 فشرف بالشتغالي بالعلم ولا تبغي به ما عشت يا بدا بدا وياله من شراف العظيم الحمد لله يا وبي العالمين له الحمد الحسن والتلاق جميل وإله إلا الله وحده لا شريك له يقول الحق وهو يهد السبيل وأشهد أن سيدنا ونبينا محمد صلى الله عليه وعلى آله وأصحابه والتابعين لهم بإحسانين إلى يوم الديل أما بعد وفي نهاية كتابة الوارفات بطبع الإمام بمعالي الجويني رحمه الله تعالى وقد نتحدث عن المجاز والحقيقة وانتلاقي إن شاء الله تعالى سوف نتحدث عن فصر من فصولي وفي نهاية كتابة من فصر من فصر من فصور الفق وإنها المشاكل بطبع الإمام ومعالي ورحمه الله تعالى يقول ومعالي ومعالي ومعالي ومعالي is a verbal demand a demand obliging an inferior to do an action a verbal form that indicates command is إفعال the imperative when unqualified and in the absence of indications to the contrary it is interpreted as obligation except when some evidence indicates that recommendation or permission is meant the correct view is that command does not require the repetition of the act unless some evidence indicates that repetition was intended nor does it require immediate action a command to perform an action is a command to perform both the act and whatever is required for the completion of the act so the command to perform the prayer is a command in joining evolution that paves away for the prayer when the act is performed then the person to whom the command was addressed is released from the charge laid upon him وصغته إفعال وعند الإطلاق والتجرد عن القرينة يحمل على الوجوب إلا إذا دل الدليل على أن المراد منه ندب أو الإباحة فيحمل عليه ولا يقتضي ولا يقتضي تكرارة على الصحيح إلا إذا دل الدليل عليه ولا يقتضي الفور لأن الغرض منه يجاد الفعلي من غير اختصاص بالزمان الأول دون الزمان الثاني والأمر بيجاد الفعلي أمر به وبما لا يتم الفعل إلا به كالأمر بصلاتي أمر بالطهارة مؤدي مؤدي مؤديتي إليها وإذا فعل يخرج المأمر عن أهداة الأمر من من هو دونه على سبيل المجوب في فوصول معنا فالشيخ رحمه الله يقول أمر هو أن أنت تسأل بحيث كيف تحاول أنت تسأل من هذا الناس أنت تسأل بحيث والأمر الذي يتكلم بحيث في رانك بحيث في حياته والأمر الذي يتكلم على سبيل المجوب بحيث في فوصول معنا فهذا الناس يمكن أن يتكلم المئة التي يمكن أن يتكلم هو أن يتكلم بحيث بحيث بحيث بحيث لأننا نعرف يمكن أن يحدث بحيث ويجعل شيء بحيث الله سبحانه وتعالى يجعل موسى عليه الصلاة والسلام الله سبحانه وتعالى يجعل موسى عليه الصلاة والسلام مجسطة التي قتلت في الواحب كان ذلك مجسطة في الواحب وضعت النبي صلى الله عليه وسلم سريعتا اللهم يسمى إداليجا وماعهم كتابوا ومعهم بوكس ومعهم كتابوا فأبارهم أن يفتحوا إلى بلو مكان وكذا وكذا فكانت الكتابو كتابو كتابو كتابو كتابو كتابو كتابو فإذا كان يقع أعلى من المساعدة من المساعدة يخبرك بخبرك يتخيلها فما لو تخبرك مرحبا فهو يفتح أن يكون مرحبا في المنطقة الإمام أبي معالى الجوينة رحمه الله تعالى فالتقريب المخطار تعريف المخطار مفتحة وكتابة وأن الأمر هو خطاب الشرع المقطعي للفعلي خطاب الشرع المقطعي للفعلي هو مقاطر لفعلي هو مقاطر لفعلي فالتقريب الشريع لفعلي وكي يفعلها فالتقريب منك أو في أجل مرحب ما طلبه الشريع فعله طلبا جازمل إنه مقاطر لفعلي وكي يفعله في مرحبا هذا ما هو أمر أيضا هو شرع المشاكل هو تقريب المنطقة بعد أنه يفعلها أول شيء الذي يتحدث عنه هو المنطقة في الذي يأتي إذا كنت ترى المنطقة التي تقرأتها فقط يتحدث أسريحة أسيغة أسريحة هو أسيغة أسريحة هو المنطقة because there's two ways a direct form and an indirect form so the author here he mentioned the direct form and what we know is that that's not the only form there is when it comes to commanding for somebody to come with an action there are four types which the scholars mentioned that are known as أسيغة الأمر الصريحة صريح one is four العلم حفظ الحكم in his كتاب وصيلة الحصول he says it in one line of poetry he says أربع ألفاظن بها الأمر ودوري إفعلي تفعل اسم فعلي المزدري he says أربع ألفاظن are what is known as what سياغ الأمر الصريحة the direct form of command the first one is أربع ألفاظن بها الأمر ودوري if I do the second one is لتفعل لتفعل اسم فعلي اسمه اسم فعلي the last but not least مزدري and there's also a forms that are what سياغ ونغيروا صريحة forms that are not direct and the majority of the أصوليين the scholars of أصول الفق majority of them don't mention this form which is the سيغة the form which is غيروا صريحة majority of them don't mention it but there are two أصول الفق who both have who both have spoken about it and brought it out one being العلمة ابن القيم الجوزية رحمه الله in his great book بداع الفوائد his book بداع الفوائد he mentions it and also and in the شريعة the command comes a lot of the times not in the direct form it comes in the form that's indirect from the forms that are indirect that come in the Quran is فإن كلمة على because the word على it indicates على الإيجاب في التصر في الشرعيد as Allah says in the Quran ولي الله على الناس يحج البيت من تقع الي سبيلا ولي الله has on the creation and made it obligatory on them حج البيتي pilgrimage of the Ka'ba إنه يعتقد الكعبة من استطع الي سبيلا which ever of those who was able to do so آية in Surat Al-amran ayah 97 ولي الله على الناس حج البيتي and then after that the author mentions ماذا يمكنه أن يحصل على الندبي؟ أتذكر برد. إلا ما دلت دليل على أن المراد منه الندب أولي بحام. بعض الأمر يمكن أن يأتي. ونحن لا يستخدمه. ما نقوله. الأمر تقتضي الوجوب ما لم يأتي قرينة تحصرف عن الوجوب إلى الندبي. أعتقد أنه قبل صلاة العشاء، The Prophet said pray too. the Prophet said pray too. He said صلو that's a command. That is a command. but the ending of the hadith, The Prophet ﷺ he said لمن شاءه whoever wishes. لمن شاءه is a kareena. If it wasn't there, it would have been what? واجب. but then the narration came and what did he say. لمن شاءه whoever wishes. This is an external evidence. This is an external point that now diverts it from but the when it said unrestrictedly. What does it show? It shows? It shows obligation. Then the author talks about he talks about the issue of which is that if Allah commands you to do something سبحانه وتعالى and he tells you to come with something or the messenger tells you to come with something and he commands you to do something. Does it show repetition? Do you have to keep doing it? Does that action itself show repetition? That the person has to repeat it? What we say is that and the author also said it as well و لا يقتضي التكرار. It doesn't show repetition. على الصحيح. A command does not show repetition. It does show obligation but it doesn't show repetition. إلا ما دل الدليل على قصد تكرار. Unless there comes an external evidence that shows it's what? That it's needed repetition and the strongest evidence that the scholars use is what? Are you with me brothers? Is that when the man came to the messenger صلى الله عليه وسلم what did he say? When the Prophet ﷺ he said إِنَّ عَلَى الْنَاسِيِ The Prophet ﷺ said Upon the people is Hajj to go to the Ka'bah and do Hajj. The man came to the messenger he said Is this every year? Do I have to do this every single year? And the Prophet went silent and he said Oh Messenger of Allah do I need to do this every single year? And the Prophet went silent and he said يا رسول الله do I have to do this every year? And the Messenger said to him إذا أمرتكم بأمرن فقتم منه مستطعتم فإنما أهلك الذين من قبلكم كثرة مسائلة واختلافهم على أن بيعهم وما يسلمان هيتكم عنه فاتشتانيبه وما أمرتكم به فقتم منه مستطعتم فإنما أهلك الذين من قبلكم كثرة مسائلة واختلافهم على أن بيعهم That the man asked questions outside the point that the Prophet mentioned So he rebuked it for it So what the Prophet was saying that is my statement does not hold that Why do you ask external issues for? So the command does not show the usulian took from this That the command does not show repetition You don't have to repeat it and do it Unless there comes a what? Unless there comes a Dalil an additional evidence That proves that Tikalal is required from you Like for example Are you with me brothers? If Allah سبحانه وتعالى سترس وعقيمه الصلاة أستبع the prayer Can somebody say I took from this تقرار Did he take that تقرار from this آية So would he we have to have prayed all the time Where did you get the evidence that you have to pray all the time قوله تعالى أقيم الصلاة لدولوك الشمسي إلى غسق الليل وقرآن الفجري إنه قرآن الفجري كان مشودة الله سبحانه وتعالى كمان did you to stand whenever this comes So this is a Dalil زائدة Whenever these timings happen أقيم الصلاة لدولوك الشمسي When the sun, the light of the sun occurs Pray the Salah إلى غسق الليل and when it is غسق الليل Pray In other words, whenever that happens You need to pray So repetition is needed from you This is a Dalil زائدة Additional evidence that proves The repetition is needed for the Salah But the repetition of the Salah was not taken from وقيم الصلاة إستبريش to prayer ولا أني أثرحم الله he spoke about the issue Which is known as And also the command does not show that you have to do it straight away The command That the Qur'an and the sunnah Gives us It doesn't show that we have to do it straight away What does الفورية mean الفورية means It is to do the action at the first time which you are able to do so So فورية means It is to hasten in coming with this action At the earliest time in which you are able to And the strongest if we choose between those two opinions And this is the قول that أليبام أبيمعالي جويني took But القول والمخطار the strongest opinion Is والصحيحة and its most authentic opinion أن الأمر يختضي الفورية that he does show in فورية Because he enters the statement of الله سبحانه وتعالى Which he says hasten to the good And the commands they fall under the good In صورة البقرة I 148 Allah says hasten to the good So the commands they fall under فاستبقوا الخيراتي هيستم to the good So when Allah commands you to do something You should hasten to doing so And of course this issue as I said is a مسألة اختلف عليه العلمة The scholars have differed Each one has taken an opinion Then the author Then the author He mentions a مسألة تتعلق بالأمر A matter that's connected to the command The chapter that we're talking about Which is Pay attention to this The author talks about the issue which If there is something which you can't do You can't attain this thing Unless you come with something else There's the thing that Does that particular thing become obligatory I can't pray for example Without وضو Does the وضو become obligatory Because the author is that the وضو is what سنة right Right now do you have to do وضو No, you don't have to do وضو right now Because somebody says it is wajib for you to do وضو right now But you don't have وضو and وضو comes in Does it become wajib on you So he's talking about this issue of أمر بما لا يتم به أمر بما لا يتم إلا به He wants to go into this issue right now And the majority of the أصولين they word it as what ما لا يتم الواجب إلا به فهو واجب This issue إخواني When it comes to الأمر بإجاب الفعلي أمر به و بما لا يتم الفعلي إلا به كالأمر بالصلاة أمر بالطهارة المؤدية إليها This issue we have to understand that ما لا يتم الفعلي إلا به is وعال Wherever an action of yours cannot be complete without it Is of two types The first one of them is أحده ما the first one is ما هو في وسع العبدي ما هو في وسع العبدي The first one is that which is in the ability of the slave It's in the capability and the ability of the slave ستة الطهارة for the Salah The slave has the ability to come with it And the second one is ما ليس في وسعه و قدراته And the second one is That which is not part That's not under your ability It is not under your ability كدخول الوقت للصلاة Like the entering of the time for the prayer Are you with me brothers The first one of the two Is your commanding to come with it Of course in accordance to the ultimate goal That is required here Because it's the means for it As for the second one Because it is outside your ability And the backbone for Amr is what Ability and being able to come with it تمقال تعالى أزال الله سلفتق الله مستطعته في الله as much as you are able to Then the author He concluded this point with what By saying و إذا فعلا يخرج المعمور عن العهدتي And if the slave does this He follows the command What happens He regains what is known as براعة ذمه This is now lifted from his shoulders و لا يكون مطالب And no one can then ask him to come with it If he's already done it He's followed Allah's command Then تبرق به ذمته His dimmah becomes clear He's not requested to come Are you with me brothers He's not requested to come with this particular action But what we have to understand is that The action has to be صحيح It has to be correct على الوجه المطلوب الشرعان It has to be done in a way that the shari'ah legislated But if he does it in a way فإن فعاله على صفة him If he does it in a form غيرها other than its form لم تبرق ذمته This person's dimmah is not free He's still requested to come with it و يكون مطالبا بالقضائي We're telling him to bring it back So what we have to understand is The dimmah to be free For you to be free of this request In this particular action Is that it has to be what موافقا للشرعي موافقا للشرعي It has to be in accordance To the shari'ah It has to be in accordance to what It has to be in accordance To the shari'ah نعم Who is included in command and prohibition And who is not The believers are included in Allah's speech Command and prohibitions But the inattentive Unaware Young people And the insane are not Unbelievers are addressed concerning the branches of the revealed laws And concerning Islam Without which the performance of the branches is not valid Because Allah has said What has landed you in hell They said we did not pray 74-43 And we have a heading which he called it الذي يدخل في الأمر والنهي وما لا يدخل And the intent why he wrote this chapter This heading is that معرفة المخاطبينة بالأمر والنهي Who are the people who are actually being addressed In the command and the prohibitions Who are the people Allah is speaking to In the commands and the messenger And who is it that he is prohibiting Allah is the messenger When they prohibit Who are they That's why this chapter is And the author He mentions When he says و يدخل في خطاب الله تعالى المؤمنونة He means the word المؤمنونة هي He means من التصفة بوصفة بوصفتيني من التصفة Anybody who is found with him What بوصفيني 2 description العقل والبلوغ He's got intellects And he's also reached age of puberty Those are the two points that the author رحم الله He means here And that's what they normally call What مكلف right So when he says يدخل في خطاب الله تعالى The people who enter or into the command And the prohibition are who المؤمنونة هي He means That's what he means How do I know that he means that Because at the bottom He's going to mention what he means He's going to expand on it Are you with me brothers He can't have said That the people الله is commanding And prohibiting Are who The believers And that's specific to them And then later say والقفار مخاطبونة بفروع الشريعة Does he not contradict itself They will So he means here المؤمنون means what The مؤمنون here are what The person who has عقل And the person who has بلوغ That's what he means by it Then the author رحم الله He mentions ملا يدخل في الخطاب بدوصه Don't enter the khطاب And he said السهي والصبي والبجنونه السهي is the one who is In state of forgetfulness He forgot والصبي The one who has a rich age of puberty The child The kid والمجنونه And the one who is what Are you there والمجنون is what The one who is insane Then the author رحم الله Goes into the issue at heart Which is مسألة الخطاب والخفار بفروع الشريعة Are the disbelievers Being addressed In the sub branches of the religion Pay attention to this When Allah says in the Qur'an fast When Allah says in the Qur'an pray When Allah says pay zakat Are the disbelievers being addressed here So the author says And he chooses أن الكفار مخاطبون بفروع الشريعة That yes The disbelievers are being addressed In the sub branches of the religion And then he says وما لا تصحر إلا به وهو الإسلام So he mentions here that they are addressed in two things One which is بفروع الشرائع And also أصول الشرائع The usul of the religion So what we can say is that That the kuffar are مخاطبون إن الكفار مخاطبون بشريعة كلها أصلا وفرعا That the disbelievers are being addressed In The matters which are fundamentals in the religion Which they have to come with Which is لا إله إلا الله They have to enter into Islam And they are also being addressed In some branches of the religion Both Simultaneously The scholars unanimously agree That they are being addressed In أصول الشريعة They all agree That anything that's us من أصول الشريعة That the disbelievers are being addressed here Because they're the ones who are being told To enter into Islam But they differ Whether they are being addressed In فروع الشرائع And the author He brings an evidence to support his argument He brings a قوله تعالى The statement of Allah ما سلككم في سقه قالوا لم نكن من المصلين ولم نكنوطعم المسكين وكننا نخوضوا مع الخائرين وكننا نكذبوا بيوم الدين The fact that they left a prayer And they didn't pay And they did not look after The poor Is from the sub branches of the religion right So they're saying here The reason why we entered Hellfire When they were asked Why did you guys end up entering Hellfire Their response was what We were not from those who prayed And we never provided for those who were in need We didn't give zakat They're saying We didn't do that That's all فروع Pay attention Is that not فروع That's فروع Then look what is What تكذيو بيوم الدين We disbelieve in the day of judgment This is from what أصول الدين This is from the الإيمان بالله وملايكة وكتب ورسوله وليوم الأخوة لتم اللي بالقدر خيره وشره شره وتم بالقدر خيره وشره From the six pillars Of the six articles of faith is what الإيمان بالله We believe in Allah والخوض مع الخائرين is what We indulge with those who indulged This can be either فروع المسائل Or you can also enter You can also me You can also enter أصول شرايا So my brothers and sisters You have to understand That the disbelievers Are addressed When salah is said pray They're also been addressed Now this issue We have to understand My beloved brothers and sisters Which is the issue of Can we divide the religion Into أصول and فراح Can we categorize the religion And say this is أصول And this is a فراع Where does this come from Some people with their ignorance And their lack of understanding What they say to you Is that أصول الدين It is meant by What is pertaining to He is not related to the rules Anything connected to the rules Is a rule So they say to you فلا يسوغ فيها الاختلاف So there's no We can't differ in this issue Anything أقيدا related Is أصول Are you with me brothers So we're not allowed To differ on it وأن الفروع أن فروع is what ما تعلق بالفق And فروع is anything not a check فيسوغ في الاختلاف And we are allowed To have difference of opinion in it And then after that They started to build arguments on that ورتبوا على ذلك لوازمة And then they necessitated so many things from that It's a premise That needs to be questioned And that is That meaning is باطل باطل باطل It's باطل كما حققه شيخه الإسلام ابنه تيميه وتلميه ابنه القيم As ابنه تيميه strengthens and proves And also العلمة ابنه القيم الجوزية رحمه الله And what is authentic and correct is أن أصول الديني That أصول The foundation of the relation is what هي المسائل التي لا تقبلوا اجتهاد This is the correct definition of it أصول الدين means Anything that does not accept each تهاد It does not accept any each تهاد Personal Striving Personal Deduction It doesn't accept that كالت في الخباريات أو طلبيات It can be in matters of عقيدة Or it can be matters of فق It doesn't matter خباريات أماتيزة في عقيدة And it can be matters of what Of طلبيات So there are some matters that don't accept each تهاد They don't accept each تهاد The only way that an issue cannot accept each تهاد Is when is When there is a nas or an إجمع Any masala that has a nas It has a textual evidence كتاب أو سنة كتاب أو سنة Or there is an إجمع There is a consent in it يا إخوة الكرام لا يسور فيه لجتهاد There is no each تهاد in this matter Because the قاعدة is لجتهاد بمولد النص There is no each تهاد When there is the presence of a text Are you with me brothers It can be matters of عقيدة And it can be matters of what فق يا إخوة المسرعة الخوفين What is it A matter of فق here right Why do the scholars add it Tomatoes of what عقيدة جيهاد is the matters of فق It is Why do the scholars take the matters of الجيهاد And place at the ending Of the books of عقيدة That you have to fight behind the Muslim leader The oppressive Muslim leader Why do they mention in the books of عقيدة Because it's from the مسائل التي لا تقبلوا لجتهاد They doesn't accept it وإن كانت even though it's in what فالطلبيات Even though it's in the matters of the فق In his what لا يتقبلوا لجتهاد Are you with me brothers Pay attention فروع الدينة دي يضحان The matters of which are فروع Subbranches Ah هي المسائل التي تقبلوا لجتهاد They are matters that accept each jihad It's matters that accept each jihad كانت في الخباريات أو الطلبيات Whether it is عقيدة related matters Are you with me brothers Or matters pertaining to what فق For example Are you with me brothers هل رأى النبي صلى الله عليه وسلم ربه Did the messenger see his Lord Are you with me brothers Is this عقيدة related matters نعم Are you with me brothers Is it عقيدة related matters It is But did the sahabes differ amongst themselves Are you there brothers Did they نعم they did So we say it is what It is فروع It's from the فروع of the religion التي تقبلوا لجتهاد It is accepts each jihad Are you with me brothers So the definition of أصول And the definition of فروع is important Then the author رحمه الله He said a statement which is Which is that The author speaks about مسألة Which is important connected to command And he delayed it The author delayed it رحمه الله Which is that If Something is commanded for you to do Does that mean you're prohibited from the opposite And if you're prohibited from something Does that mean you're commanded the opposite The author on the other hand He clearly states that That if you're commanded to do something That the opposite you're prohibited from That's the opinion he chooses And if you're prohibited from something Then that means you're commanding the opposite of it Pay attention to this This statement of his the author Is really built on a matter that is very problematic As you're all aware of He was a what And these مباحة of أصول الفق And matters like that They will throw in sometimes Doses Of their state of their belief So if a student of knowledge And تحقيق is not done for him It's not cleared for him In order not to fall into that issue ويلات will come to him from it حامة كف To him from it And this مسألة is built upon According to أبي معاليد وين and others It's really built upon the argument of what In the belief that they have regarding Allah's speech أنه معنًا قائمه بنفسه تعالى بنافس الله تعالى That the Quran is an own entity that stands by itself Are you with me Brothers are you with me Pay attention to this very scary Are you with me brothers So they say Are you with me brothers Is the speech something that is We believe the speech is what We believe something in the speech is what It's love and معنى We took it in many other books as well كتاب الصفات and others Is that Allah's speech is the wordings that we see is his And the meaning is from him They believe the meaning is from him The wordings is not The reason is because They believe that the speech of Allah is within him Whereas pay attention to this The أمر is نفس And the نهيو is a nefs Two entities that stand by itself Are you with me brothers They're two nefs So once a command comes It's going to automatically go against the opposite one Which is a نهيو Are you with me brothers If there are two things that are not within Allah They are not sorry They are not They are قائم That this قرآن of Allah is within him So how did this Quran come about This is where the discussion comes People say okay we got the Quran here And this is the speech of Allah How did it happen The شاعرة come into the concept of saying that the Quran is مخلوخ They come and say that the Quran is مخلوخ Some of them said no no no It's the statement of Jibril Oh no Some said no it's the statement of the Prophet It's the Quran is the Prophet The Prophet is interpreting what's in within Allah Jibril is interpreting for us What's within Allah So what then came from their argument is that The command And the what The nefs are both created And if Allah created them The commands that were coming to us are created Then نهي is created Two entities they oppose each other If one affirms the other one has to go So that's why they say الأمر بشيئي نهيون عن ضده They are two entities That if a command comes That it will automatically go against the prohibition This is issue is what they mean by this And it is issue that شيخ محمد أمين الشقيقي Said it's here من المسائل التي فيها النار وتحت الرماد It's fire under it There's hot charcoal Hot Ash is trying to ban people As محمد أمين الشقيقي Mentioned in his In his مذكرة In his مذكرة في أصول الفق So what we say is the correct opinion Is that the armor of something Is not the end It's not the The prohibition The opposite of it directly Okay It is not الأمر بشيئي When your commanding to do something ليس عين النهي It is not the prohibition itself Are you with me brothers If your commanding to do something It is not the opposite of the prohibition itself In and within itself Rather it just necessitates from it ولكنه يستلزمه It necessitates from it So what we should say is الأمر بشيئي يستلزم النهي عن ضده والأمر عن الشيئ فإنه يلزمه منه الأمر بضده نعم سمح Who is included The command to do something Is the prohibition of its opposite And the prohibition of something Is the command to do its opposite A prohibition is a verbal demand Obliging an inferior to omit and act The verbal form of command It occurs with the meaning of permitting Threatening Giving alternatives Or bring into creation فصل والأمر بشيئي نهي عن ضده والنهي عن الشيئي أمر بضده وهو استدعاء التركي بالقول من هو دونه على سبيل البجوب ويدل على فساد المنهي عنه وتريدوا صغة الأمر والمراد بها أندب أو الإباحة أو التهديد أو التسوية أو التكوين The author رحمه الله He mentioned in this chapter The issue of نهي now We talked about Omar He's now talking about نهي Again, his definition of a نهي لا يسلمه من التراضق It's still argument It could be is arguable And as we took before That Omar was what It is what ما طلبه الشارع فعله طلبا جهزما صح The opposite What do you call it The نهي is what ما طلبه الشارع تركه طلبا جهزما So the opposite between the Amar The opposite between the Amar And the نهي is that One is to come with something And one is to leave of something So the شريعة is requesting for you To leave of something In a forceful manner That is what نهي is As for the definition Which he gives Which is Then the same argument Will be put against him In the issue of Which we said about the issue of That it can happen That you are prohibited from something In a manner where it is not verbally It's written So that definition of his لا يسلم ملال اعتراض يا اخوة الكلام My beloved brothers and sisters النهي The prohibition that is connected To the action It goes back to four points And insha'Allah I'm not going to give you guys Examples As I'm going to request From each and every one of you To bring me examples When the prohibition Is connected to the action Of the people Or the prohibition itself Are you with me brothers And the شريعة requests From you to leave something In a forceful manner It goes back to four things The first one It goes back to is as follows عودوه الى الفعلي نفسه It goes back to the Action itself في ذاتي او رقني او its pillar That's the first The second one is It goes back The prohibition goes back to its conditions عودوه الى شرطه It goes back to its conditions The third one is It goes back to الى وصفه الملازم له It goes back to a description That's never going to detach itself from it Are you with me Are you with me brothers This thing There's a description That's consistently with it That won't go The prohibition is connected To that سفة The fourth one is An external prohibition Is why it's prohibited for Are you with me brothers The first three that I mentioned The first three The first three types of prohibitions By default Whatever is that The person comes with is If something is prohibited And the prohibition goes back to In and within itself Which is the first one Or it goes back to the conditions Or the prohibition goes to Then that thing That action that you have come with Is Its presence is like its absence As for if it goes towards the fourth one It doesn't necessarily It doesn't necessarily It doesn't necessarily entail that your action Is null and void Then the author He speaks about an issue which is That The forms that the command comes in the And the usage that it can be used for Is like The following That the order Can be used for all these And insha'Allah We're going to conclude there By the will of الله الكريم Any mistakes And any shortcomings that I might have come with While I was speaking or explaining Is from me and Shaytan And Allah his messenger is free from it