 الحمد لله يا رب العالمين له الحمد الحسن والثاناء الجميل وشدوى الله إلا الله وحده لا شريك له نقول الحق وهو يهدي السبيل وشدوى النسيد ونبينا محمد صلى الله عليه وعلى آله وأصحابه والتابعين لهم بإحسان إلى يوم الدين أما بعد وفي المرأة إلى العلم القوائد الفخير علم القوائد الفخير وقد نتحدث about the definition of the القوائد الفخير وقد نتحدث about the benefit of studying studying the القوائد الفخير Where is the القوائد الفخير is rooted from and where is it taken from We've spoken about that Today we're going to be taking the second class on the القوائد الفخير And how do I plan to go through How do I plan to go through this إن شاء الله و تعالى I hope to go through this إن شاء الله و تعالى in the following stages I'm in the following points First of all, I'm going to be talking about نشأة القوائد الفخير How did قوائد الفخير start The history of القوائد الفخير Legal maxims How did they start We'll also be talking about How was it documented How was it recorded و تدوينها How was it documented How was it Written و تطوورها We're going to talk about how it evolved over time And the way that I want to speak about it is number one The era of legislation And I said that this era is أسر الرسولي when the messenger was present He was alive at the prophet's time و الصحابة الكرام And he's honorable companions We're going to talk about قوائد الفخير at that time And let me speak about it now نبي الله محمد was given something that the previous prophets didn't have What was نبي الله محمد given He was given that which the previous prophets weren't given And what is that brothers And he himself said it و أوتي تُعي was given جوامع الكلب Comprehensive speech قوائد الفقير Comprehensive speech means I say words which are very little قليلة المباني عظيمة المعاني The construction of my words are very little But the meaning that you can take out of it Very vast, it's big And we're all together So he said Allah عليه وسلم He said I was given جوامع الكلب The comprehensive speech What does it mean جوامع الكلب It means قليلة المباني The construction The words that are used The letters The words are very little لكن عظيمة المعاني The meaning that is in it It's vast And it's clear��ب banana أكره وأكره و لم أكن كذلك أكره و لم أكن سبت أكره أكره البيينة على المدعي المي who accuses a person of something he needs to bring the evidence are you accusing this person of something okay bring your evidence because the asal is that this person is innocent this person is innocent you want to accuse him of theft you want to accuse him of lying you want to accuse him of cheating bring your evidence bring your evidence that's where the prophet said البيينة على المدعي قائدة became a principle became a principle he also said صلى الله عليه وسلم وليمين وعلا من أنكر the one who has been accused he doesn't have to bring proof proof is not upon him he just has to swear by Allah this is not the truth are we all together this is قواعد that the messenger placed الخراج بالضمان إنما الأعمال يبينياتن all of these became principles which we will see إن شاء الله تعالى so when nebu al-laib Muhammad was alive there he was talking to his companions and there he was using صلى الله عليه وسلم league of maxims his صحابة were the same they were also saying قواعد like umar رضي الله عنه when he said ذلك ما قضيناه he said heavy he he said هاديه نقضي به this is what we are going to judge based on it وذلك and that is what we were already judged with this became a principle that the each had can change from time to time places to places the sahabas were saying things قواعد was brought out of it that the scholars used when the sahabas and I want you to remember something brothers these noble people نبي الله محمد صلى الله عليه وسلم without a doubt and his noble companions they were the self who had the ummah they were the pious predecessors right if you look at the self you realize they spoke very little the words were very little they didn't talk too much nowadays a person is considered to be an eloquent وما إلى ذلك because he talks too much are we all together he writes volumes of books so he is a scholar he is a master he is an imam but true the truth was that they used to speak very little when he got it you know the famous hadith of the prophet sallallahu alaihi sallam the thick of a man the prophet sallallahu alaihi sallam he said what really shows a man's thick is that his خطب is very short and his sallah is very long the Friday sermon when he does it his خطب is what short his خطب is very short and his sallah is what it shows you this person's words they are concise and to the point this is very important that we understand that and the sallah is long the sallah is what it is long so asr tashri' the legislation was coming down the sahabahs and the messengers sallallahu alaihi sallam a qawa'id was being used then came these qawa'id asr tadwil the second stage came the second stage was asr tadwil it was now being written down it was now being written down these qawa'id were being written down this was the time of the ahadu al-a'imah the four imams the Imam of Abu Hanifa the Imam of Malik the Imam of Shafi'i and the Imam of Ahmad ibn Hanbal and also the senior students at this time it was asr tadwil it was all being written these qawa'id were being written are we all together give me an example there's a famous qa'id that the Imam of Shafi'i you gave you all know the famous hadith that حديث مع عباس رضي الله تعالى عنه وإذا مسن صلى الله عليه وسلم he said لا يخلو أن رجل بمرأة إلا معذي محرم إيمان should not be alone with a woman without her guardian ولا تسافر المرأة and a woman should not travel a woman should not travel except with a mahram so a woman should not be alone with a man by herself in a room without a mahram and a woman should not travel by herself so a man who is sitting in the prophet's gathering he said يا رسول الله إن مرأتي my wife خرجت she has left for Hajj my wife she left for what she left for Hajj and I was written down to be part of an army that was going to جهد وإن كتبت في غزوة كذا وكذا and I have been written down for a battle for a jihad the messenger صلى الله عليه وسلم he goes to him go after your wife and be with her meaning go and do Hajj with your wife don't let her do it by herself question here did the messenger صلى الله عليه وسلم asks this man what Hajj his wife was doing because there's a possibility that the woman could have been doing an obligatory Hajj that's possible right huh could have been obligatory Hajj and it could also have been what a voluntary Hajj the fact that the messenger did not ask and he didn't question what type of Hajj it was it shows that a woman cannot travel by herself regardless of what the Hajj is even if it's an obligatory Hajj this then pushes away what the view of scholars who say that a woman can go Hajj without a محرم قاعدة came out of here by الامام الشافعي which صاحب المراقي عبدالن حاجة شنكيطي مراقي السعود ونزلن ونزلن ونزلن تركة الاستفصال ونزلن تركة الاستفصال منزلة العمومي في الأقوالي ونزلن تركة الاستفصال منزلة العمومي في الأقوالي نبي الله محمد didn't ask this companion what was the reason why your wife was going Hajj is it voluntary or is it obligatory he never asked the fact that the messenger did not ask it shows that it encompasses what both here a قاعدة was taken out of it by الامام الشافعي which is when the messenger does not question something he doesn't do it because what's the reason why he doesn't do that there we take it general it encompasses all of that صح and there's many a hadith قاعد principle started to come الامام الشافعي also has a قاعدة that he made or he brought out the Quran and he's being it from لا يونسبوا لساكت قول اما لا يونسبوا قول لساكت a person who is silent a speech cannot be attributed to him a person who is silent a speech cannot be attributed to him a speech cannot be attributed to him just because he's silent I will tell you about this قاعدة these imams were bringing قاعدة و لذلك there's a kitab written it's called القاعدة والضوابض principles that are present in the kitab الامام الشافعي there's a man by the name of I think it's called الخليل أحمد أحمد خليل I don't know which one is which but he wrote a 900 page book thick this thick and it was a جامعية it was a thesis that he put forward I don't remember whether it was دكتورات or majester if it was a masters thesis or a a PhD thesis that he was doing but he submitted it and you know what he did he went to the كتاب الأم by المام الشافعي and he brought out of it all of the قواعد all of the قواعد الفقية in there so these scholars they were saying قواعد in their books after these these two stages came أسر الرصوحي والتنسيق now قواعد الفقية became a subject that stood by itself to this point it's not a subject by itself it's inside books it's the statements of the messenger here and there but here it became an independent subject that stands by itself that has a definition this was the time after the فقهاء المدهب it came after and the first person to have written this was أبو الحسن الكرخي أبو الحسن الكرخي who did it 240 I think 240 he was the first one to write it and he was a حنفي he was a what حنفي إذان الحنفي were the first people to write قواعد الفقية شفعية but the truth is القواعد الفقية came from who the أحنف he wrote it it's called أصول الخرق it's called what أصول الكرخي that's the first after him came أبو زيد الدبوسي أبو زيد الدبوسي it's a book called تأسيس النظر it's a book called تأسيس النظر أبو زيد الدبوسي am I making sense here does everyone understand أبو زيد الدبوسي came and he wrote the تأسيس النظر again he's a he's a حنفي he's a he's a حنفي what did I say أبو الحسن الكرخي he died sorry it was three footy أبو زيد الدبوسي he wrote the تأسيس النظر and then came الإمام العزم العبد السلام he was called he died in 660 الإمام العزم العبد السلام he was called سلطاني العلمة that was his nickname العزم العبد السلام العز العزم العبد السلام الإمام العزم العبد السلام العزم العبد السلام has a very very amazing story because it's such a عجيبة جدا this story is amazing a strange story he has you know the the leaders of Egypt at that time العزم العبد السلام he took the leaders to the market and he sold them العزم العبد السلام the the strength he had the leaders of that time he said that he went to them and he said to them your forefathers were slaves no doubt we don't know historically where they were freed to leave the shubha had a doubt let me take you to the market sell you and then we free you then you can go back to your palaces if you want to and he did that to them العزم العبد السلام they opened a alcohol shop in Egypt خمر place was open he knocked on the door of the leader the door opened and he said what is this place open I was unaware of it I promise it will be shut down now he said it will make sure it is shut down this minute this minute get it shut so they called him العزم العبد السلام قصته عجيبة has a very long story try to read his life inshallah على كل حال العزم العبد السلام he has a kitab called قواعد الأحكام في مصالح الأنام he has a kitab called قواعد الأحكام في مصالح الأنام he has a kitab called قواعد الأحكام في مصالح الأنام and and many of the people who came after العزم العبد السلام they followed him a lot of people they followed him رحمه الله تعالى each book we can talk about it in many details but we will leave it there we will stop there so how many scholars did we mention that wrote three books inshallah for now those are the early ones the first one was أبو الحسن الكرخي's kitab the kitab he wrote which is known as أصول الكرخي then أبو زيت الدبوسي came and then أبو زيت الدبوسي wrote تأسيس النظر تأسيس النظر got responded by it got refuted this is where the war started between who is a response to تأسيس النظر because أبو مضفر سمعاني was a Hanafi for I think 30 years and 20 years he was a Shafi'i so he knew the ins and the outs of the Hanafiah 30 years of being a Hanafi he knows everything about them and then 20 years he became a Shafi'i so he responded back to the قواعد and the principles that were within تأسيس النظر بأبو زيت الدبوسي now we're going to go to إن شاء الله و تعالى بإذن الله الكريم how I said here و إذا نظر الإنسان و في كتب المؤلفة في القواعد الفقية يمكنوا أن يقسم تلك المؤلفات إلى تقسمات if you look at the books of قواعد الفقية that are written in the Qawa'id الفقية you can categorize them in these two ways to give you an overview the first one is تقسم المؤلفات في القواعد الفقية بحس بإنوان تلك الكتب dividing the books of القواعد الفقية in terms of in terms of the naming that was given to it among the title of the book so the first categorization of القواعد الفقية is in terms of its titling and in terms of its naming these are the three names that were given to it the first one is الأشباه والنظائر we are going to talk about that not this lesson but another lesson if you hear the book called what should you know what should you know it's a قواعد الفقية book that's one of the names that's given to it the scholars that read the كتاب قود الأشباه والنظائر is جلال الدينة السيوطي after جلال الدينة السيوطي came كتاب الأشباه والنظائر is there's two I just mentioned سيوطي and who? ابنو نجيم الحنفي came after سيوطي he benefited from سيوطي's one you know الأشباه والنظائر have you guys heard of الكتاب الفرائد البهية بقى الأهدل الكتاب الفرائد البهية is a poetry of which book الأشباه والنظائر of سيوطي الأهدل came he read the kitab and he made poetry out of it anyway القرافة بمالكيس كولا هي اذا كتاب كولت الفروق هي اذا كتاب كولت الفروق اصو ابي محمد الجويني تساني وانهو باسنز ابي محمد الجويني جزاك الله خيرا ابي معالي الجويني اوثر الورقات هي سفادة هي سفادة هذي كتاب كولت الفروق ربما ابي معالي الجويني سفادة is more senior than him in knowledge in the Shafi'ee manhab the author of the الورقات is his father ابو محمد الجويني is considered to be from the صحاب الوجو صحاب الوجو is a high title they have a view, they have their own way ابي معالي الجويني سفادة is greater the third name that is given is القواعد and the most two most well-known books is the القواعد written by ابن رجب الحمبلي and this is for the humblies, they read that and they benefit from it القواعد by ابن رجب الحمبلي very beneficial the second one if you are a Shafi'ee that you need to look at is it's called المجموع المذهب في قواعد المذهب and it's written by Salahuddin الكيكلدي العلاقي he's known as الكيكلدي this is called المجموع المذهب المجموع المذهب في قواعد المذهب I used to have the old copy of that book it was two volumes very bad, terrible publication so many mistakes like ten pages was the same it's the same page, you turn it over ten pages was exactly the same copy الحمد لله وزارة الأقافة وشؤون الإسلامية in Kuwait, they published it it came out, it's good now it's good, it's alright now it's alright I don't know why is it because it's Shafi'ee people don't want to give a lot of love to it but if it's Shafi'ee no one takes care of it على كل حال these two great imams their قواعد is amazing إبن رجب it's really known and everybody they know it the best publication so far that I've seen I haven't seen any other publication yet there might be better but the one I've stood over I haven't seen any other publication yet there might be better but the one I've stood over with its mistakes as well there's mistakes in there is the تحقيق of شيخ مشهور حسن ألس المان أبعبيده مشهور حسن there's two mistakes in there though very good mistakes in there as well صح and I don't know any other publication other than that as for the قواعد المجمع المتهب في قواعد المتهب I told you the Kuwait one is good العلاقي many people's one they don't know about it like in his one it shows you the knowledge of this man that he's good at قواعد الفقية and he's an Imam in what do you call it in حديث he's an Imam in حديث anyways those are the ones now we're going to go into تقسيم المؤلفات بحسب ترتيب القواعد the second categorization is dividing the books in the in the sequence of the قواعد in other words they authored the قواعد مدهب books based on the based on a sequence each one chose whichever sequence they wanted I mentioned three here but they did it based on أوده the first ones they did it based on أهميتها وشمولها they said we're going to start with the most general one and then we're going to make our way down and that's exactly what جلالودينا سطورته which I mentioned here the كتاب الأشباه والنظائر what does it first start with he starts with the قواعد الكلية الكبرى the five unanimously agreed upon which we're going to take one of it today which is الأمور بمقاصدها the five all of the مدهب all of them unanimously agree upon it so what he started with that one first who knows what it is الأمور بمقاصدها اليقين لا يزولوا بالشك الضرروا يوزال العادة محكمة who knows the fifth one المشاقة تجليب تيسير right those are the five legal maxims that all the مدهب agree upon we'll take each one one after the other so some of them that's what they started with the second one is بحس بالحروف الأولى alphabetical order they did it based on alphabetical order so they said we're going to start with the alphabets and how the alphabets is and this is what زركشي did زركشي this is what he did in his كتاب المنثور زركشي هذا كتاب هو المنثور المنثور this is alphabetical order زركشي right بدل الدينة زركشي and the third one is based on فق so they start from صلاة زكاة صوم القواعد is based upon بحس بالأبواب الفقية based on a فقي chaptering that's how the قواعد is written it's in that order and the person who did it is إبن الرجب الحملي in his كتاب تقرير القواعد وتحرير الفوائد are we all together إبن الرجب's one is على الأبواب الفقية فقي so he starts with صلاة زكاة we finish now quickly how قواعد الفقية started and how it evolved and the books that were written in it I want to go over I want to go over now one of the five league maxims we're now going to go into one of the league maxims and the first one is الأمور بمقاصدها الأمور بمقاصدها is the first one that we're going to start with what does it mean الأمور بمقاصدها we'll take it here insha'Allah but first I want you to know we're going to do four things here how many things four things the first one is what does الأمور بمقاصدها mean what's the meaning for it number two what's the evidence what's the evidence for this principle before this league maxim number three some issues related to intention and four القواعد المندرجة other league maxims that fall under this one those are the four insha'Allah we're going to take let's start with the definition and the meaning of what of الأمور بمقاصدها الأمور بمقاصدها what it means is أحكام الأقوال والأفعال مبنية على النيات speech and action are all built upon intention that's what this قاعدة means that's the meaning of this قاعدة your speech and your actions are built upon and yet intention what are they built upon and yet intention is built upon and yet is built upon intention will expand on that but that's what the قاعدة means does everyone understand that what's the evidence for that that every speech and every action is based upon what is intended from it what's the evidence for that so many evidences this is the only one we've chosen to mention but this is not the only many many more is the famous حديث of عمر إنما الأعمال بنيات verily every action is what is in it is what is intended from it every action is what is intended from it I just want you to remember as a side benefit it is best not to say this wording there's issues in there it's not the best wording but we're only mentioning it because the scholars of قاعد الفقية mention it and you're now at the beginning stage so you don't need to learn why this should be avoided or not in the future we'll mention it when you become advanced the evidence for this principle is إنما الأعمال بنيات that verily every action is based on their intention okay مسائل matters related to intention now if this قاعدة is talking about intention talking about intention we're going to now take مسائل issues related to intention and I've chosen 5 things that we need to speak about first of all what's it's benefit of learning about intention what benefit is in there what's benefit it depends on who is looking at the benefit if it's been looked at by إند الفقها according to the فقها the jurists then it has 2 benefits for them how many benefits does it have for the فقها the فقها it has 2 benefits for them in other words when the فقها speak about intention they have a reason behind it there's a purpose in why they are saying it focus with me here it's very important that you focus the intention is 2 types how many types the intention is 2 types the first one is called قصد العبادة and the second one is قصد المعبود قصد العبادة and قصد المعبود what does that mean قصد العبادة means you are intending this عبادة what does that mean it means I came into the masjid I want to pray the 2 ركع before فجر and the فجر itself you have to distinguish it because this is 2 you pray it the same way you pray the 2 ركع before فجر and فجر you pray it the same what's the difference between both of them تميز العبادة بعضها عن بعض one عبادة from another عبادة the 2 ركع before فجر and the فجر itself what do you do you need to distinguish one from the other this is called قصد العبادة the second way of قصد العبادة is what let's just say we are all of the opinion let's just say that we are all of the opinion just for the sake of the class let's just say we are all of the opinion that غسل الجمعة is واجب the غسل for Friday is obligatory let's say we all take that opinion are we all together brothers to do غسل to شاوى on Friday let's just say we are all of the opinion that is obligatory and that we take the حديث of the Prophet ﷺ where he said غسل الجمعة is واجب that the غسل of جمعة is واجب on every محتلم and anyone who has reached age of puberty anyways the point is someone has a norm this is their norm it's their عادة every morning they shower like that they don't go out of the house unless they shower جمعة and his norm will shower how do you distinguish one from the other it's not عبادة his shower is not عبادة it's a norm it's a عادة he has to distinguish the عبادة from the عادة it's a norm all these two are called what غسل عبادة does that make sense and غسل عبادة who talk about it all the time the فقها all day what they talk about is غسل عبادة لكن عند علماء تزكية when I say علماء تزكية I mean scholars of عقيدة the scholars who talk about softening the heart when they talk about this issue of الأمور بمقاصدها talking about it from the angle of قصد المعبود who are you doing this action for who are you even praying for in the first place does that make sense it's called قصد المعبود who are you intending to worship when you pray who are you praying for this is the one they call خلاص what is it called it's called sincerity what are you doing it for قل إن أمرت أن عبد الله مخلص له الدين وأمرت أن أكون من المسلمين وما أمروا إلا ليعبد الله مخلصين له الدين منفى ويقيم الصلاة ويؤайте الزكاة ودالك يا دين الغينا صحBLEEP sẽ انها one تميز المقصود بالأعمل Who are you doing this action for? Who are you praying for? Who are you fasting in the month of Ramadan for? In this month, who are you fasting for? Who are you doing this? Listen, some of the scholars they mentioned and they pointed out generally all of the عبادات people can't show off but can you show off in fasting? Can you show off in fasting? Can someone show off in fasting? No because no one knows you're fasting, you're just claiming you're fasting. So you're telling me you're fasting and for you to not eat when no one can see you. Well that's why the Prophet SAW said فإنه لي وانه اجزيبي. فاستن is mind and I'm the one who rewards it. That's what Allah عز و جلس said it because there's the the tap water running. You can go and you can you can put your hand to drink it. It's nice and cold. صح? Your little brothers and sisters are eating their little باقا and they're eating their little rice and صح? And their little دال. And you want to eat, you're so hungry you don't eat it. على كل حال that's تميزو المخصودي بالعمل. وذلك you can go to the حديث of إنما العمال وبنيات. Written by who? ابن رجب. The شرح of ابن رجب. He has a nice explanation on the حديث إنما العمال وبنيات. And he goes in great details regarding this. Okay. What about حكمها? What about the intention? What's this ruling? Do I have to come with intention for everything? No. It's two types. مما تشترط له النية. There are things where intention is needed. It's a condition. It's a prerequisite. You have to have intention. And they are two things. العبادة. Any عبادة that you want to do, you have to have intention. There are some عبادات which are differed upon. There are some عبادات which are which are differed upon. Like الوضوء. Do you need intention for الوضوء? Right? Things like that some scholars they differ. There's a discussion regarding it. We won't go into what is right or not. But generally عبادات you need an intention. What intention are we talking about? We're talking about عند الفقهة. We're not talking about this one. We're not talking about اخلاف. We're talking about this first type. Right? Which is قصد العبادة. Are we all together? So any عبادة you want to do, you have to have an intention. The second one is الفاضل كنايت. What does that mean? Terms which are not clear. For example, a man says to his wife, you're free to go. You are free to go. That's a كنايت. What does it mean you're free to go? Does it mean you're divorced? What does it mean you can go to your mom's house now? It's a كنايت. It's not direct of what he said. Intention is needed here. Does that make sense? So we ask him, what's your intention? What did you mean by that? I just wanted you to leave me alone. I didn't want to keep standing in front of me. We're all together. This one is called الفاضل كنايت. Intention is needed. Whatever he tells us that he meant, we'll take that from him. Because that statement was what? Are we all together brothers? But a brother calls you and says, Is this مستدد رحمن? Yeah, it's me. What's the issue brother? Okay, is everything all right? Yeah, everything is all right. No brother. Everything's not all right. Hey, what's the issue? I said to my wife, I ديوزت you. Okay. And I want to know did that ديوز happen? Because wallahi I didn't mean it. No brother, I don't care about your intention. Intention doesn't matter to me. Did you use the word I divorce you? Ha, that's a love which is صريح. It's a statement which is clear. Intention is not needed. We're all together. It comes here. A statement which is clear in the I divorce you. If a man says that to his wife, 10 years if he tells me my intention was good. Wallahi never meant it like that. Or I was angry. What man divorces his wife happy? Which man smiles and divorces his wife? Have you ever seen that? Of course you're going to be angry when you divorce your wife. Are we all together brothers? So what we say is if the statement is clear, the intention is not asked. And we don't want to know about your intention. We base on what we hear. Are we all together brothers? Keep that in mind. Also what you don't need intention for is a ترك. Things that you leave. If you leave something, you don't need an intention. For example, you don't have to have an intention to leave زينا. No, you don't have to. Just leave it, no problem. All together. ترك doesn't need it. But to do something, what does it need? It needs an intention. Are we all together brothers? You don't have to have an intention not to steal. Now we're going to go into when does the intention happen? The intention happens أول العبادة at the beginning of the عبادة. Or قبلها بيسير or even some time before it. Sometime a short period of time before it. That's when it happens. مفصيدة تنية. What are the things that corrupt the person's intention? Three things. قطرها. If the person cuts his intention. If the person actually disconnects his intention. That breaks it. اتردد فيه. If a person is like Shall I break my fast or shall I not? Fasting is gone. It's gone. If a person is in the head, he's like Shall I break it? No I'm going to. Let me think about it. Now it's broken. It's broken. تردد. It takes away your fasting. العزم على قطرها. The person hasn't cut it. But he made the decision I'm going to cut it. He doesn't say I cut it. My intention has changed. He said دهر comes and cut my intention. It's gone. The fasting is gone. Because دهر fasting isn't going to be there. No, it's still مغرب. Those three they cut your intention. Your intention will go. Where does the intention happen from? شافعية they say you have to say it. محلها التلفض بالنية. You pronounce the intention. نا ويتو أن اصلي الظهر ربع ركعاتي لله. اصطقب الى القيب لتغير المسترحص. They say it will have that. شافعية. That's بدعة. ما انزل الله بها من سلطان. I will together brothers because the intention is what? It's in the heart. No one says I'm going to go to the toilet. إن شاء الله تعالى I'm going to do this and I'm going to do this. No one says that, right? شافعية believe that. No, no, no. They are the imams. Your mom شافعية believe that. That's incorrect. That is what? Incorrect. Okay now we're going to go into القواعد المندرجة. What are the principles that fall under this قاعدة? Are there any other legal maxims that fall under it? Ha. Two things. Let's start with the second one because it's easier and faster. لا ثواب إلا بنية. Do you want to get rewarded? Reward only comes with an intention. Do you want to get rewarded for something? Then you have to come with an intention. If you haven't come with an intention, there is no reward. There is no reward. What does that mean? We're talking about the things that you want to get rewarded for that you don't necessarily have to come with intention for. Like for example the مباحات. If a man for example provides for his wife, he sends every month he's sending money to his wife. This money is for you. He's sending about it in the air or here. That money you're sending for her if you come with an intention that you're doing this because Allah commanded you and this is a responsibility Allah put on you and you're trying to get close to Allah by doing it then you get rewarded for it. Are we all together brothers? But if you don't then you're losing reward from this. Because what did it say? That your person gets rewarded حتى ما تجعله في فين يمرأتك. If you take a rice and a food from a plate and you put that spoon in your wife's mouth you get rewarded for that. But when do you get rewarded for it? When you come with an intention. There is no reward except with an intention. Does that make sense? Questions to the end. Let's go to this one and this is going to be the last point. إن شاء الله تعالى. Pay attention here. What do we need to look at? Is the point of observation the thing that is looked at? Is it the wording or is it what the person intended? This is a قاعدة. Very important قاعدة. Like for example this قاعدة becomes clear when I give you a فروح a masala that goes under. A man said to another brother I have gifted my car to you for ten thousand dirhams. Did you guys hear that? I have gifted my car to you for how much? Ten thousand dirhams. The first part where he said gift that's one form of transaction. And then he mentioned money. That's another transaction. What is in each other now? حيبة which is a gift and a بيع which is transaction a buy and a selling. From the context we can see that the man was trying to sell his car but he used this word by accident. Do we now look at the wordings that he used? Or should we look at what he intended? Does everyone here understand? The scholars here mentioned that what is looked at generally accepts those exceptions. There are exceptions here. Like for example if a man goes to another man and says stick your hand out and he sticks his hands out and he says بيع تو I have sold. And I want you guys to understand this is just an example okay don't get upset with me okay but I have to bring this example. So I have sold to you my daughter for a hundred thousand dirhams مثلا I have sold my daughter to you for how much? A hundred thousand dirhams He used the word بيع تو That's buying and selling What was he meant to say? I'm a witch I'm marrying off my daughter This is her dowry He used the word بيع تو Should we take the what he intended? The scholars they say this one is an exception Those who believe that we look at the person's intention generally but when it comes to what marriage they say no We're not going to accept that term from him We're going to hold him account to what he just said Why? Because they said that the honor of people is a high level in the Sharia Giving a woman out to a man It has to be done correctly No mistakes Pay attention here For you to accuse a person of a zina How many witnesses have to be found? Four What about a Qisas If a person still stole something Is it for witnesses that's needed? So the إرض The honor of the persons has been given a high level of a hand being cut So they said no This one has to be said correctly We'll say repeat it You said it all wrong And شفعية are very strong on that one But generally speaking In Transactions Are we all together In transaction buying and selling العبرة في العقود للمقاصدي والمعاني لالي للمقاصدي والمعاني للمقاصدي والمعاني We don't look at the words that come out of a person's mouth That was an accident They didn't intend to say that Because of this Because the wording is not the Are we looking at the wording Are we looking at the wording the person uses What are we looking at So if I go to a shop And I say to a brother I'm not talking I give him my phone And he gives me a thousand dirhams As I counted I put it in my pocket And I leave Is that correct You can do that no problem Why? Because the word doesn't matter What he says doesn't matter We're not looking at that What are we looking at We can see the intent is being met Both of them are happy This one went and this one liked the phone And many many many Many things fall under it This is The first قواعد الخمسة الكبرى اما قاعدة الكلية الكبرى That was taken for today We were meant to take the other one Which is اليقين لا يزول بالشك في Yeah We were meant to take that And we will take the other remaining four ان شاء الله Next week So now we will stop there Anything that was wrong Or incorrect is from Mia الشيطان And Allah and his messenger are free from it سبحانك اللهم بحمدك أشهد أن لا إله إلا الله أستغفرك وأتوب إلي Any question A very good question The only act Which is And every single day Is fasting of Ramadan Ramadan needs Intention every day It's not enough to have it the first day of Ramadan When it's starting Every day for Ramadan For the 29 and the 30 days You need to have Intention Anyone who doesn't have an intention The night before Ramadan فلا صيام الأهوية has no fasting Anything other than that Anything other than that One time intention Can do it for everything Any other question ترق Things that you leave Like for example staying away from زينة You don't need intention for that ترق don't need intention Lying, cheating Staying away from that right They talk about everything Which one is better The person who never came to his mind Or the one who came to his mind And he fights against it Which one is better The one who never comes to his mind The one who comes to his mind And then he fights it Is better than the one who doesn't come to his mind at all Okay what's the evidence for that You guys research Yeah A good argument فلم يعملها So when I say that the person thought about this sin What about if the person wanted to do زينة He came to their heart Came to their mind They got ready They prepared themselves for it They got the taxi ready Everything The taxi driver said I can't drive it's a start time Sorry He tried everything No taxi driver stopping for him And then he just went home and said Okay you know what forget it But he didn't do anything Brothers I did something when I started the class I gave the meaning and then what did I mention next I mentioned So what's the deal for what you guys are saying Say that again He was stopped He realized it Is that called توبة But that's after he tried everything He exerted every effort So now he's repenting تائب You read on your tube He told us open Allah will forgive him What about a person Who doesn't do the sin One I told he got up He called the taxi He never worked The other one he's sitting here And he's just thinking about it I wish I can do it He's a lazy person He can't be bothered to get a taxi He loves the ideas What about him So the one I'll be coming Allah is protecting him Allah is protecting him But he's still a sinner Right You know the famous hadith The Prophet ﷺ said إذا لتقل المسلماني بسي فيهما فالقاتل و المقتول في النار قال هذا القاتل فما قالوا المقتول قال إنه كأنا حريساً على قتل صاحب Two men are fighting One is killed And the other one he wins The Prophet ﷺ said The one that killed and the one that was killed Both of them are in Hellfire The Sahabah said The one that killed we understand why But why the one that was killed The Prophet ﷺ said He's trying to kill his brother He just wasn't good enough He wasn't sharp Did he do the action What is he being held account for He's been held account So the action came He's a taxi guy He's a taxi guy, right? He wanted to go So somebody here Is watching a rapper online And he's like wow I wish I was a rapper like that Wow I wish I could sing like that He hasn't done anything He just wants it He doesn't go and get the studio When he doesn't fix anything He just watches everything He's like wow This is what I want to be This is me He's talking to me As the youngsters say This issue of This issue of This issue of This issue of This issue of This issue of This issue of This issue of This issue of This issue of This issue of This issue of This issue of This issue of This issue of This issue of This issue of This issue of مقاومة أحدة المشاكل هو مباشر في الهدف أصدقائي المشاكل في المدينة أنكم لن يجدوا أن تقوموا بعمل أي محاولة أنكم لن يقوموا بعمل أي محاولة يقول أنه محاولة بطبوك أنكم لن يقوموا بعمل أي محاولة و لا قطعتوا موادياً إلا كانوا معكم إلا أنهم معكم المشاكلين في المدينة المشاكلين في المدينة الذين لن يقوموا بعمل أي محاولة يقومون بعمل أي محاولة إلا شاراقوكم في الأجر لماذا؟ لماذا are people who are at home in the city who are not walking they are not going through the desert they are not going through the heat they are at home they get the same reward as the مجاهدين who are going to the battle of Tabuk حبسهم العضر they want it to come they really really want it to come we are all together brothers صحيخ يقومون بعمل أي محاولة يقومون بعمل أي محاولة صحيخ he won't get sin for it that's the one who gets sin for it صحيخ if he says it is he like he he gets he won't get punished for sin because he hasn't done it he gets the words that come out of his mouth he's a punishment himself he'll count for the words that he said how he does the one who's walking towards the evil صحيخ he did it you all know the famous hadith the Prophet ﷺ said لا قطع إلا في ربع دينار فصاعدا that the person's hand when is it cut when it reaches ربع دينار and above صح؟ ربع دينار one fourth of a dina, right? that much and more is when the person's hand is cut if he steals less than that then no one's going to cut his hand but why did the Prophet ﷺ say in the hadith he said the Prophet ﷺ said رجل يسرق بيضا فتقطع يده a man steals an egg and then his hand is cut and the egg is less than ربع دينار how do you reconcile between the two he wanted to steal more the egg has more value than ربع دينار no he doesn't he doesn't this the scholar they said is his hand is not cut for the egg that's not what he means it means that he will keep doing it and keep doing it he won't stay to an egg what would he finally do you go to ربع دينار you go that far you know when it just goes and comes a bank first of all he has to take his his mom's chewing gum in her pocket and you know take little bits and bobs from the house is missing where is this gone that's where he starts once he becomes a master in the house then he goes out فح so some of the scholars they took from that if a person doesn't do a sin but he works towards it he plans it you خطر you فكر he thinks about it he ends up doing that sin him and the one who done it is the same in terms of in punishment and sin the only difference is the one who actually did it he's going to have a worldly consequences as well but this one's not going to have a worldly consequence for example if he became a زينة and he's never been married before the one who did it gets lasht this one doesn't get lasht like in the day of judgment both of their mothers say the one who is preparing يكتب كل أفرط في نجين هو the same يريد أن يفعله يقول هذا one more time نعم صحيح even if a person takes منرووتا and drinks it in the intention that it's خمر he gets the same as the person who drank خمر he picks up منرووتا he pours it in his heart it's a what with the intention of a خمر he was the one who drank the خمر of the same yeah, the intention is very powerful we'll stop there شاهد remember we're talking about تروك here things that you need to leave off رمضان is an intention each day that you need to come with here we have to be very good question these things were things you need to stay away from زينة you need to stay away from you don't need intention for it we mentioned them is to صح like in fasting is a prayer that needs intention every every day of it if that intention goes your fasting goes with it like in this one is a تروك you don't need intention to come with it you can just leave it and ignore it that's the main importance the main difference between the two but that day he still has to stay away from but he has to bring back that day he overslept he didn't come with the intention let's say he slept from مغرب to مغرب let's say he slept from مغرب to مغرب if he forgot إن الله تجاوز عن أمتي الخطأ والنسيار ومستكريها علي if he forgot then he's excused ولعنه عند الله عز وجل سبحانك اللهم وبحمدك أشهد والله إله إلا الله أستغفر وكاتول