 فشرف بالاشتغالي بالعلم ولا تبغي به ما عشت يا دادا دالا وياله من شراف عظيمي هل معي؟ ويقول على القول الجديد أقوم بشكل جديد هل معي يا أخي؟ ويقول على القول الجديد مالذي يعني؟ يعني اجتهاد الشافعي الجديد الإمام الشافعيه هو أفعيل جديد الإمام الشافعيه يوجد إشارات واحده يعني من إشارات السابقة في العراق عندما كان في العراق هل معي يا أخي؟ إذا كنت أردت أبو ثور ومشاهدت شيء من الإمام الشافعيه هل تقول القديم؟ إذا أحمد إبن حامبا ومشاهدت أقوله من الشافعيه فلنه قديم لكن إذا كان الإمام ربيع من السليمان المرادي إسمعيل من يحي المزني البوائطي إذا كانوا تردت هذا هو القول الجديد هل معي؟ لأنه في إيجاب this time شافعيه يوجد أفعيله ويظهر لك أن these علماء used to fear Allah سبحانه وتعالى when their knowledge increased they would change the ruling and they were people of delil and they didn't care what people said or you didn't know now you know look you changed your opinion ودين الله this is the religion of Allah even though he was grounded in the beginning شافعيه they changed his opinion and it was taken from him but this call that أبي معاليل جويل is saying that this is the new view of شافعيه فيه نظر so look to it because علائيا الكيكلدي has a book called إجمال الإصابة and also ابن القي من his كتاب علام الوقعين they both say this is not the قول الجديد أبي معاليل شافعيه أتوله so they do تعقيب on him and they are right over what he is saying here anyways when he says brothers pay attention to this when he says وقول الواحد don't think to yourself he only means one particular companion it can be two companions if he wants if they are holding that opinion he is looking at the opinion which is one not the number for example ابن عمر and ابن عباس both of them they used to believe that غسل الميت if you watch the dead ينقظ الوضو it breaks a wudu that's what they believe but this for him it will be considered as what قول الواحد in one person's view because both of them are saying the same thing that's what he means by it now brothers pay it to understand this issue this statement of the author has to become understood properly which is him leaving unrestricted like that is not تحقيق it's not done with what تحقيق and the strongest is that قول of the صحابة is a حجة بشارطين with two conditions present number one عدم مخالف احد من الصحابة if he doesn't oppose any other companion as long as there's no other companion opposing him which is the first condition and the second condition which is the second condition is that he's not opposing عدم مخالفة دليل he's not opposing an evidence which is ارجح من القرآن والسنة he's not opposing a دليل ارجح من القرآن من القرآن or the sunnah or the sunnah نعم الله هو على شيخ يف يقول اخبرني و لا يقول حدثني فان اجازه الشيخ من وائد و رواية يف يقول اجازني او اخبرني اجازتن The author رحمه الله he goes into another unit in which he's dealt with in صول الفق called اخبار and اخبار is the plural of خبر the author defined it as to be وما يدخله صدق و الكذب and we previously لقد فعلنا بكلي that the qaul in which حرره ابن الشعط رحمه الله إنه مختصر إنه مختصر الفروق بالمام القرافي he summarized it he mentions that it has to be what قول يلزمه سطق أو الكذب it is a speech which it will يلزمه it is obligatory to either become truthful or it becomes a lie الله one of the two has to take so that's the definition that we have chosen then he has mentioned the author الخبر ينقصمه إلى قسمين that the khabar is divided into two احد سنجلة or even few or متواترين which is multitude this is the categorization of khabar in terms of what باعتباره وصوره باعتباره وصوره إلينا how it reaches us right this is the types that we categorize it into the author talking about this in أصول الفرق is really not correct this is none of his business this is done by a studied and spoken about in another field these are another people's job his job أصول الفرق is nothing to do with authentication and weakening and how something reached us he should أصول الفرق should only deal with what how to extract a ruling from a dail are you with me brothers so what we can say is this is a jinnabi it's a foreigner in this field and when you look at these definitions that the أصولين give to khabar and متواتر and أحد don't take it from them don't take it from them so it's none of your business it's the رلماء الحديث's job they're the ones that this field deals with so this is what happens to so many people when they are talking about the concept of مرسل they look at the works of the أصولين and they take on board the call of the أصولين and they turn a blind eye to the call of the محديثين and this is the job of who the محديثين they're the ones who define what مرسل is and whether مرسل is a حجة or not or whether it's accepted or not and what the definition of a مرسل is and how should a مرسل be defined you're going to see him define مرسل to be what أي نوع من أنواع الإنقطاع he's going to define مرسل to be any form of this disconnection is that correct مرسل is what ما أسلاده التابعي إلى رسول الله it's whatever a تابعي attributes to who the messenger عليه الصلاة والسلام but for him the معلق the منقطع the معضل and the مرسل all of them for him is مرسل صح so when you're studying a science brothers don't take learn which one's which's job and take each one from the people of that field and say this is your job I'll take it from you but when it comes to extracting أحكام from a what from نصر صلوحيين كتابة نصر نات you leave that for the أصولين let's do a job and they'll tell you how to do that you with me brothers you don't take that from the فقها take it from the أصولين okay so now what he does is that he categorizes it into two and then he says when he defines it sorry he doesn't define he rather gives you the ruling of the متواتر he goes it's my you jib al ilma it's anything that what necessitates and obligates and makes mandatory علم علم here he means like knowledge which is known out of necessity and then he tries to define what it means he defines it and he says إلا أن يتائل المخبري عنه ويكون في الأصل عن مشاهدة أو سماع لا عن اجتهادن so he mentions four things that the متواتر needs to have first of all is يروه جماعة a large amount of people need to narrate it number two أن لا يتوطع على الكذب من مثلهم it's that it is impossible that they can come in anyway form or shape agree with each other on this third أن ذلك يستمر and that this also carries on جميع طبقات السند it takes place in every part of the chain so the the تواتر doesn't happen in just one طبق it happens in all of the طبق of the senate and the fourth one which is أن يكون في الأصل عن مشاهدة أو سماعن لا عن اجتهادن and that it is it goes back to حدث لأخبارنا he can't say or I think I think so I assume no no no it has to be based upon أخبارنا and بأنا but you and me it has to be مشاهدة I heard and he left the fifth one which أعلماء of مصطلح mention it's five that the conditions that they give go to the شرح نقبط الفكرة then the author رحم الله he gives you the ruling of what أحاد is والأحاد هو الذي يوجب العملة ولا يوجب العلمة and that's the strongest that's the famous speech that many people use which is أحاد is what that which obligates action but it doesn't obligate knowledge but the strongest is that أن الأحاد يوجب العلمة أن نظري you بالقراء that the أحاد even if it's a single generation if other external factors come it can actually become علم but it's not علم is called علمو النظري like the أحاد that's narrated إستحعال بقاري المسلم it's not like the أحاد that is narrated in any other place this أحاد is not ضني it's not just based upon are you with me brothers it's based upon علم and then he says و ينقصم إلى مرسل و مرسل he divided it into two and then he defined what مرسل means and he defined what مرسل means he said مرسل is what ما تصل إسناده anything which its chain is connected and then مرسل he says ما لم يتصل إسناده that which its chain is not connected you see every type of this connection for him is a مرسل that's wrong مرسل is what ما أضافه تهبيعي أشيبس to the prophet صلى الله عليه وسلم and even مسنة is what مسنة is what اس مرفوع الصحابي اس whatever اس صحابي أشيبس to the prophet صلى الله عليه وسلم بسلد الغاهر تصل but it's a chain of narration from the apparent it's connected then he mentions the ruling of the مراسيل he says فإن كان من مراسيل غير الصحابة فليس بحجة إلا مراسيل سعيد صلى الله عليه وسلم he gives you three views أما three قول regarding the مراسيل three the first one is قبول accepting it and he's talking about the مرسل الصحابي the second one is rejecting it is that if it's a مرسل other than the صحابة and the third one he mentions is the accepting of the مرسل of سعيد إبن المسيب only with the companions he's accepted and then he مرسيلة سعيد إبن المسيب فإنها فتشت فوجدت مسانيد عن النبي صلى الله عليه وسلم because سعيد إبن المسيب he's مرسيل has been researched and it has been looked into so he's one's حجة that's what he says so it takes the ruling of the مرسيل so that becomes good so any it's what about حسن البصري like إبراهيم النخع their مرسيل is not accepted according to him the only one who's مرسيل is accepted is who سعيد إبن المسيب ألمام الشفعي gave five conditions when he's accepted five conditions شفعي you mentioned look it up yourselves إن شاء الله إبراهيم الله he mentions عنا عنا تتخل على الأسانيد عنا means when narrate a حديث with عن this is called عنا عنا and عنا عنا is when they used عن عنا means when they use عن and عنا means when they use عن that's when it's in the chain of narration عنا is accepted if it comes from a person who's not مدلس if the person is a مدلس and he uses عنا it won't be accepted حتى يأتي until he comes with what تصريح السماع حدثني it won't be accepted then the وطر حيم الله mentions three things that are connected to التحمل ونقل الرواية taken on narrations and also transmitting narrations he mentions three things the first one he mentions is what وإذا أقرأ الشيخ يجوز الراوي أن يقول حدثني أو أخبرني if he reads on the شيخ it is permissible for him to say حدثني if the sheikh reads sorry if the sheikh reads it is permissible for the narrator to say حدثني he told me أو أخبرني the second he mentions is وإنقرأ هو if he reads to the sheikh it is permissible for him to say أخبرني and it is not permissible for him to say حدثني the third point that he mentions is what يقوله he would have to say أجازني أو أخبرني إجازة what does he mean without a he means دون السماع وقراء without him reading for him now the author the author رحمه الله he mentions another unit from the units which is وعرفه the author defined it as follows ردو الفرعي إلى الأصلي بعلة تجمعهما في الحكم the author's definition it encompasses four points number one is ردو فرعن it is to bring a sub branch it is to bring back a sub branch فرع هي المقصو المطلوب حكمه it is the thing that you go to do the analogy for give you an example what is alcohol it is haram right okay what about weed does it intoxicate weed yeah it does right okay which is the أصل which one are we we really got a ruling for خمر we know خمر so that's the أصل what's the فرع good what's the ruling what's the ruling of خمر حراب why so the intoxication is what the intoxication is the reasoning the حكم is what حراب who is the أصل who is the فرع four pillars you already mentioned to me فرع which is the weed أصل which is the خمر إيلا and the fourth one is what حكم are you with me brothers always remember those are the four pillars the first one is taking back the فرع which is the thing you do need an analogy for the second one is أصل the third one is إيلا تنتج معهما إيعيلا that they both share and four is حكم the ruling then the أوثا رحمه الله mentions the types of قياس he says حكم إلى ثلاثة أخسام the قياس is divided into three قياس علة وقياس دلالة وقياس شبه this is what the أوثا رحمه الله divided the قياس into three and this categorization is called بعتبار الجامع بين الأصري والفرع it is the relationship between the أصل and the فرع then the first one he defined the first one which is فقياس العلة ما كانت العلة فيه مجبة للحكم in simple terms what it is is that an example I just gave you right now which is the ألكهول أني which is ما جمع فيه بين الأصري والفرع بعلة ظاهرة both of them have been brought together with a علة that is ظاهر it's apparent العلة here is apparent are you with me brothers then the author رحمه الله he mentions the second type which is قياس الدلالة قياس الدلالة and he said هو الاستدلال بأحد النظيرين على الآخر وهو أن أن تكون العلة دالة على الحكم ولا تكون مجبة للحكم another simple way which is a more easier definition and the correct definition which is is the أصل and the فرع are brought together because of علة but this علة it's its effect and what is واجب for it then the author رحمه الله he defined قياس الشبه قياس الشبه means what هو الفرع it is a sub branch المترد بين أصري that bounces from one between the other in other words the relationship between the أصل and the فرع the علة is actually متجاذبة be each one is pulling the علة to themselves it's more stronger sometimes to this place and it stands in this one independently and sometimes not it stands in this one independently so which one do you give the حكم to فَا يُلْحَقُ بِاكْثَنِهِ مَا شَبْهَنِ you give it to which one it looks the most like and this type which is قياس الشبه is the weakest type of قياس analogy basically what it is is that you're trying to do قياس of something but there's two things that it has قياس of are you with me brothers are you with me brothers it's two things here it resembles both but these two things are two independent things and it shares some علل with these two so we give presidents to one over the other this type of قياس the scholars they see it as to be very weak قياس like a slave is it the ruling of a human being or an animal the animal is owned that's one of the قياس that they give condition remember examples could always be could be rejected accepted then the author رحمه الله he mentions شروط من شروط أرخان قياس he mentions the pillars from the pillars of قياس which is what من شرطن الفرع أن يكون مناسبة للأصل from the conditions of the فرع is that is befitting for the أصل he also mentions أن من شرطن أن يكون ثابتا بدليل متفقنا عليه بين الخصمين that the أصل that he was using has to be established with an authentic transmitted agreed upon evidence between both parties he also mentions من شرطن العلة أن تطريد في معلوماتها فلا تنتقض لا تنتقض لفضا ولا معنى is that it is present في جميع الصورها in all of its forms he also mentions رحمه الله من شرطن الحكم أن يكون مثل العلة في النفي والإثبات that the conditions of the حكم is it is the same if it is negation or if it is affirmation and then he concluded the chapter with the relationship between the علة and the حكم والعلة هي الجالبة للحكم والحكم هو المجلوب للعلة which is what I spoke about that what makes the alcohol حرام is اسكار and what made the weed حرام is اسكار so one is pushing the other one to this one ومن لان حضر والعايء باحث ومن الناس من يقول كل نشاء على الحب وعلى ما باحث والشبيعة فإن الميلا الشبيعة يوجو على الهدف يتبلسكم بالأصل هو الحب ومن الناس من يقول يوجو وخبأ لأن ناهر على الإباح إلا ما حضر اسكار اسكار أوسول واشياء ع Example الرسول فهي أشياء من كل م matter أشياء هنا يعني الأعيان المنتفع بها الأشياء التي يتفقدون منها يجب أن تكون الأشياء التي يتفقدون منها لا يوجد أشياء أو أشياء لا يوجد ما يتحدث عنها أنها أشياء التي يتفقدون منها ما هو أشياء التي يتفقدون منها المصباح unless there comes an evidence and shows what that it's not permissible. That's what he says إن الأشياء على الحضر إلا ما أباحته الشريعة some people say that are you with me brothers? so the actual of matter things are what الحضر أو إباحة permissibility or impermissibility الشيخ mentions the different opinions that scholars have one opinion says that what there's different aqwal the first quote is من الناس من يقول إن الأشياء على الحضر all things are haram إلا ما أباحته الشريعة except the things that the sharia are made permissible the second quote is what ومن الناس من يقول بضدي some say the opposite which is أن الأصلة في الأشياء in the origin essence of everything is what الإباحة of permissibility إلا ما حضره except that which the sharia are made impermissible so there are two views that are opposing one another the third quote is silence what's the strongest opinion in this matter so first of all before we give a statement we have to say the things are four types the things itself are four types things that its benefit is pure it's purely good that we say this is permissible الأصل فيه الإباحة the origin essence of it is permissibility another thing which is it's evil pure evil الأصل فيه الحضر it's haram the third one is something that doesn't have and it doesn't have and this is only present in the imaginary mind it doesn't have no reality it doesn't exist but in the brain you can make that up if you want to the fourth one is ما فيه مصلحة تل وفيه مصلحة there's a muscle in it and there's also a muscle in it so whichever of those becomes strong it takes its ruling if the muscle is higher it becomes permissible if the muscle is higher it becomes impermissible the author now speaks about something called استصحاب which I mentioned to you before استصحاب is from what my beloved brothers and sisters and Qiyas previously what was it from أديلة فرعية استصحاب what does it mean it's basically using the original default position as evidence say that default is evidence for me is what I mentioned so you say that this is permissible based on the original default position I am innocent until you prove me guilty what's your evidence well I'm innocent you have to prove me guilty that's the استصحاب what does it take when does it take weight and when is it used استصحاب is only used when there's no if there's a delil then of course you can't say I'm sticking to the default position the delil has now removed it from that are you with me so استصحاب is saying what's the original essence in water meaning you're walking on the street somebody throws a bucket of water from the window we don't know what they do do they urinate in it do they wash their children what is it and it went in our clothes and then bam the window got closed and we looked up this is Egypt this is Egypt brothers and you don't know who did it and when you look at your clothes you don't know what it is is it pure water or is it not and you and your friend were walking to the message what do you do in this situation what is pure and there's nothing now you have with you to say that it's not pure now you're using استصحاب as evidence there's no other you took it back to how water was are you with me brothers now and the author he mentions here a unit from the unit of which is known as how to put the evidence is in order and this falls under the المعرفة على الأشياء التي تظهر تكتبية نمت 3 ونطق على القياس أنت تعطي النبي صلى الله عليه وسلم ونطق يقول أنه يعني أنه يعني قول الله والله هو قول ومسجد الوصول هذا تأخذ مجموعة مجموعة إذا تعارف يحدث this is the order you follow نمت 4 المجموعة التي تأخذ مجموعة تأخذ مجموعة التي تأخذ المجموعة التي تأخذ المجموعة التي تأخذ the order We have. And the rigor is strong. Are you with me brothers? Over the qiyas which is The hidden qiyas Are you with me brothers? The Ayer by the way which is the which is jelly is basically one that's based upon evidence قال الله قال الرسول the class is based on that where is the which is based upon the embargo you but we already know the We don't need to look for the هل أنت معي؟ but somebody tries to go out and find something Allah made haram why he made it haram and he makes a illa for it and he wants to then now use this illa that he brought out for something else this is called istimbaat good number five which is the fifth one which he mentions فإن وجدة في النطق ما يغيروا الأصلاء وإلا فأصحب الحالو if we don't find in the speech of Allah and the speech of the messenger anything that changes the asal meaning the default position is not being changed no ruling has changed it then he says we will use that براعة الأصلية we will use the default position وإلا فأصحب الحالو this is Adam who will do the delil when there is no delil found that's the table that he mentions تفسير العالات الورد وارد لك الهكاب ومصمار الورد في الهكاب وشهر مستفتي أي يقول من أهل التقليت ويقل لي بالمهدي للفتحة فلس العالم لي ملقق والتقليت قدول قول القاولي من أحجت وعلى آلة قدول قول النبي صلى الله عليه وسلم ويسمى تقليلا ومن قال التقليت قدول قول القاولي وانت لا تدفن من أين قولا وانقلنا إن النبي صلى الله عليه وسلم وكان يقول بالتياس يجوز يسمى قاول القاولي تقليلا واما الاشتهاد فهو بدب للبسع في ملوح العرب ولمشتاة لبن كان كامل آدم في الاشتهاد فنشتاة في البروع يقال صفل واجران ونشتاة فيها واصطاة فنهو كل واحد ومن من قال كل مشتاة في البروع مصيب وليجوز يقال كل مشتاة من المصوم كلاميتي مصيب وان ذلك يؤدي إلى التصوير في احدة وراءة من نصر ومن نزيف ومجرد ومجفاة ومشتاة والمن قال ليس كل مشتاة في البروع المصيب وقول صلى الله عليه وسلم ونشتاة لواصفة البروع من اتاة واختاة واتجمواوا واحد وواكمتوا بالبروع وانا نبي صلى الله عليه وسلم ومشتاة لتابة واصطوك فراه ونخلال . العثر أحمه الله ، وكرات أخرى وومر وخصفة والذي هو مفتي. ومفتي. ومستفتي هو من who is asking for the fatwa. And he speaks about the مجتهد اتهاد. And he speaks about the تقنين المقلت. So he talks about four things. مفتي والمستفتي والمجتهد والمقلت. And when he speaks about this chapter, he speaks five points. The whole chapter he talks about five points. Number one. The author speaks about شرط المفتي, the condition of a مفتي. What's a مفتي? A مفتي is المخبر عن حكم شرعين. It's the one that's telling you about a ruling of الله سبحانه وتعالى. Then the author, رحمه الله, he gives two conditions for the مفتي. Two comprehensive definitions. Two comprehensive conditions for the مفتي. The first one is أن يكون عاليما بالفق. He is one who is a علم of فق. أصلا وفرعا. He is a علم of what? of فق. أصلا وفرعا. In his sub branches. And it's in his foundations. So what does he mean by أصلا? He means أصول فق. And the قوائد الفقية. And فروع المسائل. Which is فق. The فروع and the sub branches. He knows the difference of opinion that have come regarding the فقهاء of his time. Like الحنفية. Or المالكية. Or الشافعية. Or الحنابلة. And also the other فقهاء, the differences. He knows it. The second condition that he mentions for it is أن يكون كامل العالة في اجتهد. He has complete ability in the instrumental knowledges. And he explains to you what it means. علم العالة. He says عارفا بما يحتج إلي في الإسلام باطل الحكام. من النحر واللغة. He knows Arabic language. He knows grammar. When he says that he knows it, it doesn't mean العاطط بالعلم. That he fully encompassed grammar. There is no such thing as anything to do with grammar. Except he knows it. That's not what it means. It means that he has a good ground. A very strong, solid understanding of it. The author mentions it. And he gives so much of that. The second thing that the author speaks about is شرط المستفتي. The condition of who? The condition of who? The مستفتي. ومشرط المستفتي. From the conditions of the مستفتي. مستفتي is the one who is asking for the fatwa. اي يكون من أهلي التقليد. He has to be from the people of تقليد. They mean to get the Elmo in an beginners. That he blind follows. The muudi is asking a question. That he blind follows him, and he gives them. What's the mustafi again? The mustafi is المخبر عن الحكوم الشرعي. أي المستفهم عن الحكم الشرعي. It's the one who wants to understand the rule of الله. When I was in this matter. The mustafti has to be what? هل يكون من أهل التقليد؟ هل مستفدي يكون من أهل الجهد؟ لا، لا يمكن. هو أيضا يكلم أن يقلد المفتي في الفتياء. أنه يجب أن يقلد علىه. ثم يقول أنه ليس للعالم أن يقلد. و ليس على العالم أن يقلد. في أي طريق، لكن حال القدرة when he has the ability to do jihad. هو لا يستطيع. لأن التام عالم و التام فقي is used for a مجتهد. لا تضيع مع هذا. إذا كشخص يقول أنك تقلد علىه أو العالم. هو يعني أنه يقلد. هو شخص يقول أنه يقلد. هو يعني أنه يقلد. المره يكلم على الثاني. هو حقيقة التقليد و حده. هو حقيقة التقليد. و ماذا يعني؟ هو يكلم بأنه التقليد. قبول القولي القائلي. أنك تأكد أن المحطة في هذا العمل من ال one who said it so he mentioned two things the first one is accepting the speech of the one who said it and the second thing is that you don't know where he got this form وأنت لا تجني من أين قاوله you don't know where he got this form is it his own ills ready or is this a길il he is based on you don't know it the author also said وهذا مكتب مجموعة إذا كنا نقول أن المسجد صلى الله عليه وسلم سوف يتحدث مع الإلالجي ثم يمكنه أن يتحدث with the one who takes the prophet's speech وهذا قولوا فيه نظر هناك نظر لذلك The prophet spoke with only what وحيوم من الله سبحانه وتعالى The fourth matter that the author رحمه الله يتحدث مع إلالجي ومعرفة أنه يتحدث ومعرفة أنه ماذا عندما يجدون أعطاء فهو بدل الوسعي يجب أن يضع أفت في بلوغ القرأة ومعرفة أن يضع القرأة ومعرفة حكم شرعي ويضع أفت ويضع إلى قراءة جيرو سبونا هذا ما يقرأه لكن هذا المفتنة تنسى شيئا ويجب أن يتحدث هو أنه هو المتأهل لنظر الأدلة هو يجب أن يظهر الأدلة في المولود هو أنه يوجد من يمكن أن يفعل ذلك لكن هناك أخر يوجد إذا كان يفعله وأنه يقرأه ويجب أن يقرأ ويجب أن يقرأ ويجب أن يقرأ who told you to go to who told you to go to the delil in the first place are you with me the alim of the other way who is a muchtahid even if he gets it wrong he gets a reward for it because he had the rights to speak about this issue by looking at the delil the last point that the author mentions is the ruling of the muchtahid which is that the muchtahid is between two things he is either between getting two rewards why two rewards his effort and getting it right but if he gets it wrong he is going to get rewarded for his effort but not for getting it right because he didn't get it right that's the ruling of the muchtahid and that's what the author رحمه الله concluded his book with is so it's from me it's a free from it so so so so