 فشرف بالشتغالي بالعلم ولا تبغي به ما عشت يا بدا بدا وياله من شراف العظيم الحمد لله رب العالمين والصلاة والسلام على نبينا محمد وعلى آله وأصحابه وأصحابه والتابعين لهم بإحسان إلى يوم الدين أما بعد في مغارساتنا الخارجات أو المغارساتات التي تتبعنا لهاanna our previous class we have spoken about an understanding of What a right for a fixed mind and we dealt with it and it is what is known as مبادرة العشرة the ten points a person needs to understand before they go into a field so we gave some of the Mabaddi of the Aa'aashara 10 منهم ، لقد لدينا بعضهم مبادئة ، بعض الأشياء التي يحتاجون أن نعرف عن مدينة في التي ستتعلم ، وقد فعلنا ذلك في قوائد الفقية أيضًا ، في نهاية اليوم ، نتحدث عن أصبحته ، هو بيوجرافي ، أبو بكر إبن أبي القاسم الأحدل الذي هو ، أبيرًا عنه ، نتحدث عنه نتحدث أيضًا عن أبطة عن أبوك الفرائد البهيدة ومعرفة عنه ، هذه المتابعة ، المتابعة التي كانت مضى علىها ومثالات من أبوك الفرائد البهيدة ، وماذا فعلنا ذلك؟ نتحدث عن هذا ، ونقلنا بها سنقل لها لأبوك الآن Today, Insha'Allah, we're going to go into the book straight away Insha'Allah, I plan بإذن الله الكريم today's session if Allah allows it for us to finish the مقدمة of the book Insha'Allah, we can then go into قاعدة أولى ، the first Qaeda from the Qa'aid the fifth Qaeda the five Qa'aid of the fifth Qaeda we'll start it Insha'Allah but today, Insha'Allah, we're going to do we're going to do the Qa'aid we're going to do the مقدمة Insha'Allah but what I want to, Insha'Allah, remind you all بإذن الله الكريم is that the Qitaab that I'm also going to reference a lot is the Qitaab and we spoke about that yesterday we said that this Qitaab is originally this Qitaab is originally taken from a book and we mentioned that so it makes sense to go to the original sometimes in order to understand what the author is making a line the lines of poetry is from the أصل so the أصل will allow you to understand what he means by it so that's, Insha'Allah, something we're going to بإذن الله الكريم do and that is something a student of knowledge generally takes as a principle that if you're studying a book and that this book is another of poetry from an original book sometimes the original book might give you more understanding from the northern that you're in even the مختصات that sometimes students may study the مختصة and the abridged thick book that you're studying, for example sometimes you may not understand what the author means by this if you go to the مطولات some times they expand on it by giving more examples that's what the مطول is about more explanations and more lengthy so the مختصة is basically summary sometimes the summary may be hard for you to understand so it makes sense so the مطولات can sometimes be a form of شرح does that make sense so Insha'Allah, we're going to be doing that بإذن الله الكريم without any further ado, Insha'Allah, I'm going to start the love of the author أبو بكر ابن أبي القاسم لأهدل he started his book by saying بسم الله الرحمن الرحيم so he started his book with what بسم الله he said what بسم الله الرحمن and الرحيم so we're going to stand over that for a bit بسم الله the author started it his poetry with the بسم الله and he did that for two reasons the reason why the author started the book with the بسم الله is for two reasons number one he's following the book of Allah سبحانه وتعالى the Quran you open the first surah in the Quran صورة الفاتحة so the first surah in the Quran that you see is صورة الفاتحة and you find Allah started it with what the بسم الله بسم الله الرحمن الرحمن الرحيم so every single surah in the Quran starts with the بسم الله except what except surah to توبة so it is following الله تبارك وتعالى in this so it is what اقتداء بالنبي صلى الله عليه وسلم also اقتداء بالله كتاب الله he followed the book of Allah the second one is who اقتداء بالنبي صلى الله عليه وسلم it is following who the prophet صلى الله عليه وسلم now when we say following the prophet عليه صلى الله عليه وسلم is it اقتداء following the prophet صلى الله عليه وسلم from the angle of what the sunnah الفعلية or is it a sunnah قولية is it a that the prophet did that we follow him in was it an action then the sunnah so how many times قولية and of course his خلق and his خلقية are also part of it but these three are what rulings are taken from generally speaking that which the prophet said that which he did and that which was done in his presence عليه صلى الله عليه وسلم and he consented to are you with me brothers so which of those three does the ruling or following is it from his call a speech he said عليه صلى الله عليه وسلم and then we're taking it from there or is it an action he did عليه صلى الله عليه وسلم or is it a consent the scholars they all agree that it's his actions there's no خلاف that the action is the first one it is a sunnah فعلية it's an action based evidence from the prophet which is that the prophet صلى الله عليه وسلم he used to send letters to the leaders this is something they saw him do عليه صلى الله عليه وسلم so they follow him in that عليه صلى الله عليه وسلم when he wrote letters he started by saying بسم الله الرحمن الرحمن الرحيم و لذلك حافظوا محجر انفتحوا الباري اللي مام البخاري يقولوا whereof he didn't start his book with حبداله بخاري didn't بخاري doesn't mention إن الحمد لله و الحمد لله اللي مام البخاري اللي من حجر explains why بخاري did that and he says that this is he's following who he is following the prophet صلى الله عليه وسلم and the following of the prophet here is my brother's what it is in the prophet's in the prophet's that he wrote this was an action based there is also an evidence that some people suggest they put forward which is speech of the prophet and it is the statement لا يبدأ فيه ببسم الله for abtar every affairs or every matter that a person does not start with بسم الله الرحمن الرحيم then that matter is incomplete is deficient are you with me brothers so some scholars they said this is our evidence so the second which is سنة قولية taking it from the process and speech there's a خلاف the authentication of this particular حديث from the scholars are those who what they classify the حديث to be authentic and they strengthened it there are some scholars who did that are you with me brothers pay attention this is getting more deeper so there's some scholars who've actually authenticated the حديث and classified it to be صحيح based on those scholars they will say our evidence is قولية and it's also فعلية there are other questions other scholars who said we are صنة قولية and we are صنة فعلية but we are not strengthened in the حديث كل أمر ديبالي لا يبدأ فيه ببسم الله for our abtar is to us weak but we are still going to implement it as evidence for us why because they said it is حديث من فضائل أعمال from the virtuous actions and they said حديث which are weak in virtuous actions can be taken they can be taken so they said from that angle we are going to take it so now we have what صنة قولية are two types some who have strengthened the narration and said that the narration is صحيح or it's حسن are you with me brothers and I remember knowledge from them who authenticated it and there are some scholars who weakened it but even though they weakened it they said they said that it is from the فضائل الأعمال it is from the virtuous actions and there is no what there is there is no problem in implementing actions which are فضائل الأعمال are you with me brothers and issue here brothers you have to understand is the issue of فضائل الأعمال can a weak narration be taken I will reference you brothers I will reference you two things two places go to إبن حجر رحمه الله تعالى إبن حجر رحمه الله تعالى he speaks about it and go to جمال الدين القاسم كتاب قواعد التحديث جمال الدين القاسم those two scholars they both spoke about it and they gave short conditions when the فضائل الأعمال can be taken so it's not strong to say في فضائل الأعمال مطلاقا it's not correct are you with me with conditions it's permissible and from those conditions is that this action that the person is doing the hadith authority is weak it's a virtuous actions but it originally has evidence in the bases and does this happen in the original bases now it has it's the prophet's action عليه الصلاة والسلام are you with me brothers if a person says كل أمني بيبالي لا يبدأ فيه بيبسم الله فأبتر I'm going to implement that كفضائل الأعمال because whether you take it or not you're still going to have to take the prophet's what actions عليه الصلاة والسلام and the letters that he sent عليه الصلاة والسلام that being the case we have a sunn we're following the Quran in it we're following the Quran we're following the prophet's عليه الصلاة والسلام the the sunn عليه الصلاة والسلام the Bismillah let's look at it grammatically now now that we've understood the usage of the word Bismillah before I go into the grammatical it's important that I mention this which is is it permissible to start with the Bismillah in poetry like novels books like this there's an إجماع of the scholars that it is permissible pay attention it's important إجماع أهل العلم it's permissible according to a unanimous agreement amongst the scholars that it's permissible to start with the Bismillah في المنظومات العلمية books that are science based knowledge Islamic knowledge books that are doing poetry like قواعد السعدي رحم الله والجزرية and other books like that books that are whether it be in علوم القرآن whether it be in مصطلح الحديث whether it be in نحو whether it be in this or that if it is a منظومة i.e. نظم you with me but it's Islamic knowledge based they said it's permissible as for the شعر poetry it is Haram if the lyrics that the person is using is Haram lyrics it can be مباح the شعر is all based upon the lyrics and what it contains it can be Haram it can be Makruh it can be مباح but as for منظومات books of نظم which are Islamic knowledge based where people are learning the religion of Allah from it then this is without a doubt permissible and it is allowed and it is recommended it's rather recommended and it's something this is a محل وفاق meaning scholars unanimously agree upon it now my beloved brothers and sisters let's analyze grammatically بسم الله الرحمن الرحيم بسم الله الرحمن the first thing in the بسم الله is the باح we have بس با analyze it the با is a حرف وجر حرف وجر means a particle حرف means in Arabic it's a particle that it goes only before a noun it always goes before a noun what it does to that noun is the last letter of that noun it becomes كسرا or it becomes جر more like I'm only saying كسرا to make it easy for you all but it makes it مجرور so let's look at it now با is there the last letter of the word اسم is a meme this meme has to become a what a كسرا why does it have to become a كسرا because the bad is before it are you with me brothers so we say بس مي you can't say بس ما you have to say بس مي what's making that meme a كسرا the bad before it is making it that's what the letter means but what does it mean scholars they differed amongst themselves sometimes they said it is با the bad of companionship or some have said no it is با of إستعالة seeking aid that is the two arguments of the كنوحات and إن شاء الله تعالى we'll deal with that elsewhere here's a question my brothers now that the grammarians also ask themselves and they discuss it and they debate about it are you with me is the با a كسرا when it's a letter by itself are you with me brothers when in reality the قاعد according to the grammarians is that if the letter is a مفرح by itself a singular letter that stands by itself you don't make a كسرا you can't look at for example the wow wow the wow by itself because it's by itself it has a fata out of it so you look what you say and then look what you say after that بالله you made a كسرا on it and when you come to the top look what you make a fata on it you say so why does the با have a كسرا on it and generally the قاعد is that every letter when it's alone and it stands by itself it should have what it should have what it should have a ha it should have a fata on top of it it should have a fata on it but why does the با have a كسرا on it why what's the reason for that the scholars they gave two answers the strongest of those two is since the bat's job is to do كسرا to other things are you with me it took it on itself to take what it gives others لتشابه حركة وعملها so it is in accordance to the action in which it makes others do so in other words اتأمرون الناسة بالبري وتنسونا انفسكم وانتم تتلون الكتاب in other words he's doing what he preaches and the other that the scholar has mentioned another quote that the scholar has mentioned but we want to go over it quickly so we have Bismillah and the bat is like that we have the word إسم now the word إسم we said it's a what it's a noun which is مجرور the reason why it's مجرور is what because of the bat before it the bat went before it so it made it بسمي we understand that now but the question that arises brothers is why is the elf called because the word is إسم because it's Bismillah it means in the name of Allah the word name in Arabic is what بسمي we understand so where did this elf go where did this elf go that's the question that one needs to ask himself when you write Bismillah you don't write the elf so where did the elf go and why has it been taken why has it been removed the grammar is they said the reason why it got removed and it got stopped used is because of the excessive usage of it because he's been Bismillah Bismillah Bismillah they got rid of it because people are writing it and speaking it a lot okay now my beloved brothers we have Bismillah in the name of Allah this is حرف وجر and this إسم مجرور so the bat is the حرف وجر and the إسم is the إسم مجرور are you with me brothers what are they both connected to in other words simple terms in the name of Allah I in the name of Allah I start start what so in other words these two are trying to say both of them together are saying in the name of Allah we start what so what is it connected to what is it that it starts from so here the grammar is would say جار which is the bat and مجرور which is the إسم متعليق when it is connected to what this is the question that arises now brothers three things is connected to something that has three conditions is connected to and I'll tell you why these three conditions have to be there even those three conditions pages have been written on it but this is خلاصة maybe when we do الفتر مالي maybe the مقدمة we can mention it and speak about it anymore but they said that this both of them are connected to something that has three conditions number one are you with me it has to be a verb it has to be a verb are you with me about this pay attention the second one is that verb has to be delayed generally the verb comes before everything right in the Arabic language the verb goes first but now this verb is delayed in the sentence so the second condition is that it has to be delayed so it has to be a verb it can't be allowed are you with me it has to be delayed so it can't be like what إقرأ بسم ربك الذي خرق إقرأ is what the verb came before what بسم ربك the إقرأ is the verb came before that it can't be a noun like بسم الله مجرية ومرسائن ربي لغفور الرحيم بسم الله مجرية مجرية is allowed no no no it has to be what it has to be a verb that verb has to be delayed the third one is that verb has to be a verb that is in accordance to what the person is doing can't just be it has to be a verb that is particular to the thing that the person is doing for example what are we doing right now we're studying so when we say you can't say in the name of Allah I'm eating no no no the verb that is allocated at our action right now is what reading بسم الله أقرأ in the name of Allah I read the one who's sleeping in the name of Allah I sleep so every person's action huh is in accordance to the action that the person is doing does that make sense so it's a فعل it has to be a verb so why did the scholars why did the scholars say that no no no we have to make it a verb no no we don't want to know what's the reason they use the قاعدة الستصحاب قاعدة الستصحاب that the أصولين use which is what the original essence of the person your life and everything about you is actions and things that you do this thing is an action are you with me because we're not atheists are we are you with me we believe every single action has a dua so nothing just happens or no action takes place except there's a dua to it and there's no dua except there's there's always connection between the two of them we can't detach the two from one another are you with me brothers so this is since that's the act that's the أصل okay so why are you guys delaying it why don't you put the verb in its original essence then you guys are not consistent upon your principle here you're taking your أصل when you wanted it and you said but now what you guys did was the verb originally is before in the sentences at the beginning the أصل is that the verb comes first but then you changed it now so what happened where's the consistency why is there double standard they said we have an answer two reasons the reason why we delay it is for two reasons the first reason is because we're looking for in starting with the name of Allah Allah has named first touch our mouth when our mouth enjoys saying the name of Allah then we come with what we want to say after are you with me so we can find in starting with the name of Allah that's our first reason the second reason is because of exclusivity الحصل what does it mean حصل ما حقه التأخيل اللي فيضل الحصل is what it means تقديم ما حقه التأخيل اللي فيضل حصل we are putting بسم الله the name of Allah before what the verb and in that the principle according to the grammar is that anything that is put before or is put forward over that which it should have been delayed from it shows exclusivity in other words we don't start with no one else's name except Allah that meaning comes out of it when we put the verb at the end are you with me when we put the verb after بسم الله this meaning comes out of it which is what whereas if we were to say أقرأ بسم الله I read in the name of Allah I read in the name of Allah I don't read in the name of anybody else because we said أقرأ what came from this is that I am not reading or no one's name except Allah so they said we want to get out of it does that make sense but they said for that two reasons okay why the third reason then why did you want it to be a verb which is a verb that is befitting for the place why can't you make it any general verb why don't you just say and that's a general verb everything I do sleeping is what I do waking up is what I do reading is what I do it's a verb which is general why do you make it specific they said because they said that is most showing of what I intend to do are you with me that shows more in what I am intending to do so the person at least is aware of it that when I am slaughtering I mean بسم الله does that make sense so it becomes more clear and it's more known in why I started with this so here we have an understanding of the understanding of the word بسم الله the name Allah the word Allah originally it was taken from the word there's a خلاف amongst the grammarians if you look at it one part and if you don't see the word it's another part but the strongest is that the word Allah is rooted is it مشتق or is it غير مشتق but the ayah in the Qur'an clearly shows it the ayah in the Qur'an clearly shows it الله تبارك وتعالى he says في الأرض إله from this earth is an ilah الذي يُعبد وفي الأرض في السماء إله هو في الأرض إله في السماء there's an ilah and there's an ilah on this on this earth الله تبارك وتعالى used the word ilah for himself because there's no ilah in the semah except him so the word Allah is rooted from that word ilah he used it for himself so the قاعدة is that when there comes an ayah to prove a matzah لا اتهاد to be more than enough there's no itch to have there's no striving when there is an evidence to prove it it's rooted from the word ilah the Hamza was taken out from it the word Allah the word Allah is originally what إله so after the lamb what comes after it and the elef if you wrote it right now you would write after the lamb إله there's an elef there right the elef the Hamza that Hamza is taken out are you with me brothers the lamb was connected to the other lamb so the word Allah came out from it like that the word Allah originally brothers it means the one who deserves to be worshipped alone and the one who is singular in every action which he does that's what it means so so so when you say you mean that the one who is worshipped alone with what like in complete love and complete humiliation he's worshipped what with complete love and complete humiliation are you with me ربوبية means what ربوبية means المالك الخالق المدبر the one who created us the one who sustains us the one who provides for us then comes after that the word الرحمن and the word الرحيم الرحمن and الرحيم come from this here's this question brothers what is the difference between الرحمن and الرحيم there are two opinions regarding it there are two opinions regarding الرحمن and الرحيم the first opinion is الرحمن it means ذو الرحمة الواسعة the one who is messy encompasses everyone even the disbeliever he comes under this Allah he has what he has his رحمان meaning the كفار and the Muslims all of them they get what نعم then we have الرحيم means what وكان بالمؤمنين الرحيم and he was specifically this is it is the it is specific to the believers it's not to anybody else so that's the difference some scholars have said are you with me there's another opinion which is the strongest of the two because you find in the Quran الله سبحانه وتعالى sometimes using the word رحيم to what to the disbeliever as well so this point becomes here a bit deficient so what's the strongest the strongest is that الرحمن is سفة الناتية and الرحيم is سفة فعالية and I'll explain what those two mean الرحمن means it's an action which is present in الله تبارك وتعالى are you with me in other words it's not an action that's connected to Allah's will سفات فعالية are sifat which are not connected to Allah's will are you with me brothers meaning it's something that's always present in him such as the word life حياء is it sifa what السبع والبصر and hearing and Allah is always hearing and always listening the characteristics of what the characteristics of نزول الله coming down is Allah always coming down it's connected to what it's connected to his machine and his will are you with me so الرحمن is سفة ذاتية and الرحيم is what فعالية in other words الله تبارك وتعالى الرحمن is in him and الرحيم is something he shows others are you with me and the reason the reason why we have to distinguish between الرحمن and الرحيم is because they both come from the root word رحمة they all come from the same root word الرحمن الحمق الله now we've got an understanding of we have an understanding of we've learnt it we've now come to understand it there are more things that can be said about it but now الحمد لله when we read the Quran we have some understanding now what's happening, what we're doing when we're doing this when now going to be the other lines of the the author goes on to say يقول راجع عفو رب العلي يقول راجع عفو ربه العلي وهو أبو بكرد سليل الأهدلي the author says يقول راجع عفو ربه العلي يقول he starts his book by saying يقول يقول يقول is a present verb it's a فعل مضارع the word يقول is a present verb and as we all know فعل مضارع when does it show us brothers it shows us present حال and it can also show استقبال a bit of future are you with me we studied that before the word فعل مضارع it shows what it shows something present and it can also have in it استقبال but we said استقبال can only be brought out of it when it's what that force it to become استقبال we studied it in our and we studied it in our