 فشرف بل اشتغالي بالعلم ولا تبغي به ما عشت يا بابا دلا وياله من شراف عظيمي الحمد لله رب العالمين والصلاة والسلام على من أرسله الله رحمة للعالمين سيدنا ونبينا محمد وعلى آله وأصحابه والتابعين لهم بإحسان إلى يوم دين أما بعد وإنه وكتاب الورقات للإمام أبي معالي الجوين رحمه الله إمام الحرمين وقد نسألنا بأحكام التكليفي وقد نسألنا بأحكام التكليفي وقد نسألنا بأنه طلب فعله وطلب تركة تسأل طلبه فعله und테 طلبه فعله und테 طلبه فعله und Nä طلبه فعله undate طلبه فعله undt طلبه فعله undt طلبه فعله undt طلبه فعله und t 힘 and he will repeat his mistakes and that's all what I want with him I want to know Doesn't matter what he doesn't know stays up knees knees sootiおati toti toti when circumstances and the last one which is And we took all of its types and its meanings So And we took all of its types and its meanings today we are going to move onto the second type of of because we said two types what are they? the the rollings of the legislation of the two types and we finished we are now going to move onto he says و الصحيحه ما يتعلق به النفوذ و يعتد به والباطل ما لا يتعلق به النفوذ و لا يعتد به يقول صحيحه لنذهب إلى أحكام الوضعية أحكام الوضعية إمام الحرامين only mention 2 of it يوني mention what يوني mention 2 of it which is what صحيح و it's opposite which is باطل يوني mention those 2 good so he's going to define to us what صحيحه is and he's going to define to us what باطل is it would have been better that he didn't define it the way he defined it it would have been better for him to say the reason why is because when we take it later we would know نفوذ is not used for عبادات and عقوط are you with me when we talk about issues of أحكام of the شريع it's 2 times the books of fiqh is 2 times pay attention عبادات which is how much فهارة which is a prerequisite of صلاة so it brought صلاة زكات صوم and then حج عبادات is over what comes after that معاملات معاملات is what you're going to you're going to بيور you're going to النكاح and you're going to الراهن you're going to all those types of which is a معاملات transaction between the creation the first one is transaction and deal with who الله and the creator the creation and the creator the second type of fiqh is what the dealing between the creation and how they should deal with one another are you with me the word نفوذ is not used for عبادات and معاملات so it would have been better he didn't use the word نفوذ عبادة doesn't take نفوذ عبادة doesn't take نفوذ عبادة only takes إعتدان so does رقود take إعتدان so it would have been better if he said وصحيح ما يعتد به so both of them could just because now what he said is what صحيح is what ما يتعلق به النفوذ so when he says نفوذ it's only referring to the معاملات and the عقود and it's not referring to the عبادة at all and remember a definition should always be what جامع معانع should be as comprehensive as small and as easy as possible good وصحيح the صحيح means what ما يتعلق به النفوذ نفوذ means what that which is attached to it نفوذ validity it's valid good ويعتد به and it's considered and it's what it's considered and it's also considered باطل is what ما لا يتعلق به النفوذ validity for it to be valid it's not there و لا يعتد به and the شريعة has not considered it at all are you with me that is what صحيح باطل is remember pay attention brothers and I want you to all be with me here when can a matter be صحيح and when can a matter be باطل this is something ملخص summarized عبادة or معاملة can be صحيح when whether it's عبادة or it's a معاملة a transaction or a worship it can only be صحيح when what when the sharp and the seven is present and the man is not there a man a preventer is not there the conditions are there the reasons are there and there's no preventer عبادة is called صحيح are you all with me also what that معاملة is also called صحيح if the sharp is missing or the seven is missing are you all with me or a man is present it becomes باطل it becomes باطل also there's a synonym of the word باطل which is called فاسد فاسد and باطل are synonyms except two places except two places they both don't mean the same other places باطل and فاسد both mean the same two places we're going to come to it later the حنابلة are the ones who distinguish between it نعم we're going to come to it what the difference is so now you have an understanding of what it is عبد الله ابن صالح الفوزان he says الصحيح والباطل صحيح and باطل are من أقسامي الحكم الوضعي they are from the types of the أحكام الوضعي they are types of it لأن كل منهما حكم من الشارع because both of them are in legislation from the شريعة على العباداتي over the عبادات لأن كل منهما because the صحيح and the batil both of them are in rolling from the شريعة from the شارع the legislator over what على العبادات over the عبادات والعقود عقود is a transaction or more واتبنا عليهم الأحكام الشرعية and أحكام and شرعية are based upon them are put on them so what does صحيح linguistically mean so before I move on باطل and صحيح both of them are what they are types of أحكام الوضعي are you with me they are two they are types of أحكام الوضعي good and they both they both deal with what about that and معاملات what does صحيح meaning linguistically صحيح linguistically means السليم من المربع سليم a person is fine and that's good from what from illness is good from illness the poet he said وليل وليل يقول المرء من ظلماته سواء صحيحات العيون وعورها the poet he said وليل أي وربة ليل some nights some nights there's possibly some nights some nights possible يقول المرء a person would say من ظلماته from the darkness of those nights those nights a person may say سواء صحيحاته it is the same if a person is healthy العيون his eyes are healthy وعورها or even if he has deficiency in his eyes the pitch black darkness is the same for both people the one who has good eyes and the one who has a deficient eye you see that's what the poet said what's the need from that poetry that line of poetry is because the word صحيحاته صحيحاته is talking about what cured from illness so the word صحيح in the Arabic language is what السليمه السليمه من المرض إصطلاحا technically what does it mean ما يتعلق به النفوذ ويعتد به عبادة كانا أم عقدا but as I said the best definition would have been what ما يعتد به عبادة كانا أم عقدا that's better it is what the شريعة has considered it's accepted in terms of عبادة or in terms of transaction or in terms of transaction فالقود in terms of transactions توسفوا بالنفوذ والأتدان in the transaction in the transaction you can use that you can use the word نفوذ and you can use the word إعتدان because I said نفوذ means validity valid and إعتدان means that is considered you can use that for عقود transaction as for عبادة فتوسفوا بالإعتدان as for the عبادة is only taken as what considered that's the only word that can be used for إعتدان fuck up you can't use for عبادة نفوذ as for the word إعتدان as for the word إعتدان as for the word إعتدان نفوذ يصدقوا على كل منهما you can use it for معاملة and you can use it for عبادة so it would have been better if the author was to just say والصحيح ما يعتدو به and what it is ما لا يعتدو به ما لا يعتدو به if he said that it would have been better I would have done the job for him so insha'Allah maybe عبد الله يبن صالح الفوزان he says maybe he said it إلا أن يقال إنه جمع بينهما he combined both of the words نفوذ وإعتداد he combined both of them for what reason لقصد الإضاح so we can clarify the matter لطالب المبتدي for the beginner maybe that's why he bought both of them good ولا يعتدو بالعبادة the pathogen because it has to be memorized ولا يعتدو بالعبادة اي عبادة is not considered or will act or a transaction is not considered نشريعة and it's not taken on board إلا إذا توفرت الشروط unless the conditions are present وان تفتي الموانئ and the preventer is absent فيحكموا بالصحة then this عبادة or this معاملة it will be given the rolling that is صحيح conditions are present the mania or the preventer or the thing that was stopping it the obstacle is absent for example فمن صلا صلاة a person prays a prayer مجتمعة الشروطة its conditions are all present وعرقانوه and its pillars are present من تفية الموانئ وفي صحيح and all of the obstacles that could be there are absent this صلاة is going to be called what this صلاة is going to be called what صحيح when we say صحيح what do we mean يعني معتدميها شرعان in the شريع's eyes the شريع has considered the preventer from that person for example the same one is what ومن با عبيعان a person sells a he sells a product the conditions are present the pillars are present the obstacle is absent the obstacle is absent and you will say to that person your transaction is what نافت ويعتدو به but you use the word before because it's عمالات ويعتدو به are you all with me that is important that you know here you would realize that توفر الشروطة وانتفاء الموانئ it's not a matter that just only entered عبادات it enters معاملات so مسائل ردة a postation of a person conditions have to be present the conditions have to be present for the person to become a kafar what are the conditions that have to be present علم قصد اختيار عدم التأويل في سائر those are شروط that have to be present ان المانع the obstacles could be what جهل خطأ اكراه تأويل السائر are you with me so the person has to know that how important it is so remember this وعلم know ان العبادة that a عبادة لها اثر عبادة has an outcome has an effect ولكن وهو براءة تجد المكلف اهتم صلاة is a matter which is placed over your neck are you all with me you all are burdened with the prayer when can this burden be discharged from me this duty can be discharged from me you don't have to come with me when what when the conditions are present when the conditions are met the obstacle the man is absent صلاة is صحيح this obligation of this prayer is what it's just the duty here is this you're discharged from me there's no responsibility on you anymore براءة ذمة your neck is free from any responsibility now we will say صحة صلاة صلاة صحيح صلاة is صحيح the requesting of coming with that prayer will it be asked from you لأ so any salah which we call صحيح the effect that was needed from it was what that the responsibility is uplifted from your shoulder one and that the request of it is no longer put on you anymore you don't have to come with it again also the transaction what is the effect of it the effect is what somebody wants somebody's product an individual wants what's in your hand he wants some stuff that you're selling it's in your hand he wants to take it from you and you want something that's in his hand which is wealth, money and you want to take it from him there has to be conditions in order for you to take it from him are you with me if he snatches it out of your hand or you snatch it out of his hand هدى لا يسمع بيع that's not bay that the conditions is met what are the conditions you have to be pleased with each other you have to be pleased to want to sell your product to him are you with me now so the ownership has to be found you have to own what you're selling you can't sell somebody else's product if a person sells this water and it isn't his he goes and he sells it so I own this it's mine but Abdullah he goes and he sells it without my permission I'm absent he sells it to Goulid he said Goulid buy this water for me Goulid doesn't know that this water isn't isn't Abdullah if I come back and I find that this water is in your hand I just take it out of your hand you have nothing to request from me you have to go and find it from the man you bought it from and take your money from it why because the condition is missing so has the effect of the transaction taken place we say this bay as Barthol this bay as what it's Barthol because of the condition is absent and this is important the Barthol and the facet they mean the same according to the view of the all of the Ulama except two times when the people of Fiqh they divide it between the facet and the Barthol they mean different things and the two most famous ones are the two most famous two matters are the most famous one في الحج in حج فرقوا بينهم they distinguish between Barthol and Facet normally it's a synonym of two they mean the same but here there's a difference between Barthol and Facet and what does facet mean facet means معوطئ is the man who has sexual intercourse with a woman while he's in a state of إحرام قبل التحلل الأول before he does his first in حج before he does the first before he leaves his first stage of state of إحرام the first stage he has sexual intercourse this one is called facet the second one is called in حج that's called facet what's Barthol called in حج in حج Barthol is called مرتد في عميل الإسلام if a person apostates from Islam that's called Barthol now the حج is called بارطل but if he has sexual intercourse with his wife if he has sexual intercourse with his wife before the تحلل الأول before the first تحلل that is not what that is not called Barthol it's called facet but if he apostates from Islam what do they say they say to him Barthol why the reason is because the first one he has had his facet corrupt but he is obliged to still complete it even that they had sexual intercourse with his wife he's not allowed to leave the state are you all with me he has to still carry on he can't leave he's corrupted his Hajj but what is obliged on him is that he carries on his Hajj where's the Barthol the Barthol which is that he left Islam his إحراب goes and it's obliged on him to leave Hajj apostates leave it go he's obliged to go and leave he can't stay in that state of إحراب as an apostate so the second time is in the نكاح the scholars distinguish between facet and Barthol they said the facet is what باختلف العلماء في فساده the facet is what any matters regarding marriage نكاح which the scholars dispute it's corruption such as what كالنكاح بلا ولي the marriage without the the permission of the wali are you all with me the نكاح without the permission of the wali because there is a خلاف that came are you all with me it's called facet that نكاح is called facet it's corrupt Barthol is called in نكاح Barthol is called what it is what the علماء have unanimously agreed upon that which the scholars have unanimously agreed upon that it's Barthol such as what a man trying to marry a fifth wife so he's married to four wives when he's trying to squeeze in a fifth one in the scholars will say to him that نكاح is Barthol because the scholars are in a unanimous agreement there's no خلاف no scholars ever said there's an evidence for a man to marry a fifth wife and we conclude insha'Allah والله أعلم وصلى الله عليه وسلم على سيدنا محمد وعلى آله وصحبه ومن تبيع بحساء الله يمجر