 وَأَقُولُ فِي القُرْآنِ مَا جَاءَتْ بِهِ أَيَاتُوهُ فَهُوَ الْكَارِيمُ المُنزَالُهُ وَأَقُولُ قَالَ اللَّهُ جَلَّ جَلَالُهُ وَالْمُصْطَافَ الْهَاديِ وَلَا أَتْ أَوَّالُهُ إن الحمد لله نحمده ونستعينه ونستغفره ونعوذ بالله من شرور أنفسنا ومن سيئات عمالنا من يهدي الله فلا مضللا ومن يضلل فلا هاديلا وشدوا لا إله إلا الله وحده لا شريك له وشدوا أن محمد العبد هو رسوله اللهم صل على محمد وعلى آل محمد كما صليت على إبراهيم وعلى آل إبراهيم إنك حميد مجيد أما بعد my beloved brothers and sisters إن شاء الله سوف نرى today we are going to go into the third part of our lecture practical steps of how a person should seek knowledge The manhagia the methodology the practical methodology The manhagia the methodology the practical methodology The practical methodology The methodology of the manhagia the methodology The methodology of the manhagia the methodology يجب أن تبحث عن المعرفة العلبي. المعرفة يجب أن تكون مجرداً وهذا هو by what؟ بأن يبدأ طارب العلبي بسغار العلبي وهذا هو by the student starting with the small knowledge قبل كباره before he studies the large quantity, the big volumes the person starts with what? he starts with the small knowledge he starts with the little books that the scholars mentioned لذلك الله سبحانه وتعالى يسالد القرآن ولكن كون ربانيين الله سيز ولكن رضى كون بي ربانيين من صورة آل عمران آية 79 الله سيز النس آية ولكن كون ربانيين رضى بي ربانيين واذا رباني مين عبد الله بن عباس يسال؟ الرباني الذي يرب ناس بسغار العلبي قبل كباره يرباني هو الممتنين who nurtures the people on small knowledge before he takes them to the large amount That's a Rabbani. be a Rabbani that's what he means الذي يرب ناس بسغار العلبي it is the one who nurtures the people بسغار العلم with the little small knowledge before he talks to them about the large amount of knowledge and that's what's important the student has to start small he has to take knowledge on bite size small amount the person has to start with that which is what أن يبدأ بالأهمي من الفنون the subjects are many you have to start with the most important ones so the person should start with a توحيد العقيدة بأن يبدأ بالتوحيد والعقيدة the person shouldn't look at anything before they look at a توحيد العقيدة that's the first thing you need to look at it's the first thing that you need to focus on and then the person should move on to فق but they should first focus on فق العبادات فق العبادات عبادات meaning طهارة and الصلاة and الزكاء and الصوم and الحجن the person needs to focus on that because this is something that you need on your day-to-day basis فق العبادات then the person when they finish فق العبادات and they study the فق العبادات then the person moves on to the معاملات they move on to the other chapter of فق which is فق العمالات and they study it like that and the person then studies all of that with a person of knowledge a student of knowledge the gradual steps that a person needs to take we're now going to categorize we're going to break down the gradual steps that a student of knowledge needs to take this is called مراحل التدرج the levels that you need to go through or the phases that you need to go through when you're going through that gradual stage and that's four brothers what is it four stages four stages are the stages that are called مراحل التدرج it's called the gradual stages the first one is مراحل التمسيس are we all together مراحل التأسيس مراحل التأسيس what does it mean مراحل التأسيس means you placing a foundation for yourself okay you're placing for yourself or what you're placing for yourself a foundation a strong foundation a strong base is what you're making for yourself the person starts by doing this by taking the most important beginner books such as the person takes ثلاثة الأصول the three fundamentals by محمد عبدالوحب the persons takes that book and they study that book they also study the book القواعد الأربعة and those books are written in توحيد both of them written by شيخ شيخ الاسلام محمد عبدالوحب the person that studies at that stage the kitab written by أبو بكر الإسماعيلي رحمه الله العقيدة which is called اعتقاد اهل الحديث فهذا النزد أبوك they also study من هاجو السانيكين by عبدالرحمان ناصر السعديو إنفق that's if they're in حمبلي they're a chef at that stage they do they study they pass the studies مثلا بشجاعة pass the studies at that stage if he's a chef he's a chef he does مدنة بشجاعة it says if he's a chef he follows a chef at this stage he does the kitab من هاجو السانيكين or من هاجو السانيكين written by عبدالرحمان ناصر السعديو رحمه الله or he does عمدة الفق by ابن قدانة in grammar the person does أجرومية they study in this stage the person studies الأجرومية إنحو in grammar the person also studies the رسالة اللطيفة the رسالة اللطيفة written by عبدالرحمان ناصر السعديو which is written in أصول الفق or the person might even do أصول من علم الأصول or the person might even do الوراقات all of those three books i mentioned are all أصول الفق books the person studies those books at that stage the person wants to study تفسير and have a understanding of تفسير they look at either تفسيره جلالين تفسيره تفسيره جلالين or the person looks at or the person looks at تفسيره عبدالرحمان ناصر السعديو رحمه الله and other than that these this is على سبيني تمتين just as examples so this مرحلة is مرحلة to تفسير the person is building the base they are learning أهم قواعده they are learning the most important principles they're memorizing here at this stage they're taking everything in and they're memorizing it every single thing that they're studying at this stage they are writing it down they are noting it down this is what they're doing and also what they're doing at this stage is they are reading it on a شيخ who's متقل a شيخ who's master these subjects a شيخ who has good تصور and a good فهم of these subjects he has a good understanding and his perception is correct it's accurate it's precise his precision then the person moves on to the second stage then the person moves on to the second stage which is called مرحلة تدليل it's called this stage the second stage is called مرحلة تدليل is now you're going to study the evidences before you are learning principles you are learning foundation but you are learning evidences and proofs second stage like it is مرحلة تدليل you start asking evidences مرحلة تدليل what's the evidence for this issue it's مرحلة تدليل you're learning evidences for the مسائل the matters and you're memorizing the evidences and you're also trying to understand to an amount the relationship between the evidence and the thing that the evidence is being used for how is the evidence being extracted basically to an extent the person is trying to understand at this particular point at this particular point the person studies again with the teacher each level that we're mentioning the person has to study it with a sheikh who is متقن who's mastered that field this is now like a middle level the person is in an intermediate level now and they are studying the likes of the following books the person takes time out to study that book the person also studies in عقيد that was in ترعيد كتاب الترعيد is a كتاب الترعيد book the person that studies in عقيدة العقيدة الواسطية written by شيخ الاسلام شيخ الاسلام ابنو تيمة رحمه الله then the person if he's a شافعي if the person's a the person's a شافعي at this particular point he does عمدة السالك وعدة الناسك written by ابنو النقيب المصري رحمه الله the person takes that on board as for the grammar the person at this stage he takes on the كتاب he finishes off the matters that were missing from him in اجرمية he finishes off here and he also then finishes also in this stage the person does those those books also at this particular stage the student if he hadn't finished الورقات in the first stage and he chose that then he should try to come to الورقات if he did he should also try to come to الورقات he shouldn't try to dismiss studying the كتاب الورقات this is the second stage brothers the person is now in the evidences of some of the مسائل most important issues he's also studied اهم فروع المبنية عليها he was also studied the evidences he's got and he's also studied some of the sub branches that are stemming from this where they're coming together he's learning that he's learning the relationship between the دليل and the مدلول the evidence and the thing that the evidence is being used for he's learning the relationship between them كتاب الورقات is full of evidences عقيد الورقات is full of evidences قطر النادع it grammatically it gives you evidences for its grammatical analysis it will give you evidences and etc the person that moves onto and third مرحلة a third level after having studied those two levels the person moves swiftly onto a third stage this stage is called مرحلة it's called مرحلة العلم المقارن it's called مرحلة this stage is العلم المقارن العلم المقارن what does it mean العلم المقارن is the comparative knowledge at this stage the third stage the person is learning comparative knowledge comparative science is comparing now this is a bit it's the advanced level of the intermediary you're still in مرحلة you're still in the stage where you haven't finished the beginning nor have you moved on to the advanced you're in the middle but you're at the edge of moving from the middle to go into the advanced level this one you're going a bit more you're learning it even a bit more and that is by what by learning that there's opposition on the other side before you didn't know there was opposition now you're learning there are opposing opinions out there in عقيدة you're learning there are groups out there that are opposing you in عقيدة issues that you believe in the فق you're learning that they are opposing views out there you're studying them and the way that you're doing it here is not in extreme details but it's على سبيل الإجمال it's a bit still comprehensive it's still summarized and you're learning the most the most accurate or the most apparent sorry arguments of this and the way that you do this is by studying the person studies and also the person at this stage at this particular stage the person takes the kitab منهج written by منهج الطالبين written by if you're a شافعي if you're a حمبني then you do here and that this stage the person does at this stage the person does and at this stage the person studies written by رحمه الله that's what they do or the person does after that the person moves on to a fourth stage and this stage is called what is it called it's called مرحلة التحرير what does مرحلة التحرير actually mean it means the masses which are differed upon that he learned there's خلاف on it there are opposing opinions out there whether it be فق whether even be عقيد related issues what he learns here is حلو الاشكالات he learns how to remove these doubts and how to respond and have the ability that when these اعتراضات and these اشكالات are brought to him he's able to debunk them and respond to them this is called مرحلة التحريب the person is what he's reached a point where he can strengthen and choose an opinion over another opinion and he's pushing away he's pushing away and dismissing the opposing other opinions out there at this particular stage the person studies the books that are written in this issue for example he looks into the Kitab written by شيخ الاسلامي بلوتيميا بيان التلبيس الجهمية which شيخ الاسلامي بلوتيميا wrote and he looks at فتاوة المصرية which is really well known as فتاوة المصرية written by شيخ الاسلامي بلوتيميا the person also looks at the مصباح الغلام and the منهاج التأسيس both of them are written by ابن محمد بن عبداللهب the person looks at the مجموع of نووي and the مغني با ابن قدامه المقدس رحمه الله at this stage شرح القوكب المنير written by ابن النجار which is an أصول الفق he reads books of الموصوع books that are very vast and they speak in depth they bring opposing opinions they respond to it this is where he studies now he's now at the point where he's not only looking and he's not comparing only he's actually strengthening one opinion over the other he has the ability to what to dismiss an opinion and to give priority to another opinion this is called مرحلة التحريب وهي التي يحريروا فيها طالب العلم المسائل المختلف فيها in which the student of knowledge he chooses when it comes to the different opinions which one is stronger he can bring the he can look at the doubt and he can respond to it he's reached that level and he's looking at the مسائل الخلافية matters which are different upon this brothers is what is known as البحث الموسع the person does a deep research in issues whether it be مسائل علمية العقدية whether it be فخية related whether it be أصولية related other issues he can get to the bottom of every issue he can reach he can get to the bottom of what is right and what is correct from what is wrong and what is false there's a fifth stage that a person needs to look into a fifth stage a person needs to go towards after they've done these four stages there's a fifth stage that a person needs to do this fifth stage is مرحلة التخصص مرحلة التخصص means مرحلة التخصصص after the person has done after the person has studied has done all those four مراحل they've studied all the sciences any subject that you talk to them about they have an understanding of it and they're very strong in every subject but we can't specialize in every subject you can't can't get to the bottom of every subject it's impossible so what does a person do this مرحلة which is مرحلة التخصص the person he specializes this is where you specialize مرحلة التخصص the person specializing in a particular subject he knows all the other subjects he understands all of the other subjects he's taken an advanced level of all of the subjects but this one particular subject he's going to go deep into this subject he's going to go in deep with this subject he's going to do تبحور he's going to do تبحور he's going to go too deep into this subject he's going to read books that are coming out contemporary books he's going to go and look for manuscripts he's going to go out of his way to all the words in this this is تخصص anyone who learns a knowledge let him go deep deep into that subject لأن لا يضيع دقيق العلم so he doesn't forsake the detailed knowledge شافعي is saying this to you anyone who studies a land let him go deep into something let him go deep into it لأن لا يضيع so he doesn't forsake دقيق العلم that you don't forsake the detailed knowledge many people don't like detailed knowledge they don't like detailed information they like it to be too much information was that really necessary that information شافعي رحم الله he says anyone who learns a knowledge let you go deep into it لأن لا يضيع so he doesn't forsake دقيق العلم and Imam brings that in his المدخل إلى السنة الكبرى كتايبة said something very powerful as well ابن كتايبة in his كتاب عيون الأخبار he said كان يقال it used to be said إذا أردت أن تكون عالما فقص لفن من العلم لأن if you want to be a scholar if you really want to be a scholar then go and intend a particular subject go to a particular subject and intend that particular subject this is كتخصص basically in one subject that's if you want to become a scholar وإذا أردت أن تكون عديبا but if what you want to be is an adeeb a person who an adeeb is a person who reads everything an adeeb it's a person who just loves reading he just reads everything فقذ من كل شيء أحسنة then take from everything the good that you see in it so a person who reads all of the subjects and reads everything and the scholar they call that person an adeeb but there's not one subject he's دقيقة there's not one subject that you would say this is his field he's مدقق in this field because brothers العمر قصير our life is very short and the knowledge of the religion is excessively long it's very too much you won't be able to do to get to that level of all of the subjects you've done that you've done that you've done in every particular subject that's hard for somebody to do so what do you do you do those four مراحل that I mentioned for you the four levels and then you choose one subject that you like whether it be حديث whether it be فق whether it be عقيدة there's a subject that you love you go deep into that subject و لذلك أبعوبيت قاسم من السلام رحمه الله he said أبعوبيت قاسم من السلام he said ما نعضرني رجل no man has ever debated me قطن و كان مفنن مفننن و كان مفننن no man ever debated me who studied so many subjects no man has ever debated me he's actually studied so many subjects he's studied all of the full moon and he hasn't really specialized in any of them he's studied them equally no man like that has debated me في علوم إلا غلب to accept our overcoming in the debate I win و لنعضرني رجل and no man has debated me ذو فنن واحد who specialized in one subject who only knows one subject master one subject إلا غلب إلي في علمه ذلك except that he overcomes me in that science he beats me because he made this subject his whole life he made it his whole life so I don't want you to understand from my statement that you forsake the other subjects and the other sciences no we already spoke about that every single subject that you study and it goes through those 34 stages but the fifth stage is from those subjects الله has always go to give you one subject that you truly love and you have passion for and you admire there's definitely going to be like you might like Quran and Qur'an you might love Hadith تصحيح طبعيف that whenever you hear scholars say it's ضعيف you're always interested in knowing why who's in the chain what happened here or somebody just loves grammar and Allah has made them love this science they should do تخصص in that field that they love and go deep into that science and master that science more than any other science ابن جباع رحمه الله he said وإذا أكملت أهليته وظهرت فضيلته ومرر عليه على أكثر كتب الفن أو المشهورة منها بحثا ومراجع ومطالع اشتغل بالتصنيفي because he's to khasus now when the person does this when they done those four stages they picked a particular subject that they love and they went deep into that subject now and only now he said ابن جباع does the person have the rights and should the person go towards what authorship the person should start thinking about writing in that particular subject maybe say one or two in that particular subject put something together construct something because when you go too deep into a particular subject you realize that there's something that wasn't spoken about that you might think it needs to be spoken about something might be need to be said about this particular issue brothers when the person authors and the person writes and the person goes through these five stages it's very necessary يا إخوة that the person has إشلاف علمي there are supervisors that are looking over you before we kept mentioning that they are what الشيخ مطقن الشيخ who's mastered this and looking over you that's good that's the classic way of doing it that is the what that is the classic way of doing it but there are also organizations أسسات علمية like universities كليات faculties معاهد institutes and etc who also can play this role if they do it correctly if they set themselves a strong syllabus and a strong curriculum where they do these مراحل and they follow these stages they go through one stage after the other practically learning and studying and seeing himself advance and grow and as I said brothers these are the stages that you need to take but are the humans the same no الله سبحانه وتعالى He makes one person different from another person people are different in what قوة الحفظي in the strength of memorization the people are not the same ومد الفهم and the people's understanding are what and the people's understanding are also not the same people's understanding are different and the time that everybody exerts in studying are also different a person might choose 5 hours and another person might choose 2 hours a day one might choose 10 hours and another might choose 5 hours they differ in the effort that each person puts in so if you see yourself doing these stages but you're not seeing as much then maybe it might go back towards not these stages it might go back to you as an individual maybe you're not exact enough time into it maybe you're not memorizing what you should memorize and we're going to speak about what you should memorize and what you shouldn't memorize those 5 stages that I mentioned brothers and sisters they have one thing in common and I want you to put all of those 5 under one heading which is مراحل التدرج في الطلب العلم those 5 stages where the stages those 5 that we mentioned those 5 stages is called معرفة to knowing مراحل التدرج في الطلب العلم knowing how to gradually how to gradually how to gradually attain knowledge okay brothers those are the 5 stages because brothers and sisters in order to gain knowledge there's 2 things that you need to come with the first one is knowing first how to go gradually in seeking knowledge and we've spoken about that right you've all come to understand that now we've learned the 5 stages that you need to go to through there's a second thing that you need brothers there's a second thing that you need in order to practically gain knowledge and that is معرفة to knowing مراحل التدرج في كل مسألة من مسائل العلم the second thing that you need to come with the first one is knowing how to gradually how to what how to gradually move from one stage to another what book each stage that I need to take okay the second one is brothers معرفة to knowing معرفة to knowing the levels of how to observe each matter a مسألة is going to come to you a particular issue is going to come to you okay this particular مسألة how do I personally observe this issue how do I look at it مثلا a woman can she get married without the permission of her Wali a person wants to go out and wants to research this issue and wants to get to the bottom of this particular issue this is a مسألة that came to him it's a particular issue that came to him how does he personally observe this particular issue how does he look at this issue how does he break it down and how does he get to a correct conclusion without getting it wrong okay this is after the person has reached the level of research and looking into issues are we all together brothers so now we're going to move on to the مراتب okay levels of another مسألة من مسائل العلمي as we said before these practical steps that we're giving your brothers and sisters is what makes you a strong student of knowledge it gives you فهب which is صحيح and تصور which is دقيق a good strong understanding and it also gives you a correct perception there's five stages in this one as well five stages that you need to take when you want to look at a particular مسألة you want to look at a particular issue at hand there are five stages that you need to take the first one is تصور المسألة first of all try to understand the issue what is it that you're talking about تصور المسألة تصور صحيح and a correct perception try to understand what this issue means first of all the definition of it the reality pertaining to it try to understand its reality this is very important but you can ask the job of a the job of the شيخ is that he gives you the rights to know what each things mean والله brothers you can't talk about a matter you haven't understood ولي ذلك دعو لما they have a principle which is to place a ruling on something it first of all stems from a correct perception okay you went to Saudi Arabia you met a شيخ for example and you said to the شيخ شيخ what does a dope mean so what does dope mean شيخ is going to look at you and say I've never heard of the word dope right he's going to ask you give me its reality what does it do to you you say شيخ dope means it's weed right it's dope weed it's weed so the شيخ is going to look at you and say to you okay what does it do to you you will say شيخ it intoxicates the mind okay point number one when you describe it to the شيخ and you give him the reality of what this thing is then he gives you the ruling so without him perceiving this issue and understanding its reality he can't give you a ruling he can't he needs to know what the word means what is its reality what does it do to you in every مسألة every issue that you're looking at first of all have a correct perception of it understand what it means for example I'm just going to now give you a lot of examples to show you this for example what does it mean when the فقهات say الماء المستعمل used water what do they mean by used water you hear some of the فقهات say جزاك الله خيرا you hear the scholar say الماء المستعمل طاهر غير مطاهر that the water that is used it purifies you and it's pure in and within itself the water that's used water that is used purifies you and it's pure in and within itself okay what is pure water does used water mean the water that pours from your limbs what's coming down from your limbs and dripping from you is that what's meant by used water or is used water after you finished using the وضوط that you were using whatever's left over that's to use water what's used water I will together so when the scholars they say الماء المستعمل used water are they talking about the water that drops from you that goes off your body part that's dripping from you can somebody use it from the bottom what do they mean or do they mean the water that's left in the bucket after you've used it you've just used it from the side you've done your وضوط with it that's used water is that used water to them or is it what's dripping from your body parts if you've not understood which of those two it is then what you give as a rolling will be incorrect the rolling that you pass is going to be incorrect that's very important for example the scholars they say for example they say إِنَّتْ تَيَمْمُمُ مُبِيْحُ لَا رَافِعُ for example they say تَيَمْمُمُ you know what it is right when you can't find water what you use they say that it doesn't uplift إِنَّتْ تَيَمْمُ مُبِيْحُ لَا رَافِعُ مُبِيْحُ لَا رَافِعُ تَيَمْمُمُ it permits but it doesn't uplift what do they mean by it permits and it doesn't uplift what is meant by إِلاحة هيا and what is meant by رَافِعُ هيا اما الرافع the person needs to look into that because if you don't understand what this means and you haven't properly understood it the ruling that you give is going to be what is going to be wrong the prophet ﷺ مَا قُوطِعَ مِنَ الْبَهِيمَ the animal that is cut what is cut from the animal مِنَ الْبَهِيمَ وَهِيَّ حَيَّ وَارْسْتِ it's alive فَهِيَّ مَيْ تَهْدَنْ this animal is a dead animal the ruling it takes is the ruling of a dead corpse you can't eat a dead animal so if a person goes and he cuts a body part of an animal okay this part that you cut off and the animal and all of them they take the ruling of a dead corpse a dead corpse a corpse that you are eating the question here is مَا قُوطِعَ that which has been cut from the animal what does that actually mean what is actually meant by what is cut from the animal okay what does the prophet ﷺ for example if a person sends a he sends a arrow towards a animal in which he is hunting and then what happens when he throws the arrow he says Bismillah and the arrow hits the animal and then the animal moves for a little bit it moves for a little bit so he shot a gun the leg went off the animal moves for a little bit after that try to run then it fell on the ground dead never cut off that you shot off the animal before it died is it considered dead or is it not considered dead this goes back to understanding the reality of what is what is مَا قُوطِعَ what is being cut from the animal if you don't have the understanding of that then the ruling that you give is going to be wrong also for example let's look at عقيد the related issues the scholars they say for instance أهل السنة من أصول أهل السنة والجماعة إثبات الصفات على ظاهري أهل السنة say that from the fundamental beliefs of ours is that we affirm Allah's characteristics based on its apparent the question here is ما معنى الظاهر what is meant by ظاهر when أهل السنة say ظاهر according to the apparent what do they mean by the apparent when أهل السنة والجماعة they say when they say صفات صفات الله الله's characteristics على الحقيقة it's in its real meaning لا على المجاز it's not metaphorical what do they actually mean by that what do they mean what is حقيقة what is مجاز what is ظاهر and etc when they say ظاهر and when they say حقيقة what's the difference between the two what's the difference between ظاهر and حقيقة because when they say صفات على ظاهرها and here they say صفات الله على الحقيقة لا على المجاز so when they affirmed it على ظاهر and made it ظاهر and when they made it حقيقة what's the difference what's the difference between the two very important أصوليين when they say عامل this is general إلا ما أخصه الدليم عامل إلا ما أخصه الدليم and when they say عامل مخصوص what's the difference عامل إلا ما أخصه الدليم أن عامل مخصوص what does it mean are we all together you have to understand all of that what's the difference between مطلق and عام what's the difference between مطلق and the scholars they say this is مطلق الأصوليين and when they say this is what it's عام you need to know the difference this brothers is what this that I mentioned here right now is it's having that perception if you can't answer the definition you can't give the reality then what you take after that is all wrong if a person reads that حديث and he says ما قطع من البهيمة وهي حيئة فهي ميتة we say to him good ما معنى ما قطع if he doesn't know what it really means and he can't answer it then he hasn't got the first stage of speaking about a particular issue which is تصور he hasn't got a correct perception of it his perception is wrong are we all together he hasn't got a correct perception for example the كفار are categorized into how much the كفار are categorized into 4 types صح the first one is كافر which is دمي another one is معاهد another one is مستأمن and another one is محارب the scholars they say this is كافر which is حربي حربي means what a كافر in which you are in a war with صح what do they mean by كافر which is حربي what do they actually mean by كافر حربي the علماء when they say that do they actually mean that the كافر in you are in direct battle right now and you are fighting or do they mean it's a كافر that's not any of the if it doesn't have a contract with you if he's not in an agreement with you if nobody's given him a nobody's given him a shelter into the Muslim land none of that has been done what does it actually mean this is كافر this is حربي what do they mean by that what do the scholars mean by that all of these are تصور that the person needs to have a perception that the people needs to have if the person doesn't have this perception then what they say after that is all incorrect it's all incorrect and the scholars they speak about that in their works so first stage was what brothers and sisters تصور المسألة perceiving تصور صحيحة a correct perception then the person moves on to the second level when you're looking at each issue you do the second the second one is معرفة الحكم learning the ruling pertaining to this issue now learning the issue the ruling pertaining to this issue the second level is معحكم are we all together this by the way brothers and sisters is how you even write a research what do you do a research you give the definition of each thing you also talk about its reality you give a good perception of it first as an introduction and then you go into the ruling are we all together yeah brothers and sisters are we all together the second one is معرفة الحكم knowing the ruling of this issue now you've understood ما المستعمل you know what it means now you know what it means you've understood it you have the reality in your head what the scholars actually mean by المستعمل the question to you now is what's its ruling then based on what you've learned and the understanding of the فقها and what they mean by it what's the ruling on it then you say the ruling is what ما المستعمل it's طاهر غير مطاهر if you want to follow the qurisha but طاهر we spoke about that more in details in where in مقلع بشجع but the person gives it its ruling here that what is pure in and within itself and it purifies are we all together does that make sense brothers for example what is a كافر حربي the person learned the definition of what a كافر حربي is a كافر which you know a كافر which is حربي what is it the scholars they say after you've understood its reality and what it really means then the scholars they say that حلال الدم you can fight with him his blood is permissible the scholars they give that ruling for instance and etc that's after you've understood its reality we've agreed on what it really means the ruling is now something that we can discuss but if the perception is wrong the ruling is going to be wrong and as I said before الحكم على شيء فارعون عن تصوره a ruling on something stands from a correct perception then the person moves on to the third the third point that they move on to when they're looking at that particular issue which is معرفة أدلة الحكام the person lands he lands the evidences pertaining to this what's the ruling he mentioned already but what's your evidence for this ruling are we all together so if the person takes for example if the person takes that الماء المستعمل they used water if he takes that they used water and he gave a correct the perception he believes is what he mentioned are we all together he understood the reality of it and his ruling was what his ruling is that it's started in and within itself and it doesn't purify you and it tastes that opinion according to the شافعية and others then he's going to bring the حديث of what ميمونة right the حديث of ميمونة is going to be his evidence which is like the شافعية would do which is that she said that the Prophet prohibited and that the man by the grace of the man or that the man by the grace of the woman وليغتريفة جميعا that the Prophet prohibited that the man he showers from does ghussul from from the fadl of a woman a woman's pot and the woman does it from the man's one because he's وليغتريفة جميعا and both of them should take from it they should take from it they couldn't they can't and then the point here is that this is the evidence for this person so he gave a perception that he has of it his ruling is what he said and then his evidence is that that's the third level that the person takes المرتبة الرابعة the fourth level معرفة الجوامع والفوارق بين المسائل the fourth level is very important which is معرفة الجوامع the things that these matters have in knowing what issues have in common and their differences as well these are very important brothers you have to know جوامع وفوارق بين المسائل what do they have in common if you don't know what things have in common you have a problem are we all together for example wiping over your hair sorry wiping sorry not over your hair wiping over the the socks are we all together and wiping over a calf that's been put on your hand is it a calf right a calf that's put on your hand what do they have in common and are they the same ruling and the other differences between the two of them are we all together do you give it exactly the same ruling of wiping over your socks and if a cast was put on your hand and they put a cast on your hand do they take the same are they جوامع that they have in common are they a فوارق that they are different in very important that you look for what they have in common and that's why sheikh abdel Latif ابن عبد الرحمن ابن حسن ابن محمد عبد الهد he said اعلم now انه من تصور حقيقة اي شيء anybody who comes to know the reality of any issue it doesn't matter على ما هو عليه في الخارج and he comes to know this issue as it is in the outer its specific descriptions او بجهلي كل المهيتين or ignorant وعرف ما هيته بأصافيها الخاصة sorry وعرف ما هيته he knows its essence بأصافيها الخاصة in a specific type of description عرف الضرورة ما ينقذه ويباده then the person will by default learn from that the reality of the things that will oppose it by necessity وإنما يقع الخفاء if you know something as it really is you have a correct perception of it as we said in the beginning do you have a good understanding of what it really is automatically you know what opposes it automatically you know what opposes it look what he said after that وإنما يقع الخفاء but ambiguity will come بلبس إحدى الحقيقة تيني when somebody is what when it's hidden from somebody one of the two realities one of these two realities are hidden from you او بجهلي كل المهيتين or one of the two essence are missing from you which is the ومع انتفاء ذلك وحصول التصوير التامي لهم لا يخفى ولا يرتبس أحدوما بالآخر نعم when he says وإنما يقع الخفاء بنبس إحدى الحقيقة تيني he means حقيقة الشيء حقيقة على ما هو عليه في الخارج knowing what the thing is in its essence and knowing what it is outside externally نعم and when he did that in college they wrote books on this for example that teaches you things that have things in common and whatever are differences he wrote a book for it and he called it and he says in that book he said knowing rulings of things that have knowing the ruling of a matter and what they have in common and their differences he says it's from the greatest and the most important in science and the most beneficial things that a person needs to know the person learns a lot for example if a person he prays in a Thorb that's made out of حريب it's made out of silk بطلة صلاة but if he prays a Salah where he's wearing an imam that's made out of silk لم تبطل صلاةه what's the difference between the two the the crazy one is the cat obligatory on him نعم تجب عليه his Salah لكن لا تجب عليه his Salah the crazy one the insane one the cat is obligatory on him and has to be paid from his money but he doesn't have to pray Salah so he's a Salah more important than the cat what's the difference why what's the reason to that if a man prevents himself from his wife he says to his wife that you are حرام from me this is called a it's called a ذهار that's what's called a ذهار and if a man prohibits himself from his slave it's a يمين it's not ذهار it's a يمين what's the difference between the two he said the same thing in this situation and then it's out anyone who prays without a طهار out of forgetfulness he has to repeat the prayer and anybody who prays with no طهار he doesn't have طهار and he finds out later he would have to repeat the prayer but if a person prays a Salah knowing that on their clothes there's impurity on it and they forgot it and they remember later they don't have to repeat that prayer why are there two different things the most important thing is that why are there two different things they're both impurity what's the difference from that this situation to that situation this is knowing the جوابع and the فوارق you're knowing the differences and you're also learning what do you call it and what they have in common we have a lot more to go through but because we took a lot of information today we'll stop there insha'Allah I'll leave the rest for let's do the fifth one let's do the fifth one the fifth one is the fifth one is when you're looking at these مسألة is معرفة to knowing مراتب المسائل knowing what what does it mean knowing مراتب المسائل knowing the levels of issues have to the fifth stage is knowing the levels of matters what do we mean by that as you know الله تبارك وتعالى commands us and as you know Allah prohibits us the religion is what commands and what prohibitions are commands and prohibitions the same which one goes first you have to know how to give presents to which one which one is greater and which is less the معمور or the نواهي the معمورات are what واجب and the مستحب and the منهيات and the prohibition things are what what are they it is the حرام and the مكرو the معمورات that are commanded that you are commanded because they encompass the واجبات and the مستحبات are they both the same if they both you have to choose one over the other are they both the same and that تزاحب are they both the same is the واجب which is a command and the سنة which is a command but not in a forceful manner okay is it the same as the واجب knowing the levels of things are very important when you talk about مسألة how to give which present to which و لذلك المام المشارطبي he says in his كتاب الموافقات he says على تساون في دلالة اختضاء والتفرقة بين ما هو منها أمر واجوب و ما هو لهي تحريم أو كراها لا تعلم من النصوس و إن علم منها بعض فالأكثر منها غير معلوم و ما حصل لنا الفرق بينها إلا بالتباع المعاني و النظر إلى المصالح و في أي مرتبة تقع و بالاستقراء المعلوي و إلا لذب في الأمر أن لا يكون في الشريعة إلا على قسم واحد لا على أقسام متعدلة و النهي كذلك أيضا شاطبي he tells us that the commands and prohibitions are not of the level نعم من جهة الرفضي in terms of the wordings they all come from Allah سبحانه و تعالى أما من جهة المعنى in terms of its meanings and what they benefit us they are not the same they are different levels and at Balib Ibn Brothers he needs to know the marati and the manhiyat he needs to know them so he can give presidents to what الذي يقدم أو يؤخر عند التزاحم and he knows this is not a shatri by the way that the person knows that when there is there is they are over you know which one to choose like for example تقديم الفرض على النفلي you give presidents to that which is obligatory or that which is voluntary for example the Ahnaf what do you see them do they come into the masjid and they pray the sunnah فجر while the jama'ah is going on صحيح فجر has been prayed the Ahnaf will be praying the sunnah in the back صحيح brothers yeah that's what they do so here we have a problem with تقديم الفرض على النفلي but they believe that's obligatory by the way but we go into that itself as well when the jihad the jihad the jihad is an individual obligation that goes it takes presidents over for example حج which is wajib it goes over the طاعة الوالدين if the man has only enough money to give to the children or the mother which one does he go to تقديم الزوجة على الأولاد it goes towards the wife over the children are you with me brothers these are all in the tazahum when things have to be tazahum happens the zina of the neighbor is greater than the zina of a person from another city and etc all of these are منهيات but they're not on one level it's not all of one level these five levels if a person attains it a student of knowledge attains it then truly has attained a lot of good إن شاء الله تعالى بإذن الله الكريم next week we'll be forced to go through more points بإذن الله الكريم on Saturday and Sunday again and maybe the week after that we'll choose another series بإذن الله الكريم but I think we haven't finished this one we need some more things to say about it anything which I have said that was wrong or incorrect is from me and Shaytan and Allah's messenger are free from it سبحانك اللهم بحمدك أشهد والله إله إلا الله أستغفروك وأتوب إلي