 فشرف بل اشتغالي بالعلم ولا تبغي به ما عشت يا دادا دالا وياله من شراف عظيم الحمد لله رب العالمين له الحمد الحسن والثناء الجميل واشدوا الله اله الا الله وحده لا شريك له واشدوا أن محمد العبد ورسوره اللهم معلمنا ما ينفعنا وزدنا علم ينفعنا ولا تجعل فيه ما علمتنا وبالنا علينا إن شاء الله انتعالى وانا سوف نبدأ افتح البلد هل افتح البلد سوف نبدأ إن شاء الله افتح البلد في البرنامج افتح ببطل عدمة وعلمة قبل نهاية ثلاثة الاصول القوائد الاربع نخبط الفكر وان شاء الله انتعالى هذا سيكون البلد العظيم العلمي لانه لم ينفع yet لم نضعه فيه لم نضعه إلى المساعدة من البلدات التي قمت بها فإن شاء الله انتعالى هذا هو البلدات انا أسأل الله سبحانه وتعالى أنه يجب علينا to benefit from this book وانه يجب علينا to increase our knowledge in it وانه لا يجب علينا to make what we learned from this book وانه يجب علينا to prove it against us عدد من المعرفة يا اخوة الكران عندما يمتلك يجب علينا to manifest in your limbs وانه شيء يجب علينا to be someone whose heart is alive يجب علي to be always concerned about أن كل المعرفة التي يمتلك وكل المعرفة التي يمتلك يجب عليها to be taken on board هل هو فقط تفضل هل هو فقط تفضل أخوة حجة لأنه هذا شيء يجب علينا يجب علينا to sincerely and honestly يجب علينا to worry about all the time لذا أعزق الله سبحانه وتعالى أنه لا يجب علينا to make this knowledge أنه يجب علينا وانه لا يجب علينا to make it أنه يجب علينا to make it against any one of you أخوة أخوة أخوة هذا البقر الورقات هو بقر that deals with أصول الفق هو بقر that deals with أصول الفق لذا ما سأفعله بإذن الله الكريم سأعطيكم جميعا لذا ننتهي بماهمة فالتحكم عن ما ينهي فالتحكم باهمة سوف نتحصل للكبر المخظوط المكسرين وإذن الله الكريم هذه البقر أصول الفق مع الورقات هو مفتاح يجب عليكم فانه يجب عليكم ويجب عليكم يجب عليكم انه يجب عليكم أمرس الأخوان والبرور سوف أ oblig you all to submit your entries. I have some books to give. Because the prophet写 لosoor gör فق يجيد ، it needs thinking and it needs consistency. I have to talk to you to me so it can't be just one way. The first chapter is an introduction. لذا يمكننا أن نقوم بعمل هذا as a chapter or should we say that's the introduction we'll make the introduction so we'll say the introduction and the three chapters so the first one is مقدمة it's an introduction the book is going to go through an introduction and in that introduction the author is going to define for you أصول and he's going to define الفق and then he's going to define them both together so he's going to define أصول الفق as a compound word and he's also going to define it individually that's what he's going to talk about in the مقدمة number one number two the second thing that he's going to talk about in the مقدمة is الأحكام الشرعية التكليفية he's going to talk about the jurisprudence rulings the jurisprudence rulings in the شريعة and he's going to categorize that into two the أحكام in the شريعة are two types and the author is going to mention them the first one is الأحكام الشرعية التكليفية and whether we can use that term التكليفية or not we'll discuss it in the book بإذن الله الكريم the second is الأحكام jurisprudence rulings that are pertaining to الوضع science سكود الأحكام الشرعية الوضعية and what that means in details we're going to learn that إن شاء الله تعالى in the book the first one which is الأحكام الشرعية التكليفية is five the author is going to mention five of them and it's the famous five that all of us know which is الواجب المندوب the first one is الواجب the second one is المندوب the third one is التحريم حرام and the fourth one is مكروخ and the fifth one is المباح all of those the way that the author says we're also going to do تحقيب on him that he uses the word الوجوب so he uses the word واجب he should use الوجوب he uses حرام he should use تحريم he uses مباح he should be using الندب he uses مكروخ he should use كراه he uses مباح he should use الباح we'll speak about why he should use this but all of those are five الأحكام الشرعية التكليفية is the second part in the مقدمة the third part in the مقدمة that the author is going to be speaking about is the second type of the حكام الشرعية is what الوضعية which becomes the third part is the third part which is الأحكام الشرعية التكليفية الوضعية the author mentions only two but it's five it's five but the author only mentions two of them so the author only mentions الصحيح and باطل he mentions الصحيح and what الباطل we'll speak about the usage of the word باطل or is it correct to use الفاسد we'll speak about the others that he has left which is السبب المانع and الشرط so those are the extra two that he's missing and ريزن المانع of the prevention and الشرط which is a prerequisite each of these words that I'm saying if you write it down now when the book comes we'll go into each one properly and understand it properly I just want you to have an overview before you go into the book and that you have a proper understanding before we go into the information regarding the terms that the author uses that's the مقدمة that's the introduction once the author finishes the introduction he also speaks about he speaks about the أدلة he also talks about الأدلة which is what's the evidence أدلة the author defines what the word دليل means he gives you an understanding of what the word دليل means and what he also does is that the types of دليل he mentions are categorized into two it's categorized into what it is categorized into two the first one is called الأدلة الأصلية الأدلة الأصلية original evidences الأدلة الأصلية it's the foundation of evidences the fundamental evidences and that is three الكتاب والسنة والجمع that is الأدلة الأصلية الكتاب والسنة والجمع then the author goes into the second type which is الأدلة الفرعية sub branches they stand from the كتاب and the سنة and the إجمع they stand from it and the author mentions from them قول الصحابي the statement of a companion if it's a حجة or not he also talks about القياس analogy قياس is also a what it's a دليل فرعي and also there are others as well which is شرع من قبلنا دريعة of the previous nations is an evidence for us that's also another issue also سدد دريعة it's another evidence that people that are used which is blocking off something that might lead to harm or that might lead to something حرام closing the door that might lead to حرام it's called سدد دريعة that's also another form of evidence المصلحة المرسلة المصلحة المرسلة المصلحة المرسلة is something that is beneficial the Prophet ﷺ didn't do it he couldn't have done it but we can do it but we can do it and there is a benefit in it are we allowed to do it and it is an evidence also the other one is اصتصحاب اصتصحاب means leaving things at its original essence and taking the original essence as a deal like when the علماء they say اصل في كده اصل في كده اصل when they say it means بقاء مكان على مكان there is something remain at its original state and using that as an evidence like for example if I say your original essence is innocencey until proven guilty I'm not using no other evidence here I'm just using اصتصحاب this is another one this is called اديلة فرعية the اديلة اصليية is الكتابة و السنة والجماعة all of these are called اديلة فرعية sub branches the third chapter that the author speaks about is دلالات the دلالات is as it said is the back bone of اصول الفق this is what اصول الفق deals with دلالات is the relationship between the evidence and extracting of the ruling from the evidence the relationship between the وات the دليل and the مدلول the evidence and the thing you're using the evidence for what's the relationship between it are you with me brothers I always bring this example somebody says celebrating the Prophet's birthday is permissible what's your evidence افلا ينظرون ايلا ليبني كيف اخوري قده ليبني العاية from the Quran yes he's got a دليل اصلي he's got a fundamental evidence what does he have الكتابة what is it that's missing from him the دلالة is wrong the دلالة is wrong this chapter deals with this now this is where you learn that when somebody brings you a دليل and he puts it forward to you to deal with it the دلالة is two types دلالة قولية and دلالة فعالية دلالة قولية and دلالة which is فعالية the دلالة قولية is categorized into four and that's what this book deals with this book talks about دلالة قولية دلالة قولية means verbal دلالة and it's four types the first one is اللفظ نفسه the letter itself has the دلالة in it the دلالة is in the wording itself the first one is the دلالة is in the wording in and within itself and two things are going to fall under that is the author is going to speak about that very well what is it what is it what is it the next one the second one is المدلول and المدلول means the thing that the evidence is being used for all of these we are going to speak about in extensive detailed manner in17 the مدلول which is that thing that the evidence has been shown with and this scholars they categorize it into four العام general الخاصוס specific المطلق unrestricted المقيد restricted المطلق ؟ البقية third is كيفية دلالاتها البقية third is كيفية دلالاتها كيفية دلالاتها so how does it show the dalalata so how do you with me brothers كيفية دلالاتها means how does it show the dalalata how does it show these evidence هذا هو ثلاثة طريقة دلالة القولية وهي اثناء النصوء الظاهر المجمل والمبيّن والأثناء الذي في دلالاته اثناء هو تنسخ العمل هو اثناء يسمى دلالة ورفعها تعمل رفع دلالة تنسخ هذه العمل وهذا يسمى النسخ عبرجة تنسخ عبرجة تنسخ عبرجة ونسخ المنصوخ ناسخ المنصوخ الذي يقوله ناسخ ومنصوخ يتكتب عليها هل تستطيع معي أخي الثلاثة طريقة التي ستتحدث عن هل تستطيع معي أخي التي ستتحدث عن هو الترجيح اما التعارض والترجيح when the texture evidences are opposing each other how to reconcile between it and how to deal with those texture evidences this fourth one التعارض والترجيح and when he talks about it are you with me brothers he looks at it from two angles the first one he looks at the one who got the right to do and has the right to reconcile between the evidences and bring it together are you with me brothers this is going to be done by the Muchtahid and the Mufti the author is going to speak about that in this chapter the Mufti and the Muchtahid and the Mufti if it's spoken about what's also going to be spoken about the Muchtahid the one who is asking the Muchtahid the question and he mentioned some conditions for that as well the author is going to also speak about another إلى الدليل ومعتبته looking at the evidence itself and its levels so if the evidence is a reconcile they are contradicting one another and they need to be reconciled they seem to be contradicting one another how to reconcile between it the author mentions that we need to look at the evidence and its levels because one of it is Muchtahid and one is A'had or one is we look at the levels of the evidences that are contradicting each other the مرتبة we'll see that insha'Allah also we will look at the evidences that are contradicting one another we're going to look at what it consists of and also we're going to look at other external factors that the author is going to mention insha'Allah so this is just a rough very rough overview of this كتاب الورقات and insha'Allah if we're not able to finish it today if it happens then insha'Allah as I said to you Saturday and Sunday we'll take a long day القوعد الفقية by Sheqab and other people in Saudi which we'll be doing is very small the only book that's really left to finish really is this one that seems to not be moving much the rest of the books they seem like they're going according to plan so insha'Allah the brother's going to read now and we'll try to explain what the author is saying having an understanding that this is an overview a rough overview of what the book deals with now insha'Allah you're going to go into the book and you're going to learn it in more details regarding this particular point insha'Allah so the last one اتعارض وترجح نعم سم بسم الله الرحمن الرحيم وبه العانا وصل الله على سيدنا محمد قال الشيخ الإمام العامل العالم العلم العلم الورع الزاهد الإمام الحرامي أبو المعالي عبد الله ابن أبي محمد رحمة الله تعالى رحمه الله تعالى هذه ورقات تجتمل على معرفة فصول من أصول الفق ينتفع بها وذلك لفض المؤلف من جسعين المفردين مؤلف من جسعين المفردين أحدهم مع أصول والآخر الفق فالأسف ما يبني عليه غيره ما ينبني عليه ما ينبني عليه غيره خل جدار والفع ما بني على غيره والفق معرفة والفرع what does it say for you والفرع ما يبني عليه والفرع ما يبني عليه والفرع ما يبني عليه والفرع ما يبني عليه والفرع معرفة الأحكام الشرعية التي طريقها الإجتهاد الإياثر رحمه الله he started his book with basmala بسم الله الرحمان الرحمان and then he mentioned the haberدلة in the copy that the brother read from it doesn't have the basmala nor the haberدلة does it have the basmala no it doesn't it doesn't have the haberدلة so it's different copies the book has different different copies my copy says the haberدلة and the basmala the author starts by saying بسم الله الرحمان الرحمان then second thing he mentions is the haberدلة and then after that he also does mention the salat on the messenger صلى الله عليه وسلم and the copies of the book is different as I said different sometimes some copies when I read it doesn't have it so I say it doesn't have it sometimes when I do explain if I have the book that it has on it I explain and call it that book because the book has so many different نصخ very different manuscript that it was taken from this which is بسم الله to start the book with and then to mention the haberدلة and then to mention the salat on the messenger صلى الله عليه وسلم and on his family and his companions these three is from the etiquette of when authoring that the scholars all agree upon these three then the author رحمه الله he specifically specified the messenger صلى الله عليه وسلم with the salat and the prophet's family and these companions he did not mention the salam so he says صلى الله عليه وسلم عليه وسلم و آله و صحبه أجبعي he didn't say صلى الله عليه وسلم عليه وسلم he didn't and it would have been better if he combined between the two and said صلى الله عليه وسلم and salam together then the author رحمه الله he says فهاده ورقاتون this ضميل which is هاده this pronoun هاده the scholars they say that هاده it's a pronoun it's a ضميل right and what is it that he's pointing at when you say هاده this you should be pointing at something right so what is it that the author is pointing at so they say it's one of two if he had written the book first and then once he finished writing the book he then wrote the introduction then what he's referring to is the book he wrote which then becomes شيء المحصوص a tangible thing but if he which some scholars do do that they write the book and then they go for the introduction and that's the best way of authoring anyways because in the introduction you want to give the people an understanding of what you wrote already but some scholars they do that others they don't choose to do that they start their book from the introduction to the book so where does the هاده he refer back to now if the book hasn't been written and he goes هاده he refers back to what's in his head what he's got in his mind the idea that he has so from this angle it becomes معنوه it becomes something that's untangible it's something that's in his head which he wants to bring out he's referring to this هاده so the author says هاده هاده this ورقاتون الشيخ رحمه الله he used the word ورقات pages the reason why he used the word ورقات is called ترغيبا في ترقي ترغيبا في ترقي the author did this so he can bring you close pages only nothing big so it's when we're explaining the book we're going through the book and the author clearly said pages what he's upon us to do is to treat it like pages and not treat it like it's a what volumes when we explain it we explain it we explain it very simple and very easy that we don't go too much into details in it and this method that he took is to basically place in the hearts of the students of knowledge it's only little pages that you're going to go through be patient with it it's nothing too big it's trying to get you to what to be driven ورقات وتلك الورقات تشتملوا these ورقات تشتملوا ما معنى تشتملوا تحتوي it consists of it contains of what على معرفة فصول من أصول الفقي it consists of فصول a fassal are you with me brothers is what falls under a what bab when the scholars break down a book that they are authoring they break it down in what they break it down in the following they say كتاب باب فصل مسائل so it's كتاب باب