 تفتحوا آدك الأيام فتا فصل الأصول في أوامر الكتاب والسنة أن هذه الوجوب إلا إذا دلت دليل على الإستحباب أو الإباح الشيخ يتحدث عن أصول فندمانتو ماتز يضروا إليها الفقي أن الشيخ يتحدث عن فقي هذه are things that you need if you are a faqi you need to understand these issues so he says the first thing is أنها للوجوب the commands of Allah the أوامر the commands that come from Allah the أصل and the commands that come from the messenger the أصل is أنها للوجوب that is obligatory that's the أصل if Allah commands something it shows obligation if the message is Allah's command something it shows obligation so what does أوامر mean first of all you need to know أوامر is plural and the singular is أمر the singular is أمر أمر means so first of all is what it is a person he calls you by way of utterance he by way of utterance he tells you to do a particular action so he requests from you an action but he is using he is doing it by way of verbally على وجه الاستعلاء and he is a person who is higher level of you because if somebody who is low commands a person who is high this is not called أمر it's called دعا it's called supplication it's called أمر سؤال asking it's not called أمر it's called سؤال asking نعم so the sheikh is saying that if Allah commands something and the messenger صلى الله عليه وسلم commands something it shows obligation and that we have to do it and that we also have to we have to do it then the sheikh goes on to saying إلا إذا دل الدليل unless if the evidence shows that that command is recommended unless the evidence shows that it's a recommended now before I go into that point how many forms does the Awamir occur how many سياغ how many ways, methods does a command occur I'm only going to mention four four ways is when a command occurs from the Kitab of the Sunnah one is well known as the فعل أمر إفعال دو إذا الله تباركوا إتعاله أقيم الصلاة establish the prayer صورة الإسراء آية 87 establish the prayer it's a فعل أمر إفعال دو it's a command it's a verb you're told to do this so it comes in a wazel of what إفعال the second one is that which is ما يكون فعلا مضارع عن مسبوقا باللام أي فعل مضارع which a lamb which is a lamb will go before it where Allah تباركوا إتعاله he says which he said صورة الحج آية 29 ولي يتوافوا بالبيت العتيق do طوافر on the Ka'bah the lamb here is لا مؤمر do طوافر on the Ka'bah so we have a فعل مضارع we have a present verb okay and before فعل مضارع we have the third form it comes in which is what إسم فعل أمر it occurs in a what it occurs in إسم فعل أمر and we studied in our of قطر الندى وبل الصدى we took وإسم فعل أمر is and I'm going to quickly sum it up for you a فعل أمر a verb which is called a verb which is a command it has two things the first thing is that دلالته على الطلب it has to indicate that's something you're requested to do وقبوله يا المخاطبة that he accepts يا المخاطبة the feminine I can speak to a woman for example for example I say قم if I want I can speak to a woman it's a فعل أمر قومي I say to the girl قوم is to a male and a girl you say قومي stand so does it show a request هل يدل على الطلب does it show a request the answer is yes does it also accept يا المخاطبة yes it does with those two present simultaneously this is called a فعل أمر if it doesn't accept يا المخاطبة if it refuses but it does show a request it does show a request but it doesn't accept يا المخاطبة what is this called اسم فعل أمر اسم فعل أمر this is called what نعم like the word صح مه you can never put those words into what you can never ever put those صح and مه you can never say you can never put يا المخاطبة and it also shows a command بيكوائه صح it shows طلب but it doesn't accept يا المخاطبة the example for that one is the fourth one in شاء الله is the fourth one is that the أمر وقد يكون الأمر بسيغة الأمر الصريحة كما في قولي تعالى that the word أمر the word itself is put into the ayah the word أمر is كليكة it's universe such as what Allah said إن الله يأمر الله أودز you بالعدلي so the word أمر is present in the ayah so this the علماء the majority of the scholars the جمهور of the علماء what do they take that the أوامر تدولوا على الوجوب بنفسها in and within itself it shows obligation if Allah تعالى تعالى tells you to do something if the messenger صلى الله عليه وسلم tells you to do something you have to follow it now somebody may ask you what is the delil what's the evidence that the commands that come from Allah and he's messenger they show obligation where's the evidence for that you say this to them قالا تعالى الله سنصور رحزاب ayah 36 وما كان للمؤمنين ولا مؤمنة إذا قضى الله ورسوله أمر أن يكون لهم الخيرات من أمرهم it is not befitting for a male or a female believing man or a believing woman after Allah these messengers have passed a rule they've judged a matter they've given their words in this matter you have no choice after it I mean it's obligatory you have to do it you have no choice so the أصل of أمر from the Kitab all the sunnah it shows obligation the other ayah in the ending of صورة النور الله تعالى he says he says he says he says he says فاليحذة للذي لا يخالفون عن أمره أن تسيبهم فتنة أو يسيبهم أو يسيبهم عذاب العليم so it's very serious it is very serious but there could come a what a delil may indicate a delil what an evidence may indicate what an evidence may indicate that this command that came from Allah and his messenger Awat they're not obligatory and that is recommended an example for that would be for example the Prophet صلى الله عليه وسلم he said صلوا قبل المغرب pray before مغرب and then he said it again صلوا قبل المغرب pray before مغرب now صلوا إتفعل أمر it's a command there's that show obligation نعم do we have to follow it yes do we have any choice no but there came a صارف صارف means something that diverted this command صلوا something diverted it what diverted it within the hadith the messenger صلى الله عليه وسلم on the third time when he kept saying صلوا قبل المغرب صلوا قبل المغرب صلوا قبل صلاة المغرب صلوا on the third time what did he say اللي من شاءه now اللي من شاء is what the sheikh is referring to that إلا إذا دل دليل على الاستحباب an evidence here show that is recommended because I was given my choice was given a what a choice so if the the fact that the the prophet said صلوا قبل صلوا صلوا pray قبل صلاة المغرب pray before صلاة المغرب صلوا قبل صلاة المغرب صلوا قبل صلاة المغرب اللي من شاء whoever wishes or whoever wants to so this shows what so here what you say is الأمر تقطض الوجوب ما لم يأتي قرينة تصرف عن الوجوب إلى الندب so here came out an evidence that is diverted from obligation to what that is recommended نعم والأصل في النواه sorry I forgot the part which is أول إباحة sometimes an evidence comes and it diverts so we have obligation Allah is messenger come on something so if Allah and his messenger come on something when does it show in its original essence obligation an evidence can come and it can divert it to one of two that command either is تحباب that is recommended or إباحة that is مباح this command this أمر either it is it is it is it is it is this أمر either can be إستحباب or it can be إباحة I gave an example for إستحباب now I'm going to give an example for the إباحة the إباحة is this I want you to understand this is very important if a matter used to be مباح originally it used to be مباح before the and it prohibited it for a short period of time what did it do it prohibited it for a period of time pay attention this قاعدة you need to really understand very well a matter used to be مباح the شريعة came and that مباح thing what did it do to it it prohibited it for a period of time and then after it commanded you to do it this command is not obligate it's not obligation nor is it إستحباب it is مباح because it goes back to what it used to be which is that it was مباح give you an example الله تعالى he said لا تقطولوا الصيدة وانتو محرم don't hunt while you're in a state of إحرام now hunting in its original essence was what مباح hunting in its original essence used to be what it used to be مباح the شريعة came and what did it say to you when the شريعة came and what did it say to you it said to you do not hunt the شريعة said to you what do not hunt while you're in the state of إحرام so this period of time hunting has been made حرام from you very good then the شريعة the شريعة what did it say the شريعة الله تعالى what did it say to you go and hunt وإذا حللتون فسطا دو when you finish a state of إحرام الله says go hunt there's an أمر here can I say to you الأمر تخطذي الوجو no this is the one the sheikh is referring to there's a دليل that diverted it from its what this command diverted it from its obligation it's not obligatory nor is it تحبب so now some people say and they get it wrong all the time something is prohibited in a short period of time are you with me it gets prohibited for a short period of time and then later it gets what الله always used to do it we say it goes back to what it used to be so sometimes that thing might have been a مستحب sometimes it used to be مستحب it goes back to مباح it goes back to مباح it goes back to what it used to be now hunting on the other hand what we're talking about now used to be what مباح it's مباح so no one can tell you that you have to hunt after you finish a hajj and say to you you have to hunt because Allah command you to do it and the same is the آية ياء الذين آمنوا إذا نوديا للصلاة من يوم الجمعات فسعوا إلى ذكر الله وذاروا البيع ذلكم خيروا لكم إن كنتم تعلموا فإذا قضيت الصلاة فنتشروا you don't have to leave the messaged you don't have to leave the messaged this is not امر it's not امر which shows obligation أصل في النواه أنها تحريم إلا إذا دل الدلائل على الكراهة إلا إذا دل الدليل إلا إذا دل الدليل على الكراهة والأصل في النواه the original essence of the prohibition in the كتاب and the sunnah so you always have to take it back to what والأصل في النواه the nawahi here is what في الكتاب والسنة so if Allah and his messenger prohibit something from you what's the original essence of it the أصل is what أنها تحريم that is haram that's the أصل the أصل is that if Allah and his messenger request from you to stay away from something that this is haram إلا if you and me are arguing or we're discussing a matter I mean you are discussing a matter and we're discussing what you can do this and this is disliked and it's haram and I said to you actually the prophet said it he prohibited us from it and you say actually this prohibition is لتكراه and I'm on the other hand saying what it's it's تحريم you're saying it's disliked I'm saying to you it's haram this prohibition here it's haram you're saying it is disliked it's not haram who needs to bring evidence my evidence is the أصل I am upon the original essence of what the prohibition shows the prohibition it shows that it's haram you now have to bring an external evidence to back your stance that this prohibition is what that it's لتكراه that it's disliked that's what the sheikh is saying to you والأصل في النواه the original essence of prohibition is أنها لتحريم that it's haram إلا except إذا أدلت دليل unless there is an evidence that shows على الكراهة that it's disliked that it's disliked so there has to come a دليل that shows it now example for a what's the evidence for this by the way that the أصل of the prohibition the أصل of the prohibition is what that it's haram is the ayah of Allah وَمَا أَتَكُمُ الْرَسُولُ فَخُذُهُ وَمَا نَهَاكُمْ عَلْهُ فَانْتَهُ وَمَا نَهَاكُمْ anything he prohibits you from فَانْتَهُوا وَمَا نَهَاكُمْ stay away from it that's the usal you're not allowed to do it it's haram for you to do it are you with me very good very good now the question arises now the question that arises is what when can it turn away from the حرام and then it becomes مباح sorry when can it turn away from the حرام and become كلاها disliked that this thing is disliked the example for that is what is narrated by ابو داودين السنان the issue of prohibition of the dabb the lizard and it's also narrated in what it's also narrated in بخاري and مسلم من حديث عبدالله من عمر that the messenger صلى الله عليه وسلم that the dabb that they ate a lizard in the presence of the messenger صلى الله عليه وسلم while he was sitting with them and the messenger صلى الله عليه وسلم when he ate the when he ate the lizard when they were eating the lizard it was some of the narration shows that he prohibited them from it and they said يا رسول الله is it حرام for not to eat it and the messenger صلى الله عليه وسلم he said no you can eat it he said what you can eat it so the prohibition صلى الله عليه وسلم that he stopped them from it is an evidence for what the evidence that is because he permitted it for them later he permitted it for for them later صلى الله عليه وسلم نعم والأصل في الكلام الحقيقة فلا يعدر به إلا المجاز إلا المجاز إلا المجاز إن قلنا به إلا إذا تعذرت الحقيقة الشغن now is talking about issue of what does a speech what is the essence of a speech what is the essence of a speech the speech comes out of a person's mouth what's the asal the asal of a speech that a person speaks is that it's literal you take it at its literal meaning if somebody say something to you you take it at its what you take it at its asal the asal is what الحقيقة that it's what it's literal what is the word حقيقة مين حقيقة means حقيقة يعني أنه الله فضل مستعمل أنه يستخدم فيما وضع له ذلك الذي يستخدم هل تعرفوني؟ مثل الوضع الوضع، مثل الوضع الوضع بطريقة العربية أو بطريقة العربية يعرفون الوضع الوضع بطريقة حيوان المفترس اي انامو that has claws that kills هذا ما يعرفونه They praise on other animals They know that as well They know that as a lion Very good مجاز is what the Shaykh mentioned here He said first of all before I move into that الأصلي في الكلامي The original essence of a person's speech is that حقيقة Voilà فلا يُعدلوا You don't turn towards Bizي إلى المجاز You don't turn towards مجاز انقلنا به if we say it لماذا كان الشيخ يقول أنه إذا كان هناك شيء يقول الحقيقة المجازة؟ سوف نتحدث عن هذا في نبيت إن شاء الله تعالى إلا إذا تعدلت الحقيقة unless the حقيقة is hard for us to take on board now it's impossible for us to say this and I'm going to speak about this issue in a bit إن شاء الله تعالى so pay attention here حقيقة I said is what هي اللفض المستعمل is the word that is used في موضع عليه with that which has been placed for it so the word lion it's known as a حيوان مفترس the مجاز with on the other hand is what هي اللفض it is a word المستعمل that is used في غير موضع عليه in opposite to what it was placed for like again the word lion to be used as a what to be used as a رجل شجع a brave man that's مجاز now because it's been used for what it wasn't placed for that is called what that's called a مجاز metaphor if you call it or if it's a simile whatever they say in English that مجاز is what is not literal it is not نعم and this issue of dividing speech into حقيقة and مجاز to divide the speech into saying that this speech is حقيقة this is مجاز this is something very well known and documented by who it's documented by the late comers the people who came later the متأخرين the متقدمين the early generations the Salaf of Hadil Ummah the pious predecessors they never had something called مجاز or حقيقة never not at all so from within the scholars there are those who said لا مجازة في القرآن so within the scholars you find those who said within the Quran there's nothing called مجاز اصلا and this is the call of ابن خويز from the ماليحية الضاهري ابن القاس who's from the شافعي and other scholars من أهل العلم and some of them said there is no مجاز in the Quran and not even other than the Quran you won't find it in the Quran and you won't find it outside the Quran and this is the speech the view taken by who and أبو سحقا the view taken by أبو عاليل فارسي and other than them and from the late comers who took that view as well الشيخ محمد أميني شرقيطي محمد أميني شرقيطي said that the Arabic language doesn't have no mجاز and also the Quran doesn't have mجاز the Quran all of its حقيقة and he has a book powerful book he argues serious on this matter he called it منع جواز المجاز في المنزل للتعبد والإعجاز also that view was changed by الشيخ الإسام إبنو تيميا إبنو تيميا took that view that the mجاز also doesn't exist not in the Arabic language not in the Quran as well ابنو القيّم also took that view that there's no such a thing rather ابنو القيّم in his book مختص صواعق المرسلة he says that the mجاز is a طاغوت that the أهل البيضع used to negil against الله تبارك وتعالى characteristics and attributes and their strongest arguments are as follows شيخ الإسام إبنو تيميا says this usage of the words saying that this is حقيقة and this is مجاز he said this is استلاح حادث it's a terminology that introduced itself later and it came after بعد قرون المفضل after the noble generations لم يتكلم به أحد من عيمة الصحيح لم يتكلم به أحد من عيمة الصحابة ولا التابعين not any imams from the sahabas and the تابعين and the تابعين none of them use this word حقيقة and مجاز حقيقة and مجاز none of them did راذا ولا أحد من أئمة لغة العربية and not even the علماء of this language the Arabic language and the grammarians none of them said it such as خليل ابن أحمد الفراهيدي سيبويه أبو عمر ابو زيد الأنصاري الأصمعي أبو عمر الشيباني and other than them they never said that there's something called حقيقة and there's something called مجاز that's the argument that they put forward and they went on to say والغالب أن المجاز and the majority of those who have used the word مجاز and حقيقة they only came to use it which are the معتزلة they only came to use it and to make it a stepping stone or a ladder سلما لنفي كثير من سفات الله تعالى to negate Allah's characteristics سبحانه وتعالى by claiming what بأنها مجاز that Allah's characteristics are metaphor وهذا من أعظم وسائل التعطيل and that's one of their greatest means to negate Allah's characteristics so based on that the مجاز is what it is not something that our self of this ummah the pious predestes the noble individuals العلماء المحقين they didn't use that they did not they did not use it so a statement which is very strong in the book in the third volume paid one hundred and forty one hundred and seventy-four to one hundred and seventy-five he says the scholars who before I explain that part the scholars they say who said that there's no such thing as مجاز when it came to for example the arguments that were put forward was the ayah in the Qur'an where Allah سبحانه وتعالى He said جدار a نبي الله موسى they came to what they came to a house owned by an orphan family and their property and their wealth was showing because the building was about to collapse so what did they do they and he built their house for them the ayah says جدار a wall يريد that once so to ascribe إراد that one to the wall they said this is a metaphor it's taking it from the human being and this characteristic of the human being and giving it to the to the wall so they said this is not literal for the wall and other than him argued the wall does have إراد and they brought proof such as when Allah Allah's messenger محمد صلى الله عليه وسلم he climbed the mountain of Uhud and Uhud started to move the prophet hit his leg on the mountain of Uhud and he said stay still فإنما عليك نبي a prophet is on you وصديق a truthful one وشهداني two martyrs are on you referring to عمر and عثمان two martyrs are standing on top of you so if this mountain didn't have no hearing or want then why would it move for in the first place it moved because of the messenger going on top of it also they about the argument which is Allah said about the the objects that are around us he said there is nothing whatsoever everything around you it exalts الله it says all of it they remember Allah they exalt him as their master سبحانه وتعالى so they said that this shows that the objects around us they have a إرادة and the إرادة can be attributed to it this statement and that's a powerful argument to put forward also this the other argument which is if we said that the Quran has Majaz they said it would mean that when somebody tells you I saw a lion doing خطب automatically you're going to get rid of the word lion and dismantle it and get rid of it and automatically you're going to change the word into what a brave person so they said what will happen to the Quran is you'd have to get rid of words and say that this word has no importance because it's just a metaphor and you'll change it to another word and they said this is not something you can attribute to the Quran because every word in the Quran has its importance in the context so the question is that the question is they said that if somebody says to so they said okay what about if I say to you I saw a lion رأيتوا أسدان يخطب I saw a lion جميع خطب where does this go they said this is حقيقة in its meaning based on the statement I bought فاللفذو if it shows a meaning in and within itself like the word lion origin in its meaning it shows حيوان المفترس so it's a حقيقة in and within itself here and they said now it's also حقيقة with the قرينة that you brought so it's not a majaz it is literal in its meaning now that you literally saw a lion because this person and the lion they have that in common bravery so they said that the قرينة when it enters it it also becomes a حقيقة in the other meaning the same way حقيقة in and within its meaning so that is the view that was brought forward نعم والحقائق ثلاثة the حقائق are categorized into three types the حقائق are categorized into how many three types نعم شرعية واللغوية وعرفية they are categorized into three the first one is حقيقة شرعية and the second one is حقيقة لغوية and the third one is حقيقة عرفية let's go over each one the first one is حقيقة شرعية it means this word has a a legislational definition in its reality what it means and for example it is like the word صلاة صلاة for us it means what it's عبادة which you open with it by saying الله أكبر there is a there is a there is a recitation and it finishes with what and it finishes with سلام عليكم so here what is it the word صلاة has a a a شرعي meaning to it it has a شرعي reality to it so you can't use the word صلاة as the language-based meaning which meant what الدعاء even though some scholars they said that the صلاة the linguistic doesn't even mean دعاء that's another discussion إن شاء الله تعالى so صلاة if we take it to say that the word صلاة linguistically means دعاء we can't do that because it has a شريع reality to it so that's called حقيقة شرعية the second one is called حقيقة اللغوية this word has a a linguistic reality to it أما a language-based reality to it and I gave you guys an example of one which is الصلاة in the language it means a دعاء if we take the view of those who say it is the third type is أرفية it has a custom the custom of the people it gave a meaning to this and the custom of the people is of two types دعاء the أرف and the custom of the people is two types that which is general and that which is specific that which is general and that which is specific that which is general is like the word دعاء دعاء differs from people to people based on their coaches some people the word دعاء means for them what courses and camels today for us دعاء is like a car so the word دعاء it's a word based on the أرف and the time changing it has different to it are you with me the أرف are you with me the أرف which is خاص specific type is called what it is the one that used by a people of a field the أرف of the grammarians when they say is a grammatical point when they say مرفوع they have another meaning don't go to the linguistic meaning go to there they're custom then what they know it as so for them and I give you guys one one thing you guys can realize based on this one the word صحيح according to the نحات what is it sorry according to according to according to according to the محدثين what is the word صحيح صحيح هو متصل إسناد هو لم يشد أو يعان يرويه عدن ضابط عميت له معتمد في طبطه ونقله وان صرفيين say صحيح وضمين صرفيين وان لي say صحيح كلمة خلت كلمة في أصولها خلت عن إحدى حروف العلا or its original essence there isn't واو عالي فايا إنت صحيح it's healthy from having any حروف العلا إنت like the word like the word for example ضرابة there's no حرف علا إنت whereas وعدة has a حرف علا إنت وعدة is what معتل ضرابة is صحيح so according to صرفيين صحيح means something because that's their and according to the this is called خاص what's the فايدة what's the benefit for a student of knowledge to know the different types of the حقائق and how many they categorize into what's the benefit for them the benefit that it has for us إن شاء الله إتعالى is that we will take every word in in its in the meaning that it should be taken to and we will place everything in the right place so for example if something has we will take it to the language based meaning and if it has to be taken to the شريع based meaning we will take it to the شرع based meaning and if something has to be taken back to the custom based meaning we will take it back to the custom based meaning and that's how a student of knowledge will live good and he wouldn't also what he wouldn't also go back to the language what شمس means what qaman means what leil means what nahar means it has its meaning based when Allah تعالى hisan in the Quran وعاشروهن بالمعروف live with your wives in good the sharia didn't give any meaning to this it said live with your wives in good now what is this good in Africa being married to a woman living with her in good means that you give her 500 dollars a month whereas in the UK when the woman in good means you give her 2000 a month so based upon that based on that and this is an example of course not a but approximately so it differs each country has its different amount that you have to give وعاشروهن بالمعروف تختلي differs from place to place نعم وما حكم به ولم يحده اكتفاء بظهور ولم يحد ولم يحده اكتفاء بظهور معناه معناه اللغوي واجب الرجوع فيه إلى اللغة anything that the sharia فما حكم به الشارع وحده اما or ولم يحده i with me وما حكم به ولم يحده اكتفاء بظهور معناه اللغوي واجب الرجوع فيهischer المختلف اكتفاء بظهور فما حكم به الشارع وحده وحده وحده اμαimb اما or اما