 فشرف بي لشتغالي بالعلم ولا تبغي به ما عشت يا دادا دالا وياله من شراف عظيم بسم الله الرحمن الرحيم الحمد لله الذي صير الدين مراتب ودرجات وجعل للعلم به أصولا ومهمات واشدوا لا إله إلا الله حقا واشدوا أن محمد عبده ورسوله الصدقى اللهم صلي على محمد وعلى آل محمد كما صليت على إبراهيم وعلى آل إبراهيم إنك حميد مجيد اللهم بارك على محمد وعلى آل محمد كما باركت على إبراهيم وعلى آل إبراهيم إنك حميد مجيد أما بعد إن شاء الله تعالى ما بي love it brothers and sisters today by the name of Allah is our last day in our Dora in the bar namage in which we named bar namage ضب طل علم precision in knowledge and this was the first year in which we did it we are going to be doing by the name of Allah today the last two books we are going to do this kitab which is منظومة القواعد الفقية written by sheikh Abdulrahman ابن ناصر السعري I will do by the name of Allah the Noble Kitab فضل الإسلام سم عملي الله العلي لا فقلي وجاب إلا الشاري والمفق إلي أعمل واسعة العزيرة والحكم البايرات الكثيرة ثم الصلاة مع سلام دائم على رسول كورشين الخاتم وآلي وصحبي الأبرار الحائزي مراتي بالفخار يعلم بديت أن أفضل من أن يوم يوزيروا شكرا عنك واداون ويكشيفوا الحقا للمطور روبي ويوزيروا بعض دائمة المطور روبي يقوث رحمه الله العلمة عبد الرحمن ابن ناصر السعري you started the kitab with بسملة and then ثم ثلنا بالحمدله and then after that he praised Allah سبحانه وتعالى and then after that he sent peace and salutation on the messenger صلى الله عليه وسلم and on the family of the messenger صلى الله عليه وسلم and on his companions and those three are the manners and the etiquettes in when authoring a book then the author رحمه الله he said إعلم now who did أن أفضل المنن may Allah سبحانه وتعالى guide you أن أفضل المنن from the greatest of blessings is علمون a knowledge يزيل الشك عنك و الدرن that will remove two things from you الشك which is doubt and الدرن which is the filth and the dirt that may fall to your heart so knowledge removes two things it removes a shubu hat which is doubt and it also removes الشهوات which is desires so the word يزيل الشك is shubu hat و الدرن is شهوات knowledge it removes those two and it gets rid of it then the author said و يكشف الحق لذي القلوب و يصل العبد إلى المطروب and he told us two things in which knowledge brings about and that is it removes the truth for you و يكشف الحق it makes the truth apparent to you knowledge will allow you that have to happen for you and the second thing which knowledge does for you is و يصل العبد إلى المطروب it allows the slave to reach his final goal in which he's looking for the difference between the two is the last two which is the two things that knowledge brings about the difference between the two is one is connected to the beginning of your path which is و يكشف الحق لذي القلوب it makes the truth clear to you that's the beginning و يصل العبد إلى المطروب it is connected to the ending of the person's life knowledge brings about those two and it repels and it removes those two سم الله سبحانه وتعالى give us knowledge that will benefit us okay when the author when he's mentioned and he spoke about the virtues of knowledge and how knowledge is of great benefit he pointed out the path in which a person can attain knowledge and he can gain knowledge and that is by knowing the comprehensive principles the comprehensive principles if you study them it's a path to learn knowledge and it's a path to attain solid understanding of the religion he says in understanding principles جامعة comprehensive principles جامعة المسائل الشواريدي those comprehensive principles deal with it deals with sub branches it will be easy for you to bring back the sub branches back to the comprehensive principles because no one has the life to live to learn every single sub branch we're not able to do that and not anyone from amongst us is we're all going to die and there's more to learn but the person gives more time to the قواعد كلية the comprehensive he gives importance to the قواعد the comprehensive principles because it's easy then to bring the sub branches back to it and that's something a student of knowledge does and from the قواعد is القواعد الفقية and this is what the author means here that's his intent here قواعد قاعد means technically it means قضية كلية تنطبق على جزئياتها من أبواب متعددة قاعدة technically means قضية كلية it's an issue that deals with but it's something that deals with many different sub branches from different chapters the poet he said so in the definition I gave it encompasses four points the first one is أنها قضية it's a matter قضية here means what the صولين refer to as خبر and what did we say خبر means ما يلزمه الصدقة أو الكذب it's anything which you can say it's true or it's a lie that's what قضية means كلية means what كلية means comprehensive the third one which is تنطبق على جزئيات it means أفراد مختلفة many different things fall under it أبواب متعددة it means it enters different chapters it's not specific to one thing but when you say قاعدة فقية you just have to say قضية كلية فقية it's specific only to فق whereas قاعدة is general to everything if you want you can make قاعدة فعقيدة if you want but here it's not قواعد عقيدة related it's قواعد in فق نعم the author he says the author he started with and it is the قاعدة known as العمل بنية their actions are what is intended by it the reason why the author رحمه الله he started with this because the قاعدة العمل بنية is أم القواعد الفقية it's the mother of all of the قواعد الفقية because of the impotence it's connected to the intention intention means in the شريعة إرادة القلب العملة تقربا إلى الله is the heart coming with an action to get closer to الله سبحانه وتعالى majority of the فقهاء they say this قاعدة is الأمور بمقاصدها majority of the فقهاء the jurists they word it as الأمور بمقاصدها matters are what is intended by it this statement which is not a good usage for two reasons the first one is the word الأمور what enters it is the what and the what are things objects when you said the word الأمور in the language it also brings in objects and things ويد أحكام شرعية is not connected to things it's connected to what the actions of who the slaves is connected to it's not connected to us is it connected to us it's not connected to us it's connected to our actions so when you say أمور you're connected to us and you're connected to the things the second one is الأمور the word أمور again no one can connect intention to a matter or أمور so for those two reasons it's not the best word to say so what we should use is the statement of the messenger which is الأعمال that's the best way that's the best to say what is studied in this chapter of الأعمال the actions are what is intended by it is the intention is the SS the intention is the foundation every single person is rewarded in accordance to that intention the author statement here he says that is a condition a prerequisite for every action does the author mean by this every action because when you say the intention is a prerequisite does he mean all of actions the scholars who translated explained this book this is أعمال because if I want to pay a person back their debt do I have to come with the intention for the debt to be accepted if I want to provide for my family member my children do I have to come with an intention for it to be accepted no what about if I want to remove filth from myself do I have to come with intention this action is accepted no one is going to request for me to clean that debt again because you didn't come with an intention now فإن تزاحم عدد المصالح يقدم العالم المصالح يقدم يقدم يقدم يقدم يقدم يقدم يقدم the author he goes into which is that that the religion is built upon bringing about good and repelling and removing evil the word it means to bring about التحصيل والجمع and the word it means it is to push away something so the religion is built upon that and the way that the religion brings about مصالح is in two ways the first one is تأسيس المصالح actually brings the مصالح it places as a foundation يبتدأوها the second one is تكميل المصالح it completes the مصالح it makes it complete full it adds it's already a it makes it even more as for when we look at the religion in terms of the it's also looked at it from two different ways the first one is درأوها it repels it it removes it so it doesn't even happen and it doesn't take place and the second one is تقليلها it lessens it so the statement that's more complete in terms of this تحصيل المصالح وتكميلها ودرأو المفاصد وتقليلها that the religion is built upon bringing about مصالح and completing it and repelling the مفاصد and lessening it because sometimes it can't remove it in totality it lessens it what's a مصالحة many people say this is a مصالحة for the religion مصالحة for this and that مصالحة is مصالحة is a term that's used for whatever the Sharia commands two things is what the Sharia commands it commands الفرائض the obligatory things which the Sharia commands but it commands it in a forceful manner and the second one is النوافل the voluntary is what the Sharia also commands it but it doesn't command it in a forceful manner the second one is the مفسد what's the مفسد the مفسد is a term used for what the Sharia has prohibited but it's only used for what the Sharia has prohibited على وجه الإلزام in a forceful manner and مفاصد is only connected to محرمات things that are haram the مباح and the مكرو can be a مصالحة can be a مفسد because of an external matter the مصلاحة it encompasses what the فرض and the نفل only and the مفاصد is specific to the haram what's remaining the other two that's remaining which is the مباح and the مكرو they can either be مصالح sometimes or sometimes they can even be from the مفاصد you can't say that this is مصلاحة because it's مباح or it is مصلاحة because it's what it's مكرو or the opposite you can only say it because of an external matter there's something which is the author mentions here which is known as تزاحم المصالحة المفاصد when the مصالحة and the مفاصد are they're crowding one another تزاحم when it is something it is made you have to basically prioritize one over the other you're in a predicament you're in a situation where the مصالحة and the مفاصد are doing تزاحم تزاحم المصالح it means امتناع فعل فعل احدى المصلاحاتين إلا بتركي الآخر you're not able to do the two مصلاحة you have to take one of the two مصلاحة this is called تزاحم المصالح وتزاحم المفاصد the same is تزاحم المفاصد امتناع تركي احدى المفصداتين إلى بفعل الآخر you're gonna have to do the other one the word that's used for مصلاحة is to do and the مفاصد that's used for it is to leave the مصلاحة you do whichever the two مصلاحة you do you're gonna leave the other one and the مفاصد is whichever of the two you leave you're gonna do the other one so if two مصالحة are running besides one another the author clearly told you فإنتزاحم عدد المصالحي يقدم الأعلى من المصالحي if they are competing with one another two مصلاحة you take the greatest of the two and if two مفاصد are running besides one another and you're gonna have to you're gonna fall into one of the two then you take the lesser of the two وضده تزاحم المفاصد يرتكب الأنة من المفاصد you fall into or you do the lesser of the two what about if we've now learned if two مصالح are running besides each other how to deal with it we've also learned two مفاصد that are running besides each other which of those two we need to fall into what's about if there is a مصالحة مفصد if there is a مصالحة مفصد whichever of those is are you with me brothers you've got a مصالحة to do but if you do the مصالحة you're gonna fall into a مفصده in order to do this مصالحة مفصد is gonna happen which one do I take if the مصالحة is and the مصالحة is very little then you take whichever of those is higher راجح means higher the مصالحة here is more the مفصد is little are you with me brothers what do you do here you can't leave this مصالحة which is very big even though there is a مفصد in there you take the مصالحة which is if the مفصده is راجح of course you don't take it you leave it are you with me what about if the مصالحة and the مفصده are the same the مصالحة and the مفصده are equal then درء المفاصد مقدم على جلب المصالح repelling and removing the مفصده takes presence over bringing about any good this time so the correct way of using دفع المفاصد مقدم على جلب المصالح مصالحة and the مفاصده are equal قرافي is the one who pointed that out it is not talking about when there is راجح there is a مصلاحة which is راجحة so we learnt the following things in this particular points the first one is 2 مصالح running besides one another or 5 or whatever يقدموا علىها we will take the highest of them the second مرتب that we learnt was what the two مفاصد running besides one another we will fall into and we will take and we give presence to the lesser of the two we also took is دحام المصالح والمفاصد when the مصالح and the مفاصد are what we measure three forms it comes in the first one is they are one is higher than the other so the مصلاحة is higher and the مفصده is lesser we take which one the مصلاحة the second one was what the مفصده is higher and the مصلاحة is little we repel the مصلاحة and the third form was what when they are equal and we gave the قاعدة which is درء المفصده اولى مجلب المصلاحة we will what we repel the evil to bring about good تعام تعام the author رحمه الله he goes into نذق قاعدة which the scholars call and it's very well known as المشقة تجليب التيسير المشقة تجليب التيسير the using of the word المشقة الشيخ عبد الحمان ناصل السعودي didn't use if you look at it he says ومن قواعد الشريعة تتيسير في كل أمر نابه تعسير is what he used he doesn't use the word مشقة because in the Quran what comes is the word عصر which is تعصير and مشقة doesn't come الله says in the Quran يريد الله بكم اليسراء ولا يريدوا بكم اليسراء الله doesn't even want عصر for you he wants يصر for you so the تعبير the usage of the word in the shari'a is what عصر and that is more befitting to be used in the word المشقة what would even be better than all of that would be to use the prophet statement عليه الصلاة والسلام which is الدين يصر the religion is يصر you don't have to bring قاعدة where you change you can just come with what the prophet came with which is الدين يصر the religion is easy is the hadith صحيح البخار من حديث أبي هرئة so the ease of the شريعة is general and when you say الدين يصر it's even better you know why because when you say المشقة تجلي بالتسير according if you use even the statement of the sheikh which is يجلي بالتسير if you take the wording that the author uses here himself it's still it's not complete the reason is because it only looks like that the ease comes when there's hardship but the statement of the messenger it shows that the religion is always easy it's always ease okay and if you do find hardship in the religion it's not because the religion is hard it's because there's deficiency in you are you with me brothers that the hardship is connected to you the hardship is connected to you because the same person will be doing the same action and say no I don't find it as a problem because of Mashallah his obedience to Allah and how righteous he is so the usage of the word we've kind of chosen not to use it