 فشرف بل اشتغالي بالعلم ولا تبغي به ما عشت يا دا دا دا لا وياله من شراف عظيمي الحمد لله رب العالمين والصلاة والسلام على نبينا محمد وعلى آله وصحبه أجمعين أما بعد we are in the explanation of the book الفرائد البهية في نظمي القواعد الفقية and the book is written it is written by the author whose name is what do you remember the name of the author لا he's from أبو بكر إم لأبل قاسم الأهدل رحمه الله تعالى رحمة واسعة we stopped at where he said وتابعه مو بالاستقامة وتابعه همو that's how we read it he said وتابعه همو the reason why we read it as همو and put a bum on the meme is for the flow the wazen of the poetry وتابعه همو بالاستقامة على سبيلهم إلى القيامة so after the sheikh he sent down peace and salutation upon the prophet صلى الله عليه وسلم and then he spoke and he mentioned the family of the prophet عليه الصلاة و السلام عليه الصلاة و السلام and he went on to the companions in third position and then after that he went to the tabi'een what is a tabi'een linguistically the tabi'een is اتالي تابع is a tali what is a tali it is one to follow اتابع is a follower it means a tali but according to the fukaha وفي عرف الفقaha according to the definition of the fukaha it is من اجتمع بالصحابي it is the one who has who is met who has been with a companion وإن لم تطل وإن لم تطل even if it is not lengthy وإن لم يطل even if it is not lengthy the period of time in which he was with the companion that is the view by امام النوي برحمه الله امام النوي takes our opinion that the tabi'een is whoever has met the companion even if he wasn't there with him for a very long time as for تاجدين السبكي he says that it has to be what it has to be lengthy it has to be a lengthy عبد الوهاب ابن عالي ابن عبد الكافي السبكي they refer to him as qavi القوضات so he has the opinion النوي has the opposite opinion وتابعيه مو بالاستقامة وتابعيه مو بالاستقامة so we know what a tabi'een is بالاستقامة what is استقامة استقامة is is one of those comprehensive words استقامة is one of those words which are comprehensive and it means هي عبادة جامعة شاملة it's a form of worship a person is steadfast and he is in worship of Allah تعالى in terms of his عقيدة he is steadfast in terms of his external affairs he is steadfast in his internal affairs he is steadfast هذا هو استقامة رم رضي الله عنه he said تستقيم عن الامر والنهي رم رضي الله عنه his definition of is what that you are steadfast upon the command of Allah and from the prohibited matters you don't also you don't wave like the fox the fox doesn't move forward straight it's always going sideways steadfast means you're straight you're steadfast you're upright استقامة and تقوى are what are known as قاعدة which is اذا افتراقا اذا افتراقا اذا افتراقا اذا افتراقا اذا افتراقا اذا افتراقا they are like that استقامة and تقوى they are synonyms of one another so here استقامة and تقوى they roughly mean the same right now so what تابعيهم those who follow the companions بالاستقامة with steadfastness they follow the companions with steadfastness و تابعيهم بالاستقامة على سبيلهم على سبيلهم means what اي على طريقي الديني على طريقيهم they are steadfast upon the path which path the religion in other words in doing what the companions did and staying away from that which the companions stayed away from and following of the companions it is not it is not just a mere attributing and ascribing yourself it is not just a mere attributing but rather it is following them قلبا و قالبا you are externally and internally following them you see and that's why Allah He commanded us to سبحانه وتعالى on the tongue of the messenger that every single day in our 5 daily prayers in every single ركعة we have to recite this سورة سورة الفاتحة which we say اهدين الصراط المستقيم or Allah guide us on a straight path guide us on the صراط the path which is مستقيم so it's a path على سبيلهم which path are we asking Allah to guide us on أولئك الذين أن عم الله عليهم من النبيين والصديقين والشهداء والصالحين وحسن أولئك رفيقا أولئك الذين أن عمت عليهم اهدين الصراط المستقيم صراط الذين أن عمت عليهم those who you have bestowed your blessings upon they are the prophets the companions the righteous people the martyrs that's the path it is so على سبيلهم on their path يعني على طريقتهم the path in which they were upon اهدين الصراط المستقيم this is the path we are asking him for سبحانه وتعالى so this is what he means those who follow them بالاستقامة on that path which the companions of the prophet صلى الله عليه وسلم until when for a period of time how long until until the day of judgment الى يوم القيامة which is the day of what يوم الحشر والنشور it is the day of gathering and resurrection the day we will all be both in front of Allah and we will all be accounted for every single thing that we have done and said Oh Allah until that day I meet you and the day of judgment comes I want to be steadfast on their path يعني I don't want to change the last moments of my life some people are steadfast and they are upright but then for a period of time and when they are close to their death they change and they turn and the reality of the matter is that Allah doesn't observe what you've been doing in the past what it really is looked at is what you've done before you died as the prophet صلى الله عليه وسلم said إنما الأعمال بالخواتين that the action is all about the final moments it's before you die إنما is what the prophet said and إنما is from those words that show exclusivity الحصر إنما الأعمال in other words this is trying to say that all your actions that are counted are the consideration are the ones that is done at what بالخواتين in the last moments if a person when he had done paid sadaqat and zakat and everything in the last moments of his life he apostated with that benefit him it would not benefit him whatsoever and this is the long hadith of the prophet صلى الله عليه وسلم and he says إنما حدكم لا يعمل بعمل أهل الجنة حتى ما يكون بينه وبينها إلا ذراع فيسبقوا عليه الكتاب فيعمل بعمل أهل النارف حتى ما يكون بينه وبينها إلا ذراع فيسبقوا عليه الكتاب فيعمل بعمل أهل الجنة فا يدخلوها and a person for the course of his life he will be doing the actions of the people of jannah the actions of what the people of jannah and just before he's about to die he apostates and he starts to do the actions of the people of the hellfire and vice versa the person does the opposite as well و العكسو صحيح the opposite is correct it can happen as well so that is one of the things that always puts us to fear and concern and worry that we know we can die upon a path we were never upon and that is why we always ask Allah our Allah guide us and keep us on the straight path and don't turn us away from this correct path so that's why the sheikh is saying و تابعيه مو بالاستقامة و تابعيه مو بالاستقامة و الاستقامة و الى القيامة until the day of jannah قيامة is one of the names of the day of jannah the day of judgment has many names القيامة that day has many names يوم الحشر يوم تغابق يوم القيامة all of those are its names قيامة is because we stand in front of Allah that is why it is called قيامة we will stand in front of him و'll stand in front of him to be accounted for everything we've said everything we have done and will either be something that will be with Allah's mercy be the cause for us to enter Jannah or it could be something that would lead us to the Hellfire講 الله تبار orders from those who enter Jannah and who are protected from Hellfire فالعلم عظيم الجدوى داسي ملفق أساس التقوى هذا الشيخ رحمه الله يقول وابعدو أريد أن أذكر هذا هذا يقاعد as a principle لأنه يمكنك أن ترى هذا جدًا إذا كنت ترى at the نظم ترى أن الشيخ يقول وابعدو يستخدم الواو هذا الواو يكون نائبة النائبة يكون نائبة النائبة هذا الواو وابعدو نائبة النائبة لماذا يكون نائبة لأن هذا الواو يخلق في المكان أمه يجب أن يكون ما أمه بعده لذا لذا يكون نائبة لذا جدًا نائبة جدًا نائبة جدًا نائبة لأن المكان أمه is also a it's taking the place of مهما يكون مهما يكون من أمرين فوابعدو the the wow here has taken the place of أمه and أمه has taken the place of مهما مهما is taking the place of مهما and أمه is used أمه وابعدو is used as it said كريمتون it's a word يوتا that is used لنانتقال من أسلوب إلى آخر it is used when you want to move from one type of speech that you are in into a different type of speech so what is it that he's leaving and how he's going into he now wants to leave the مقدمة the introduction of praising Allah تبارك وتعالى sending salutation on the Prophet صلى الله عليه وسلم and on the Prophet صلى الله عليه وسلم his family and close relatives and also the the companions of the Prophet and the ones who follow them in good after I've said all of that I now want to move on to he's trying to say on to what he wants to move on to clarifying to us what is it that this book is about and what field does it deal with he's now going to give us another explanation which is that this field is on a particular science of the religion the religion has many sciences as he says so this field is good and as I said before and I'm going to explain everything here إن شاء الله تعالى word for word but so he's moved away from what he's moved away from the مقدمة so that's why the أما بعده that's why the بعده excuse he's called as they disputed who's the first person to say it جر الخلف و أما بعده من كان قائلاً أما من كان بادئاً لها خمس أقوال و داود أقربه و كانت له فصل الخطاب و بعده فقيس فسحبان فكعب فيعربه there are opinions there are five views of who is some said قيس some said سحبان some said كعب some said يعرب and the last one is داود but the poet says جر الخلف و دسبيوتيشن came occurring to أما بعده من كان بادئاً أما من كان قائلاً who is the one who first said it لها خمس أقوال it has five opinions و داود أقربه داود seems to be the closest and they said that it was what و آتيناه الفصل الخطاب و يقول يا صح we gave him فصل الخطاب so they said that's what it was أكون to that opinion so the sheikh says و بعده فلعلمه so now before I go into explaining it word for word what has he just now left because I said أما بعده أما و بعده is used as what it is used as للانتقال من أسلوب إلى آخر if you want to move from one form of speech and you want to go to something else in other words in English it means to proceed to proceed from what I was saying he's now going into telling you that this book that he's going to or you're going to study it deals with a particular field which is الفق but he left it kind of general because he said لسيب الفق هو أساس التقوى الفق but we said last time that the فق is of types did we not say that we said it's of types we said for example there is تفق when it comes to مسائل which are مسائل such as books are مختصرات you read for example Zad مختصر الخليل من هج نواوي رحمه الله يا مختصر القدوري you go to these books يا بوكس which are مختصرات summarized bridged فق بوكس which give you the four of the مسائل they give you every مسألة مسألة مسألة and then the second one we said was what the second part of فق was what أحاديث الأحكام the books that are written حاديث that are compiled that are brought together and they are particularly in جلسلون أوروني such as بلغ المرام ومدة الحكام and المنطقة the granddad of أبو المنتيما رحمه الله انتعالة يا and المحرر اللي من عبدالهادي and others these are أحاديث الأحكام إبن سنة بدود ولا حاديث الأحكام and then we said after that is the way which is فق عن طريق القوعد الفقية قوعد فقية the person lends it that is the way we are doing it now and then the other one was what قوعد أصولية عما تخرج الأصول على الفروع صح we said that and these are always طرائق في خدمة الفق الإسلامي these are always that serve فق so when he says لاسيما الفق هو this عموم even as جنو الفق he specifically means القوعد الفقية that type I'm not all the other types because that's not what we're studying in this book this book is particularly for قوعد الفقية so that's what you have to understand فالعلمو فالعلمو أو بعد فالعلمو عظيم الجدواء فالعلمو الواقع فاء in the word فالعلمو the fa' in it واقعة the fa' in it it falls as a جواب الشرط as a جواب الشرط and I said before that the wow is a نائبة النائبة صح and it takes the place of أما and أما is a نائبة عن مهما مهما يكون من شيء بعدو بعدو that's how it should be look at it مهما يكون من شيء مهما يكون من شيء بعدو all of that مهما يكون من شيء look at it أما and the أما of three letters أمزة من ألف got turned into وبعدو صح so it's نائبة of a نائبة صح very good so the فاء here is جواب الشرط of أما بعدو فالعلم the fact we explained it العلم this ألف اللام in علم what is it this ألف اللام what is it it's أهدية it is what it is أهدية أهدية means what أهدية is the ألف اللام that is used in a indefinite noun but it becomes known and it is something you and the person who is speaking are aware of who it is for example if we're talking about جولد all day and then after that we say أرجولو who is the first one whose mind is gonna who is this أرجولو for it is for him جولد أهده it is what it is him جولد واضح is it clear هده it becomes him so this العلم we know what knowledge he is referring to he is not referring to تفسير and he is not referring to حديث and he is not referring to فق he is referring to sorry he is not sorry he is referring to فق specifically فق good that's one opinion we can take we can also say now let's why are we going to نارو دان تفق why don't we say he is referring to علم الشرعي and that is better because what comes later encompasses all the شرعي in knowledge because he is هو بعد فالعلم عظيم الجدوة so it's better that that ألف اللام is أهدية and it means العلم الشرعي then religion based knowledge and not scientific and academic knowledge no he is not talking about that and since فق falls under علوم الشرعي it's better that we take it as علوم الشرعي that he is talking about العلم آي العلم الشرعي that's what he means whether that علم is اي علوم which are مقاصد or those علوم which are علوم والآلات the instrumental knowledge or the objective knowledge it doesn't matter whichever of those it is فالعلم والنالج what is it عظيم الجدوة ممع العظيم فعيل من العظم it is great great in what الجدوة the word الجدوة is العطية لغة in the original meaning it means العطية استجف لكنه استعار happened and it means هي عظيم الجدوة اي عظيم النفع والفائدة of great benefit great benefit and and of great of great great benefit فالعلم نالج عظيم الجدوة اي عظيم النفع والفائدة it is beneficial now this benefit can be in this world النفع في الدنيا benefit in this دنيا وفي الآخرة and in the hereafter how is it good in this دنيا في تصحيح العقيدة you correct your عقيدة and you perfect your belief of Allah تبارك وتعالى تعالى and if you perfect your عقيدة what do you live a good life الله تبارك وتعالى يسيز من عملة صالحا من ذكر أو أنثا وهو مؤمن فلنحي انه حيات طيبة ولنجزي انهم اجرهم باحسن ما كانوا يعملون I summarize both of them فلنحي انه حيات طيبة they come with ايمان الله سبحانه يجب them a good life ولن اجرهم اجرهم باحسن ما كانوا and the day of judgment we're going to reward them in the best of rewards so علم has worldly benefit and it has also got benefits of the hereafter وداركة ابن القيام رحمه الله اللامة ابن القيام رحمه الله in his noble book مفتاح داري سعادة his noble book مفتاح داري سعادة he mentions that he says يكفي للعاقل اللبيب the person who's smart the person who's clever enough for him to know يدرك أهمية العلم enough for him to know the value and the status of knowledge is that no action of yours will be accepted he says no act of worship of yours is going to be accepted إلا إذا تحقق فيه شرطان unless two conditions are found in it and then he says what are they وهم الإخلاص they are sincerity والمتابع and it's to follow the prophet and then he goes and saying والإخلاص ولا يمكن إخلاص it's come with sincerity you're not able to do it to distinguish it from showing off and doing it out of conceit you can't unless you unless you have correct knowledge and you can't also know that which the messenger was upon which is the second condition which is المتابع following the prophet you can't know what the prophet was upon in order for you to follow him عليه الصلاة والسلام unless you have what علم صحيح correct knowledge so that enough shows you the importance and the need that you have for knowledge the need that you have for knowledge and then these are two assas these are two strong foundations for an act to be accepted by Allah تباركة وتعالى so he says فالعلم عظيم الجدوة اي عظيم النفع it's benefit لا سيما لا سيما لا سيما we can read it in two ways we can make it مخففة ومشددة we can say we can say it like that if we want to placing a or we can say without placing a both of them are acceptable in the language they're both accepted in the in the language the word أسي أو أسي يو is what in the Arabic language is المثل it is like now you with me and it means like very good and the ما in it لا سي we know what the word أسي سي أو we know what it means but what does the ما mean the ما can either be زائدة as it's in the قامس or it can be a موصولة a connective it can be as حافظ الحجر رحمه الله says that is the view حافظ الحجر holds that it's a موصولة the grammarians there are two opinions regarding لا سيما علماء أهل كوفة the people of كوفة the مدهب أهل كوفة they are of the opinion that لا سيما is أداة من أدوات الاستثناء it is it is an exception the word لا سيما is like إلا it's like the word إلا وغير it takes like exception you see they have that opinion that it's an exception the علماء أهل كوفة as for if it's an exception then that means that it is not part of what's been mentioned صح are you with me if I say جاء القوم the people came إلا زيد then it's an exception هزيد come is the جاء the coming does it work for زيد جاء القوم the people came إلا زيد then it's an exception is زيد from those who have come so based according to the كوفي لا سيما is like إلا so it won't enter into the thing that's been spoken about it's an exception wherever comes after it's an exception are you with me so based on that for them it would be لا سيما فالعلم عظيم الجدواء لا سيما الفق إلا الفق is not beneficial for them this is what this is a problem here now فالعلم knowledge عظيم الجدواء لا سيما الفق except فق فق is not of but the author doesn't have that opinion he doesn't hold that opinion he's not of the opinion of the كوفيين in this matter he's of the opinion of the بصريين and that's the strongest opinion it is the opinion held by سيبويه and the جمهور البصريين the جمهور البصريين and also سيبويه that that the لا سيما is not a that من أدوات رستثناء that it's not so in other words it means أن لما بعدها داخل فيما قبلها that it's not going to you can't take it out from it it's not an exception in other words enters it that knowledge is knowledge of the شريعة is what عظيم الجدواء it's very beneficial لا سيما الفق especially فق so it becomes especially فق it becomes especially الفق and that فق is from those things that are very beneficial they are very beneficial we said before when we said الحمد لله الذي فقهانا remember when we were speaking about الحمد لله فقهانا we said that the فق that's used here we should take it as the technical meaning صحيح because it can be براعة رستيلا الفق that meaning of براعة رستيلا to come out of it we've chosen to say لا سيما الفق هو فق means العلم بالأحكام الشرعية العملية المكتسبة من أدي التي هتفصيلية that's the definition that we've taken that is the choice that we've taken that the فق here it means the technical meaning of the word فق and we don't need to go over the definition of what is meant by فق we already have taken it before لا سيما لا سيما لا سيما الفق هو especially فق especially الفق هو so when we say الفق هو especially الفق هو فق as I said before remember it was what حكم شرعي right فق is a حكم شرعي it is juice islamic juice blue rulings so here we drop أحكامتها عقلية and we also drop what أحكامتها عادية أما أحكامتها عادات and norms and customs of the people they're not in here for us and they don't we also stay with أحكامتها وضعية such as the فاعل is مرفوح قواعد principle are placed good this is specifically أحكامتها شرعية لا سيما الفق هو especially الفق أساس والتقوى it is أساس means what أسلو تقوى the foundation of التقوى foundation of a تقوى and تقوى means what it's a comprehensive term by the way just like إستقامة is a comprehensive word so is so is so is التقوى and I said it is from those words إذا اجتماعا إفترقا وإذا افترقا اجتماعا والتقوى كلمة جامعا the word that the author means by it here is إمتثال الأوامر واجتناب النواه in summary that the تقوى here means what following the commands of Allah تبارك وتعالى and staying away from the prohibitions the things that Allah has prohibited from you لا سيما الفق then فق is أساس والتقوى فق is the foundation of تقوى you with me ومداركة ومحمد ونحسن الشيباني they asked him to write a book in what they asked him to write a book in الزهد and he said I wrote a book in what in بيوع I think he said I wrote a book in بيع they told him to write a book about الورع and زهد a statism so he said I wrote a book in بيوع because it's knowing the حلال and the حرام and having knowledge of it and then implementing it is what فق and that is what تقوى is so فق the foundation of فق and a person who's meant to be called a فق is a person who's what my brothers and sisters who are listening the foundation of it is what it's a person who possesses تقوى it's a person who implements that which they that which they have لا سيما الفق أساس تقوى there are many ways we can grammatically look at it there are three grammatical ways we can say it one is weak very weak and two are strong you can say there's three ways of saying it two are correct and one is incorrect you can say it like that so if it's like that then it will become what فق زي is a خبر مبتدأ المحضوف in other words it's not it's a خبر so where's the مبتدأ the مبتدأ is hidden so where is the مبتدأ it's hidden so it's لا سيما هو الفق هو الفق the هو is the مبتدأ very good as another way you can say it and that is لا سيما الفق ه and place a فتح on top of the ه this is the one we will say it's not permissible to do it because if it was permissible it would become a تميس and if it's a تميس if it's a تميس then it has to be a what a نكرة and it has already an ألف اللام in front of it are you with me the second third which which is also strong is لا سيما الفق هو الفق and this is that it's مضاف إليه and the ما is ذائدة the ما is what the ما is ذائدة very good و بعد فالعلم عظيم الجدوى لا سيما this لا with surah yesterday in دفعها ميل الضراب correct this لا is نافية للجنسي لا فيها فتنجنسي has its اسم the اسم for it is و سي سي is the اسم of the لا نافية الفق we chose to make it a what the first opinion إن شاء الله which is لا سيما الفق هو we make it إن شاء الله يخبرم مبتدأ محضوف that's what we chosen أساس التقوى أساس التقوى is ليل فقه it is a description of فق it's describing what فق is which is that تقوى is the foundation it's the foundation of فق is تقوى