 وَأَقُولُ فِي القُرْآنِ مَا جَاءَتْ بِيهِ آيَاتُوهُ فَهُوَ الْكَارِيمُ المُنزَالُهُ وَأَقُولُ قَالَ اللَّهُ جَلَّ جَلَالُهُ وَالْمُصْطَى فَالْهَاديِ وَلَا أَتْ أَوْوَالُهُ الحمد لله الذي شرح سدور أولياءه بالإيمان وفتح لهم أبواب النصوص بقواعد البيان وصلى الله وسلم على من أنزل الله عليه الكتاب والميزان وعلى آله وصحابته ومن تبعهم بإحسان أما بعد الأمر يؤثر رحمه الله كامس تواندا شابتا كولد الأمر قال المصنف ذيؤثر رحمه الله شيخ محمد بن صالح العثيمين هسيس تعريفه الأمر قول يتضمن طلب الفعل على وجل استعلاء مثل أقيم الصلاة وآت الزكاء فقرج بقولنا قول الإشارة فلا تسمى أمرى وإن أفادت معنى وخرج بقولنا طلب الفعل النهيو لأنه طلب ترك والمراد بالفعل الإيجاد فيشمل القول المأمور به وخرج بقولنا على وجل استعلاء الالتماس والدعاء وغيرهما مما يستفاد من سيغة الأمر بالقراء أمر أمر is a statement that includes the request of an action by way of a higher authority such as establish the prayer and pay zakat and what is excluded from our word statement is anything which is not spoken by gestures even if what is meant by is a command and what is also excluded from our words the request of an action is the prohibition because that is requesting one to leave an action and the intent of an action is to bring it about and that includes the speech which is commanded to be said and what is also excluded from our words by way of a higher authority is to appeal and supplicate and other such words that have the pattern of a command and through other factors which might be perceived to be a command the author رحمه الله he goes to a chapter known as the command the chapter of the command and the prohibition is considered to be the biggest chapter of speech so if someone was to ask you what is the biggest chapter in the chapter of the word you would say الامر والنهيو commands and prohibitions why? because لأن نصوص الكتاب والسنة because the Quran and the sunnah are either commandments or prohibitions will he delicate a great scholar السرخسي اما السرخسي if you want to say it both ways it said السرخسي الحنفي he has a Kitab known as أصول السرخسي he started his book with الامر والنهيو commandments and prohibitions the reason why he chose to start with it is because as I mentioned the Quran and the sunnah are either commandments or prohibitions you either been told to do something or you're told to stay away from something so this chapter we can actually say we are now going into أصول الفق we can actually say we're really going into the real essence of what أصول الفق is and that before this we were really doing definitions and we were going into meanings of words but that now we're going into what أصول الفق is about الامر والنهيو what does أمر mean in the Arabic language what does it mean in the Arabic language it means you're requested to do something that's the real meaning for it in the language there are other meanings that the word أمر can mean and there are three other Arabic usages that the word الأمر has in the language three other meanings in the Arabic language the word أمر is the first one is الشأنو and he's telling the ayah وما أمر فرعون برشيد وما أمر here means what وما شأنو فرعون برشيد فرعون is أفاز was not good was not upright here what is used وما أمر here means what شأنو a benefit the أمر that means الشأنو the أمر that means الشأنو its plural is أمور its plural is what أمور and the أمر which is طالب الفعلي the plural of it is أوامر the plural for it is أوامر and that's important that you learn it so أمور when you hear it the singular is أمر أوامر the singular is أمر but the difference between أمور and أوامر is that أمور the singular is الشأنو the singular is the second meaning it has in the Arabic language is الفعلو the action الله سلم in the ayah وشاويرهم في الأمر consult them Muhammad in what في الأمر consult them in the action because the ayah came in the context of what the context of the battle of Uhud consult them in this action of participating in the doings and the logistics of the battle of Uhud the third meaning is الصفع attribute in characteristics the poet he said the poet he said عزمت على إقامة ذي صباح لأمر ما يسودوا من يسودوا عزمت I made a decision على إقامة to reside ذي صباح means until the morning لأمر in a attribute in a form with the characteristics ما يسودوا the characteristics of the one who is given leadership the way I will wait and I will stay will be in the characteristics of ما يسودوا ما يسودوا in the characteristics of the one who is given leadership meaning the person who is given leadership the one who is given leadership there are characteristics he's chosen for from his characteristics his forbearance patience you know diligent those are the characteristics he's chosen for صح so عزمت I made a decision على إقامة to reside إلى صباح to the morning لأمر in a characteristics ما يسودوا ما يسودوا the characteristics of the one who is given leadership to run and control so لأمر means means that's what it's used in the Arabic language أصطلاح الأصولين in the definition of the the way that the the way that the the definition is as the which is قولون a speech قولون a speech so we're going to go through each point inshallah the first one is قولون قولون the أمر is a speech what isn't a أمر a فعل cannot be an أمر any actions cannot show أمر like if you say something like this to somebody even if it benefits you what the أمر benefits you because if you say it somebody like this meaning come here with your finger and your hand it's a command but it's not أمر why because it's a فعل and أمر is قولون it's a speech when you say قولون it's a jinx so under it falls many things قولون what falls under it is أمر which is what the author wants under it falls a تخير choice falls under it a نهيو falls under it a دعاء falls under it an التماس to appeal all of them are قول all of them are speech so the author still hasn't pinpointed it then he said طلب when he said طلب he got rid of one of the five five we mentioned right now he got rid of one of the five that we mentioned all the five that we mentioned أمر و التخير أمر is your command right تخير is a choice and now you prohibition a دعاء and an التماس appealing those five each one has to drop in the definition when he said قولون all five of them are in there the second one is طلب what leaves التخير straightaway walks away تخير means you're given a choice you're not requested to do anything طلب means to be requested right تخير is a what it's the choice of الفعل و الترك to do something or to leave something and an example for that is حتى إذا أثخنتموهم فشد الوثاقة فإما مننبعدوه وإما فداء حتى تضع حتى تضع الحرب أو زرها this آية الله says حتى إذا أثخنتموهم if you inflicted a slaughter upon them meaning the disbelievers فشد الوثاقة secure the bonds the points that you put on them when you you slaughtered them you fought with them now what you did is you took them as captives right الله said secure the bonds فشد الوثاقة وثاقة means the bonds فإما مننبعدوه at this moment where you have them as captives الله says فإما مننبعدوه if you want you can you can confer favor upon them if you want you can confer favor upon them you can bestow favor upon them if you wish to فإما مننبعدوه وإما فداء or if you wish you can request for ransom here Allah gave the believers the choice do you want to favor them meaning let them go and let them be and just let them go or do you want to take ransom for each one حتى تضع حتى تضع الحرب أو زرها until the battle place it puts down its burdens meaning the battle is over حتى إذا أثخنتموهم فشد الوثاقة فإما مننبعدوه وإما فداء because the awe here is what is لتخلير you have the choice of either favoring them or you have the choice of taking ransom this is not talab because you given the choice it's not a talab then the author said but what's still inside here الدعاء is a talab الالتماس is a what a talab the second part comes so the five which one dropped only so far only تخيل dropped هي فعل قولوا يتضمروا طلب الفعلي فعيل here is what to do something what dropped here نهي you dropped because then you are not told to do something you are not requested to do an action what are you told not to do an action so it's not طلب فعلي it's طلب ترك you are requested to leave something in the نهي and the amariok requested too to do something here i want to benefit you something which is فعيل here does all of the forms of نهي you drop out of it or the only type of نهي that gets out of that definition فعيل because now it comes in many forms right which one is the one that drops here all of the forms of prohibitions or is it a particular form of prohibition some of the scholars they said it's the only one which is فعيل عمل is what فعيل عمل is what if and do they said the only one that leaves that is not all forms of prohibitions it's the لا تفعل don't do they said لا تفعل because stay away from many of doubts it's عمل but you told it stay away from something you are commanded to stay away from something so that's طلب فعلي they requested to do something what are you requested to do leave of something so they called this طالب وفعلي اترك so till now they said that form hasn't left the definition another example is when Allah said فع تزيل النساء في المحيض stay away from the women whilst they are on their menses stay away from them meaning don't have any intimate sexual intercourse with them فع تزيل النساء فع تزيل is a فعيل عمل it's عمل but here is طالب وفعلي you are requested to do something by leaving it off دع ما يريبك الى الى ما لا يريبك is an example of that as well so they said طالب وفعلي the only one that leaves it is that's the only one that drops because that one they said that form is not طالب وفعلي you are not requested to do something you are just told to stay away from something does that make sense that's a benefit that you benefit in more advanced book the author said I want you to ponder here this is a very important message here there is a very important point here على سيفة الاستعلاء it means طالب العلوي وتكلفه طالب الاستعلاء means the person he says it when he requests this person to do something he requests it in a form in a manner which gives him superiority he does it in a supreme form if that makes sense that's what it means استعلاء he doesn't say please can you do this he doesn't say that he says do this this is the difference between على وجه الاستعلاء in some books that you see على وجه العلو there is a difference between على وجه الاستعلاء and على وجه العلو على وجه الاستعلاء means you are looking at the way it goes back to the speech and the way that the person says it doesn't matter who the person is and his level and his rank it's how he asks that makes sense and that's the author's choice here right now does that make sense the second way is على وجه العلو some scholars would say على وجه العلو means it's not necessarily how the person says it but it's to position the persons in when they're saying it in other words if a slave says it to his master and he says do this it's never considered to be an أمر because what is على وجه العلو العلو means he has to be high so this is على وجه العلو it goes back to the one who is speaking so if a master says to his slave stand what is it called أمر based on that one if a slave says to his master is it called أمر based on this if we look at علو if a slave says to his master قم no it's not an أمر why because the slave is low and the master is high but the شغب العثمين one is not that شغب العثمين one is not he's not looking at whether it's a master or a slave no it's how he says it it's how he says it so all you just need to know إستعلاء it goes back to صفة راجعة للكلامي the استعلاء is a characteristic and an attribute that goes back to the speech whereas the علو is a it goes back to the one who is speaking شغب العثمين he is saying whether it's an أمر or not we don't look at the one who is saying we look at both so we don't look at what he is saying we don't look at the one who is saying it we don't look at how he is saying it if he says قوم then it's an أمر but if he puts أرجو I hope I ask you that takes away from it علو superiority then it's not an أمر whether he's a slave or a master it doesn't matter the second view is no it matters we look at who is saying it and the strongest opinion is that is that both conditions need to be there it has to be when we say what is it that leaves the discussion when we say from the five what leaves because and now he already left the only two that was outstanding was what? means and those are the two that leave when you intercede for somebody or you appeal because comes from من المساوي two equal people it's like a brother saying to another brother اشتري لنا طعاما باية for us a good food it's not an أمر because it's equal دعاء is what it's not an أمر he's a low rank person what is he because دعاء comes from a low person to a higher one it's اللهم سبحانه وتعالى the slaves they ask him so when we say to Allah ربي إنك أنت الوهب when a person says that ربي إذا فعل أمر يقمان لي الله عز وجل إذا جنسي أمر وائه راجعة للمتكلم نعم سياغ الأمر أربعة فعل الأمر مثل اطل ما أحيى إليك من الكتاب اسم فعل أمر اسم فعل الأمر مثل حي على الصلاة المزدر النائب عن فعل للأمر مثل فإذا لقيتم الذين كفروا فضرب الرقاب المضارع المقرون بلام الأمر مثل لتؤمن بالله ورسوله وقد يستفاد طلب الفعل من غير سيغة الأمر مثل أن يوصف بأنه فرض أو واجب أو مندوب أو طاعة أو يمدح فاعله أو يطرتب على فعله ثوابا أو يطرتب على فعله ثواب أو على طركه إعقاب كفر كفر كفر كفر مثل رسائل كفر كفر كفر number 3 the verbal noun that is used in place of the imperative verb such as so when you meet those who disbelieve in battle strike their necks number 4 present tense verb joined with the lamb of imperative such as to believe in Allah and his messenger commands can also be understood using other than the normal forms as mentioned above such as something being described as واجب مندوب or obedience or praising the perpetrator disparaging the one who leaves it or when a reward is connected to it or that to leave it would be punishable the author رحمه الله now he goes into the forms of commands the forms in which it comes in the sheikh رحمه الله he divides the سياغ الأمر the forms of commands into 2 into 2 the first one is الصريحة ديركت and he mentions 4 of them which are direct and then he mentions 9 which are indirect 9 forms which are غير الصريحة that are not direct 9 of them the أمر is very important for a person to understand it أسياغ الأمر هو ألفاظ الدالة علي the أمر the wordings that are in it show the أمر when you say أتلو read that أتلو shows the commands that's important and that the أمر has forms that are specific to it the أمر have what? that are specific to it and this is in opposition to the أشاعراء who believe that the أمر don't have forms the أمر it doesn't have forms and that the أمر is a meaning that is present within the person's soul like the prohibitions so they will say for example do this and things like that they are not أمر but they are the indications of an أمر that's what they say the reason why we already know that the شاعراء what do they believe اثبات الكلام النفسي they believe the speech does not come out from Allah and the only time that the speech can be known whether it's a commandment or a prohibition is when when can you know it is when it comes out so since the speech hasn't come out and it's within Allah how do you determine when it's a commandment and when it's a prohibition so for that reason they said that there is no form for commandment and there is no form for prohibitions and as a مسألة مابحة that you study more in details in كتب العتقاد the best Kitab that spoke about it in the first volume paid 106 to 108 is sheikh al-Islam ibn Taymiah in his Kitab در وتعارض العقل والنقم and also in the Kitab الإيمان paid 108 to 110 sheikh al-Islam ibn Taymiah this concept of الأمر والنهيو does it have a Seegah تخصو specific forms in which it comes to him and how he debunks the argument of the Acha'ira let's quickly go over the four forms that the author رحمه الله mentioned which were direct and clear and then we'll mention the ones that he mentioned which are not direct the first one is فعل أمر فعل أمر which he should study in Arabic is like الله statement أطل مأوحية إليك من كتاب ربك وأقم الصلاة صورة العنكبوت آيه 45 الله says أطل ريد the second one is صورة الحزاب الله تبارك وتعالى ودري so here we said أطل مأوحية إليك من رب أطل مأوحية إليك من الكتاب وأقم الصلاة and establish the prayer so we have two commandments in that verse فعل أمر another آية is صورة الحزاب آيه 70 الله says آيه الذين آمنوا تقل الله وقولوا قولاً سديدا يأي الذين آمنوا تقل الله وقولوا قولاً سديدا so we have four words that we took from the two verses أطل مأوحية إليك من الكتاب وأقم الصلاة أطلوا وأقم الصلاة يأي الذين آمنوا تقل الله وقولوا لو انسى قولاً سديدا four words أطلوا أقم التقو and قولوا و هذه الفعلة فعلها أمر، يتكلمها أمسيخ، أمسيخ من كل فعلات فعل أمر هو فعل أمسيخ إفعال هو فعل أمسيخ الثاني هو اسم فعل أمر ماذا يسمع فعل أمر؟ ماذا يسمع فعل أمر؟ أذ أن نتألم متنممة الأجرمية، ما قلت أن أمر لديه أمسيخ؟ أعلى أمر هو فعل أمر أولا هو أنه بشكل أمر أعلى أمر هو فعل أمر دلالت على الطلب وقبوله يا المؤنثة المخاطبة فهذا يسأل أمسيخ أولا هو دلالت على الطلب أنه يتكلم مدينة صح؟ والأمر هو وقبوله أنه يتكلم إذا يجب أن نضعه أمسيخ المخاطبة قم يمكن أن نقول ذلك إذا كنت أريد أن نضعه صح؟ لكن إذا لم يتكلم يا المؤنثة المخاطبة يتكلم اسم فعل أمر يتكلم ماذا؟ لا يتكلم لذلك are the main points and there are other things that some scholars mentioned for example سيء من الله سبحانه وتعالى ويحيا ليهلك من حالك عن بينات ويحيا من حيا عن بينات ويحيا إذا فعلوا ماضي it came from the word حيا حيا حيا أما حيا على الصلاة that's what they say right so I don't know why I wrote the ayah ليهلك من حلك عن بينات ويحيا من حيا that's حيا because it came from the word حيا it's a mistake I did I confused it with حيا على الفلاح بحيا على الصلاة اسمه فعل أمر I wanted to distinguish one from the other the third one is المزدر المناب الأمر the مزدر the verb نام that's sitting in the place of the فعل أمر it's sitting in its place it's a statement فإذا لقيتم الذين كفروا فضرب الريقابي فضرب الريقابي فضرب الريقابي يضرب الريقابي it's a semester but it's sitting in the place of the فعل أمر فَنَاذِوَاتٌ إِلَا مَيْسَرَحَ الله سيث so the first ayah فإذا لقيتم الذين كفروا فضرب الريقابي is in سورة محمد ayah 4 the سورة البقرة ayah 280 الله سيث فناثيرتٌ إِلَا مَيْسَرَحَ فناثيرتٌ إذا مسر فناثيرتٌ فناثيرتٌ is what like weight also سورة المجادلة اما سورة المجادلة you can say both ways مجادلة or مجادلة you can say both ways ayah 3 فتحريروا رقاباتٍ فتحريروا إذا مزدر نائب عن الفعل الأمر sitting in the place of the فعل أمر فاصيام ثلاثة أيام فاصيام is a masdar that's taking the place of a فعل أمر those are the forms the fourth type is فعل المضارع المقترن بالام الأمر the فعل أمر which is المقرون بالام الأمر the lam al-amr is connected to it الشيخ رحمه الله و تعالى he gave an example which is لتؤمنوا بالله و رسوله believe in Allah and his messenger but some of the copies and I'm guessing your copy probably has that does it say سورة المجادلة آية 4 that is incorrect because that آية لتؤمنوا بالله و رسوله و تلك حدود الله و للكافرين عذاب و نقل am I right that lam لتؤمنوا بالله و رسوله that lam is not lam-u-amr it's lam-u-taalil so the sheikh didn't use that's not the correct the sheikh is referring to his own example his own example and that's why he placed it in brackets it's in brackets for you لتؤمنوا بالله و رسوله it's originally in brackets على كل حال the author is one the example for it is the example he gave which is لتؤمنوا بالله و رسوله but not لتؤمنوا بالله و رسوله it's a taalil so you can't believe in Allah that's what he means و ليكتب و ليكتب بينكم كاتب بالعدري that is an example for the sheikh و ليكتب فقمت لهم الصلاة فلتقم طائفة منهم معك و ليأخوضوا أسلحةهم فإذا سجدوا فليكونوا من ورائكم و لتأتي طائفة أخرى فليصلوا معك و ليأخوضوا حضراهم وأسلحةهم أمد حديثه و the prophet peace be upon him و إذا شكأ أحدكم فليتحر الصواب if one of you is in a state of doubt then let him verify and come with the best of him فليوتم علي أني لأمكomplete it ثم ليس جود سجلتيني and then he should do two sujoods the one that the prophet said فليوتحرضة that lamb is what he enters the فعل مضارع and it's a lamb of the matter and will he delicate the halat you remember that time he couldn't distinguish between فليفرحو and the difference between the fa'il amar the fa'il amar is a whole different situation good those are the four types which are سريحة now we're going to go into سيغة الأمني غير الصريحة the forms which are indirect and the author mentioned رحمة الله تعالى nine of them he mentioned nine of them the first one is the act is referred to and it's used by the word فرض and you'll suffer بأنه فرض that's the first one and the act is described to be فرض for example the example for that would be the حديث أرمام البخاري when it came to the the amount for the and أبابك للصديق and then he said هذه فريضة صدقتي هذه فريضة this is the obligation of فرضها رسول الله that the messenger made obligatory على المسلمين on the Muslims والتي أمر الله بها رسوله أن الله commanded his messenger so the أبوبك رضي الله تعالى عنه wrote it that letter and he sent it out and in the window he said هذه فريضة الصدقة التي فرض الله التي فرض رسول الله صلى الله عليه وسلم على المسلمين والتي أمر الله بها رسوله the second one is to be described أن يوصف بأنه واجب that it said it's واجب an example for that is غسل الجمعاتي غسل الجمعاتي showering on Friday واجب it's obligatory على كل محتالي من on everyone who has reached age of puberty number three is أن يوصف بأنه مكتوب he said that this is مكتوب to be described to be مكتوب like Allah said كتب عليكم القتال وهو كره لكم كتب عليكم الصيام كما كتب علي الذين من قبلكم كتب the word كتب shows obligation كتب means it is made obligatory on you and mandatory on you أن يوصف بأنه مندوب also to be said that this is مندوب example for that is ندب رسول الله صلى الله عليه وسلم الناس يوم الخندق فانتدب الزوبير ثم ندبهم فانتدب الزوبير ثم قال رسول الله إنه مسجل لكل نبي حواري يون وحواري الزوبير وابن العوام the word ندب ندب according to the shatali is واجب أن يوصف بأنه طاعة it is described to be obedience كقوله تعالى من يوطع الرسول فقط أطاعة الله من يوطع الرسول فقط أطاعة الله obedience here it means it is an order أن يوم دحف فاعله the one who does it is praised أن يوم دحف فاعله the one who does it is praised the professor said أحب عباد أحب عباد the slaves that are most beloved to me are what إلي أعجلهم فيطرا the ones who hasten the fitrah they are the most beloved ones to me لسأمر because the one who do it is being praised number 7 is تاريكوهد the one who is leaving it off is critized and scolded the professor said gentleness is not in a matter except it beautifies it and gentleness is not stripped from a matter except that it makes it unappealing number 8 أن يترتب على فعله ثواب doing it reward will come from it or you ترتب على فعله ثواب doing it you get reward for it when the professor said عمرة عمرة is an expiation لما بينوما which is between it و الحج المبرور a Hajj which is مبرور حج المبرور means a Hajj where the person doesn't go against Allah's command ليس له جزاء there is no other reward for it إلا الجنة number 9 is أو يترتب أو يترتب على ترك عقاب leaving it a punishment is for you the professor فقد أوجب الله له النار فقد أوجب الله له النار و حرم عليه الجنة فقال رجل وإن كان شيئا يسيرا فقال رجل وإن كان قابي صن من أراك the professor said anyone who takes the rights of his muslim brother unlawfully he takes the rights of his muslim and he takes it by making an oath be a meanie and he unlawfully takes the wealth and the rights of his muslim brother فقد أوجب الله له النار الله made it a dane and a promise for him the hellfire و حرم عليه الجنة sorry فقال رجل وإن كان يا رسول الله وإن كان شيئا يسيرا even if it's something little that he took the professor وإن كان قابي صن من أراك even if it's a toothpick even if it's a what a toothpick something small then the author said سيغة الأمر عند الإطلاق تقتضي وجوب المأمور به والمبادرة بفعله فورا فمن الأدلة على أنها تقتضي وجوب قولوا تعال فليحذل الذين يخالفون عن أمر أن تصيبهم فتنة أو يصيبهم عذام أليم وجه الدلالة أن الله حذر المخالفين عن أمر الرسول صلى الله عليه وسلم أن تصيبهم فتنة وهي الزيغ أو يصيبهم عذام أليم والتحديل بمثل ذلك لا يكون إلا على تركي واجب حتى سbalance فدلع على أن أمر الرسول صلى الله عليه وسلم المطلق يقتد وجوب فعل المأمر ومن الأدلة على أنه ل Hugا قولواه تعال فستبق الخيرات المؤمرات الشرعية خير والأمر بالاستباق إليهاUDE subtle on وجوب والأن النبي صلى الله عليه وسلم كريهة أخيرة الناس كريهة隊خير الناس أمك كريهة أيها كرهة تأخير الناسي ما أمرهم به من النحر والحلق يوم الحديبية حتى دخل على أم سلمها رضي الله تعالى عنها فذكر لها مالق من الناس ولأن المبادرة بالفعل أحوط وأبرى والتأخير له آفات وإقتضي تراكم الواجبات حتى يعجز عنها دلالة الأمر المطلق مسألة دلالة الأمر المطلق ما يفعله؟ هذا one of the most beneficial rather than one of the most important issues of the matter this chapter of the matter the most important thing is this issue the commandment the unrestricted commandment pay attention to this what does it indicate? and the scholars they look at it from two angles how many angles do they look at from? two angles the first one is دلالة الأمر على حكم الممر به that the unrestricted commandment the unrestricted commandment in terms of the thing that you're commanded to do when you're commanded to do it what does it show? does it show that you have to do it? or does it show that you have the choice to do it? that's the first thing that we're going to look at we're going to look at it from two angles the first angle is دلالة الأمر the commandment in which the thing that you're commanded to do you're being commanded to do something that unrestricted command does it show that you have to do it? or otherwise? remember we're talking about the unrestricted command that we're not talking about a restricted one to a particular situation because the one that's restricted it will be taken to whatever it's restricted to if there's a قرينة in there that shows that you don't have to do it and that's a قرينة we're going to give that example but here we're talking about الأمر مطلق in both of the situations that we're going to mention this one and the next point that we're going to mention hope this point is understood okay the authors of the opinion when you see an unrestricted command from the Quran and the sunnah you have to do it when you see it on the argument which is أن الأمر المطلق يقتضل وجوب that the unrestricted commandment from the Quran and the sunnah shows obligation that's his opinion now what's his evidence his evidence is the same of Allah يأيون الديين عاملوا التقل الله وذاروا ما بقية من الربا إن كنتم مؤمنين فإن لم تفعلوا فائدانوا بحربهم من الله ورسوره and sorry the evidence that the evidence that the sheikh brought is فليحضرين الديين يخارفون عن أمر أن تصيبهم فتنة أو يصيبهم عاملهم this is the evidence that the sheikh brought فليحضرين الديين لتهم be cautious the ones who are opposing عن أمره the prophet's command عن أمره the command of Allah أن تصيبهم two things are going to happen to them أن تصيبهم فتنة fitness is going to happen to them what does fitness mean what does fitness mean شرك شرك ألمام أحمد سدات that's a تفسير of ألمام أحمد رحمه الله but the author here رحمه الله he gave a general meaning than شرك what did he say he said he said his deviation which is no doubt شرك is the greatest form of the second thing that I mentioned is what فليحضرين الديين يخارفون عن أمره the one who goes against the prophet's command and Allah's command يصيبهم عذاب وانيم a severe punishment will be for them so if the commandment of Allah did not show obligation why would fitness happen to us and why would a severe punishment come if it didn't show obligation that's the shirk's argument the only reason why those two great serious warnings will come is that the person left a what واجب because wajib is what the person who doesn't come with it deserves to be punished صح so that's the author's استدلال of the ayah and this is the ayah to be honest used by the overwhelming majority of those scholars who say أن الأمر المطلق يقتضل وجو that the un-restricted command benefits obligation that's what they say you can see this in البحر المحيطة نشر البنودة نهاية الصولة روضة الناظر وجنة المناظر وصول صرخ وصول صرخس وعضة بكس like that وصول الفق they talk about it this is the unrestricted command here we're talking about but the restricted command the restricted command it can show this and it can show that it can show both it can for example when the prophet said صلو قبل المغربي صلو قبل المغربي pray before Maghrib pray before Maghrib and then after what did he say يقول لمن شاء whoever wishes this command he got there's a قرينة in there that it doesn't show obligation okay there's a قرينة in there that shows that it's not a that it's not an obligation also the those of you who believe اتقوا الله هفتقوا الله عز وجله وذاروما بقي من الربع إن كنتم مؤمنين فإن لم تفعل وذر الله say stay away from قربع okay the command here is to stay away from true or false is it obligatory it's obligatory but there's a قرينة that shows it's obligatory which is what فإن لم تفعل وفأذل وحرب من الله ورسولي that's the show that it's obligation because Allah said if you don't do that then remember that you have proclaimed a war with Allah you are now in direct war with Allah صح so this is when we're not talking about this kind of command you can't use this or you can't use this حديث because each one there's a قرينة in it that shows whether it's واجب or a قرينة that shows which is it's not واجب we're talking about الأمر المطلق this is the sheikh's opinion now we want to ask a question what's the benefit in this discussion whichever of the opinions we take what benefit does it have there's a based on this قاعدة which is أن الأمر المطلق يقتض الوضوب if you take that opinion okay then a lot of things are going to come and take place for you for example when the messenger said إذا شريب الكلب في إنا إي أحديكم فاليغسله سبعا if the dog drinks from one of your vessels or your utensils what did the prophet said فاليغسله واشت سبعا how many times did he say واشت does it show obligation or not because فاليغسله is an unrestricted amr it's أمر المطلق okay that's the question now if you took that قاعدة then you should say yes it's obligatory number two تكبيره تل إحرام إنه الصلاة does it show obligation based on the hadith of the prophet إذا قم تأ if you stand up this is talking to المسيء صلاته the man who didn't perfect his prayer that the prophet was teaching how to pray that what did the prophet say to him إذا قم تأ if you stand up إلى الصلاة for the prayer what did he say فاكبير فاكبير is an amr right and the amr are unrestricted amr what does it benefit so this point is very vital because sometimes you know what you see some people do in the salah they go and they start from the sujood straight away without even saying الله أكبر تكبيره تل إحرام so if you believe أن الأمر المطلق يقتذ الوجوب فاكبير you have to Allah and then you have to do that if you don't you don't need المسعنة أخر أجيها the second direction that وطرحم الله I spoke about this concept which is دلالة الأمر المطلق the indication of the أمر المطلق the second question is the أمر المطلق the unrestricted أمر does it indicate that it has to be done straight away or can you delay it does it show الفورية or does it show التراخي again we are talking about المطلق the unrestricted the unrestricted the unrestricted command because the unrestricted command takes whatever it's unrestricted to for example if a parent says to his son قوم الآن stand up now قوم is an أمر unrestricted command الآن is قرينة قيده it restricted it restricted it what did it restricted to now so this is this is not your this is not the discussion أمر قوم اليوم stand up today so he's got any time within today you can stand up this is تراخي you can delay it if he wishes to we're not talking about if there's an external قرينة in the text we're talking about an unrestricted commandment does it show الفورية or does it show التراخي does it show that you have to do it straight away or does it show that you don't the أثار رحمه الله and many of the أصوليين of the opinion أن الأمر المطلق about the unrestricted commandment it indicates الفورو straight away وجوب المبادرة the person has to hasten by doing that action في أول أزمنة الامكان the first able time that the person can do it and the أوتر رحمه الله he used three things as evidence شكرا محمد المصالح العثيمين he used three arguments the first one he uses the ayah from the Quran فستبق الخيرات فستبق الخيرات how did he use فستبق الخيرات سورة البقرة أمر الاستباق الاستباق means hasten to the good and isn't that معمولات الشرعية are they not good the commandments of the شريعة are they not good they are good فهياجب الاستباق إليها so you have to hasten to it okay and the meaning of الفورو what does it even mean it means الاستباق hasten to something number two the sheikh رحمه الله he brought the argument where the prophet صلى الله عليه وسلم he disliked the delaying of the people when he commanded them صلى الله عليه وسلم to slaughter and to shave their hair and then he entered onto his wife أمو سلمة and he told her what he encountered from the people and she told him that he should shave his hair first so why was the prophet upset is that when he commanded them they didn't want to do it straight away so فدل على أن أمره للفوري that shows that his commandment is for what straight away and if it was permissible to do التراحي to delay he wouldn't have disliked the action of the companions when they delayed it the third point that the sheikh رحمه الله used and the third argument that he used is he said another صحيح the correct observation the logic the rational mind pushes this because when you hasten to something the benefits are fulfilled straight away whereas if you delay something there might be a chance that you may not be able to do it in the future you may not be able you might not be able to do it for example you might become sick or you might die or whatever that may make it hard for you to fulfill the obligatory act it may even be hard for you to do it and the شريعة what did it come to do to do what is beneficial and to push away what is harm والشريعة وجاءت بجلب المصالحة وتكميلها ودرء المفاسد وتقليلها شريعة came to bring about the good and to complete it and to push away the harm or lessen it so this shows that the great مصلاحة is to do it straight away because number one تبرع به الزمة your neck is going to be from obligation you're free you see and delaying it is it not a harm in the sense where you might become weak you might become sick you might die and get punished for leaving something you could have done and etc على كل حال from this they took أن الأمر المطرخ يختضل فور that the unrestricted commandment it benefits or it necessitates hastiness the person has to do it straight away what are the what are the subbranches that are built upon this is this the mere principles that we're talking about or does it actually have applications it has applications for example if the zakat reaches the amount إذا بلغ المال if your wealth reaches the نصاب وحال الحول and the yearly cycle went around and the person is able to give it then they should do it straight away because Allah said give the zakat also حج the person has the ability to go حج do they have to go straight away yes because أن الأمر المطرق يختضل وجب the prophet when he said يا أيها الناس oh people قاد فارض الله عليكم الحج فحج Allah made it obligatory on you حج do حج this commandment means that the person has to do it as soon as they have the ability the same is if a person kills a person by mistake the expiation needs to be taken from them or if a person makes a covenant an oath and they break the yumeen then again a man divorces his wife straight away he has to he can't say I did I said to my wife you are like the back of my mother but I'll start the fasting insha'Allah next year I know she's not my wife until I come with the kafara but I'll delay it right now I'm not with her anyways no the passage is not allowed to delay it and there are other views that are out there but this is the view that the sheikh strengthened then the author he said there are two meanings that we should learn as he said come on and I'll show you if you follow so the point is to follow to learn clearly that the prophet peace be upon him bought a piece of Arabic and he didn't learn the second one the second one the most important when it comes after the warning or the answer to what is understood that it is a warning an example after the warning an example after the warning he said come on and when you're done so follow so the point is to follow to follow after the warning the benefit of his saying come on other than to follow and you're free and the example of the answer to what is understood that it is a warning his saying peace be upon him is to do or not in the answer of those who asked in the Hajj about giving the Hajj on the day of return to one another the third the challenge as my words do with what you before because of what you do those who look believe and those who're to die forgive of strange we Andre and the mention that it is a challenge and the is an example then لكن دلال الدليل على أنه للتراحي فعن عائشة رضي الله تعالى عنها قالت كان يكون عليه الصوم من رمضان فما أستطيع أن أقضيه إلا في شعبان وذلك لمكان رسول الله صلى الله عليه وسلم ولو كان التأخير محرما ما أقرة عليه عائشة فجأة لن يجب أن تجد من الموضوع ذلك لم يجب أن يتم إخباره من الموضوع إذا كان يجب أن يكون من الموضوع إلى مأخر فنوما كان its such as when you buy and sell هؤلاء يكون من موضوع شخص حقيقي أن الحكومة صلى الله عليه وسلم قمت بسيطة من مجموعة و لم يكن لديها مجموعة 2-الإباحة، فرميسيب، often occurring after a warning or in reply to what may be perceived as prohibited An example of this occurring after a prohibition is the verse but when you come out of إحرام then you may hunt The command to go hunting is one of permissibility because it is mentioned after the warning as is deduced from the verse Hunting not being permitted while you are in the state of إحرام An example of when it is reply to what is perceived to be prohibited is the statement of the Prophet صلى الله عليه وسلم Do it and there is nothing wrong In reply to the one who asked during the final Hajj about doing the actions of the Day of Eid in a different order 3-as a threat As in the statement of the Most High Do what you like indeed he has ever watched for over what you do So whoever wishes then let him believe and whoever wishes let him disbelieve Verily we have prepared for the unjust if fire So the warning is mentioned after the command is laid down proving that it is a threat The command is removed from an immediate nature to one which can be implemented over time And an example of what is making up the missed days of رمضان Because even though it is ordered to be made The evidence indicates that it can be done over a period of time As narrated by عائشة رضي الله عنها When I had to make up for the fasting of رمضان I would make up for it what I could accept in شعبان And that's due to the messenger of Allah صلى الله عليه وسلم If the delay was forbidden The عائشة رضي الله عنها would not have confirmed it After we spoke about the Asal of the Amr The default position regarding the command It is that it shows obligation The unrestricted command in the Quran and the Sunnah What does it show? It shows We said the unrestricted command In the Quran and the Sunnah it shows obligation And we also mentioned that it shows That one has to do it immediately So it shows And it also shows That it has to be done immediately After we have spoken about that The شيخ رحمه الله He now goes into Things that can be taken out of that discussion Things that can be taken out of that discussion And times when the command is not Indicating obligation It doesn't show obligation The شيخ رحمه الله He mentioned some But There are times That he did it states In the book There are 35 situations Some scholars asked the number 35 different situations In which the Amr Is not obligatory A command is not obligatory The شيخ رحمه الله He mentioned the first one Which is a Nedb, permissibility Sometimes the command It can go towards permissibility Okay What are they? Number one is permissibility An example that the شيخ gave is و أشهدوا إذا تباعتوا و أشهدوا إذا تباعتوا Means take witness when you're buying And when you're selling و أشهدوا أشهدوا إذا أمر على سيغة إفعل It's a command And it's in the form of إفعل And what's the default position regarding a command And restricted command أنه يحملوا على الوجولي That it's taken as an obligation That's the default position لكن صرفه و صارف An external evidence Diverted it from the default position Diverted it from the original rule And that is أن النبي صلى الله عليه وسلم إشترا فارسل He brought a horse من أعرابي ينه He took it from a Bedouin و لم يشهد And he didn't take a witness He didn't take a He did not take a witness And that then indicated That this is this command و أشهدوا إذا تباعتوا إذا الإباحة If you want to Because we bought two evidences together And that's what came out The second thing is الإباحة The second one is الإباحة The first one is what? أنتبو أنتبو doesn't show Sorry أنتبو is not permissibility Sorry أنتبو is recommendation That is recommended The first one it shows that it's recommended Okay But The second one is الإباحة The second one is الإباحة permissibility The author mentioned in two situations It becomes إباحة In two situations it becomes إباحة The first one is إذا ورد الأمر بعد حذر If the command comes After a prohibition If the command comes After a prohibition For example الله تبارك وتعالى He prohibited hunting الله سبحانه وتعالى غير محل الصيد وانتم حرم الله in his best He prohibited hunting While in the state of إحرام And then Allah commanded After the prohibition Allah commanded The believers to hunt After they finish Hajj الله سبحانه وتعالى Once you leave The state of إحرام Go and hunt So here يحملوا على الإباحة We will say that this command Which is فاصطا دو Go and hunt It's للإباحة It shows permissibility That you can now hunt That's what he said Also another example for it is The prohibition of selling And buying after the second Cooler to the Juma The second proclaim The second nida The second nida After it The prohibition that came From buying and selling on Friday الله نقول يا أيها الذين آمنوا إذا نوديا للصلاة من يوم الجمعاتي فسعوا إلى ذكر الله وذاروا البيع In this ayah الله تعالى He said to us يا أيها الذين آمنوا Those of you who believe إذا نوديا للصلاة من يوم الجمعاتي If the call of prayer Is done on Friday فسعوا إلى ذكر الله Run to the remembrance of Allah وذاروا البيع Stay away from buying and selling You can't buy No can you sell Because of the ayah واذاروا البيع Then Allah commanded it After prohibiting it When the Juma finishes ودي الله say فإذا قضيتم الصلاة فذكر الله فإذا قضيت الصلاة فنتشهر في الأرض وبتاغوا من فضل الله فإذا قضيت الصلاة فنتشهر في الأرض وبتاغوا من فضل الله وذكر الله كثيرا لعلكم تفلحون فإذا قضيت الصلاة فنتشهر في الأرض Once the prayer is done and established وبتاغوا من فضل الله Go out and look for the virtue of Allah سبحانه وتعالى وبتاغوا and فنتشهر Does that mean somebody has to stand inside the mosque and say to the people because Allah said فنتشهر Now this فنتشهر It's after a prohibition Also the prohibition of having a sexual intercourse with your wife while she's on her men's cyst Did Allah not say فع تزيل النساء في المحيض ولا تقربوا هنة حتى يطورنا Leave and stay away from the women while they are on their men's cyst Stay away from them ولا تقربوا هنة and don't come close to them حتى يطورنا until they purify themselves until they until they purify until they purify themselves So Allah said فع تزيل النساء Stay away from the women Forhibited Then Allah commanded us ودل الله say فإذا تطاهرنا فأتوا هنة من حيث أمركم الله When they purify and they clean themselves Allah says فأتوا هنة come to them من حيث أمركم الله from the place الله ثبارك وتعالى permitted for you فيحملوا على الإباحة Now we say فأتوا هنة When the women finish her men's cyst That doesn't mean it's obligatory for everyone to have intimacy with her It's للإباحة لأنه وقع بعد حذري Because it happened when after a hazard لكن This is the view of شيخ من عثيمين and many of the أصوليين شيخ من عثيمين and many of the أصوليين They believe إذا ورد الأمر بعد الحذري يحملوا على الإباحة They believe that if a command comes after a prohibition it's for إباحة It's what? إباحة لكن شيخ الإسلام إبنه كثير العلابة محمد ومين الشانقيطي And others They hold a slight different opinion They say أن الأمر A command بعد الحذري after a prohibition يردوا الشيء إلى حكمه سابق قبل الحذري It goes back to what the ruling was before it happened So if that thing was واجب then the command would be wajب And if that thing was إباحة then it goes back to إباحة If that thing was مندوب it goes back to ندب If that thing was wajب it goes back to the wajب وما إلا إذا And they seem right They seem They seem right in that regard Because we find some evidences of the نصوص الوحرين You can't reconcile between it unless you say that قاعدة The way that إبنه كثير and others chose That seems to be strong And the second form of إباحة that the author رحم الله مانشد إذا ورد الأمر جوابني ما يوتوه هم أنه محضور If a command comes to a If the command comes as a response to something that is suspected it was prohibited Like the statement of the messenger when he was asked في حجة الوداع it is a final Hajj If you can do تقديم بعض of عال الحج some of the acts of Hajj some of the acts of Hajj can you place one before the other The messenger said to the companion If I do that ولا حرج and there is no problem There is no problem The sahabi thought that it was prohibited أصلا لم يوتوه أنه محضور He thought it was prohibited He thought it was not allowed And the messenger gave him a response the prophet What did he say If I do If he means You can do He asked about whether he can do it So the prophet even though he said If I do ولا حرج and there is no harm on you It doesn't mean what Go You have to do it It means You can do that You can do that The third type that the author رحمه الله mentioned And the third type that we are talking about here is We mentioned Okay The third type Where the command It leaves obligation And The third type is التهديد When a warning comes When a warning comes الله تعالى وَدِلِسَيْنِ عَيَا إِعْمَلُوا مَا شِيْطُمْ Do as you wish إِنَّو بِمَا تَعْمَلُونَ بَصِيلَ الله is one Who knows everything Which you do And he's aware of everything You do And he sees everything you do So this إِعْمَلُوا مَا شِيْطُمْ إِنَّو بِمَا تَعْمَلُونَ بَصِيلَ Does that mean الله is commanding us To do whatever we want This is a warning You mean Okay Do whatever you want You can't do whatever you want It's not actually a command To do it It's a warning It's like the other فَالْمَنْ شَاءَ فَلْيُؤْمِ وَمَنْ شَاءَ فَالْيَاكْفُرْ This belief Is Allah commanding us To this belief We say this is التهديد So how do we know It's a Because if you look at The ayat after it You'll realize The ayat before إِعْمَلُوا مَا شِيْطُمْ شِيْطُمْ Do what you wish إِنَّو بِمَا تَعْمَلُونَ بَصِيلَ He can see What you're doing That part of it فَمَنْ شَاءَ فَالْيُؤْمِنْ وَمَنْ شَاءَ فَالْيَاكْفُرْ إِنَّا عَتَدِنَا لِلْظَالِمِنَا نَارًا أَحَاطًا That's also another إِنَّا عَتَدَنَا لِلْظَالِمِنَا نَارًا أَحَاطًا بِهِمْ سُرَادِقُوْهَا That shows us that it's a That shows us that it's a وَعِيدٌ It's a severe warning And that's the قرينة that shows us it When Allah says كُلُوا وَتَمَتَّعُوا قَلِيلًا And then Allah said after that إِنَّكُمُجْرِمُونَ Eat And enjoy yourself For a period of time For a small, short period of time Enjoy yourself Oh disbelievers Why? إِنَّكُمُجْرِمُونَ Because you are criminals هاية So we say كُلُوا وَتَ That they can eat whatever they want And they can enjoy themselves however they want And Allah commanded them No, because Allah said after that إِنَّكُمُجْرِمُونَ You are criminals And another Allah says كُلْتَمَتَّعُوا فَإِنَّا مَصِيرَكُمْ إِلَنَّارًا Enjoy yourself تَمَتَّعُوا Enjoy yourself And then what did he say after that? He said فَإِنَّا مَصِيرَكُمْ إِلَنَّارًا Your final abode is the Hellfire And that's in regards to the commands Can it leave obligation And we said two There are 35 here He only mentioned two What are the two? So he mentioned three He mentioned three What were the three? الِباحة كما أن ندب أنا الِباحة أنا التهديد Those were the أمر المطلق Leaving the what The wujub The obligation And turning into either الِباحة أو ندب أو التهديد What was the other discussion That we had yesterday? الأمر المطلق Does it show al-Fawri or does it show at-Taraqi Does it show that you have to do it now Or does it show that you have to do it After a period of time The sheikh is now going into that again Times when it happens That the command Does not show al-Fawri It doesn't show that you have to do it immediately But it shows إلى جواز التراقي You can delay it if you want to And the example That the author رحمه الله Gave is The Qadha of fasting The Qadha of fasting Fasting We were told to do it, right? We didn't Allah not say فمن شهد منكم الشهر فاليصم ومن كان مريضا أو على سفر فعدت من أيام أخر The one who is sick And the one who is a traveler And of course the woman who is on a menses What do they do فعدت من أيام أخر Allah says bring it back A time after So bring it back is a command It shows that as soon as Ramadan finishes That that person has to bring it back straight away What made it leave الفورية And took it away from فعدت من أيام أخر What took it away from that What took from it is The event that took place for عشرة الله تعالى That she said I used to delay for what فما أستطيع أن أخضيه إلا في شعبان I used to delay it to شعبان And the messenger صلى الله عليه وسلم He consented to that The Prophet عليه الصلاة و سلام Consented to that So this is an example of أنه قد يخرج عن الفوري إلى جواز التراحي That the command in some issues It can leave what It be immediate And it can go towards إلى جواز التراحي But the benefit that you take from this Is that الشيخ محمد بن صالح العثيمين He mentioned that this is The situations when it can happen But the asset to him is what What's the default position أن الأمر المطلق يقتضي الوجوب Also أن الأمر المطلق يدل على الفورية That أن الأمر المطلق Is al-fouria And it's not ataraqi But there are situations When that goes Then the author رحمه الله Said ما لا يتم المأمور إلا به إذا توقف فعل المأمور به على شيء إن كان ذلك الشيء مأمورا به فإن كان المأمور به واجبا كان ذلك الشيء واجبا وإن كان المأمور به مندوبا كان ذلك الشيء مندوبا مثال مثال الواجب ستر العورة فإذا توقف على الشراء ثوب كان ذلك الشراء واجبا ومثال المندوب تطيب للجمعة فإذا توقف على شراء طيب كان ذلك الشراء مندوبا وهذه القاعدة في الضبن قاعدة أعاما منها وهي الوسائل لها أحكام المقاصد فوسائل المأمورات معمور بها ووسائل المنهيات منهي عنها ووسائل المنهيات من their functions and their purposes are being used for their obligations ذو أذا رحم الله قاعدة فقاعدة أنه ما لا يتم المأمور به ما لا يتم المأمور إلا به ما لا يتم المأمور إلا به فا و مأمور به ما أريد إن شاء الله يتعالى هو ، قبل أن نذهب فيه ، أن نقوم بإمكانك أن تستخدم أحد أحد أول هو الشخص الذي أخبره أنه هو ما لا يتم المأمور به والأخر هو ما لا يتم الأمر إلا به فليس مأمورا به والأخر هو الشخص الذي يجب أن تستخدمه من أحد أحد أول هو ما لا يتم المأمور إلا به فليس مأمورا به هو أي شيء where the obligatory thing the thing that's commanded cannot be done without this thing the ultimate goal cannot be achieved unless this means is done then this means becomes obligatory because of the objective that's been attained here example ستر العورة to hide your private part for other than your wife is wajib to cover your private part from other than your wife is obligatory you have to cover your private part from anyone other than your wife if this can't be attained now to cover your aura except to buy new clothing then this buying of the clothing becomes obligatory you have to buy the clothing صلاة الجمعة is wajib and a person can't go to the salat al-jum'a unless he walks and the walking originally is not obligatory you're allowed to walk if you want to and you're allowed to not walk generally speaking but you can't go to the Jum'a unless you walk so now the walking becomes obligatory wiping over your hair is wajib to wipe over your hair is wajib but you can't do that unless you use your hands then using your hands becomes obligatory using perfume on your clothing or on your body for جمعة or before you wear the إحرام is recommended and by the way pay attention placing the perfume before جمعة is your clothes and your body but before the إحرام is only your body not your clothing you can't place perfume on the إحرام clothing both of them are recommended when both of them is recommended I mean using perfume on your body before the إحرام is recommended and using perfume on your body and your clothing before going to جمعة is recommended those two situations is recommended but a person can't do that recommended act unless he does what unless he goes and buys a perfume then buying a perfume becomes recommended because the ultimate goal is recommended using the سواق is recommended if you can't do the سواق unless you buy a سواق then buying the سواق becomes recommended do أعول استفتاحي in the prayer is recommended if the person can't do it because of knowing it then it becomes knowing it and studying it and learning it becomes recommended that's تقاعدة which is أنما لا يتم المأمور به إلا به فهو مأمور به والشيخ محرحمه الله يمانشن that this actually is a bigger principle than this which is الأحكام لها الوسائل لها أحكام المقاصد which is a more general ruling why is it general? because أنما لا يتم المأمور إلا به فهو مأمور به is only restricted to the commandments all of this we mention is command right طلب only that's why I only mentioned واجب and مندوب لكن الوسائل لحكام المقاصد so it falls under the manhiat the prohibitive things so it's more general the مأمور is also in there and also the manhiat are in there because if something is haram then whatever leads to it becomes haram but that is not أنما لا يتم المأمور إلا به فهو مأمور به is only one form whereas الوسائل لحكام المقاصد is both does that make sense? الوسائل لحكام المقاصد two things fall under it the things that your command need to do whatever leads to it becomes obligatory and the things that your command need to do in a recommended manner becomes the means to it becomes recommended so that's the المأمورات the second one is what the things that you're prohibited from the things that you're prohibited are too touch right the محرمات أنما كروهات صحيح both of them they fall under that so الوسائل لحكام المقاصد is bigger the second type that people tend to confuse it with is أنما لا يتم الأمر إلا به فليس معمورا به this command cannot be done except with something happening then this thing happening you're not commanding to come with it you're not commanding to come with it whether you have the ability or you don't have the ability it doesn't matter for example صلاة الظهري the command of the صلاة الظهري cannot be done unless وَإِلَّا بِزَا وَالِشَمْسِي unless the zenith of the sun وَالَيْسَمْ أَمُورَا بِيَنْ you're not commanding to come with that for example the commandment of zakat is what it's connected to if it reaches the nisab if it reaches the amount you're not commanding to come with that it's not upon you to reach to gather money so you can make it to make it reach the amount no and etc so that's the difference between that's the difference between the two so we're going to conclude the and next week anything which I have said that was wrong or incorrect is from me and that Allah and His Messenger are free from it سبحانك اللهم أشهد بلا إله إلا الله