 فشرف بالاشتغالي بالعلم ولا تبغي به ما عشت يا دادا دادا وياله من شراف عظيمي قصد that the person intended this when we say قصد we don't mean قصد الحكمة we mean قصد الفعلي the person has to intend the action not the intention of the ruling the person has to intend to stand on the مصحف it doesn't have to intend the كفر even if you didn't know it was كفر it doesn't matter it doesn't change anything the third one is a mania which is تأويل interpretation and the تأويل here has to be سائق it has to be acceptable interpretation and the fourth one is اكره dress burdening somebody who is being forced to do something those four if they are present there is no تقفير you can place on a person because these are موانع they are preventing factors that prevent this تقفير this حكمة of كفر being placed on this person and the opposites are the شروط are you with me the opposites of them are the conditions that have to be there and everything is like that صلاح الشروط the شروط have to be there and the موانع have to be absent خطأ أزواء نعم خطأ نعم نعم خطأ خصد is the opposite for it so the first one is what جهل ignorance the second one is what القصد intent عدم الخطأ خطأ will be better because we are talking about the موانع now so it's better to say خطأ خصد is actually the chart خطأ so the first is جهل the second is خطأ the third is تأويل and the fourth one is what اكره اكره so that's what the author says وَلَا يَتِمُوا الْحُكُمُوا the rule is not complete حتى تجتمع عن تلقي gathers in him كل الشروط all of the conditions have to be there والموانع ترتفع ما معنى ترتفع أي عدم الوجود الدموانع is not there نعم the author here now talks about استحقاق الجزاء مقابل العمل which is you deserve reward in accordance to the action and response to the action so if a person does his action استحقاق الجزاء he deserves to be rewarded for his action so that's between Allah and the slave and also the slaves between themselves as well so if a person does an action فمن عامل عامل لله a person does an action for Allah اداه على الوشي الشرعي he does it in a شرعي وي meaning he followed اخلاس and he does it in accordance to the sunnah فقا دستحق الجزاء this person now rewards reward شاء الله تعالى and if a person does an action for somebody and they say do this for me and I'll pay you he did the actions that were needed from him he now deserves to be rewarded for his action and the rights he has is before the sweat dries on his forehead as the messenger told us so you can't then after he's done the work for you you waste his time and you pull and push that you give it to him straight away as soon as he does the work the author now is talking about what the علماء call this is basically only on the Ahkam that have what is known as okay as for the Ahkam some things you can't do as you were told to do it for example the Salah you have to stand it's something you have to do but this person doesn't have the ability to stand up he comes with what فإنه يأتي بما يقدر عليه he comes with what he's able to فهي شلق قاعدة so he sits down and he prays but that's the عبادات which are what اللي تقبلوا التبعود but that's the actions that accept that there are actions some actions some عبادات اللي تقبلوا التبعود it doesn't accept it you either have to come with it or leave it and that's for example fasting you can either fast or you can't you can't say I'm only gonna fast half of the day you either fast or you don't fast so the author here is talking about the actions that do accept the if you can't do it in its full way then you come with what you're able to you can't leave it as for fasting are you able to fast من طلوع الفجر إلى غروب الشمسي you said no I can't fast I'm sick but guess what I can do after my medication which I have to take for ضغر I can fast we'll say to you leave it then now now the author goes into do you have to what's it called compensate do you have to compensate for something you were given permission to do somebody gives me his car keys it goes to me أخي go to my house get me are you with me brothers and I go to he says go get me this and I take his car I go are you with me and something happens to his car on the way are you there is it upon me to pay him back compensate for this if it was what he permitted for me to do then no I don't have to compensate for him so the permission is two types إذن العرفي there's something called إذن العرفي which is the customs permission and that is إذن العبدي في حقه لغيري إذن العرفي is when a person permits for someone other than him something that's his own حق he permits it for somebody else but there are two conditions that have to be there ثبوت الملك في حق العذن the one that's given the permission he has to own the keys that he's given me and the second condition has to be أهلية المأدون في التصرفي I also have to be the person who can drive if I can't drive I have to sort this out I have to compensate that's إذن العرفي are you with me brothers which is our giving permission to each other there's something called إذن الشرعي which is the شرع gives permission to the slave and this is two conditions that are needed for this one أن يكون في الإذن المصلحة المباشرة للعبد that the permission has a direct مصلحة for the slave and the second one is there is no harm present for the individual who is مأدون الله and the example for this is when a person is hungry he's dying because of hunger the شرعي are permitted for you to go and eat but there is a there is a what there is a ضمان here you have to pay back you enjoy the eating but you have to pay back the author now goes into something which is known as in which the scholars call it and that is إلا means الذي the إلا means the reason behind something for example why was alcohol made haram what's the إلا for it what's the reasoning behind it is this إلا منطبطة yes because it's the إلا are two types the way they are found out the first way is which is that the text evidence is actually mentioned and the second one is إلا which is the إلا here is brought out by the scholars and the jurists they're the ones who extract it the إلا which is منصوصة is منطبط the مستمبطة the one that's extracted can be منطبط it can sometimes be not منطبط are you with me brothers for example when you're a traveler are you allowed to why do you break your fast for I'm traveling right now on the month of Ramadan I break my fasting for what's the reason for all of this who come being rude uplift for me they see it to make something easy okay what about a man who works 9 to 9 in Ramadan and he works in a furnace he makes bread in the heat can he stop work can he stop your إلا is here is not منطبطة then do you see my point are you there brothers إلا غير منطبطة because everybody can choose the word تأسير and تأسير and say I'm not going to fast because of تأسير and تأسير are you there so this is not traveling was not made are you there was not made the ruling was not lifted because of تأسير to make it easy it's not because that same person who's in the furnace may have it even harder than the traveling one burning inside the heat to make bread صح so the حكم which is منصوص is the one that the texture evidence mentioned like alcohol wherever intoxication I find in anything it becomes حرام this إلا brings about a ruling that's why he the قاعدة is الحكم the ruling revolves around it always revolves about the إلا the reasoning wherever the إلا is the ruling comes so wherever I find this إلا of intoxication somewhere the ruling will commonly work around it does that make sense وكل حكم دائر مع إلا وهي إلا قد أوجبت للشرأة but there are two conditions that have to be there أن تكون الإلا that this إلا is known by certainty the second one is ورود الدريل that evidence has come ببقائل حكم that the ruling stays مع انتفاع إلا even the ruling even the moving of the إلا the author here he talks about a قاعدة which the scholars call الشروط وفي العقود conditions in transactions is talking about that وكل شرط in every شرط لازم it is لازم للعقدي بيع نكاح ومقاصد life for example if a woman conditions a man you can't get married it's permissible she says brother you're not going to marry a second or third wife condition if he agrees to it you have to follow this condition it's permissible for her to do so وكل شرط in every condition لازم للعقدي another one is another condition that we make in our business we make this condition في البيع in our buying وان نكاح ومارج that the woman conditions I won't leave this country or I won't leave if she says that that condition has to be followed if you could take that condition on board إلا شروط ان حل لت محرامة unless the condition is haram like he tells his wife condition they're not going to a hijab they're not going to a hijab I'll marry you she can't accept that from him او عكسو فا باطلاتون فعلمة so the شروط are followed as long as it's not something that goes against what the شروط brothers that are connected to the عقود are two types شروط which are connected to عقود which are transactions are two types شروط أصليه there are shrewt already by default like for example the wife says to her husband one of the conditions is that you're going to fund me and you're going to take care of me well that's already there with or without me I'm in this condition with you this is part of the marriage itself are you with me the second one is شروط في العقود شروط which are in the عقود but الزائدة it's extra the person is asking for this طالب المصلحة because they believe there's a muscle are going to come to them from it او دفعا لمفسدة or it's going to repel a harm for them like for example the woman says the issue of it's going to cause me headache it's going to cause me problems so I don't want it want it this is not part of the عقود المكة it's not part of it so every party has to then adhere to this this contract that they made now and the base that we say pay attention is that that is not even a that's what we hold are you with me بليجمي is not سنة it's مباح that's the strongest opinion نعم but if it's a سنة she can't make it حرام the asal of سنة is what the asal of بليجمي more than one life it's not a سنة it's a إباحة there's no evidence to show that it's a سنة نعم نعم she doesn't believe it's واجب it's a سنة I'm since it's a سنة that you can't change it أحكم الله سبحانه وتعالى I thought you were going to read it نعم نعم نعم نعم نعم like what نعم نعم نعم like you mean the بليجمي نعم نعم نعم نعم نعم نعم نعم نعم نعم نعم That asal is if I eat food right now to become a person of إبادة and I ate breakfast this morning so I can teach for so many hours I get rewarded for my intention but that doesn't make food سنة it just makes my eating of the food it gives me reward regarding it so yeah A man can't marry more than one wife and get rewarded for it because of his intention but does it make بليجمي سنة No it's not a سنة it's بباح ها ماريج is for سنة نعم ماريج is سنة بليجم is not سنة ملتبل wives is not سنة why are you upset brothers for مجالات of you here and I didn't even married us لأ get the first one first يا اخوة they talk about second or third or fourth yeah No it's not a سنة it's a مباح نعم قرع The author now talks about a matter called قرع قرع basically means to throw a lot and it's basically used in two times the author mentions them the first one is مقامل إبهام when it's ambiguity in a situation and you can't distinguish between what you with me the second one is مقامل is ديهام which is two things are overcrowding one another you also use it and the process I said I'm used to use it for his wives which of those is going to take that's the times it's done are you with me like which of those it came out you throw a lot you can do it in whichever way you feel happy put it in a little basket do that when you call it you can throw a lot for the two that's how you do it do you have to do it every single time no just do it the first time and the next time let it just be a cycle that goes on so once it starts off you went last time this is this time this time this time this time this time your wives so for example you've got two wives and you're traveling so which one are you going to take you throw a lot قرع the prof is to do that عليه الصلاة والسلام which of those who is going to go with him he just throw a lot and whichever of those it came out for he will take with her he will take with him the author now goes into a قاعدة called which is something called تداخل الأعمال when actions enter into each other are very well spoken about and if the actions enter this قاعدة it's seen as two two points are seen regarding it the first one is is دحم they're not entering each other but they are overcrowding one another okay in this situation we've already spoken about we're already dealt with that what about تداخل when they enter into each other they enter into each other in this situation what you do is which is known as تداخل you do one of them فعلى أحدوما you do one of them but you intend both of them for example when you come into the masjid you want to pray تحيط المسجد and the salah is actually being prayed and they both now entered onto each other what do you do you pray the ذهور that's in but you intend both of them we're going to come to it now ومن شروط ومن شروط بثلاثة شروط there's three conditions that are needed أن يكون العملان من جنس الواحد that both of the actions are from one things the second is أن يكون متفقية لفعال they all have to be both they have to agree with the actions in other words one can't be fasting and one can't be salah now the first condition is that they have to be for example let me give you an example for example صلاة الجنازة and صلاة النفل صلاة الجنازة صلاة النفل صلاة النفل yes or no but they have ورقور so can you intend for me تحيط المسجد are you with me so this is جنس واحد which is صلاة are you with me but it's not in the same it is not in agreement in terms of actions does that answer your question you still have your question yeah yeah like for example you want to pray a صلاة and you want to teach the people your intentions at the same time I can pray صلاة سنة but I'm teaching the people how to pray two intentions at the same time I say people I'm going to pray watch me pray and I stand there and I pray and I'm intended سنة actually to pray and I'm also intended to teach the people as well okay the author now goes into something called المشغول لا يشغله something that's already preoccupied you can't busy it again you can't preoccupy on something else for example somebody took somebody took from you your watch because you hungry and you said to your brother I'm very hungry I haven't got money and I need rice I need chicken I need flour, powder whatever you ask for so many things so no problem give me something valuable of yours so you take your watch off he keeps it there so I'll hold it for you until you want until you bring the money this is called مرخون رحن so you go and now what do you do you need to bring back the money right this watch you can't start thinking of doing things with it it's already busy it's already holding something else down are you with me you can't sell that watch and try to do something else with it it's not yours right now in this particular moment وكل مشغول everything that's busy with something فلا يشغلوا you can't you can't preoccupy with something else do you see the author now goes into the قاعدة which is if a brother pays your debt for you and he says I'm gonna pay your debt for you if he intended it if he intended it then he can request for it and say look I paid five pounds for you well give it to me are you there but if he didn't intend and there was no intention involved then it's not permissible for him to ask it becomes صدق you paid you can't ask me now does that make sense that's what the author is talking about now وما يؤدي عن أخيه واجب anyone who fulfills for his brother يواجب he has the right to ask for it إن وا يو طالبة that's when he what he's talking about here is that it is not because remember the person who you give something as a gift you're not allowed to take it back what you gave as a gift but this is not a gift if I intended that I always go to what if I intended to get my money back I'm gonna get my money back from you نعم that's if I give صدق for you لا تبطلوا صدقاتكم بالمن و الأدى من here means what reminding the person the favor you did for them remember the time I was there for your brother I gave you this صدق and you keep it it's صدق but if you gave a person a debt you can remind him every single day give him a money you can bug him if you want that's your rights that's your rights you can ask him نعم the author here talks about الإعتداء بالوازع الطبعي وأنه بمنزلة الوازع الشرعي like for example I know this sounds very filthy to say but are you allowed to eat feces why do you have a deal for it this is وازع الطبعي yeah the sheikh is saying anything that's like that كالوازع الشرعي it's like the shari'a it's like the shari'a disregarded like that بلا نقراني so the وازع is two types وازع which is طبعي and وازع which is شرعي the وازع which is طبعي which is المغروس في الجبلة الطبيعة طبيعية it's something Allah has placed inside us and he's put inside us which is we all hate the idea of that question I just asked right now which is not even nice to ask the second one which is وازع الشرعي which is the محرمات things that are haram that's so both of them are نعم نعم الحمد لله ياردت نامي في البدي والخطام والتوامي ومصراته مع السلام شرعي على النبي وصحبه والتابعي we've finished the explanation of the book I've written by Sheik Abduhman Nasser Al-Sahdi ورحمه الله وإتعالى and we will be doing فضل and Islam after 10 minutes break إن شاء الله وإتعالى سبحانك اللهم بحمدك اشد والله إله إلا الله ستغفيره وكواته وإليه