goes into the issue والصحيح ما يعتد به النفوذ ويتعلق به والباطن ما لا يتعلق به النفوذ ولا يعتد به The author now goes into the seventh the last two which we said these four and what These are الشرعية والطلبية والوضعية. These are وضعي. And the sheikh رحمه الله he chose two from them. He chose الصحيح and he chose what? الباطن. Again choosing a صحيح and a الباطن on the side of the author is also another اعتراب. It's another because صحيح and باطن are the outcome of three things which he should have mentioned. Are you with me brothers? Just the same way الهكام الوضعية التكريفية الهكام الشرعية والطلبية التكريفية has what five right? What did it have? Based on what the author wrote فالواجبه we have what المندوبه and we have المحضوره and we have المباح right? We had those five. صح? So does الهكام الوضعية has five which is السبب الشرطه المانع الصحة الصحيح and الباطن those five. الصحيح and الباطن are the effects of these three. When the sebab is there the shrt is there the man is missing are you there? If the sebab is there the shrt is there and there's a man there it becomes are you with me brothers? man it becomes باطن are you there? So the صحيح and the باطن are what come out of they are what come out of the placing of شرط and سبب and المانع also the نفوذ it cannot be perceived it entering into عبادات are you with me? نفوذ it's not a matter that can enter into عبادات because نفوذ means if I buy a product from you and you buy a product from me and the product is safe and everything is good about it are you there? and we go in separate ways you have never this thing has happened you have no right to return it back أم العبادات between Allah and the creation that can be celebrated are you with me? it's connected it's not صحيح and باطن is not the issue it is شرط سبب and مانع عبادات these three are connected to it it's nothing to do with what is nothing to do with issue of and نفوذ so that's another issue he is critique for now