 تشرف بالشتغالي بالعلم ولا تبغي به ما عشت يا دادا دالا وياله من شراف عظيمي it's called صياغ صريح صياغ صريحة it's a direct form it's called what? direct form the second one is and how many ways are they coming? the first one is ifal anything that comes in the form of ifal anything that comes in the form of what? ifal the second one is anything that comes in the لتفعل you are going to do the third one is اسمو اسم الفعل and the third one is anything that comes as a مصدر anything that comes as a مصدر which is a verbal noun the author only mentioned ifal form he didn't mention from the صريحة except that the second one is صياغ غير صريحة صياغ غير صريحة forms that are not direct and it is the صياغ which are غير صريحة it wasn't placed by the Arabs the صياغ which is غير صريحة is هي التي لم توضع للأمر it was not placed for it to be a command في كلام العربي in the Arab usage for example if a person who does an action is praised the person who does an action is praised فاعل فعل a doer of an action is praised in the speech of Allah in the Qur'an and the Sunni if you find a person who does an action is praised فإنهو يفيدو الأمر it shows command ابن القي من this كتاب بداعي الفوائد أمير الصنعاني رحمه الله منظومة في أصول الفق they both have they both have many examples for سياغ الأمر which is indirect and it is something that you will not find generally in books of أصول الفق being spoken about which is سياغ الأمر which is generally they don't talk about it then the author he spoke about 3 issues regarding the أمر and that is 3 matters pertaining to the structure and the form of the أمر the author goes into speak about 3 things that the أمر 3 things 3 things in which the form of the أمر carries the author mentions 3 things that the form and the structure of the أمر carries those meanings the first one is the سياغ الأمر the form of the أمر the structure of the أمر he says تُحْمَلُ عَلَيْهِ what does he mean by تُحْمَلُ عَلَيْهِ he means a benefit to you when you see it unrestrictedly when you generally unrestrictedly you come across and you see an أمر without anything else being said just a mere command see it and that is when it's unrestrictedly commanded your command is to do something unrestrictedly وَتَجَرْرُّدِ مِنَ الْقَرِينَ it shows wujwub so if I just like that, what does it show? it shows that it's wajib if Allah تعالى commands you to do something don't say anything after that just Allah commands you to do something what do you do? do you have to do or do you have a choice if you want to do it or not? if Allah commands you to do something do you have the choice of whether you can do it or not? what do you have to do? so the author here is teaching you something called that the asal of a command is that it shows obligation a command from Allah and His Messenger in its original essence it shows that it's obligatory and that you have to do it but وَهِعِنْ دَلِطْلَاكَ وَتَجَرْرُّدِ that it shows obligation when it's unrestricted and there's no kareena there's no external force what about if there comes an external force and it diverts it from what wajib for example I say here stand up stand up stand up everybody I've commanded you it shows what obligation I say whoever wants whoever wants is an external force that diverted it from being obligatory this is called a kareena now you have a choice it's your choice do you want to stand up or do you not want to are you with me brothers does that make sense one of the also the قراء that can divert something هل يوكرانيا إيّا الذين آمنوا إذا نودي للصلاة ميوم الجمعات فسعوى إله ديك لله وذارو البيع ذلكم خيروا ألكم يكونوا تعلمون فإذا قضية الصلاة فنتشروا فإذا قضية الصراة الصلاة finst قضية إنتها الصلاة جمعة ويسترحي فإذا قضية الصلاة اللّه الشخص فنتشروا this pass إنه ماذا؟ إنه كماند! فإذا قوضية الصلاة، عند الصلاة يقوم بجمعة براءة، إيمان يقول السلام عليكم، السلام عليكم، اللهم يقول لنا، فانتشروا! ماذا عن إذا كنت أريد أن أبقى في المسجد؟ اللهم أخبرني بماذا؟ أم أستطيع أن أبقى في المسجد؟ بعد أن أدخل بجمعة، بعد أن أبقى في المسجد، أم أستطيع أن أبقى في المسجد؟ ها يمحمد، فضل، يبدو أنك ترغب في المسجد إن شاء الله أرى من بكتبك أنك ترغب في المسجد لكن الله يطلق، فهناك يجب أن نفعله، إذا فإن الله يقوم بكتبك شيء، يجب أن نفعله cooperative there has to be in the message that a person to leave will get a stick there's a message from everyone oh brothers do you want to read the Quran? after friday message has to be cleared out هذه هي عبارة عكسية هل تعمل مباح؟ مباحة مباح right نحن نتأجب مباح يبدو جميل لا تأتي ورهي بها مباح هذا ما مباح ميد لا تأتي ورهي بها ونحن لا تأتي ورهي بها هل تأتي ورهي بها هل تأتي ورهي بها هذا يعني كل مباحية all everybody in his job is we will get rewarded a lot والسكينة ستنقل هل أنت بحاجة؟ لا تأكد أنه مباح، right؟ ها؟ إنه إنه إذا كانت تحديد ومجموعة في مجموعة أخرى كانت ماذا؟ المجموعة التي قلت إعادة إذا كان شيء مباح تذكر دسقار عيدة ويتبع with you إذا كان شيء ماذا؟ مباح شيء ماذا؟ شيء مباح ثم يتبع تذكر دسقار عيدة ويتبع with you أنت توقف من تفعل ذلك مباح يبدو حرام هل أنت مستعدة لأنه مجموعة؟ يا إيو الذين آمنوا إذا نوضي للصلاة الجمعات يا إيو الذين آمنوا إذا نوضي للصلاة يا إيو الذين آمنوا إذا نوضي للصلاة إذا نوضي للصلاة ونوضي للصلاة ونوضي للصلاة أين أنت؟ إلى المسجد شيء مباح my trading was mubah it's now been prevented from me I am being told I cannot trade anymore and that there's a period of time in which it's been prevented from me while the is taking place while the Salat that period of time it's been made what so scholars they say if it gets prevented and prohibited for a period of time and then after that so three things I'm saying it's mubah in its original essence and then it gets prevented from you what? and it gets prevented from you and then the Sharia comes and it commands you to do it the third one is that the Sharia comes and it commands you to do it they say this command it means that it's taking it back to what it's taking it back to its original essence are you with me brothers it means it's taking it back to what it used to be and that this now is not seen obligatory and that the Qur'an and the Qur'an will be وإذا حللتم فصطادو وإذا حللتم فصطادو if you leave your if you leave your state of إحرام you finish Hajj or you finish Umrah فصطادو go and now hunt فصطادو is a command does it mean every single person who leaves Hajj has to start getting a gun is that what it means no it doesn't it means that because the slave that was prevented from you and it was prohibited from you at the time of Hajj you weren't allowed to hunt are you with me now on the other hand it means that it's being told it's being taken back if the thing is and you got prevented from it and then it went back and you got commanded it goes back to what it used to be whatever it was it's just taking it back to its original state عرفتم are you with me brothers that's called a it's called a Qareena the second thing that the author mentioned I said he said four things about the form the second thing that he mentioned it is the second thing we're going back to the issue of the forms are you with me brothers the form of the Amr I said it shows three things the first one was what that it shows unrestrictedly without any external external factors it shows what it shows وجوب but when there comes an external factor it becomes مباح or you can even become what مندوب recommended are you with me brothers so I was just giving an example of that now the second one we're going to move on to the second one is does إفعال do this does it show repetition does the command of Allah does it show repetition does that mean I have to keep doing it once again I have to keep doing it or does it just show that I have to do it once the author here took the opinion that no it doesn't show repetition that's what he said it doesn't show repetition على صحيح out there إلا مادل الدليل على قصد التكرار unless there shows an evidence unless there comes unless there is found an external evidence that makes it obligatory for you to do it many times the evidence that the scholars use is when the man came to the messenger صلى الله عليه وسلم and he said oh messenger of Allah oh when the prophet صلى الله عليه وسلم صلى الله عليه وسلم he said Allah has made obligatory on you حج حج is what it's an amr it's a command are you with me brothers the man came and he said أكل عام يا رسول الله is this every year is this what every year your prophet one choir the man asked in a third time is it every year then the messenger صلى الله عليه وسلم got upset and he said إذا أمرتكم بأمرين if I command you a amr فأتوا منه مستطعتهم come with it as much as you can إذا نهيتكم عنه فجتنيبو وما أمرتكم بفأتوا منه مستطعتهم if I prevent you from something stay away from it if I command you to do something do it فإنما أهلك الذين من قبلكم كثرة مسائله مختلافهم على أنبيعه the previous nations were destroyed because of their excessive questioning they asked too many questions look at بالوصرائيل الله said to them إن الله يأمركم أن تدبحوا إن الله يأمركم أن تدبحوا بقارة الله said go and slaughter a cow they should have just went and slaughtered a cow that's all they have to do just go out of their way get a cow, slaughter it but is that what they did no they went to the Amrullah and they said what cow is it what color is it how should it look what do you want for us what is it just slaughter a cow that's all it said to you until they made it so hard on themselves that the cow that they wanted that was said to them it narrowed down to one cow owned by one man so you can make matters hard on yourself لذلك the prophet said to the man who asked كل عام يا رسول الله every year the prophet said if I said yes it would have been obligatory every year and you would never have been able to do it so this the scholars took from this is that the command it doesn't show تقرار in its essence and that's not what the prophet meant are you with me brothers the third thing that the author mentioned here is the issue of أنه لا يقتضي الفور does the command of Allah سبحانه وتعالى does it show that we have to do it straight away the fourth thing is does it show that we have to do it straight away are brothers do we have to do it straight away the author here says ولا يقتضي الفور it does not show that you have to do it straight away that's the opinion that the author تغرحمه الله وتعالى we say أنه يقتضي الفور أنه يقتضي الفورية نعم it does show that you have to do it straight away are you with me brothers the issue that they are arguing here is it فورية or is it تراقي are you with me brothers some of you might say I don't have to do it straight away yes you do as soon as the ability comes in place you have to do it straight away then the author he concluded two points with the chapter of command or the unit of command when he was speaking about it he concluded with two points the first one is the author talks about a very well known principle called فهواجب when this is which is that if I can't do a particular thing and I can't attain this particular thing unless I have to do something else then that something else becomes obligatory for example do you have to now go do وضوء no you might not even have وضوء right now but do you have to go and do وضوء right now no but what about when ذور comes in because ذور can't be prayed and ذور is a واجب the واجب which is ذور can't be attained and it can't be done unless you do what unless you do the تهارة which is the وضوء so the تهارة now becomes obligatory are you with me brothers is buying clothes obligatory do you have to buy clothes do you and I have to we're walking on the street do you have to now go to JD or any shop and buy clothes do you have to what about if you urinated on yourself for instance or something filthy have fell into your clothing and we're on the way to the message and there is impurity on your clothing you have to now go buy clothes yes you have to go to a shop and you have to buy yourself clothes the reason is because the صلاة that you're going to which is the message you can't pray without having a pure clothing so the قاعدة is ما لا يتم الواجب إلا به فهو الواجب أنا فهو واجبن ما لا يتم الواجب إلا به فهو واجبن anything which the obligatory cannot be done without it it becomes what obligatory this قاعدة which is ما لا يتم الواجب إلا به فهو واجب is two types is categorized into two types I call it to the علماء it's categorized into what it is categorized into two types the first type is something that's in the ability of the slave it's in your ability you can come with it the first one is something that's in your ability ما هو في وسعي العبدي وقدرتي it's in the slave's ability and that the slave is able to do that's the one I gave the example for which is طهارة for the prayer and the second one is ما ليس في وسعي العبدي وقدرتي and the second one is that which is not in the ability of the slave and that would be كدخول الوقت بالنسبة للصلاح the entering of the prayer time is not something you're able to bring about you're not able to move the sun to the zenith in order for the door to enter the second مسألة that the author رحمه الله has concluded this chapter with is وإذا فعيل يخرج المقبور عن العهدتي is that anybody who does the obligatory act he leaves the author says يخرج عن العهدتي what does he mean by يخرج عن العهدتي he means براءة دمته وصقوط طلب عنه this thing will be removed from you and it will be uplifted from you and you will not be demanded to come with it if you do the obligatory but what do you have to do it what's the condition أن يفعله that the person does it with قصفة الشرعية he does it in accordance to the Sharia which is that he observes two things sincerity and in accordance to the Sunnah