 تشرف بل اشتغالي بالعلم ولا تبغي به ما عشت يا بابا دلا وياله من شراف عظيمي فالحكم تكنيكلي يعني ماذا؟ أنه يتأثّم اي ماتا فهو إثبات أمرين أنه يتأثّم اي ماتا لأمرين لأمرين اذا كنت أردت أن تنقيت منها أن تقول أنه ليس لها إذا كنت أردت شيء لأمرين أخي أنت أنت the one entitled for this أعطيني حكم هل أنت معي؟ وإذا كنت أردت من أمرين شيء لأمرين فهو أحكم ولذلك those who tend to think that the hukum is only the ruler the Muslim ruler and it's only him are ignorant لأن الحكم is anything you affirm for somebody if you say to somebody you are brave that's a hukum that is what? it's a hukum you've thought you've affirmed any matter for a person are you with me? also if you negate something from somebody and say أخي you are not smart you've now done a hukum that's a hukum there can fall in it jour in it which is you can fall in that statement of yours a hukum غير ما أنزالله because it's a hukum it falls under وما لم يحكم so it's a hukum just a narrow minded way of looking at it and just thinking about the person who sits in leadership and authority this is one ولي ذلك you know the ayah و الله تبارك وتعالى يسل وإذا بشر أحدوا بالأنت ظل واتوه مصودا وهو كظيم يتوارى من القوم من سؤمة بشر به أن يمسكوا على هون أم يجسوا في التراب الله سبحانه وتعالى أما يحكمون by them taking their children and burying their children alive and being upset with this judgment of Allah the fact that they did this so the sharia actually took an extra step which is what not just only is a hukum at something you affirm and something you negate rather what you do is also a hukum the sharia take a step further and said the thing that you do is now considered a hukum are you with me so are you with me brothers now look at if we look if we now analyze the word hukum like that and we look at it and we look at it in that manner we will come to realize what that the آية وما لم يحكم بمأنزل الله the reason why the khawarid they fell into that the مرتكب الكبيرة is a kafir because they took this آية anyone who lose by other than what Allah sends down and they were those khawarid were more smarter than the khawarid of today and the takfiris of today the khawarid were more smarter than them no doubt those khawarid what did they do they were consistent on their principle and so what they said was you drank alcohol that's a hukum وما لم يحكم بمأنزل الله فولا يقوموا الكافيرونة if Allah says anyone who judges by other and Allah sends down and you just done an action so what did they do they made takfir on this مرتكب the past people who fall into may just does that make sense now is that crystal clear but these ones due to their ignorance and their lack of consistency of upon the principles that they're picking up from has made them fall into short come he uses وما لم يحكم بمأنزل الله فولا يقوموا الكافيرونة but then he picks and chooses where he wants to apply it on when the ayah shows generalization and not specification are you with me brothers and I think this is very important and of course this goes back to the issue I was mentioning before الحكمة عن شيء ونفرق عن تصوره to place a ruling on a matter it comes first from what perception comes from perception now that we've understood what حكم means linguistically and technically how many types of حكام are there there are three types of حكام according to the علامة according to the scholars the حكام of three types the first one is حكم شرعي a حكم which is what حكم شرعي and we've taken that one before which is هو خطاب الشمع المتعلق بأفعال المكلفين منطلب منطلب أو تخيل أو وضع صح it's the one we studied which the two types come out of it حكم which is what حكم الشرعي اتكلي في you even though we discussed the word تكلي في is a word that we should use is it right for you to use لنشيخ لسانتين would say that the word تكلي في it never comes in the نصوص except negation negation right لا يوكلني فالله نفسا you with me but those who say that you can't use it they said that نصوص is negating that تكلي في is connected to the essence of the of the ruling and they say we never meant it on the side of the ruling does that make sense when we said حكم الشرعي التكلي في that تكلي في is not based upon the what the ruling but it's connected to the person's action صحيح we're talking about your action you as a person you find burden in it are you with me but those scholars they said to him well that still goes against the hadith of the the prophet صلى الله عليه وسلم يا بيلال آرح لا بالصلاة بيلال كيف أصراحة so you shouldn't even find burden in it بيلال make us have a relaxation in the what in the prayer so the word تكلي في it's best to leave it and not use it and of course they don't intend it by what is being negated in the ayah it's best to make it as what الأحكام الشرعية الطلبية what's طلبية the second type is known as what أحكام الشرعية الوضعية صحيح and they're both connected to what both of them الوضعية and the الشرعية sorry الوضعية and the تكلي في it they're both connected to the action of this life they're both connected to what المتعليقة تبقى فعلي المكلفينة but the أحكام الشرعية الوضعية five come out of it I'm a أحكام الشرعية التكلي في it I'm a طلبية five come out of it صحيح and we studied الواء اللي جاب الندب اليباحة التحريم and what الإكره those five are the أحكام الشرعية ال التكلي في it and the second one was الأحكام الشرعية الوضعية that's the first type that's the first type of حكم شرعي those are the two types we've dealt with that in one book الصول من علم الصول that we've done privately we have recorded that الورقات we did it in there and we also done it in our كتاب رسالة الله طيفة now this second type of حكم so the حكام الشرعية the word حكام is plural حكم is what حكم عقلي the حكم which is what the حكم which is عقلي and that is for example that a whole is more than a half what did we say before when we defined the word حكم it is to affirm a matter for a matter or to negate from it صح now you negate you're affirming what you're affirming what you're affirming that a whole is more than a half right how have you affirmed it in what way have you affirmed this through your عقل so this is what حكم عقلي are you with me that is it the third one is الحكم العادي the حكم that comes by way of نومs نومs such as for example again what did we say حكم من it is to affirm for something or it's to negate from it صح now you're affirming for something or you're negating from something based upon your based upon the نومs the عادة صح which is for instance الحبز مشبع that a bread will fill you the bread will fill you ونارو حارة that the fire burns what's the فرق between عادة and عقل what's the difference between the two the difference between the two is the عقل is affirmed from where it's universal meaning they don't have to be in a بقع a particular land صح more universal but the عادة can be universal some of it and some of it may not be universal I mean it's not all universal it may differ from one place to another so what did we define let's go back to the definition of فِك because we're defining فِك word for word right the first one we said was what معالفة the second one we said الحكامة شرعية are you with me we did that الحكامة شرعية we spoke about it we now to الفرعية so when we said الحكامة شرعية what dropped from there الحكام العقلية أنا الحكام العادية when you are affirming this الحكام الشرعية how are you affirming it first of all فرعية why are we saying فرعية for here specifically here the reason is because or you can say تفصيلية if you want to or فرعية if you want to you're trying to get rid of what اجمالية if you say اجمالية who's there you want to get rid of فرعية so فرعية means فِك is more detailed whereas فِك is more comprehensive it makes sense الأمر تقتضل وجود for example الأمر a command shows obligation that enters any chapter of فِك صح it goes into but then when you say واقيم الصلاة established a prayer this is a فِك issue you're talking about you've narrowed it down to what you've narrowed it down it's more tough it's more detailed does that make sense very good بل استدلالي بالفعل أو بالقوة القريبة why are you using it for بل استدلالي بالفعل you're using it for an action are you with me the reason why you're using the دليل with it is for an action now here brothers I want to ask you a question brothers what did we just say that what did we say that a فِك is it is to know what it is it is معرفة to know عكام الشرعية الفرعية so you need to know the حكام the حكام of the religion knowing it how many ways you know it you know it either by علم or by مظن صح are you with me brother very good what about if a person so what's the person who knows فقود فقي right so when can a person be a فقي he can be when he's what when he has معرفة of the حكام الشرعية الفرعية with his deal صح what about if a person says to you I don't know the حكام of this issue does he lose the title of becoming a فقي but you don't have معرفة of the حكام here and can somebody be a علم can somebody so then if that's the case is it possible for somebody to know every حكام in the world so there's no فقي in the world so how do you reconcile between if you just say now it's معرفة to الحكام الشرعية الفرعية so that's the difference between the way he can use the evidence is on the spot or he just requires just to nudge the memory in other words he has the tools with him he'll just give me a day or two I'll get sorted I will spread it out for you and I'll break it down for you in pieces are you with me but if one person says to you give me month so like us we take months to look at the issue لا أقوى because what's missing the island is still missing the instruments are still missing لكن الفقي this is so he can get it بالقوة القريبة the strength that is close he's got that close strength with him are you with me brothers so in other words in other words brothers what two ways he can affirm it either by إستحضار are you with me brothers a فقي he's a فقي if he can do it in two ways بالإستحضار إستحضار means what on this spot he can give the ruling give you the where he got the answer from and the I'm sorry not the I'm sorry but the the and the and the and the and what not he can go through it brothers are you with me or he can second way he can bring it fast he can look at it quickly from a little research that individual does not lose the title of being a what a فقي he's a فقي are you with me brothers together very good now let's define قواعد الفقية together what does قواعد الفقية mean as a subject بالأسون and for detail is very close is very close إنه يقدي جدا لأي أحد. لذا الآن دعنا نذهب إلى إن شاء الله تعالى. الول هو أنه خلال حكم. ما هو؟ إنه صحقم. أهلالا لا يجب أن نذهب إلى حكمة. نعلم مدعومة. إنه صحقم. إذا أحد يسأل لك قوائد الفقير، ما هو؟ أنه صحقم. ستأكد من أي شيء أو ستأكد من شيء. حكم. ما هو؟ هناك خلاف أكارس هل أنت معي يا أخي؟ إن شاء الله إن شاء الله يتعالى أن أريد أن أفعله بعض المسكولات التي تفعيل فقوائد الفقيلة يقول حكم كلي و الآخرين يقول ماذا؟ حكم أغلبي حكم كلي و حكم أغلبي ماذا is the difference between the two? the first ones they said it is حكم كلي meaning قوائد الفقيلة it is a comprehensive principle where everything comes under it for example بمقاصدها it goes in all of the chapters it says are you with me brother? are you with me brother? some said no ذا قوائد الفقيلة it has مسائل which are مستثنيات there are مسائل which are what? exceptions are you with me? whether they enter it such as what? brothers such as does wuboo does it require intention? الأمور بمقاصدها you said so what about if a person does wusul for all he does wusul he has major impurity and he done what? is to have a bath is to clean himself is to remove the major impurity from himself صحيح his intention was only for door he done wusul only for door this is wusul only for door are you with me? can we use this قاعدة الأمور بمقاصدها does wuzul require intentions and أمور بمقاصدها does wusul are you with me? does tayammu require the odd when you're researching this issue and I'm sending you a homework on this issue you need to look into this which is also they say these are the ones who are arguing and saying we found قاعد which you guys which have been put in place مع ذلك we have مستثنية there are things that it hasn't dealt with and it came out of it that you and I all agree on and the other side what did they say no when we said amongst ourselves الأمور بمقاصدها what was the first letter we put in there the word we said الأمور الأمور here means what استغراق all of matters are what is intended by صحيح remember when we took the hadith إن مال أعماله إن مال ألا عمال ألا عمال the professor asked me what الأعمال استغراق we discussed it in the what إن الشرح of the hadith أربعين النواوية we done it and also in the what أل عمد التلحكام so they said look it's استغراقية because الأمور بمقاصدها الأعيد which was taken from what the hadith of umar رضي الله تعالى عنه are you with me brothers so where does the line just so your brothers know كتاب موافقات by مام الشاطر he speaks about it أني مام الشاطر كتاب الموافقات he deals with this issue and it reconciles between the two now brothers pay attention pay attention we were defining what we were defining قواعد الفقية the definition here what giving is what قواعد الفقية what did we say the beginning حكم and we said وحكم من خلاف ومقصدها the ulama of قواعد الفقية what did they say some said what كل some said what the ones who said it is حكم أغلبي they did it for us another reason not just the first reason that I mentioned they are all they also had another reason behind why they said it they said حكم أغلبي is our way to distinguish between قواعد الأصولية and قواعد الفقية this is how we distinguish between the two صحيح they said قواعد الفقية is أغلبي majority whereas قواعد الأصولية is كلية they said they with me they with me so they said that's our difference and this is من الفروق the differences بين القواعد الفقية والقواعد الأصولية فالقواعد الأصولية is what قواعد كلية والقواعد الفقية is what فهي أغلبي that's the difference are you with me brothers but I want you guys to research more but for me are you with me brothers my humble humble that قواعد الفقية is قواعد كلية it's not قواعد أغلبي it is a but you guys research and look into it more and I'm not going to tell you why because that defeats the purpose you guys have to come with the research so if I have taken the opinion of those who said it is قواعد كلية are you with me قواعد كلية كلية have I got an answer for what is the difference between قواعد الفقية and قواعد الأصولية have I got an answer for that if you're if I believe that قواعد الفقية is كلية and قواعد الأصولية is كلية because we didn't differ upon that we differed only upon قواعد الفقية if it's كلية or أغلبي for me has there come a difference between قواعد الفقية and قواعد الأصولية let me repeat my question again both parties we're not differing upon قواعد الأصولية قواعد الأصولية for example if you have an answer that's قواعد الأصولية that every command shows application that's قاعد أصولية أصول الفقية قواعد الأصولية أصول الفقية is the same okay قواعد الأصولية we all agree both parties that قواعد الأصولية is كلية there's no Khilaf from that one you don't you can move on from that our Khilaf is what is قواعد الفقية كلية or is there أغلبي I have chosen عبدالحمان that it's قواعد الفقية is what كلية has there come a difference for me between قاعد الأصولية or قواعد الأصولية and قواعد الفقية do I have a difference basically for me there's no difference yet so I have to I have to now mention what is the what is the difference قواعد الأصولية and قواعد الفقية does that make sense brothers are we all together it's very important that we don't you don't sleep here so for me definition is حكم كلية ينطبق على جزئياتها it is a حكم كلية and I'll mention where where my different lies insha'Allah when I come to it insha'Allah soon so it's a حكم كلية and my argument is what إمام الشاطب the reason why حكم كلية I won't mention it now but it's what إمام الشاطب he said you guys research into it insha'Allah and the so it's a حكم كلية ينطبق على جزئياتها that applies on its subbranches it's كلية and it applies on its what it on its what on its subbranches and the جزئيات that come out of it what is it من أبواب مختلفة من أبواب مختلفة which are different topics and the reason why I'm saying أبواب مختلفة I want to get rid of what I'm trying to do احتراز of بابد is one particular chapter whereas قواعد الفقي is what many chapters so I need to get rid of بابد and قواعد الفقي so we said قواعد الفقي is what حكم كلية of those who say it's كلية and those who say ينطبق على جزئياتها which applies on its subbranches and then I said من أبواب مختلفة which is what different it enters different chapters قواعد الفقي enters different chapters and the reason why I'm saying here من أبواب مختلفة or the definition here says من أبواب مختلفة is because the ضابد ضابد is the thing that enters only one chapter صح ضابد is something that enters what one chapter it sticks to only one chapter that is a ضابد for example when you say كلما صح بيعه صح رحنه anything which you can sell anything you can sell that you can't do bayrid you're also allowed to do رحن with it رحن is what in other words if I can sell this phone right now I can sell this phone I can also give this phone and say to him if can I have bread and can I have sugar and can I have oil keep my phone I'll bring you no money for that if I don't you can take it this is called رحن in other words he's going to keep my phone until I bring what since the قاعدة is what anything I can sell can somebody sell a phone you can do it with رحن can I sell alcohol can I do رحن with alcohol قاعدة so this قاعدة is a قاعدة is a it's a it only enters what معاملات I'm a base specifically صح are you with me brothers so this is not this is called a whereas a is what it enters it enters chapters after after chapters another example of a the difference between and a قاعدة would be is كل غسل every غسل سبابه قبله فهو واجب وكل غسل سبابه بعده فهو مستحب every غسل which its reason comes before it it is واجب are you with me brothers any غسل which its reason comes before it it's واجب this غسل is واجب for example جنابه the جنابه does it come before the غسل ها it's واجب yeah this غسل is واجب are you with me brothers نفاس the postnatal bleeding for the women 40 days of postnatal bleeding ها does it go before the غسل the غسل is واجب are you with me brothers حيب menstruation does it go before the غسل the غسل is واجب yeah the جماع intimacy does it go before the it's واجب دخولوا الاسلام entering into the islam somebody just came into islam the entering of the islam which is the reason that it go before the غسل it's واجب all the way then the next one is if the reason is after it then the غسل is what the غسل is مستحب مستحب somebody think of something جماع and this is where the خلاف occurs صلاة الجماع does it come after the غسل the غسل comes first then the reason is after it another one example دخولوا مكة entering مكة you enter مكة after you do the غسل the reason is after the غسل عرافة the غسل في عرافة is what after so all of those are معيدين صلاة العيد are you with me صلاة العيد the غسل comes first then the عيد you go to مستحب that's the قاعدة لكن is it accepted is it not we have the نقاش later about it are you with me brothers أنا كل حاد this is called what a rabbit this قاعدة where does it enter غسل only كتبطة هراء شبطة غسل are you with me brothers you can't use that for any other this is called a بابد it's a bapid it's what it's a bapid it is not a قاعدة so that's why our definition other scholars define it differently and we will mention why their definition here is incorrect they said كل يول ينطبق على جزياتها لتعرف أحكامها منها so you can learn it's ruling from it so this is قاعد الفقية instead of where I said من أبواب مختلف different chapters they said so you can learn it's rulings from it are you with me brothers and I said this تعريف is incorrect and it's wrong why is it wrong because this is mentioning the thumb and the third of قاعد الفقية and when you're defining it two things you can't do and this was one of them which is trying to bring the benefit of that field and defining it are you with me brothers but that's my difference between قاعد الأصولي and قاعد الفقية even though this is not part of the definition but this is where the difference of قاعد الأصولي and قاعد الفقية occur for me are you with me and I'm going to mention it now قاعد الفقية from the قاعدة directly you can take the ruling from it are you with me you saw a person who is sitting down and the people are praying and he's sitting down are you with me brothers he's sitting down and you see him sitting on the chair and everybody else is standing up the صلاة is بُهُر you have to stand for the صلاة to بُهُر yeah you have to stand for it so I see a person with the chair he's sitting down after the صلاة I he asked me he said look I couldn't have prayed standing up what's the ruling if I say to him الأمرو تقطب الوجود and I go quiet can you take a ruling from that that the obligation the command shows obligation I gave him قاعد الأصولية can you just say okay yeah make sense how do you take the ruling out there what about if I was to say to him المشقة تتليب التيسيخ قاعدة فقية you can take the ruling out of the قاعدة فقية you see المشقة المشقة which is the hardship brings ease this is قاعدة قاعدة فقية so directly you can say oh okay but if I gave him قاعدة أصولية not فقية قاعدة أصولية and I said a command shows obligation he wouldn't understand what I'm talking about I have to give an example for it so he can't take the ruling out of the قاعدة I would have to say to him I'm talking about the Hadith of the Prophet صلي قائم فإنهم تستطئ فصلي قاعدة فصلي بري باعدة واصل it's an أمر فالأمر كتب ينجو so it's weird for you to sit down since you can't do the first one does that make sense whereas قاعد الفقية the حكم is taking from it directly and I suppose there is a discussion amongst the علامة can you use a قاعدة فقية as a delir or you have to use the where it's rooted from can you take المشقص تجرب تيسير and say my evidence is المشقص تجرب تيسير and it is my evidence or do you have to take it from where it was taken from which is the قرآن السنج to give their eye for it and the حديث for it which one is the which there's a خلاف amongst the فقها sorry the علامة of قاعدة فقية you can see it in the مظان the way it works is this the way it works is this the difference between قاعدة الأصولية and قاعدة الفقية this is the difference the delir comes first so if you write it like arrow like this you write and then you write arrow and then arrow which is the delir comes first then the قاعدة الأصولية is taken from the evidence so for example صلي قائم pray standing up فللم تستطع if you are not able ها فصلي قائم then sit down and pray the delir comes first then from that the delir what do I say الأمر تختد الوجب the command shows obligation so the delir comes first then the قاعدة is taken from قاعدة الأصولية is taken from it are you with me brothers then straight after that the so you have to pray standing up and if you do not you are an athlete so the second thing is the third thing is what the حكم فقي comes out of it the حكم the ruling are you with me brothers the fourth one is then قاعدة الأصولية comes out of it sorry the قاعدة الأصولية comes out of it the قاعدة فقي sorry the قاعدة فقي so is the delir قاعدة الأصولية حكم فقي and then the قاعدة فقي comes out of it then I say المشقط are you with me so I can just give him a ready-baked قاعدة الأصولية came in place and then the حكم فقي was there by the time everything is in there are you with me so for him to take the ruling out of the قاعدة فقي is it makes sense هل أنت معي؟ لذلك هو لماذا أخي؟ ونحن أنت مختلف. ليس حكومة كل أغلبي. هذا ليس مختلف. هل أنت معي؟ هذا مختلف بين قلعيد الأصورية وقلعيد الفقية. هذا هو كيف أن تعرف مختلف بين القلعيد. ونحن هناك أخر مختلفين ولكن هذا هو مختلف الأمر العالمية. الآن إن شاء الله تعالى نحن سنعود إلى الأمر الثاني now. في ذلك الوقت نحن نتحدث عنmain جهاز القلعيد الفقية. ننتشد هذا المаты now ونعرف題أشفة القلعيد الفقية. حدو that ليس كذلك ، ليسLL مهند ، كل من يلت Healthcare the levels of the levels the levels of وحياتهم وحياتهم وحياتهم وحياتهم وحياتهم معي أخي بردس؟ سوف نحصل على قوائد الفقير