 فما حكم به الشارع وحده وجب الرجوء فيه إلى الحد الشرعية فما حكم به الشارع وحده وجب الرجوء وحده وجب الرجوء فيه إلى الحد الشرعية فما حكم به الشارع وحده وجب الرجوء فيه إلى الحد الشرعية فما حكم به الشارع وحده وجب الرجوء فيه إلى الحد الشرعية فما حكم به الشارع وحده وجب الرجوء فيه إلى الحد الشرعية فما حكم به الشارع وحده وجب الرجوء فيه إلى الحد الشرعية فما حكم به الشارع وحده وجب الرجوء فيه إلى الحد الشرعية فما حكم به الشارع وحده وجب الرجوء فيه إلى حد الشرعية ونحن في اللغة ونستطيع أن تكونها في الملعب رجع فيه، أردتها إلى ما؟ إلى عادة الناس، أنت أردتها إلى أسلطة الناس وإنها المستقبلين هناك مسائل التي أحتاج إلى تحدث عنها في مأخذة هناك أشياء التي أحتاج إلى تحدث عنها أنها مهمة أردت هذا شيخ الإسام بيبنوتيم يتكلم هذا فيه بلغة المجموعة الفتاة وإنها المستقبلين يتكلم هذا مني إن شاء الله وإنها مهمة إبنوتيم يقول هنا are names الأسماء التي علق الله بها الأحكامة في الكتاب والسنة إبنوتيم يقول names which they are names in which الله تبارك وتعالى has connected to it or attached to it they are the following one some of them from them are those ما يعرف حده its definition is known ومسماه بالشرع and its meaning definition is known in the language in the شريعة it's known within the شريعة defined it it gave a meaning so it's known through the شريعة فقد بيانه الله ورسوله الله has a message clarified it such as what كسم الصلاة like the noun الصلاة والزكات والصوم والحج والإيمان والكفر when you take it back to you go to حقائق شرعية حقيقة شرعية when you want to know what the salah means زكات means صيام means حج means إيمان means إسلام means كفر means and إفاق means because this is what زلت به الأقدام so a lot of people's legs slipped on this issue the مرجع where did they slip from the word كفر and إيمان what did the شريعة do it gave a definition what did the مرجع do they stuck with the linguistic meaning the word إيمان the word إيمان did the شريعة give it a definition what did the شريعة define it as it defined it as what that the إيمان is قول عمل اعتقاد يزيد بالطاعة وينقص بالمعصية this is what the شريعة has pointed out that the إيمان means the مرجع they didn't take the technique the definition of the word إيمان what did they stick with they stuck with the language based when already the شريعة defined it so they said إيمان means to us التصديق which Allah said in the ayah صورة يوسف وما أنت بمؤمن لنا ولو كنا صادقين they said ما أنت بمصدق لنا ولو كنا صادقين إبن تيما رحمه الله إنه مجموعة الفتاة and also in his book تلبيسه تلبيسه جهمية he mentions that the word إيمان doesn't even linguistically mean a تصديق أصلا it means a لقرار and he proves it from many angles one is lazy and one is متحدي he also proves it from many other texts that it doesn't have that meaning good and they don't mean the same and he also said even if I take your meaning that the word إيمان means تصديق who told you guys that تصديق cannot be action where did you guys get this from and he brought the hadith of the messenger صلى الله عليه وسلم where he said that touching a woman is a zina looking at a woman is zina and all of that then the prophet after all of that he said and the private part it does تصديق which is the action of doing zina so he said the prophet referred to the action of zina as a تصديق which is an action so he explained it from many angles so that being the point which is anything Allah سبحانه وتعالى and the messenger defined its meaning we stick with it such as like the word صلاة زكات سيام حاج إيمان إسلام كوفر نفاق we take it from that حقيقة شرعية the second one is what the second one is from it is what ما that which is يعرف حده باللغة we know its definition from what the language the language tells us it كسشمس والقمر والسماء والأرض والبر والبحر what is the berl what is the bahar what is the samaa what is the art what is the kamar what is all of these are known by what the language the third one is what ومن هو from it is what that which its definition is taken back to what العادة الناس the people's customs and their norms and their أرف is taken back to that now the sheikh said pay attention he said it varies بحسب عاداتين this this meaning of the أرف it doesn't all mean that every place is the same even the earth from land to land it differs كسم البيع buying and selling in different places it means it is looked into a different way marriage in some different places each country they have their earth that's attached to marriage and how it's done buying and selling every country has its way of doing it the dirham and the dinar every country has their own type of earth to what is the dirham what is the dinar, what their currency are what is the difference ونحو ذلك and the likes of this من الأسماء like those names which he mentioned التي لم يحدّها الشارع الشارع the كتاب and the sunnah the messenger and Allah haven't given any definition ولالها حد and he also doesn't have a definition واحد يشترك في جميع أهل اللغة and he also doesn't have a definition where all the people of the language agree upon with each other on this بل يختلفوا a difference وصفاته it's characteristic and it's how it looks like it all differs by the difference ادات الناس فما كان من النوع الأول that which is from the first type which is which one that which كتاب and the sunnah defined it and gave it a meaning he said وما كان من الثاني and anything that's from the second type it's important وثالثي he took it about شرعي لغوي and عرفي he said the شرعي already Allah and his messenger defined that one he said the next two which are عرف he said فالصحابة والتابعون المخاطمون بالكتاب and the sunnah فالصحابة and the tabi'een were alive for those two to define it for us they were the ones that were spoken to والسنة قد عرف المراد منه and they understood the meaning of the sunnah لمعرفة تيم because of their knowledge of what بمسماه المحدود في اللغة they knew its meaning that it held in the language of their time so the sheikh he said رحمة الله تعالى أو المطلق في عرف الناس وعداتي من غير حد شرعي ولا اللغوي وبهذا يحصل التفق في الكتاب السنة we look at the custom and we also know that the language the sahabas know it better than anyone else when this came down the people who have been spoken to ولي ذلك يبنو تايميا emphasized on this matter very well he emphasized on this matter very well رحمة الله تعالى he said منفسر القرآن anyone who defines the Quran أول حديث وتأوله and he gives it interpretation على غير تفسير المعروف based on a commentary or an explanation which he was not known عن الصحابة from the Sahaba والتابعين and he wasn't known by the tabi'een فهو مفتره زالية على الله he's a liar on Allah ملحد في آيات الله he is a person who is arrogant and high heart headed in Allah's name الله تعالى تعالى محرف he's a distuta للكلم عن مواضعه the words from its meanings وهذا and this is it is the opening of the door of the zindig if you want to be a zindig a person who shows Islam and he has a kufr in his heart and if you want to be a heretic this is the door to open it وهو معلوم البطلان and it's known how vital that it is بالتراري من دين الإسلام it's known out of necessity of Islam who wants to define the Quran and explain the Quran without the Sahaba in another place of entertainment in his مقدمة في أصول التفسير من عدل عم داهي بالصحابة anyone who diverts from the path of the Sahabas and doesn't go to the the luga and the orph both of them he doesn't take to the Sahabas because they were the ones who were alive and they defined the language then and they knew what it meant then is that anyone who diverts from them وتفسيرهم and then تفسير إلا ما يخالفوا ذلك إلا مبتده وفيدالكه is wrong in that issue but rather he's what مبتده عنه as an innovator وإن كان مجتاين even if he's a muchtain بغفور الله قطعه and he sin is forgiven for him even if he is he's still a muchtada he's still a muchtada there's no way out of him being a muchtada even if he's a muchtada لن الناس يقول لي he's not even a muchtada he hasn't even reached the rajah to each tihad or he doesn't even have alat to each tihad he doesn't have the instruments to do each tihad so it's important that we learn these points brothers and sisters إن شاء الله the first point that we need to really remember that the that the scholars of usul have solidified and I'm reading إن شاء الله from the the pages what 174 to page 175 Muhammad he tells us how the of this issue what issue is this brothers this question this question is how the salaf has spoken about it which is if there's a love a word in the Quran we find it which reality should we take it to it doesn't have a shara'a meaning it doesn't have a luga we mean it and it doesn't have an orf we mean it where do we take it which one do we do it do we run to the حقيقة of luga if or the shara'a حليبي الشقيق is going to give us a خلاص of this إن شاء الله he said إن الألفاثة إذا وردت if a word comes في نصر شرعي وكان لها حقيقة شرعي and it has a shara'a meaning to it فالأصل is أن تفسر بهذا that we explain with it as long as what as long as it doesn't come a quareena that diverts it from that meaning and then it's explained to the others as long as there isn't he says that's the first point the second point he says إِلَّمْ يَكُلْ لِلَّفْ دِحَقِيقَةُ شَرَيْئِ if the word doesn't have a حقيقة شرعي meaning فإنه يفسر it is explained بالحقيقة العرفية عرف الصحابة the حقيقة العرفية is used which is the orf of the صحابة زبل ونزوري when the time that this quran came down when it was legislated ان وجدت if it's found فإن لم توجد if it was not found أو جاءت قرينة or a text comes a text comes and he diverts it فُسِرَبِنْ معنى اللغوي it's taken to the linguistic or the language based meaning you see عرف الصحابة and then we take it to here we take it to the language language is the last result we take it to the language that's the last result فُسِرَبِنْ معنى اللغوي we don't run with the language based straight away we take it back to the we take it back to the meaning if a person he does that and he doesn't divert he doesn't take it to the quran and the sunnah he doesn't bring it back to the orf of the صحابة زن تابعين بلاية problems ما الله به عليم الله only knows will come out of it نعم وقد يصرح الشارح بالإرجاء هذه الأمور إلى العرف كالأمن بالمعروف المعاشرة بالمعروف ونحوهما فحفظ هذه فحفظ هذه أصول التي يضطروا إليها الفقيه إليها الفقيه في كل تصرفاته الفقيه الفقيه الفقيه he said sometimes the كتاب and the sunnah may tell you to go back to the orf in this matter such as الأمر بالمعروف calling to the good the prohibit and the evil المعاشرة living with your wife the sharia tells you to go to the orf he told you who told us to live with that we have to look at this and call it to our orf الله said وعاشروهن بالمعروف معروف is orf you see والمعاشرة بالمعروف based on the orf ونحوهما and other than it are you with me فحفظ memorize هدهن orsola these principles that I mentioned to you اللتي those principles يطرروا it is needed severely by إليها الفقيه who the faqi the jurist he needs these much so much في كل تصرفاته الفقيه he needs it in all of his dealings in fiqa all of his dealings تصرفا means what he's dealings in fiqa he needs these قلاعهن on this orsola you are never aware of it so based on that I think that chapter لقد أسمعją 그� manner في How you guys are copied يقولel أصل في أوامل الكتاب والسنة لا أعتقد بأنها سكتها compartir الان بأنها تصفل 연습 الوقت التي تقول الالأسول التي conflict يوطر إليها الفقي هذا هي ما سكته في الع�thought لأن الشيخ أنلك في ا cualesه لدي كتاب واحد و الأشيخ ي tempsر للتحدث هوKSال الو whoever dessert سأالمك الخبي يجب أن تقوم بإضافة إلى الكتابة والسنة هذا الهدف لم يجب أن يكون مصص الكتابة والسنة لأننا قمنا بإضافة إلى الكتابة والسنة فالأفضل الهدف سيكون أود إلى دلالة نصوص الوحيين نحن سنذهب إلى كيف يوجد الكتاب والسنة كيف يوجد الأشياء للناس وهذا ما يتعلم بالدلالة هنا ما نأخذ هو الساعة التي يصوصها كيفthey يوجد الأشياء لدينا كيف يروا بكثير من المشاكل سنعلم في إنشاء الله العام ونقص ونقص ويكون ونقص ونقص ونقص ونقص ونقص ونقص ونقص ونقص ونقص ونقص ونقص ونقص كل هذه الأحيات دلانات هل تدعوه ماذا? دلانات самتحب كيف سعيدنا كيف أعرف أنه جنون؟ ماذا يعني أنه جنون؟ ماذا يعني أنه جنون؟ وماذا يعني أنه جنون؟ لذلك الشيخ سيذهب إلى هذا المكان. لذلك لذلك يجب أن يقول عود إلى دلالة مصوص الوحيين. دلالة مصوص الوحيين، هذا الفصل يتوقف معه. فهذا هو شرطة الشرطة، إن شاء الله تعالى. نعم، فضل. وذلك أكثر النصوص. بحسب وضع واحد دفعتا بلا حصرين. إنه شيء. إنه شيء، إنه شيء. حيث all of its meaning is befitting for it. بسبب how it was placed, all at once without any exclusion out of it. Nothing you can take out of it. What is the ruling regarding a textist general? What's the ruling? How do we deal with it? يجب it is obligatory on the person. If a general text comes to you, it is obligatory for you. To verify there is no specification. حتى يتطبط. You have to verify that there is no task that specifies it. Because we're going to take later that the specification will take precedence over the general statement. So before you implement the general statement, try to find if there is a specification. But if there doesn't come your way or you haven't been told it or you don't know of it, the general ruling is implemented and the sheikh is going to mention that in a bit. He's going to tell us that. نعم. So it is what? It's a word. الشامل means what? شامل. What does it mean? Yeah, comprehensive. It means الشامل. ليل أجناس. أجناس means what? أجناس is the plural of genes. Genes is different types. It's something general. Many different types fall under it. Either you can call those things genes or نواع, which is types, or أفراد الكثير. All of them mean the same. وذلك أكثر المصوص and the majority of the text are general. In our Kitab and the Sunnah, if you look at it, the general text is the most. So genes, in English they call it genes. Right? They have the same word. They use genes or I heard it. جنس. Something like that. Genes. Something like that. And نواع is types. Or أفراد. Again, أفراد is what? Singular in things. Singular entities. Which are a lot. وذلك أكثر المصوص and the majority of the text are general. The second one. ومن هاي. ومن هاي خاص. يدلوا على بعض الأجنس أو الأنواع أو الأفراد. خاص is opposite to it. It doesn't show all of it. All of those types, it just takes some of it. خاص is a specific one. It's بعض الأجنس. Some of the types. Some of the types. Some of the أفراد. نعم. فحيث لتعارض بين العامة والخاص. عامي. بين العامة والخاص. عملة بكل منهم. الشيخ says. فحيثوا whenever. حيثوا ميزوات. Whenever. لا تعارضة. There is no opposition. There is no opposition. بين العامة the general text. والخاص and the specific text. There is no opposition. Meaning they're not going against one another. عملة بكل منهم both of them are implemented. They are not going against each other. We implement both of them. An example for that is the ميمونة. The Prophet's wife. ميمونة who is the Prophet. صلى الله عليه وسلم's wife. She slotted a sheep. Or a shat. What was a shat in English? Is it a sheep? Yeah? A ram. She slotted a ram. So what happened? The messenger صلى الله عليه وسلم. He said to ميمونة. ميمونة. Sorry. ميمونة. ديباغوها تهور. ديباغوها تهور. The purification of the skin is by you what? It's by you putting it out to the sun. If you put it out to the sun and the heat of the sun hits it. You wash it and they do that. They take the skin and they wash it off and they dry it and they stick it out in the heat. This is called ديباغ. They said this is purified. So who is he talking to? His wife. This is a ruling which is خاص to who? His wife ميمونة. We have a general ruling which says what? اي يوم ايهاب. Any animal's skin. اي يوم ايهاب. ديباغوها تهور. That is put in the sun. فقط تهور it became pure. Now we've learned now that ميمونة's one was a shat specifically. And this addressing was specific to her. Are you with me? So does it mean that only the ram were allowed to use the skin of it or is it general? The hadith says اي يوم ايهاب ديباغوها فقط تهور it became pure. So this خاص النعام did they go against each other here? They both go hand in hand. They both go in hand in hand. So here that's an example for فحيث أولا تعارب بين العام والخاس عميلة بكل منهم. Both of them are implemented and we take both of them into consideration. نعم. And that type sorry is called that type. The scholars, they call it ميواثق العمي. نعم. وحيث ذنة عام وحيث عام وَحَيْثُهُ وَنَهَا ظُّنَّهَا إِتِسْ أَسْسُونْتَ وَأَنْ إِسْ بَلِيْفْتَ تَرِيْزَيْهِ وَالسِيْخَ سَدْ ظُنَّهَا وَأَيْهَا لأن القرآن والسُّنَّة لا يقرأ و لا يقرأوا أحد أحد فهذا يستخدمه كأنه مجتهد يعتقدون أنه لا يقرأوا أحد لأن أحد هو مجهود لذلك عندما يقرأوا أنهم يقرأوا أحد خُصَّ العام بالخاصي المجهود المجهود هو المجهود المجهود المجهود المجهود المجهود يعني أن الخاص يدفع للمجهود المجهود مثل هذا سيكون مثل هذا سيكون آيان 9 في سورة مائدة الله يقول وَالْمُحْسَنَا تِي The chest Are you with me? The chest Women مِنَ الَّذِينَ أُوْتُ الْكِتَابَةَ This eye is what? It's khas This eye is khas, right? It's khas Why? Because there's another eye which is an arm which says وَلَا تَنْكِحُ الْمُشْرِكَاتِ Do not marry the mushrikin Are you with me? Do not marry the what? Don't marry the mushrikin How is it arm and khas? How is it arm and khas? Pay attention to this How is it arm and khas? Allah is telling us وَلَا تَنْكِحُ الْمُشْرِكَاتِ Do not marry the mushrikin women But you can only marry the people of the book from them Specifically only them Where is that evidence? Allah said وَالْمُحْسَنَاتِ مِنَ الَّذِينَ أُوْتُ الْكِتَابَةَ أُوْتُ الْكِتَابَةَ Are you from the mushrikin? Because the mushrikin are not There's Buddhists There's Qadianis There's others You can't marry them Why can't you marry them? Because the ISA Those who were given the book Are you with me? Those who were given the book وَالْمُحْسَنَاتُ مِنَ الَّذِينَ أُوْتُ الْكِتَابَةَ خاص Which one is given presidents here? ابنتي مرحمة الله تعالى He said in his Mujbu al-Fatawa page 21 He said in the 21st volume Page 552 وَمَعَلُومَ مِنَ الْأُسُولِ الْمُسْتَقَرَّةِ إِذَا تَعَرَضَ الْخَاسُهُ وَالْعَمُهُ فَالْعَمَلُ بِالْخَاسِيُ اوْلَأَ لَاَنَ تَرْقُلْ عَمَلِ بِهِ إِبْطَعَالُ اللَّهُ وَأَهِدَارِ وَالْعَمَلُ بِهِ تَرْقُلْ لِبَعْضِ مَعَانِ الْعَامِ ابنتي مرحمة الله تعالى What is known in the books of usul al-Fikh And that is affirmed and it settled amongst the ulamah of usul is that if a specific and a general they both seem like they are going against one another that the one that is specific is given presidents over the general statement it is or else if we don't do that what would happen then what would happen is that we would have to if we don't do that then what would happen because we would either reject and we will discard a text that's there but when we give the specification presidents over the general what have we done we've implemented both of them you have because now when this ayah said to you when this ayah said to you وَلاَ تَنْكِحُ الْمُشْرِكَاتِ do not marry the mushrikat have you implemented it yes you applied it on the buddhist and did you implement the ayah which which said to you وَالْمُحْسَنَاتِ مِنَ الْلَدِينَ اُوْتُ الْكِتَابِ did you implement it yes you said the Christians and the Jews you can't marry them but if you don't if you take the general then that means and you discard the specific then he said it will be a اهداء ابطال اولوه له واهدار والعمل بيترك لبعض معاني العام نعم ومنها ومنها مطلقون عاني القيود ومقيدون بوصف بوصفن او قيدن معتبر الشيخ now he's going into another part another one which is called مطلق مطلق مطلق means unrestricted the word مطلق means unrestricted it's something that there is no restrictions to it اهه? no restrictions are attached to it and it's like the Aya in صورة المهجد着 أية ثلاث آية 3 the Aya 3 و bounced back الل..."umenه..." He sayseling a neck now this ease of the neck is unrestricted what neck do i need to free? are you with me? this is called مطلق The next one the sheikh said What?? الثاني قال ومقاياً so مطلق is what مطلق is عن القيودي it's unrestricted from any any قايد by the way i want you to know this قايد means what قايد means when you you take a what do you call it a person and you imprison them you put in you lock them up like this you've what have you taken from him from the unrestricted freedom that he had he wanted could have done whatever he wanted you've now narrowed his ability down does that make sense also the animal the rope that you tie the camel with is a قايد from what from him going out and doing whatever he wanted so you قايته you've restricted him this text it's unrestricted it goes to all of those meanings but whenever the قايد مقايد comes the text which is مقايد it narrows it down to a particular meaning and nothing else can be done so this one is unrestricted it can be the neck of any individual kaffir muslim doesn't matter but then we go and we find the other text which is مقايد it's restricted in suratum nisa ayah 92 where does Allah say فتحرير رقامة مؤمنة it's narrowed it down and restricted it to this meaning which is what مؤمنة it's a female believing woman so here the description in which this wasf this description is the قايد that is إيمان before there was none of that in suratum مجايدة لأ so if you don't know the quran you won't be able to know that there's unrestricted here and there's a restricted there and then there is the unrestricted one is not taken into consideration when there is a restricted very evidence does that make sense نعم so جمع النصوص bringing all the evidences together looking over all of them it's important نعم especially for the مجتهد فيحمل المطلقون على المقايد at this point we have this ayah فتحرير رقامة in suratum مجادلة the third ayah and then we have suratum نساء 92 والله تبارك وتعالى سيس فتحرير رقامة مؤمنة so which one do we give presidents to فيحمل المطلق على المقايد that's تقايد now you carry the unrestricted one towards the restricted which is that ayah فتحرير رقامة مؤمنة you take it to that meaning and you narrow it down to that to that meaning are you with me another example will mean another example could be another example is الله تبارك وتعالى سيس فتحرير رقامة مؤمنة 173 الله تبارك وتعالى سيس فتحرير رقامة مؤمنة الله تبارك وتعالى فتحرير رقامة مؤمنة the dead and the and the animal sorry and the blood so blood are you with me the blood is a harm from us نعم is the dead harm from us نعم that that text right now here right now is it what it's unrestricted it's more to luck it's any dead and it's any form of blood blood doesn't matter what blood it is are you with me so let's analyze the last one okay which is the blood here is it unrestricted نعم it's unrestricted because الله سلسل إنه محرم عليكم الميتة ودم ودمه the blood any blood but when you go to Surat al-An'am I 150 45 الله تبارك وتعالى يساعد إلا أن يكون ميتة unless it's a mate a dead animal so the dead still comes back the same it's not it's not restricted here it's still unrestricted as it was before but then الله then says oh دم المسفوحن او دم المسفوحن means what blood that gushes you're not allowed to have if the blood is moving it's going it's it's but if the blood is on top of the food the meat after you cut it and you cut the animal pieces that blood that's on it it's not must for is it permissible نعم so here we take the restricted evidence which is that the one that says it must be restricted right and we give it presidents over there unrestricted and there's extensive evidences like that those are just what it's a dip from the ocean قواعد i hope you guys take time to memorize them نعم the sheikh now is going to go into another one مجمل هنبوباين what is مجمل and مباين مجمل المباين is pay attention مجمل is محتملة معنى ييني او اكثر من غير ترجح it is a text it has more than one meaning in it and you're unable to say which one is which you know مجمل is مجمل is a text which if you look at it all of those meanings in terms of percentage they're all the same and you can't strengthen which one is which for example and and you can't move forward and you can't do it مجمل is anything you can't implement it's impossible for you to implement it lack of clarity in it so what does it need it needs is brother مباين مباين is the clarifier what is an example of a مجمل an example of a مجمل is وقيم صلاة establish the prayer where do you start from وقيم صلاة where do you start from establish the prayer is مجمل وقاتل حقه يوم حصادي when your farm yard when your farm it reaches its harvest الله تعالى قال give it it's right what is the right what's the nisab when do i give it how do i give it who do i give it nothing is mentioned so there's no ability of the individual to go forward in implementing it the مباين is the one that implements it sorry it clarifies it the مباين is who who it is what who وما يفهم المراد منه it gives you the meaning of what this text is what does this i actually want from you how does it do it it either does it by what إما بأصل الوضع it does it sometimes in its original essence like the word سماء and the word أرض they are what they are مباين they are clear in its meaning originally or after it clarifies it to you like the word وما أدرى الله تعالى يسر وما أدرى كما القارع وصقارع فاستي ودوت قارع يعني it's مجمل but it's not it's not مجمل now why it's مباين because the eye after it clarified it قارع is that which terrorizes you what is it what is meant by it الله says يوم يكون الناس وكل فرعش المبثوث لاسا مباين the eye is clarifying it the other eye for you you see the صلاة وقيم الصلاة who explained it to us the prophet did he stood up on the pulpit and when did he say صلوه كما رأيته موني وصلي his actions are the he clarified it for us عليه الصلاة والسلام نعم فما أجمله الشارع في موضع وبيناه ووضحه في موضع موضع آخر وجبر وجوع فيه إلى بيان الشارع any place in which the شريع ميت مجمل