 فبطأته آدك الأيام فتا الحمد لله والصلاة والسلام على أشرف الأنبياء والمرسلين سيدنا ونبينا محمد وعلى آله وصحبه ومن تبيعهم بحسان إلى يوم الدين أما بعد وإنع وكتاب الورقات للإمام أبي معالم الجوين رحمه الله المام الحرمين نحن قمنا بأخذ المنزل الأنبياء ونحن في المباح وهي أقسام الحكم التكليفي ونحن في المباح نتحدث عن الأنبياء في طريق المباح يأتي في الشريعة كيف نعرف أن شيئة مباح ونثبت الإباحة بسيغ كثيرة وردت في النصوص الشرعية ومنها الأول هو نفير إثم والجناح والحرج أن الله ينزل إثم سن بادن ومن الناس ونقوم بأخذ المنزل من القرآن أخر way we said that something can be known that it's مباح is a text comes and it says it's حلال ونقوم بأخذ المنزل الأنبياء the third one we said it was that a text is not present to say that it's حرام there's no present text that says it's حرام so we leave it at its original form which is that everything is permissible until proven it's حرام and we said that this is meant by المعاملات as for عبادات we said and we wrote the call of sheikh al-sambil minutamiya and he said which basically is في الأشياء إنها فرعة الحد she's that kind of that every single thing is permissible every beneficial thing is permissible until a text comes and says it's not and that's of course transactions not عبادة it needs evidence to do it then what we said was the first two that were mentioned which is the first two we said those are called the third type that was mentioned we said it's called and we spoke about that last lesson we spoke about that and we gave the evidence for the third one which is الله created everything on the face of this earth for you all سألعوك as long as there comes no text and says it's حرام today we're going to go to the fourth way to find out if something is مباح الامتنان بما في الأعيان من المنافع وما يتعلق بها من الأفعال كقوله تعالى ومن أوصافيها وأوبارها وأشعارها أثاثا ومتاعا إلا حين موباح والامتنان الله يكشف ببلاسك المشاهد في أرى ممر التي يأتون من المعادل الله says I have brought this for you I have bestowed this for you I've given you this for you to benefit and use it so this is to show that it is مباح you're allowed to use it because الله تعالى وتعالى will not say I did this for you إذا كانت حران ، لا يوجد محتوى for الله أن يخلص with it. لا. لا. نحن نتكلم. يوجد طريقات أن نعرف كيف they are. أنها هي طريقات التي يأتي في التكتب. حسنا. رقم 5. إنه القراء التي تصرف الأمراء من الوجوب إلى الإباحة. حسنا. رقم 5. إنه في التكتب. إنه في التكتب. ونحن لا نريد أن نذهب إلى الكثير من التكتب. لأنه إن شاء الله سيأتي في التكتب when we come to the chapter of al-amr. which is when a text comes and then in that text there is a command. and that command gets diverted from its obligation which the command generally, what does it indicate? a command that comes in the Kitab and the Sunnah generally indicates that it's obligatory. it's mandatory. but unless there comes a text and diverted from that original essence. right? this is called a Qareena. I think that turns it away from its original essence which is that we have to do this thing. it's called what? a Qareena. this Qareena makes it what? it takes it away to إباحة sometimes. sometimes. and this is one of the ways to know that something is مباح. and with an example it becomes clear. if you go to Surat al-Ma'ida if you go to Surat al-Ma'ida ayat 2 الله says وَإِذَا حَلَلْتُمْ فَصْطَدُوا when you وَإِذَا حَلَلْتُمْ this ayat says وَإِذَا حَلَلْتُمْ when you finish Hajj and you become Halal because in Hajj what are you? محرم you are in a state of Ihram. if you go to a state of Halal when you get out of Ihram and you leave the Hajj what did Allah say? فَصْطَدُوا go and hunt is it obligatory to hunt? does one have to go and hunt? even if it's a command now the علمة they say they say الأمر الأمر أودة that comes بعد الحذري after a prohibition if a command comes that command before it was what? before it was what? a prohibition that command will not show obligation it will show that what the thing that which the thing was before it was prohibited it will go back to its original form that which it was before it was prohibited are you all with me? for example take this verse as an example Allah tells us what وَإِذَا حَلَلْتُمْ فَصْطَدُوا hunting at its original essence was what? مُبَاح it got prohibited right? are you all with me? did it get prohibited? yes in a state of Ihram are you allowed to hunt? you're not allowed to hunt Allah prohibited us not to hunt whilst you're in a state of Ihram are you all with me? then you got ordered to go and hunt this order goes back to its original essence of what it used to be before it got prohibited what was it before it got prohibited? مُبَاح this is called a قرينة القرينة التي تصرف الأمر من الوجوب إلى الاباحت كقوله تعالى such as وَإِذَا حَلَلْتُمْ فَصْطَدُوا these are ways to find out that something is مُبَاح so the one that we mentioned before this one is called الامتنان بما في الأعيان من الملافع وما يتعلق بها من الأفعال to say that something is what to say Allah says that I blessed you with this you guys can benefit from it وما يتعلق بها من الأفعال from those evidence for that when he's what the evidence for that is the قول of Allah the fourth one I missed which is the verse of Allah in Surat Al-Nahr I-80 Allah says وَمِنْ أَصْوَافِيهَا أَصْوَافِيهَا وَأُبَارِهَا أِسْفَا وَأَشْعَارِهَا أِسْهَا دائم вопросы with communitous It's not very interesting to put the words their names and really to everyone yet the fourth one I said is تسرف الأمر من الوجوب إلى الإباحة تكولي إيه تعالى إيه دايفاته دايفات this command from obligation وإيه دايفات it to إباحة such as the second verse in سورة المائدة وإذا حللتم فاستادي This will come to us in more details In this book, when we come to the chapter of الأمر, commands So we're not going to dwell too much into it ويطلقوا المباح ويطلقوا على المباح ألحي لفضل حلالي The word مباح is used sometimes as the word حلال حلال you take something so there are synonyms of each other حلال Even though The word حلال is more general The word حلال is what عمو So four The word حلال Man do this Halal و حتى المباحة هي حلال. لذا يجب أن يكون المباحة حلالاً أسرعاً أسرعاً أسرعاً أسرعاً أسرعاً المؤسسة التي تأتي now is brothers is why is مباحة في أحكام التكليفية نحن في البداية when we talk about حكام التكليفية you all know about the تحكام التكليفية when we were speaking about it what did we say حكام التكليفية what did we say حكام التكليفية is إلزام ما فيه مكلفة right we said anything that is in it burdening that's linguistically we said شرعاً it means what طلب ما فيه مشقة it is to be requested of something that has a burden in it you see how come how does مباح enter that because مباح we know there's no كلفة in it ما وجه إتخال المباح في الأحكام التكليفية معانه ولا كلفة فيه when there's no كلفة burden or hardship in it فالجواب إن شاء الله three answers the first answer is ما قاله جمهورو الأصوليين what the majority of the أصوليين said what the majority of the أصوليين said which is من أن إدخال المباح في الأحكام التكليفية إنما هو على سبيل التغليب the أصوليين they said the reason why مباح was put on the أحكام التكليفية is what are you with me is from the angle of تغليب تغليب means under generalization from the angle of generalizing something under something like the same way that is something that this chapter of which is سبيل التغليب it's something that's very common amongst the Arabic language we'll see the example for it إن شاء الله و أسالي بها in the usage and in the words of the Arabs they use that type of thing such as for example they say when in reality the only the only one that's black is water the date the water is a black even though they call the water and the water and the date Arabs they call it the two blacks which one is black the date is but then what happened they put the water under it this is called تغليب the second one is example is the two fathers it's not two fathers it's um and ab your mother and your father it's like عماران the two عمارة هيا أبو بكر العمارة what's what they mean when abou bakr is what's why i call two عماران that is called سبيل التغليب Arabs you use that it's common and that's why the majority of the are you with me the majority of the فقهة أصولين they said that's why مبحوان entered it from that angle سبيل التغليب that's how we entered it that's the call of the جمور that's the first view the second view is the call sheikh of the عثمين said in his أصول and i feel like it's one of the best if not the best he said no مباح has تقليف in it and he said that تقليف because تقليف he said طالب is to be requested of something that has particularly that has a burden in it right sheikh of the عثمين he said it does have in it you have to believe that this مباح is a legislation from Allah and that's requested from you the belief is requested from you and if you choose to not believe it that is Allah permitted it you can become a كافر because of it so the اعتقاد the belief he said is a مشقة sorry it's a طلب sorry does it is it not it's a طلب which you have to come with so the sheikh رحمه الله he said it does here رحمه الله he said what it is is مباح from there that's the second expansion the third one is the third explanation is that the usage of the word تقليف itself is a question who used this word وهذا الاشكال مبنوه انا ان احكام الشرعية كلها تقليف مشقة this first of all the use of the word هه تقليف تقليف تقليف is actually saying that the Quran the Kitab and the Sunnah are hard burdens وهذا فيه نظر and this is a there's a look to this not as as it should not be real that's not the case فإن وصف اوامر الله to ascribe and to describe the orders of الله تعالى ونواه and his prohibitions بان تقليف that they are burdens قول المستحدث it's a newly introduced speech that word تقليف اول من استعمله the first person to ever use it or the first people to ever use it are المعتزلة المعتزلة or the first to use that word تقليف ولا يصح اطلاقه and it's not even allowed to generalize the word تقليف it's not allowed على جميع احكام الشرعية to generalize the use of the word تقليف in all of the sharia of الله تعالى you can't use it for everything فإن كثيرا من الفروذ والواجبات فضل عن عن المباحات ليس التكاليف ولا مشقات rather you can find some things are واجب and they're obligatory that are that don't have no تقليف in it and no hardship in it لألوه these are مباح you see بل هي راحة وهداية ونور rather it's a it's راحة relaxation وهداية to guidance ونور and light from الله this is how you should describe the as الله mentioned in the quran الله كوزه راحة الله كوزه هداية الله تباركه تعالى كوزه نور وقد وصف الله وتعالى احكام الشرعية باليص الله يفرد to it as well يصر إن الدينة يصر إنما مع العصري يصر الله يفرد to ease ونفى عنها الحرج حل الله actually negated from his village any form of added يقول الشيخ لسامة ابلوتيميا ابلوتيميا ثاني لزمجمع الفتاة وليهادا because of that لم يجئ في الكتاب والسنة وكلام السلف it has not come in the kitab nor the sunnah not even the speech of the سلف of this umma اطلاق القول على الإيمان والعمل الصالح إنه تقليف it has not come in the kitab nor the sunnah nor the سلف to use the to generalize the speech that the إيمان and righteous actions are بادر كما يطلق ذلك كثير من المتكلمة والمتفقها the same way a lot of people who are الكلام and also the people of who claim to be فقهاء وإنما جاء ذكر التكليف في مضع النفى rather than the usage of the word تكليف in the كتاب and the sunnah where you find it's using a form of negation كقوره تعالى لك الله said لا يكلف الله نفسا إلا وسعها الله النجايتر سبحانه وتعالى اي وإن وقع في الأمر تكليف فلا يكلف إلا قدر وسعه and if the تكليف does happen in the شريعة then you are only requested to come with that which you're able to do لا أعلم يسمى جميع الشريعة تكليفا not that the whole شريعة can be called تكليف معنى غالبها قررط العيون وصرور القلوب ولا ذات الأرواح وكمال النعيني even the majority of it is that which your eyes will find warmth in it your heart will find tranquility and ease you see your soul will find sweetness in it and it's completeness of blessing to call it what bad to call it تكليف all of it so according to that view every matter doesn't have to become a burden in order for us to say it's what for us to say that this is حكامة تكليفي there are some واجبات واجبات واجبات they may not even have a مشقة حاجب in it just because a person finds the salah having no hardship in the prayer can we say that this salah is not a تكليف حكامة تكليفي anymore so the issue here right now that's what شخصان تعمل so those are the three views المحضور والمكروه we're now going to go to the fourth and the fifth المحضور والمكروه والمحضور ما يثابه على تركي ويعاقبه على فعليه we're now going to go to the fourth one which is اقسامة حكمة تكليفي the fourth one المحضور والمكروه where is محضور mean محضور means as the مؤلف of the kitab says المعالم الجويني المم الحرمين والمحضور محضور means ما يثابه it is the thing that you will be rewarded على تركي by leaving it ويعاقبه and you will be punished على فعليه by doing it والمكروه and as for مكروه ما يثابه it is the thing that you're going to be rewarded على تركي to leave it ولا يعاقبه and you're not going to be punished على فعليه by doing it so محضور is is the same as the word محرم it's حرام and it is حرام and محضور are the same meaning okay what is the word محضور the sheikh used what does it linguistically mean اسم مفعول من الحذري it's an اسم مفعول and it comes from the word حذري which means المنع prohibition prohibition يقالوا they say حذرت الشيء إذا حرمت إذا حرمت إذا حرمته يقالوا the person says حذرت الشيء حذرت الشيء is when you make something حراب you prohibit it ورجع إلى المنع and it goes back to prohibition it goes back to prohibition such as as الله سلينه قرآن ومنه قوله تعالى وما كان عطاء ربك محضورا and it isn't that which your lord gave محضورا اي ممنوعا it is not something that can be prohibited again this definition of the author is تعليف الشيء defining the thing by what it's defining it by its outcome its result it's not really defining it by حقيقة وما هي the حقيقة وما هي of it the essence of it it hasn't defined it also as we mentioned in our previous and define definitions the user would have been better if he said ما يثاب على تركيه ام تيسالا it's undated ويستحق عقابه ويستحق ويستحق فعيله العقابة ويستحق فعيله العقابة and the one who does it he deserves to be and remember paying attention they're not all the prohibitions are the same in terms of rulings now some prohibited things some things that are prohibited are you are a sinner for doing it some you are a major sin you know what you're doing is a major sin and some you become a disbeliever because of it something which you're prohibited from if you do it you become a disbeliever such as شرك such as abandoning the prayer they are things if you if you don't if you don't listen to the command or you don't stay away from that which you're prohibited from شرك you're prohibited from you're also prohibited from تركيه صلاة abandoning the prayer you become a disbeliever because of it that is what it means لنوستيكلي تكليكلي it means ما طالبة الشرع تركوه طالبة جازمة it is what the شريعة the كتابة النسونة have requested from you to leave it in a forceful manner from the actions are like اقوق الوالدين the disobedience towards your parents واسبالوا اثياب letting your garment below your ankles from the speeches like what also speech غيبة ونميمة غيبة ونميمة backbiting ونميمة bringing problems between the brothers or two sisters the last one which is اعمالوا قلوب actions of the heart that are prohibited for you to come with as well which is what كالحق حق دي والحسن enmity and jealousy so when we said when we said ما طالبة الشرع that which the شريعة requested you تركوه to leave it what left تركوه what the شريعة requested for you to leave what leaves that definition الواجب والمندوب والمباح because the واجب the شريعة didn't request for you to leave the مندوب the شريعة did not request for you to leave the مباح the شريعة did not request for you to leave then the second part طالب جازمان what left the مكروه because the مكروه is not طالب جازمان so that's how a definition should be والحرام the حرام brothers is which is محظور is ضد الحلال is the opposite حلال the word محظور and حرام are the same so حرام is the opposite to what حلال for example you say هذا حلال وهذا حرام for example you say this is حلال this is حرام the opposite to each other as Allah said in the ayah ولا تقول لما تصف أنسيناتكم الكذب هذا حلال وهذا حرام اللي تفتروا على الله الكذب you see ولا تقولوا do not say لما remember we took that word ما we took the music of the word ما 10 from them was what مزدرية is a مزدرية so what do you say you say ولا تقولوا do not say لما تصفوا so you say ولا تقولوا لواصف ألسينتكم because the word is مزدرية so you say لواصف ألسينتكم the describing of your tongues الكذب اللي هذا حلال you say this is حلال وهذا حرام and this is حرام تفتروا على الله الكذب to say about الله that which is lies so حرام and حلالة opposite to each other in that same verse وعي 116 سورة النحل also the أصوليين sometimes they say حرام is the opposite to واجب they say و الحرام ضد الواجب حرام is the opposite to واجب that also isn't a wrong that's also not wrong because why فإنما هو باعتمال تقسيم أحكام تكليفي so you أرفوا الحرام بضد التعريف الحواجب كما تقدم the same way look if you look at it they are referring to when it's in أحكام تكليفي the way you will define the result of the واجب and the way you define the result of the حرام is the same how do you define the واجب you define the واجب by saying ما يثابه على فعليه انت ثالب it is that which you will be rewarded doing if you're following it by by saying that الله is command isn't that right also ويستحقها ويستحق تاريك العقابة and the one who leaves it deserves to be punished the opposite to that is what حرام حرام is what هي ما يثابه على تركيب تثالب by you be rewarded if you leave it by following the شريعة ويستحق تفعيله العقابة and the one who leaves it sorry the one that does it deserves to be punished so the opposite to each other that's what the أصولين actually mean by it when they say that the حرام is the opposite to واجب and the rolling of حرام is حكم the rolling of the محضور or the حرام is because his definition is the حكم remember the rolling that comes out of it is أن now يثابه على تركيب that the person will be punished by what brothers and now يثابه sorry he'll be rewarded sorry sorry he'll be rewarded for what على تركيب in leaving it but when لكن بقصة ديليم تتال with the condition he does it with what submission by saying that الله legislated it that i am not allowed to do this action and i'm going to leave it he gets rewarded for it to them وذلك and that is بأن يكفى for him to leave off عن المحرم تثالب that he leaves of the حرام by following the كتاب and the سنة in the legislation قاصدم بذلك واجه الله and he also is doing it for the sake of who for the sake of الله تباركت هذا فلو عبدالله الفوزان سين فلو تركه لنحوي خوف من مخلوق او حيائن او ريائن او عجزن سلمة من الإثن he says عبدالله فوزان says if he leaves it because he's scared of a creation or he's shy or he's showing off or he's unable to do it he tried his best but he's unable to do it سلمة من الإثن he's safe from sin he's safe from what sin so no sin is going to be written for him لأنه why لأنه لم يرتكي بحراماً because he has not done a حرام ولكن لا اجر الله but he doesn't have a reward no sin on him but he also doesn't have a reward لأنه لم يقصد وجه الله بتركيلي الحرام because he did not intend the face of الله by leaving this حرام that speech of the شيخ فيه النظر there's a look to it رمامه يتوقن باو او اشرح ان اكتاب عمدة الحكاب للمام الحافظ عبدالغني عبدالواحد المقدسي اشرح ان كتاب حديث عمر عمر من خاطاب انما انما العمله بليات we said that the ترك ترك leaving something off of four times we said that if the person leaves it because حديث نفس first of all something comes to his mind are you with me a whisper comes to his head a little whisper a whisper and that whisper it comes and it leaves it comes and it leaves and it just goes that individual he will get no sin on him he all with me as long as he doesn't speak it or as long as he does not implement it and that evidence for that when he's the حديث of the مسئل صلى الله عليه وسلم when he said ان الله تجاوز عن أمتي ما حدثت بها نفسها ما لم تعمل أو تتكلم الله has forgiven my nation for that which الله has forgiven my nation عن أمتي ما حدثت بها نفسها that which your nefs talks to you about your nefs comes to you and says to you do this do this but he said that it's that moment of whisper الله says i have forgiven my creation as long as he does not implement it or what he doesn't speak it the second one is a so that person is nothing on it the second is عزيمة he has the decision to do it he wants to do it he's up to do it he wishes to do it he tried all needs to do it he went out of his way to do it but you know what he wasn't able to do it so he didn't do it he just leaves it then he wants to go and do that it's a strike bus strikes so there's no bus out there how am i going to get there you know what forget it some other time so at that point did he leave it off نعم was there عزيمة like it was that that the conviction that he wanted to do it he gets a sin for it he has get he gets a sin for it and that is the evidence for this the حديث is the process he said if i'll talk to the muslim فالقاتل والمقتول في النار the third one is which is the two and the حديث أباكرة أبو بكر النفع من حارة الثقفي when the messenger صلى الله عليه وسلم يسأل إذا التقل المسلمين المسلمين بسي فيهما if two groups of muslims meet one another فالقاتل والمقتول في النار the one that's killing and the one that's killed are both in the house fire why they're both in the house fire هذا القاتل that's the killer we know the killer he's getting in the house fire we make sense فما بالمقتول why the one that's being killed why him he said لأنه كان حليس على قاتل صحيم he also wanted to kill him he was out there to strike him he had a conviction he wanted to but the reason he never got it through is because he wasn't as talented as the killer the fourth one is you all with me the fourth one sorry the third one is somebody who the thing came to his mind it whispered to him it bought thoughts to his mind but he remembered the power of الله he remembered the strength and the ability of الله he remembered that which الله could do subhanahu و تعالى and so what did he do he left it for Allah's sake subhanahu و تعالى that person gets rewarded for it he gets a reward for it let alone so that person gets a reward for it the fourth one is من لم يقع على البال somebody لم تقع على باله somebody who the issues never even come to his mind he's never thought of this wrong has he left it he's never he's never yeah he left it but it never came to his mind to commit that زناء it did not even come to his mind that person will say سليما من الإسمي he is safe from sins ولا أجر له and he has no أجر because he didn't leave for the sake of الله are you with me so if the شيخ رحم الله his speech if he broke it up down like that it would have been much better it would have been much better if you put it into those categories