 تفتحوا آدك الأيام فتا تستعملوا القرعات عند المبهامي من الحقوق أو لدت تزاهرني الشيخ يستخدم بأشي قرع قرع is what قرع is to throw an arrow the Arabs used to do in order to do for things that are unclear to you you don't have a particular word you don't know who to choose he wants to travel من الحقوق the responsibilities أو لدت تزاهرني or when things are overcrowded in each other you have to choose between two things but they're on top of each other you have to choose one and you don't know which one to choose you're allowed to what two people are fighting over the other تزاهرن قرع doesn't make sense people are fighting over the other قرع is being done the wife and the man, he does قرع for his wife they all want to come with him he does قرع for them and there are evidences for that the Prophet SAW if the people knew what was in the first line and the other and they would not be able to find إلا أن يستهموا علي they would have budged each other fought against each other to do what to be in the first line or do the call of prayer so if they do argue on another what's going to happen قرع is going to be placed are you with me so the قرع is used for two times the قرع is resulted to at two times the first one the sheikh already mentioned it's used when something is what not directed at one particular person everyone else falls under it they are as many everyone has the right for it as much as the other this could move him you don't know who's who's alright he's allowed to do that and he's allowed to do that because they're both as qualified as one another a jeep there's no way to distinguish between the two all your wives have rights to come with you no one has rights over the other not because she was the first one and this was the second one and this was the third one they all have rights as much as each other so how do you say who's going to come this is ibn Ham it's not known also the second time it's used is when two people are actually budging and pulling and pushing on each other on a right and sorry the issue of the adhan it falls under the tazahumi sorry the issue of the adhan they are both fighting over the adhan the tazahum the قرع is used عند المبهم is something different the first one I mentioned عند المبهم عند المبهم is what a man he divorces one of his wives and he narrowed down which wife it was he said are you guys with me he divorced a wife after a while he forgot who he divorced which of them was the one I divorced and this man has to let one of his wives go because he's 100% sure he divorced but he's on the way of which one he does قرع whichever one comes out from she's the divorced one he does it be what بواصطة القرع any woman it comes out through the قرع because he's مبهم no one's known who's it which one it could be all of them one of them whichever one it comes out he can't look at the one he hates the most I hate you know it's my chance to let it go with you and he lets it go عند المبهم he results to قرع نعم very good so those are the two times that the قرع is used عند المبهم عند التزاحم عند التزاحم وإن تساو عملان اجتماع وفعلة احداهما فاستمع نشخ قال if two actions and this is this قاعدة is called قاعدة التداخل two actions huh both of them all of both of them are من جنسين واحد and they are the same thing both of them are the same thing like for example the voluntary prayer of ضهر and تحية المسجد aren't they not the same are they not the same they are the same good they both Salah the jinns واحد by praying the voluntary prayer of ضهر it will uplift from you the تحية المسجد because they are what both of them are what both of them are the same jinns they are the same type and there are two conditions that the علماء will stipulate and they mention for it the first condition is أن يكون كل من العملين من جنس آخر فإن كان ليس من جنسه لم يدخل فيه the تداخل has to be two things that both of them are what أن يكون كل من العملين that the two of the actions من جنس آخر it has to be from that type of the other one فإن كان ليس من جنسه if it's not from his jinns لم يدخل he will not intimate they have to be the same jinns example will be for that لو كانت المرأة لو كانت المرأة عليها عدة ثم وطئت بشبها a woman pay attention she was what she was in a state of she was in a state of تلاق she was divorced امان divorce her لو كانت المرأة عليها عدةها عدة was in ثم وطئت and then intimacy was done with her by way of shubha maybe she didn't know the messa'la the hukum was declared to her and the person got married to her by way of shubha they got married والوطئ بشبها تليسة من جنسه what is zhoji zhoji الأول the second man she doesn't take an دة from him she sticks to the دة that was already there because the second man's عدة has no weight or the intimacy that he had with her فلا تداخل عدة تاني هنا she doesn't the two دة don't enter and there's a messa'la that many people confuse which is تداخل العدة the دة can he enter on to one another this is the issue شاء الله تعالى my plan is to speak about it in the issue of marrying a woman without the permission of her ولي because this is the place where it comes to us the issue of نكاح الشبهة the second condition that has to be met is the second condition is that that action should not be something that is intended in within itself they all have to be what they all have to be what something that are not intended in and within themselves وكل مشغول فلا يشغل مثاله المرهون والمسبل الشيخ تُخس about any matter which is here on the 45th line المشغول لا يُشغل you bought a product from a person and when you bought this product from a person they took something from of yours are you with me they said to you okay أخي you want to buy this barley you want to buy the dates you want to buy the clothes it cost five pounds say I don't have five pounds or I can eat food I'm really hungry with my kids said okay no problem give me a watch he takes your watch and he says whenever you bring give me back the money you'll take it this is now called رحن he's keeping it for you he's not allowed to sell it until what you don't bring the money back he'll take it and he'll sell it and wherever he gets from it's his wherever it becomes his that's called رحن are you with me are you with me you are not allowed the one so when Zaid came when Zaid came he wanted dates and food for his kids I looked him out of mercy for him I said okay I'll take it give me a watch took his watch he kept it here or give me your phone took it from him he put it here so whenever you bring the money insha'Allah your phone is yours I'll just keep it here now Oyan I'm the brother of Zaid he's not allowed to go what he's not allowed to go and try to sell the phone that's with me try to sell it on the market say look I've got a phone I'll bring it for you don't worry about it now this is already busy with something وكل مشغول in everything that is busy فلا يوشغل you can't make it even more busy it's already busy with somebody else's they're the one until they said to you here it is they give it back to you then you can sell it if you want to مثاله the example is المرهون مرهون something that's kept and that's our messenger as well our messenger he's درع درع that he wore a Jew man took it from him like that the Prophet wanted something to eat he couldn't be able to pay for it so the man took from him the Prophet's armor he took the Prophet's armor good also what falls under this is that a brother they're conversing over a business trading and they're busy with one another and you come and you try to put a bear on top of it it falls under it لا يبيع بعضكم على بعض some of you should not try to sell on one another aren't they not busy with one another كل مجرولة فلا يشغلوا how can you try to come in and try to sell it I'm just saying in it I can offer better and he walks away لا يجوز it's not allowed so a lot of things fall under this issue in which a sheikh also المسبب is الموقوف الموقوف something that is given by موقوف when it takes the most hafs and Quran and stuff like that and what does he do he gives it to the masjid نعم that is not allowed ومن مؤدي عن أخيه واجب له رجوع إنو يطالبه the sheikh says here an issue which is paying off somebody else their responsibility on them somebody's got debt on them and you go you pay off their debt on them are you allowed to ask for your money later you went out of your way you've paid it for the person without their permission you knew they were suffering you went you paid for it and you came later and you said أخي I paid for your debt yeah how much can you give me back the money إن شاء الله I'll wait for you longer than the brother is he allowed to we spoke about it before when we were talking about واجبات there are wajibat in which intention doesn't enter it a person doesn't have to intentions sorry that which another person can't take your place for it there are some obligatory acts in which a person is not allowed to take your place no one can take your job for this such as no one can say I'll pray for your brother whenever I get sick and I can't pray remember you're going to do it for me no one does that the second type is ما تدخوله النيامة somebody else can do it for you the second type is somebody else can take it for you and it's like Hajj now pay attention to this can somebody else do it for you yeah can you do it without your permission if you just want any Hajj and you came back and said I can guess what I'll tell Hajj for you لا that you need to do Hajj for that person that Hajj has to be with that person's permission it has to be with this permission نعم what about if he's dead and he's passed away and he's not alive that's another issue number three it is it is rights that don't they're not عبادة in and within itself it can't be with your intention but it's not عبادة in and within itself like funding your family giving them money paying off the debts that you have so because it's not it's not the second type that you need a person's permission it's not the first type where nobody can do it for nobody so it's the third type where it's not even عبادة أسلن the debt the person goes meaning the paying off is not a debt the paying off that debt is not عبادة unless the person intends يا رب I'm only doing it because you ordered me and I'm only doing it so I can do it that's نية لكن بمجرد الفعل لا so the question here right now is the question is هل يستحق ما أدى do you have the rights of what you paid off for him two situations إذا أدى عن غيره حقا وهو لا ينور رجوع إليه if you paid it off when you gave it you didn't intend with your mind you weren't intending to get it back from him so you paid it off and when you paid it off from him you didn't intend to get your rights from him that wasn't your intention then you're not allowed to ask for him and if you ask for him you're going to fall under the حديث of the Prophet العائد فيه باته كالكلب يقي و ثم يعود فيه في قائه it's like a dog sorry a person who takes back his gift that he gave he gave a gift and he wants to take back the gift that he gave it's like a dog that vomited and try to eat his vomit so it falls under that if the person like he intended the person he what and you add هذا الواجب الذي لا يتمحظ يكون عباد قد يفعل على ويش العباد وقد يفعل على ويش غير عبادة بإذن صادر من الذي آل عليها الحق فهذا لا يجد له رجع بالإجباع لأنه إنما تصر فبإذن هو المثابة وكال he fulfills for him the second type is what the second type sorry is that he fulfills that obligation which is not it's not عبادة لكن it can be done in a form of عبادة and it can be done in a form that is not عبادة from the pet and بإذن صادر من الذي آل عليها الحق فهذا يجوز له رجع بالإجباع that person has the rights too let's take it back he did it for him he paid it off for him it can't be an عبادة and it can't be an عبادة it's removed and he goes and pays it off for him he has the rights to ask for that money in return and he takes the ruling of a وكيل but who gave him the permission the individual gave him the permission the person go and pay for me and he's allowed to ask for his rights later he said can you pay that money off for me he went and he paid even if he said I'll give it back to you it doesn't matter it's like a وكيل it takes a وكيلة it is like this money now became yours already the money you ordered me to do it it becomes your money and you'll have to pay me back later I can ask my rights later whether you can give me it back whether you have to give me it back or not it's another situation it's another خلاف but I have the right to ask you for that money because you told me to do it number three the third one is the one that's بيتو قصيد it's a person and you had the right ناوي ونرجوع you pay off somebody else's debt you intend that you're going to get it back from him but he didn't give you permission for it this is the مسأل of وقاها took time out صفحات pages they discussed it and they spoke about it خلاصة is what the حنابل they see حنابل they see yes it is permissible the ماليكية they also see the same that is the choice taken by the author عبد الرحمن نصر السعيد رحمه الله تعالى and that is what the apparent essence of the نصور's show because Allah says in the Quran هل جزاء والإحسان إلا اللحسان he done good for you what's the reward for accepting good نعم being good also the hadith the prophet said مصنع عليكم معروف anyone who does good for you فكافي reward him we reward him الله also says فإن أرضعنا لكم if a woman breath feeds you فأاتهن وجورهن give them their reward you see even though they what they never took those prior permission from me when they breath from you نعم so it falls under them the last قاعدة the sheikh says والوازع عن العسياني كالوازع الشرعي بلا نخراني the sheikh is talking about the sins are two types when it comes to the people's nature our nature the sins are two types those which are what those which are in the human beings system we don't even like aslan there's a نعمن نفرة we run away from it we don't like it are you with me like is it permissible to drink urine no it's not it's not just you're not allowed to drink it would anybody do that like him عادة no unless a person when he loses his فترة but it's you see it's a sin to drink it you will be sin to drink it but pay attention to this your طبعة doesn't like it some people they don't like alcohol طبعة I can't drink that man it smells bad طبعة are you with me very good the sheikh said that is the same as what the الشريع dislikes both of them are what they're both the same now also you have to remember is things that your system is inclined to is one type of the people's nature people are what they have what there's two types there are what there are two types some which the person loves he's inclined to the way you get sin for that one is the same as the one you hate they're both the same there's no difference in the eyes of the شريع they both have the same so the sheikh is saying والوازع الطبيع عن العصيان كالوازع الشرعي بلا نقراني all of those meanings are in it all of those meanings are in it also another thing that falls under this issue is the شريع some issues they didn't talk about because the place to even you that this thing do you will you find any text that directly says that you're not allowed to want to eat feces will you find it the شريع went silent about it why did the شريع إنما اكتفى بذلك الوازع the شريع has sufficed itself with the nature in which it created you are you with me are you guys there نعم ولذلك the احكام of the شريع sometimes the علم some issues they say it's haram because it goes against the وازع الطبيع even if they don't bring evidence for it نعم they say that nowadays we have people who can cause harm on internet they'll use the internet and they can destroy a person's life are you with me they can physically cause a person harm without even being with them are you with me where's the ruling for that in the شريع where would you get that the شريع spoke about this this is referred to as وازع الجبلي your nature automatically knows all of that what you did is wrong and حديث the Prophet ﷺ mentioned وَالإِثْمُ مُمَا حَكَ فِي صَدَرِكْ that if the sin is what your soul doesn't it regurgitates keeps thinking bringing it back to itself وَكَارِهْتَ and you dislike وَيَطْلِعْ عَرِهِ الْنَاسِ that the people see you doing it Allah created that in you as a human but if the person's one gets tainted that goes what it goes so some issues you won't find any عقوبة from the شريع in which it connected to this issue except by water وازع الطبعي the sin that comes so the sheikh is trying to say to you anything that comes through your nature it goes against that is the same as what the شريع عميل حرام they're both the same going and eating feces right now is حرام as going against it if the شريع was to say it نعم the sheikh finished his book by saying وَلْحَمْدُ لِلَّهِ عَلَتْتَمَامِ praises to Allah by completing في البدي in the beginning والختام and the ending والدوام and forever and continuously means praises to Allah at the beginning of our start of this book the ending that we finished this book and our دوام and continuously until the day of judgment so مصالاته salutations مع السلام with peace شائع that is spread على النبي on our message رساله عليه السلام وصح به and his companions والتابعي and those who followed him we finished them إن شاء الله ويأسك الله تبارك وتعالى رزاقنا الله وإياكم صالحة الأعمال وجنبنا المعاصي والزلل وصلى الله وسلم على عبده ورسولي محمد وعلى آله وصحبه والتابعين بإحسان إلى يوم الدين