 تفوته آدك الأيام فتا حضر شروط و يوجد أركان يوجد تطبيقش و حضر يوجد دائم فالتطبيق المره يجعله تطبيق دابس المره يوجدد أركن هنا و كيف نخطئ ANNOUNCERها الشروط يجب يوجد دائم و و كل الأركن قد يجب أن يفسل جهل لي هو دائم المانع وعلمه مجدداً كل هذه الأشياء لدينا مجدداً في مكانها لذا لا تتم الأحكامة، حكمة لن تكون استابلشت إلا بماذا؟ إلا بوجود شروطها، إلا أن تكون قادرة وانتفائي موانعها والأبسيكول is absent أبسيكول is absent إن شاء الله تعالى فايدا مهمة في المعلم المنطقة فايدا فايدا يعني فايدا هو فايدا سأعطيكم كل مننا قمنا بها ونحن نتخلقها في هذا الموال عندما نتحدث عنها لكنني لم أخبر لأنني أتوقع لكي ما هو؟ كل من يتكلم يدرس يدرس يدرس يدرس يدرس يدرس ويدرس كل من يتكلم عندما أخبرك هذا العلم المشارك مني يموت so many things ومرغب لكما ي's cream من أني تخبر بطاقة ذلك يدرس يدرس يدرس يدرس يدرس ونحن نتخلق this هل أنت معي؟ هل تفتحFor them,they negate characteristics which Allah has affirmed for himselfAre you with me?They what?They negate characteristics that Allah affirmed for himselfSo,what does that mean?From their statement,from their statement What it consists of their speech,this system of hisAnd also the speech consist of is that أنه لا يعني هذا هؤلاء تضممون ما أخذ منهم هذا هو ما قلتهم وهم يجب أن يتكلموا دلالة تل إلتزام الذي هو الثاني الذي هو anyone who doesn't affirm the characteristics for Allah he's made Allah what anyone who doesn't affirm a characteristic for Allah then he is what this is دلالة تل إلتزام I'm necessitating this from their speech that they are going against what they are rejecting the statements of Allah and then I can also necessitate from that that they are also worshipping that which doesn't exist because how can something exist and not have any characteristics so you guys are worshipping an idol عدم or something that doesn't exist and then from that I can bring تكفير on them أهل الصناس طريقة is that like we can't do تكفير on دلالة تل إلتزام and this issue is called لوازم القول لازم القول a statement which you brought out of or you melted it out from the person's statement لا يجوز تكفيره you're not allowed to do تكفير of him unless what إلا أن يلتزم صاحبه unless the person admits to what that you necessitated from it if he says أخي إباو that's what I believe but if you bring it out of his statement you're not allowed to and this is a manhaj أهل الصناس have affirmed for the khawarich أهل الصناس don't do this for example I can do the same to the person who drinks alcohol I can say he's drinking alcohol because he sees it as حلال why is he drinking it elsewhere that's لازم المدهب you're necessitating it you could be drinking it out of شهوة are you with me وهل أمجر and you could go on and on and on this is لا يجوز you're not allowed to make تكفير of a person ولذلك والذلك الشيخ عبد رحمان ناصر السعود he himself he has a تحليقات I advise you to go back to it يازي تحليقات on what book يازي تحليقات on the كتاب الكافية والشافية للانتصار اسمه طبع متداول ابن القيم when he speaks about it in his kafia دانونية عشق عبد رحمان ناصر السعودي he plays it there very masha Allah very well also ابن عثيمين in his قواعد المثلة شيخ ابن عثيمين in قواعد المثلة he talks about it and before all of them شيخ الإسلام المتيمين من جميع الفتاة he speaks about this issue which is لازم المدهب المتيمين is asked رحمه الله a question regarding it and you fassil شيخ D tells this issue لازم المدهب is battle to make a person to make him a kafia based on what you melted from his statement or to make him a kafia based on what you melted from his statement لا حتى يلتزيب صاحبه unless the person takes you on board and says أخي what you're saying is what I meant but if he says أخي اسمح الله that is لازم you're necessitating it from my speech so it's important that that is understood very well it goes back to this issue لا تتم الأحكام إلا بوجود شروطها وانتفائي موانعها نعم وهذا أصل this is a fundamental أصل كبير which is big بني عليه it was built upon it من مسائل الأحكام أشوز الأحكام have been built on it وغيرها and other than it شيء كثير a lot of issues كفر صلاة ضع زكات حج all of them you build on it build on what وجود الشروط وانتفائي الموانع is the condition met good is obstacles absolute good very good then and only then تتم الحكم the rule can be established fully نعم so he is trying to say this أصل this power فقاعدة a lot of مسائل have been built on it نعم ف نعم أو المعاملة أو المعاملة فمتا ونبا فقد it is absolute it is missing what is missing الشرطون a condition is missing أو ذوات العبادة a condition of عبادة أو المعاملة or a condition for a what a transaction so this person is not even pleased with sending this thing to you isn't رضا رضا المتعاقديني the two people the one that is sending this by it both of them have to be pleased with what صح because we talked about this you know what البويوع المنهي عنها شرعة you know what محاضرة that we did so if the condition is missing إذا فقد الشرط العبادة الشرطة العبادة for example can be what طهارة for example for the صلاة أو المعاملة I'm not even pleased to sell this product to you you're forcing me أو ثموت الحقوق أو the presence of the condition of our person's rights the condition is not met then at this point what do we say at this point we say we say that لم تصح this is it's not صحيح ولم تثبت and it's not even affirmed it's not affirmed on the person's rights and this عبادة or this معاملة is غير الصحيح it's facile to you haven't you give back this person their property you can't take it from them نعم وكبالك إذا وجد ما نؤيها لم تصح لم تصح ولم تنفذ وكبالك the sheikh says also إذا وجد if it's found ما نؤيها the obstacle that is standing between the عبادة or the معاملة if there's obstacles there لم تصح ولم تنفذ you can't refer to this thing as صحيح and you can't also consider this what that it's nafith that it took place meaning this not bayat which has taken any form or عبادة it hasn't taken any any result effect has come out of it نعم وشروط العبادة والمعاملات كل ما تتوفق صحةها عليها ويؤرف ذلك بالتتبوع والاستقراء الشرعي وشروط العبادات the conditions of عبادات والمعاملات and transactions كل all of them all of what all of the condition of عبادات and all of the condition of معاملات ما تتوقف صحةها it's correctness or it being correct it stops at عليها ويؤرف ذلك بالتتبوع for this عباد or this معاملة for it to be correct it's based on the condition how do we identify the condition now ويؤرف the condition or the chart of this عبادة or the chart of this معاملة is known by way of what بالتتبوع والاستقراء الشرعي تتبوع means what the علماء will follow up and they will follow up and they will follow up and they would realize that this is a condition they will look at all the evidences and they will find that it goes to it falls under a chart تتبع الاستقراء تهام I spoke about it اما تتبع الاستقراء and ناقص the two types of تتبع there is تتبع is is to follow up a matter and to say the final conclusion that I reach is what is this for example one of the تتبع that scholars they claim to or somebody can claim to say is that every animal that eats it uses the upper jaw that when it bites sorry every every creation whenever they bite they move the lower and the top one is not moved it's still and the bottom part moves and then this is تتبع he said I haven't seen anything else after research after research they found out that there is one that is different to this which is the crocodile or the alligator it puts its lower part on the earth and it just smacks the upper part on top of it so this is not تتبع تتبع تتبع ناقص it's deficient are you with me it's ناقص it's deficient so it's that you follow up a matter and you say the result I reached is nothing leaves this who can do this a person who reads and if you can if you find out that isn't the case then of course it becomes deficient but and it's تقراء it is something that is taken into consideration we do take it into consideration and that is what قواعد الفقية and its Dawab it actually are based upon تتبع استقراء ناقص وبالأصل وبأصل تتبع حصر الفقها وفراء إذا العبادة وشروطها وواجباتها وبأصل تتبع and the original essence of following up حصر الفقها حصر is to to make it exclusive or to narrow it down to a particular place فقها by the essence of تتبع by following up what they have is they've narrowed down or they've pinpointed the types of فروب of فقبادات so they'll say the فروط صلا is this much they've narrowed it down to an amount they'll say 6, 7, 8 depending on which مدهب it is or depending on whatever he saw it as that مجتهد that عالم so how do they get to that how do they really know that the فرائض صلا واجبات صلا is this number how تتبع he followed up the evidences and he realized the definition of واجب is this and all of these they fall under the definition وشروطها and its conditions فرائض العبادات وشروطها and its conditions واجباتها and its obligation نعم they all of that came by what by way of أصل التتبع نعم وكذلك شروط المعاملات وموان وموان وموان وموان also شروط شروط the conditions of what المعاملات المعاملات وموان the conditions of what the conditions of the معاملات the scholars also found that that by way of what بأصل التتبع by way of following up evidences وموان وموان وموان وموان وموان وموان وموان وموان وموان وموان وموان وموان وموان وموان وموان وموان وموان وموان وموان وموان وموان وموان وموان وموان وموان وموان وموان وموان وموان وموان وموان وموان وموان وموان وموان وموان وموان وموان وموان وموان وموان وفهم it's تتبع they followed up and when they looked at the speech that Arab speak and everything which they ever said and whatever that's written in the books they realized that it doesn't go out of one of these three it doesn't leave it's him it doesn't leave a فعل or a half it's one of these three now the sheikh is telling you so he told you تتبع now he's telling you a matter known as حصر ما هو حصر؟ و ما هو فعل حصر؟ حصر يعني إثبات الحكم في المذكوري و نفعه عما عدا هو أن يفهم العقل في مجالة فيها و يفهم العقل و ينقذها من كل شيء other than it يسمى إكسلوسيبتي شيء ما تقول إكسلوسيبتي كيف يوجد هذا؟ أنت تفهم only for a particular thing and you're negating it from everything else this is called what so حصر here is trying to the reason why he brought حصر is because when it came to the شروط when it came to the موانع when it came to the فرائض or the واجبات and when it came to the the أركان and the سنن all of that came by way of what but there has to be a form of حصر in it because they're going to say that the واجبات for the صلاح are only 6 مثلا or 7 so they've only affirmed 7 and they've negated the rest this is called حصر and the شروط is the same and that so this is important that the طالب العلم learns this when a other مدهب another one to it this is not called خلاف التنوع because this guy is negating and this one is affirming because you know what حصر means right نعم so when one goes the conditions of the صلاح are 7 for example and the other one comes and says 8 the one that says 7 he's done حصر on these 7 only and he said that it can't be anything else this one who added an 8th one it has to go against this one and this is called اختلاف التضاد اختلاف التضاد their differences is opposition it's not a differences in wordings that you can bring them together and know واضح is it crystal clear because the أصل تتبع is what حصر فقها فرائض العبادات وشروطها واجباتها وموانعها it's حصر which is إثبات الحكم في المذكور ونفع عما عدا نعم what do we benefit from حصر what benefit does it give us as I explained فاستفاد من حصر فقها when does فقها do a حصر عليها and they only mention it so that's why I sometimes say to you I'm only just giving you guys an example but this is not only this because I don't want you to think that I'm only affirming the ruling for this are you with me I wanna show that there are more I'm only mentioning a couple of them but when the فقها do a a matter like this they mean it as على سبيل الحصر and what do we benefit from it what we benefit from it is what that anything other than that which they have mentioned they've negated it لا يثبت الله الحكمة the ruling cannot be given to it they've negated the rest they only want it for this so according to this Imam who said that the Shorot is seven and the other one who said eight he's only given the ruling of Shorot to the seven and he has negated others this one on the other hand has affirmed it for eight and he's negated anything else that is the benefit that we take from حصر also what we benefit from حصر as well is that and it's also the sheikh what he said is that for example when the or the ways that حصر occurs the way that it occurs is anything that deserves to be delayed if it gets put forward it benefits حصر are you with me anything that deserves to be placed late if it's put forward it should have been a bit behind if it gets put forward in the sentence it gives us the meaning حصر for example which one comes first and the فعيل and the فعيل or the مفعولبي the فعيل and the فعيل go before the what مفعولبي what about if I take the مفعولبي and I put the مفعولبي at the beginning so in Arabic language the sentence is like this in Arabic this is the sentence this is the right order if you change the order حصر comes from it verb subject and the object how about if I take the object which is the last one and I put it at the beginning حصر comes out of it that means for example اللها أسألو with what أسألو الله I ask Allah so the verb comes first where is the فعيل is ضمير مستتر which is what and I ask I ask Allah what so أسألو الله I ask Allah I ask Allah pay attention to this now if I put Allah before the verb and the subject what does it benefit us exclusivity if I was to say أسألو الله I ask Allah and I also ask other than Allah but when I say اللها أسألو it means I don't ask anybody only Allah so this asking is exclusively to Allah when I put them فعيل will be first حصر comes out of it but if I just kept the sequence the normal way is then it would have just been I ask Allah it doesn't negate that I don't ask others are you with me is it called تقديم محقه التأخير يفيد الحصر another thing that benefits us and حصر is what if a negation and then an affirmation which حصر stands on anyways like if you say نفين and then you use إثبات which is for example اللها إلا الله this عبادة who have you exclusively affirmed it for Allah are you with me you've affirmed it because what did you do you negated it from everybody else and you've exclusively you've given it only to who اللها تبارك التعالى اللها إلا الله stands on حصر is نفين إثبات حصر is نفين إثبات you're not allowed to you are not allowed to give عبادة to anybody other than اللها إذا this is what scholars mean by when they say حصر and it's been very beneficial that you learn حصر because the way you speak the way you articulate your words and also when the علماء pass a ruling you understand is حصر is على سبيل تمثيل and whatnot it will benefit you a lot نعم ومن ذلك قولهم الحكم يدوروا معائلة ثبوتا وعدما and now the sheikh is going to go to another issue which is الحكم a ruling يدوروا it revolves around معائلته it's reason ثبوتا whether it's present وعدما and when it's absent what does this mean what was the reason why alcohol was made haram the reason why alcohol was made حرام is إسكار if the iskar is absent does the ruling go so what was the ruling why alcohol was made haram so the ruling on alcohol is what first of all the question is what's the ruling on alcohol حرام are you with me alcohol is what alcohol is haram and then the question that arises is that why is alcohol haram because you're going to have to tell me the علة the علة why alcohol is haram is because of what إسكار it intoxicates the mind good now the حكم always revolves around the علة the reason وجودا whether the reason is present وعدما and whether it's present I mean if it's present it takes one ruling if it's absent it takes another ruling that's what this card is now let's get rid of the reason which is intoxication does the ruling change with it what does the ruling become permissibility if I bring back the reasoning of intoxication what happens to the ruling حرام so the حكم a ruling always revolves around that reason it's present or it's absent you have to observe it if it's present you give it the ruling that it deserves and if it's absent you give it the ruling that it deserves وعدما وجودا some say وعدما now this is one thing I want you to all understand are you with me the علة the reason the علة is two types علة which is منصوصة علة where we find the reasoning through text علة the reason sometimes we find it by way of text are you guys with me like the fact that alcohol the علة why it was made haram the prophet told us because he said كلما أسكر or the prophet the prophet said the prophet said كلما أسكر قليل وفكثير حرام in another hadith the prophet said that كل مسكر in haram everything that intoxicate is haram everything that intoxicate is haram so the reasoning why alcohol was made haram is based on this hadith علة where is منصوص I have evidence for this علة are you with me some ish the second type is called علة مستمبطة it's not it's not منصوص there's no text for it the scholars are going to do they're going to go out their way and they're going to extract a reasoning for it and they differ on it based on their differing on the علة the hukum changes right and there comes out خلاف on the issue of علة and whatnot and I talked about that also in our كتاب القوائد الفقية للشيخ عبدالحمد ناصر السعود رحمه الله تعالى فالإلل التامة التي يعلم أن الشارع رتب عليها الأحكام متى وجدت وجد الحكم ومتى فقيدت لم يثبوتي الحكم ومتى فقيدت لم يثبوتي الحكم the sheikh said whenever فالإلل التامة the reasonings which are complete التي يعلموا which based on it we will know أن الشارع the legislator رتب عليها الأحكام he based ruling on this علة we find out we know متى وجدت whenever it is found وجد الحكم the ruling will be found ومتى فقيدت and whenever it is not found لم يثبوتي الحكم the ruling will not also be found as I said before so the علة is always revolving around the ruling so for you to know what the حكم is try to look for the علة the reasoning whenever the reasoning is present then of course the ruling differs from when the حكم is present and how to know the علة is a whole different road and it needs a lot of explanation which we won't go into right now نعم ومن ذلك قولهم الأصل في العبادات الحضر إلا ما ورد عن الشارع تشريعه والأصل في العادات الإباحة إلا ما ورد عن الشارع إلا ما ورد عن الشارع تشريعه تشريعه إلا ما ورد عن الشارع تشريعه ومتعجوك كما يفعل نعم لتصليق نعم لتصريق نعم تصريق الشريعة تقرأها. أي شيء that the shari'a has legislated, you are allowed to do. But if there is no legislation in this matter, we stick to the original essence, we stick to the istushab بقاء مكان على مكان that it's haram. Where is the evidence for this? The Prophet, peace be upon him, said in the hadith مَنَّ عَمِلَ عَمَلَ لَيْسَ عَلِيْهِ أَمْرُونَ فَهُرَدْ Anyone who does a matter that is not from our affairs, it's rejected. The hadith of Aisha, may God be pleased with her, is in Sahih Al-Bukhari, the Muslim. The other wording which has been mentioned in our amrina is مَا لَيْسَ مِنُ فَهُرَدْ. And if you take these two wording of the hadith, it gives you a good understanding of this important matter that we're talking about, which is مَنَّ عَمِلَ عَمِلَ عَمَلَ لَيْسَ عَمِلَ اَمْرُونَ فَهُرَدْ. Somebody may say to you, I am not the one who introduced this innovation. Because the hadith says anyone who introduces a matter into the religion and it's not from our affairs, then it's rejected. He may say to you, I never introduced it. It was done way before me. The other hadith is what we're going to bring him. Which is what? مَنَّ عَمِلَ anyone who does an action. لَيْسَ عَمِلَ عَمَلَنْ. Anyone who does an action. لَيْسَ عَمِلَ عَمُرُونَ عَمَلَ لَيْسَ عَمِلَ عَمِلَ لَيْسَ عَمِلَ عَمِلَ عَمِلَ عَمِلَ عَمِلَ عَمَلَ لَيْسَ عَمِلَ عَمِلَ عَمِلَ عَمَلَ عَمَلَ . فَهُرَدْ. It is rejected. Now I want you to ponder this with me. Because there are a group of people who based on their ignorance and lack of understanding of the Arabic language, thought there is a leadway or a way out of this, من هنا هو ماذا ؟ من يظهر عموم من أدوات العموم ، نحضرهم ما و من are عموم و هناك another generalization in the sentence ماذا ؟ عملن من عمنا عملن ليس عليه أمرنا فهو ردن يظهر جنراليزيشن أن من who ever comes with a matter that we haven't done then it's rejected and it backs up the other hadith and the other hadith backs it up they both back each other up when the prophet SAW said كل بدعة ضلالة every innovation is misguided وكل ضلالة في النار you see so wherever matter you bring to the religion it's rejected and you always have to remind yourself the hadith of the prophet SAW where he said عليكم بسنة why do you want more the person should not go outside the borders of that which the prophet SAW came with عليكم بسنة و سنة الخلفاء الراشدين المهديين عضوا عليها بالنواجد hold on to that و ياكم then the prophet told you there's another path other than his sunnah or the sunnah of his rightly guided there's another path what path is that it is the path of anyone who introduces something he introduces it into the religion و ياكم و محدثات أمور stay away from the newly invented matters stay away from that anyone who introduces a matter into the religion or anybody who does something that is introduced into the religion he is saying one of two statements that's what he is saying whether he agrees or not the first one is what he is saying that the messenger did not convey the religion to us and that he deceived us in not conveying the religion and me doing this and this innovation رحم السلام عليه knew this and he chose not to convey this to me or to convey it to us or if he is not saying that then he is saying the other one which is he is saying that the prophet SAW did not know this was I not aware of this good that I am aware of and both of them are as evil as one another because the messenger SAW when he the 9th the 9th of Hijriah sorry it was on the 9th of the day of Arafa on a Friday our messenger SAW climbed the pulpit sorry climbed the Mount of Arafa and they call it now the prophet mounted on that mountain he climbed the mountain and he looked at the people and he read the ayah that came down on him it was on a Friday the prophet SAW is Arafa and he said to them اليوم أكملت لكم دينكم وأتممت عليكم نعمتي وراضيت لكم الإسلام دينا today religion is being complete complete and it's اليوم أكملت لكم دينكم I have completed religion for you أكملت لكم دينكم وأتممت عليكم نعمتي and I have completed my blessing on to you وراضيت لكم الإسلام دينا and I have become Islam as your religion which I am pleased with I mean Allah was pleased with something which was that thing he sent to the prophet this is what I am pleased with so anything outside that day what the prophet SAW was not pleased with it Imam Malik said something he said فما لم يكن يومئذ دينا فلا يكون اليوم دينا wherever wasn't a religion that day will not be a religion today what wasn't a religion that day wherever wasn't a religion that day is not going to be a religion today who quoted that from Imam Malik his great student عبد العزيز أمام أبوصحاك الشاطب he brought it in his Kitab so based on that the person should stay away from innovation he should not introduce anything into this religion and he should follow the messenger SAW وما آتاكم الرسول فخذوه وما آنهاكم عنه فانتهوا wherever the prophet SAW brought to you and gave to you take it from him wherever he SAW would stay away from فليحذرين الذين يخالفون عن أمره and تصيبهم فتنة or you see them عذاب ونليم and very scared and worried the one who opposed the messenger SAW and أمره his affairs is everything and أمره here means what he said, what he did and also what he left if was under an أمره أمر is general so wherever he left is from his affairs stay away from opposing him in that as well don't oppose him by doing something he hasn't done SAW so أصل of the عبادات is what it is prohibition and the evidence is the Hadith of Aisha رضي الله تعالى عنها وعن بيها so what do we need for this evidence we need Allah to legislate for us no one else is allowed to legislate every innovator is a legislator everyone who innovates he is legislating as Allah is Allah أم لهم شركاء شرعوا لهم من الدين ما لم يأذن به الله and they fall under the ayah صورة الشورة ayah 21 they are what they are legislating they are setting rules what our messenger SAW did anyone who celebrates Miladun Nabi or anybody who does any other thing that are added to the religion they are introducing ولي ذلك عبد الله وَلَا تَبْتَدِعُوا فَقَدْ كُفِيْتُمْ follow do not innovate for verily you have been sufficed that job has been done for you just follow don't introduce anything and the real amount of the sunnah mention and they say that every single time a people introduce an innovation a sunnah dies and look at this if you look at it you realize when the people turn away from the sunnah and they leave off that which has been legislated by Allah Shaytan gets rid of that and he brings something else and the people start doing the newly introduced matter so based on that and if anybody says to you I if anybody sends you an evidence to bring that we can't celebrate the prophet's birthday this person you can see from this straight away that he is an ignore individual anybody who tells you to bring you an evidence that he can't celebrate the prophet's birthday he is asking you to bring him so you can't celebrate the prophet's birthday so you can't celebrate the prophet's birthday then that person he doesn't even know that he doesn't know that the beginning of this book that we are reading right now at the top it says what it's just an introduction it's not even considered from the books that you can say to yourself I've studied very well when it's called they start from and onwards and it's in a small little book which is I'm not the one who has to bring it I'm upon the I'm upon the I'm upon the you as an individual have to bring me an evidence to do this my messengers they legislate things for me that's what I can't do you have to bring me an evidence for me that I can do this نعم