الحمد لله رب العالمين له الحمد الحسن والثناء الجميل وأشد الله إلا الله وحده لا شريك له يقول الحق وهو يهد السبيل وأشد أن سيدنا ونبينا محمد صلى الله عليه وعلى آله وأصحابه والتابعين لهم بإحسان إلى يوم الدين أما بعد today insha'Allah it's going to be our last day with the introduction to القوائد الفقية today we're going to take the last two قوائد الفقية الخمسة الكبرى we're going to be taken insha'Allah the five supreme legal maxims we took and we got two more to go insha'Allah which we will take today and once we finish those two قوائد which are once we do those two قوائد we're going to talk about how you can build yourself a library if you want to start this science and you loved it and you want to study even more what are the books that you should bring into your library those are the three things insha'Allah that we'll be taking today so we'll be taking that and we'll study that insha'Allah and the second one is and the third one is and the third one is how can a student of knowledge who wants to embark on this science who wants to learn it what books can I bring to my library and which one is the best for me to study and etc. we'll conclude with that insha'Allah let's go into the first one which is so first of all what does it mean العادة محكمة what does it actually mean I wrote it on the board for you it's written on the board it is it is to consider the custom and the norms حكمة as a judgement لإثبات حكم شرعين to establish and to affirm a legal Islamic ruling في المسائل الاجتهادية in اجتهادي related issues so when we hear the word اجتهادية we already know what it means right there's no textual evidence for it المرتبطة بالعرفة that's connected to the word let me go over it again so العادة محكمة what does it mean it is you're making حكمة a judgement to either affirm something like you would do for Islamic ruling like you could say this is you can't do this and you can't do this the thing that's gonna now judge you is the customs of the people in what like in في المسائل الاجتهادية in اجتهادي related issues that don't have textual evidences there are no textual evidences for it if there's a textual evidence then no one talks are you with me brothers اذا ورد النصو بطل القياسو if the textual evidence comes no one can talk no one can do analogy we're talking about مسائل which are اجتهادية matters that don't have textual evidence for it the custom it can judge المرتبطة which is اعرف look we did something here we mention ورف and what we're talking about is what عادة right it's the difference between عرف and عادة that's a good question right so the second point is العلاقة بين العرف والعادة the relationship between عرف and what عادة what is the difference between عرف and عادة because sometimes it's interchangeably used some scholars they took the opinion that عرف and عادة is a ترادف they are synonyms a ترادف means what they are synonyms of one another they're interchangeably used they're the same meaning no problem عرف and عادة mean the same are we all together brothers another group of scholars they said no عرف and عادة they're a difference التباين there's a difference between عرف and what and عادة there are difference when they said there's a difference what is the difference between the two the ones that said it's different that عرف is different from عادة they took two views the ones who said it's different they took two views amongst themselves some of them they said that the عادة some scholars they took that the عادة عادة is the actions the عادة is the what it's the actions and the عرف is the speech and another group of scholars they said no the عادة is used when it's either a small number of people or whether it's one individual and that the عرف is only for one individual are we all together sorry the عرف is the عرف is only one person they took two views right what was the first view that I mentioned that the عادة is an action and the عرف is speech that's one difference another group of scholars they said no no the difference is not that the difference is that the عادة is what one person and a group of people of course that group can't be too much and the عرف is this was the mistake I did the عرف is a group just a group it can't be one person now let's understand that I just the information that I just said so we want to understand عرف is custom people's عادة people's customs it can be a judgment the Quran and the Sunnah do not give a judgment we always give this example and this is the easiest for people to understand Allah tells us in the Quran to the married couples Allah says to them معروف live with each other in معروف معروف is عرف live with each other in عرف the Sharia didn't tell you how to look after your wife in this sense it didn't say to you you have to give her this much money every month and this is the kind of house that she needs to live in and in the living room of that house it has to have these windows no it didn't say that did it no it didn't and that she has to have 3 meals every day and she doesn't you haven't fulfilled her rights it didn't say that all of that goes back to the custom the custom is what's going to judge we're going to go back to what the عادة this wise this is very important to know now does that make sense but what issues are they used for المسائل الحهادي الحهادي related issue there's no text for this issue and later we're going to take محل اعتبار the place is what we consider عرف as a judgment and the places that we don't will speak about it in this point but does everybody understand the definition now there's 2 words that are interchangeably used which is they're interchangeably used some people call it عرف and some people call it عادة the scholars they said that the عرف and عادة are the same ترادوا stop wasting people's time it's just one thing another group of scholars they said no اتبايون اتبايون means what they're not synonyms they're actually different to each other so the question is then what's the difference the ones who said they're different to each other broken into 2 groups are we all together one group of them they said that the عادة is a what افعال is action right and the عرف is what a speech when we come here a speech and action we'll understand what that means bear with me we're going to come here when we say عرف speech we'll speak about it here okay and another group of scholars said no that's not the difference between the 2 the difference is what that the عادة is one or a جماعة and the عرف is what just a جماعة those are the 2 difference yeah that's a good way that is right habit and more like a custom yeah right now we're going to go into the 3rd point which is how is عرف broken down categorization of عرف categorization of عرف we're going to break it into 4 the first one is موضوعه what it deals with عرف is only 2 types when it comes in if you break all of عرف down and what it deals with is the speech or action that's what the customs of the people are see the speech or it's a what it's an action the speech for example can be at people they call something they know it as this like the Arabs the عرف of theirs is that the well it is known as a what the boy how is it called there but the Quran doesn't do that the Quran calls it what you'll see is it only talking about the boy it's talking about both pay attention to that like in the custom of the people are we all together that this is become their norm they use the word well it as a boy and that bint as a girl does that make sense are we making sense here customs you all know different customs the second is فعلي فعلي is something that just happens this is what people do this is their norm this is the norms of the people this is their norms for example which is somebody comes they like a product okay how much does it cost doesn't say anything you didn't say give it to me you didn't say I want to buy it from you you just give the money this action that's happening custom means I like it and I'm taking it صحيح correct this person doesn't say اي جاب I'm giving this to you قابلت I've accepted it on the price that you've given it to me none of that he has to do does it make sense the fact that he took it that is a custom that's what custom is فعلي is an action based no one is talking are we all together brothers صحيب who means the people who are doing it the people who are doing the أرف can either be عام general or it can be خاص specific it's something that's generally over the board this is what it's known as I'm just trying to show you examples yeah this is called an ipad right anywhere else that's all but everybody if you set everybody tablet all over the world they use it they just call it ipad ipad is more for the iphone that's a general word everyone uses this tablet that's عام wherever you go I have a tablet I'm using my tablet everybody understands what you mean and there's a خاص I'm just trying to give you examples that I can think of like for example in UK in America they call trousers pants صح in the UK we call pants underwear underwear is a pants صح so it's a problem that's عرف خاص for them if a quarrel happens in America in front of a qadi and he goes he stole my pants and in UK it happens the quarrel in front of the qadi which one is he going to judge it on عرف of the UK pants is not huh do you see my point the difference we're going to be trousers am I making sense brothers the عرف when you look at it in terms of قبوله in terms of his acceptance or whether it's accepted or rejected that's another categorization it can be صحيح or it can be what does it mean accepting some customs when the boy wants to get married to the woman or the woman wants to get married to the boy they go out they have a meal they go to a restaurant they eat they sit together they get to know each other the father will say to go with him and he would go and the family would put them together and they would go out for a week and then come and they say هد عرفون باطل فاصد عرفة is فاصد corrupt but you can't say but we do this it's her culture because it goes against what it goes against شريعة so this is فاصد العتبار it's corrupted are we all together brothers are we all together this was corrupt we don't accept it even if it's a custom for a people this custom is what it's evil are we all together or another custom which is صحيح which is the ones I gave you already the customs that people do that I already mentioned to you many customs that people do that are صحيح there's nothing wrong with it it's fine are we all together and the asal for the people's norms the asal for it is permissibility remember we took that before the asal for the people's customs is that it's permissible until there's a text that shows otherwise so صحيح if it doesn't go against the Quran or the sunnah and it doesn't show it's haram then we accept that custom and we do it are we all together brothers if it's a custom for a people for the man to shave and no beard or anything that custom is what فاسد it's corrupt but that's my custom the شريعة came and gave a ruling for this issue does that make sense brothers but you have to groom yourself but don't touch your beard صحيح and فاسد you all understand that right now we're going to go into مدل عملي به عند أهله in terms of مدل عملي به this is very important that you learn it it's very important that you that you understand it مدل عملي به in terms of acting upon this the scholars they divide the عرف into four types one that's مطرد that always happens this custom always happens for example if you go to a shop and you want to buy an iPhone it has to be sealed it has to be in a box that's عرف everywhere does that make sense if they give you about an iPhone that's open it's wrong you say this is مطرد what is it it's مطرد so you can return it and say give me back my money because it was open but you'll say to yourself there's no problem with it you say you went against you went against a continuous reality which is that it has to be sealed and closed this is the times that عرف comes into place he's going against the norms that's always taking place he can't give you crisps, you guys call it crisps you guys call it chips you know what I mean crisps إنه اللي لا I'm not talking about the chips which call chips the fries fries for us is chips and crisps is what the one that's in Doritos Doritos is crisps for us anyways if the British say it's crisps you have to take it that's where the language came from anyways the crisps the chips if it's given to you and it's not sealed that's a problem there's no delete in the Quran you're going to use عادة المطلدة the continuous قاعدة the continuous norms if you go home and you see open you bring it back it's like it's faulted the second one is غالب غالب غالب means majority at the time this is what happens I'll give you an example of that you're in a country like in the UK in the UK what kind of calendar do we use let's forget the UK we're not in the UK we're in UAE Dubai what's the calendar for this country is it the Gregorian news here which one is the Gregorian or the Hijri the Gregorian I was going to say Hijri okay is that the highest is it high so if two people argue right now I bought this product from him and he I took it from him a month ago okay a month ago and this is the product or I took it from him a period of time and they argued with each other and he gave me he said bring it back to me you don't have to pay me anything I give you reassurance that my product is good one month you can come back whether it's permissible or not put that aside for me I'm going to use the Gregorian or the Hijri we look at the country the ADA the customs if the overwhelming majority of the times they use the Gregorian calendar then that's what rules them and if what they use majority of the times it's what if it's the Hijri which they should do then that's what are we all together brothers the calculation we're going to go back to we're going to go back to the what's the overwhelming majority Musaouen is when it's equal it's equal like for example some countries in the world the dollars and their country's currency is used same like it's literally the same they can buy with that currency they can buy with dollars there are some countries like that if there happens a problem later it's a problem this type these two types the ADA doesn't work here the ADA only works when it's means majority of the times and then means when it's always like in Musaouen means when they're both the same the dollars and this country's currency are used 50-50 the ADA can't work here how can it distinguish one from the other are we all together and the fourth one is this doesn't really even happen it rarely happens it rarely occurs rarely happens the ADA doesn't come into place in this issue like for example no one would say nobody would use it except in a rare circumstance it will occur you guys can think of better examples than I can does that make sense Musaouen means equal the custom here both things are both the same 50-50 I gave using dollars and the country's currency is actually the same to be honest the country I had in mind is my own country Somalia the dollars and the country's currency is the same it's the same you can buy and sell with dollars in the shop and the country's currency is the same actually to be honest people prefer the dollars but it's used interchangeably okay what's the evidence for this ADA this is for take forgiveness with you وَأَمُرُ بِالْعُرْفِ مُحَمَّدْ كَمَانْدَمْ دَعُرْفِ كَمَانْدَمْ دَهْ وَأَمُرُ بِالْعُرْفِ وَأَمُرُ بِالْعُرْفِ كَمَانْدَمْ دَعُرْفِ remember you know the story of Hinda you know Hinda right the wife of Abu Sufyan do you know her she came to the prophet she said is a very stingy man she said that to the prophet she said he's a very stingy man he doesn't give me anything the messenger said to her go and take money from him ما يكفيكي that which will suffice you and your children بالمعروف he didn't say to take this much he didn't give her a limit and an amount that she needs to take he said whatever you and your children need based on the custom بالمعروف wherever you are the women of your calaba are we all together and the women of your whatever they live on take that from him even if he doesn't want to give it to you because that's your rights take it from him fifth the fifth point that we want to mention is what are the conditions in the first place when can we say let's use عرف let's عرف is evidence here when can we say it the first one is it can't go against the شريع if it's going against the شريع I gave you the example the boy and the girl go out and they have a romantic night together just all this because we want to get to know each other and that's our custom that's how we've been doing it for decades then the answer to that is it goes against the شريع what does it do it goes against the شريع it's not allowed the second condition for us to accept the عرف and even take into consideration is اطراده or غلبته it has to be مطرد or غالب اطراده here means it's always happening or it's غالب the overwhelming majority of times that's what happens this is the second condition we don't take the مساوين and the نادر into consideration if the عرف is equal then no one's going to look at it no one's going to give it consideration or if it's it rarely happens then it's not going to be giving consideration it has to be something that's always happening in the community or the overwhelming majority in the situation this is what happens that's when it's taken into consideration and the third one is again American person goes Americans what do they mean by pants again they mean trousers right if he says he took my pants i.e. my underwear this is now if that happens we're not going to take the custom into consideration are we all together brothers because he clearly spoke what he intended does that make sense if he just says an American says or he took my pants straight away don't take it as underwear like you do in the UK take it as trousers are we all together but what if he says he took my pants then now he's what he's clearly told us what he meant by it we don't go back to the custom now are we all together we don't take into consideration he went against the custom of the Americans am I making sense here brothers yes no those are the main three in sha Allah number six محل اعتبار العادة this place when عادة is used ما ورد مطلاقا when there's an unrestricted statement from the Quran from the Kitab or the Subnah ولم يريد له ضعبض and there's no other way to restrict this meaning there's no other way to implement this meaning في الشرق ولا في اللغة nothing in the shari'a and nothing in the Arabic language there isn't and I gave you examples which is how do you look after your wife and whatnot that goes back to the earth right brothers it changes from time to time it will change so barbit here means there's nothing there's no principle from the shari'a or principles from the Arabic language that specifies it so then we go to we go back to the remember brothers brothers pay attention it's very important it will save you a lot of time if a word comes it has to have three realities one of three realities it's either in the Arabic language which is في اللغة or it's defined by the shari'a or it's an earth that's all you have to remember for example the word الليل and النهار where are you going to go back to in the Quran وجعلنا الليلة the night what does the night mean it's the Arabic language wherever you see النهار شمس والقمر you don't need to go to the shari'a you don't need to go to the عورف the Arabic language you just go to the language right شرع defines the word like الصلاة صلاة is defined by the shari'a we don't care what it means in the Arabic language we don't care what it means صلاة means this definition in the shari'a the shari'a did not define it it's not in the Arabic language it goes back to the custom and that's what I was telling you all day are we all together brothers there's no definition the living between the two spouses it goes back to the عورف it goes back to another example is the word الصفر traveling the language cannot define it for you the shari'a didn't define it for you where does it go back to وَالعُرْفُ مَعْمُولُمْ بِهِ إِذَا وَرَدْ حُكْمُمْ مِنَ الشَّرِيلِ فِي لَمْ لَمْ يُحَدْ so you go back to the people's custom and they will tell you what it means traveling for us that's traveling are we all together brothers good so it's anything that the shari'a didn't define it and it's not in the Arabic language the customs now we're going to go into قواعد من درجة principles that fall under العادة محكمة okay principles that fall under it the first one is المعروف عرفة كلمشروط شرطن anything that's known in the shari'a sorry anything it's known by the custom established in the custom it's known it's like you and I gave each other a condition on this كلمشروط شرطن is a person allowed to break his promise and his condition if I say to you brother I'm going to get you a car that's like this and like this and I promise you can have all of this and I have to give you what I promise to you صحيح are we all together brothers is the عرف the custom the way it is is like a condition just like I told you before iPhone they'll give you a phone that's packaged sealed it's like they said to you I promise you our condition is it's going to be a sealed phone it's the same because the custom is that you have to give me a sealed phone does that make sense to be away it's like you both took a condition with each other it's the same and we know taking a condition with each other everyone has to fulfill it are we all together like for example some of the people when they are marrying off a woman they said على مهر قدرها كذا وكذا I'm going to marry off to so and so with the money of the dowry is this much and then they came and say امساكم بمعروف to keep be with her in good or to what to keep her in good and take care of her in good or to what or to let her go in good if you don't want her that's some of the شيخs what they do when they give they marry they marry a boy off to a girl they don't need to do that because they already told us that the woman has to be taken care of in a particular way it's like you really agree to it does that make sense there's no need to take a chart and a condition with all of that it's already known by the عرف the custom of the people does that make sense yes no the conditions and the customs are the same that's all it's telling you here don't reject the changing of a ruling because of the changing of the time because the custom changed at the time of for a person to be walking outside and drinking حديث wasn't taken from him it was it went against the customs of the people it was look down now you're eating you're drinking is that the case now I don't know about this country no it's not if I said walking and he's eating maybe it is Allah but I'm saying things do change over time what was once upon a time seen bad may not be seen necessarily bad I will tell you about this will not be seen bad after because the custom has changed what has changed the custom has changed the custom has changed okay that's important this goes around and the custom of the people the custom changes as long as that custom is not what it can't go against and what we mentioned can't go oppose the evidences and what not the third one is writing is like saying to write something is like saying it because in terms of custom are we all together brothers can you not send your resignation letter by email huh can you send a resignation you can resignation is that a resignation resignation sorry resignation and you resign from your work and you send it by email do you accept it your custom is there or you fax it it's like you said it the qadi is going to say it yes because the custom is that it's the same so we say writing is like it's like saying it divorcing your wife over whatsapp is it going to happen of course it's going to happen it's the same it's the same it will take place those are the examples or those are some principles that fall under قواعد من درجة principles that fall under العادي محكمة now we are going to go into the last and final uh league of maxim which is لا ضرار ولا ضرار I forgot the right لا ضرار ولا ضرار what does it mean لا ضرار ولا ضرار it means to remove harm before it even happens or at the beginning or removing it after it's already happened in simple terms that's what it is it's to remove evil before it happens or after it happens okay that's what it means what's the evidence for this قاعدة دليلها it's based on the Hadith of Sunan some scholars they weakened it others didn't but the meaning is what صحيح تابت which is لا ضرار there is no harm you can't harm yourself and you can't harm others لا ضرار ولا ضرار you cannot harm yourself and no can you harm others you're not allowed to very good that's the deal for it now the قاعدة fall under it I only chose two قاعدة because as many we can choose is اضرار يتفع بقدر الامكان if evil comes you have to stop it بقدر الامكان however much you're able to remember the evil sometimes you can fully remove it what can you do you can fully get rid of it and sometimes what can you do you can reduce it what can you do you'll reduce it you have to do what you can okay remember removing evil when you're removing evil pay attention here now brothers are we are we all together our brother says look in the UK there's a nightclub I want to go there and I want to give a little reminder to the people going to the club I want to remind them of Allah the day of judgment I want to take many people away from the door what's the ruling my answer is what is this brother want to do what is his intent his intent is to bring people to guidance we'll say first of all think about think about repelling the evil the evil that's going to come is what we have to push away before thinking about bringing people to guidance and what is the evil that we need to repel you are probably going to going to that club and start dancing and we're all together brothers so repelling the evil takes presidents over what overthinking about bringing good people always just look at the good that they're going to bring well in that decade there's a very evil concept that people push which is that the goal justifies the means what did they say the goal the end justifies the means that goes fully against the Quran are we all together it doesn't I need to get there I need to do this I need to do that because the end is good no our religion is the opposite which is repelling the evil and getting rid of it takes presidents over what thinking about before even thinking about bringing good remember when you want to repel evil and you want to get rid of evil what do you have to get rid of brothers you have to try to get rid of it with an with something evil less than it so there's a harm if the if the way that you're going to push this harm away is going to bring a harm greater than it is not permissible you saw a brother drinking خمر drinking it fast enjoying himself خمر he's drinking it and you went and you slapped the خمر out of his hand and he picked up a gun and he shot you in the head not your family isn't that a greater harm is it not a greater harm it's a greater harm so you's trying to stop an evil brought a greater evil are we all together brothers when he said at his time something happened there was the leaders of his time they used to drink خمر a lot of خمر some of the scholars at that time they tried to write letters you know رسائل and things to the leaders telling them stop drinking the خمر شيخ الإسلام التينية he stopped the people from writing towards those leaders about the خمر he said leave them alone let them drink the خمر he said because when they drink the خمر they don't kill anyone and killing is greater than the drinking of the خمر they're now busy with themselves and they're drunk all day he weighed the مصالح and they're to think when you see an evil it's not enough to say I have to remove this evil no remember you can't bring a greater evil or even equal to it even equal to you're not allowed to it has to be what either to reduce it or what or fully get rid of it and we all together brothers and wallahi many of us cannot determine where the harm is greater or not we can't see that and we all together brothers so we leave it for the seniors those who are older in age and knowledge we finish we have taken the five if you memorize those five and you really brothers read into it more I promise you enjoy how the religion is the way it's set I was going to give you guys a maktaba on how to I was going to give you how to a library but I'm just going to tell you one book I think that if you all buy it'll suffice you one book one of the best books I believe that's written now for all of you guys that can benefit these five legal maxims it's it's called it's called something like that and the author is it's it's it's if you buy his one on the five legal maxims so it's it's it's if you don't buy the book you'll never read it so it's it's because it's it's it's for it's us وهنمت إصبحت استمهاء السبوط في قواء ايضًا وماذا الذي أقتل أحد أخر ايضًا هذه هو قوائد المنديجة وإن معموك تدرس القوائد وقام بعمل معطل ايضًا وقد أمسه فيه وكل هذه قوائد المنديجة سأضع ذلك إلى أحد يمكن أن يحصل على سببه قليل يمكن أن يجد شيء لهم that he hasn't already mentioned سوف نتحدث عن هذا He mentions all of the Qawa'idah in Mandiridah When he mentions the Qawa'idah, all the Qawa'idah fall under it He mentions there Very beneficial, very beneficial Buy it Read it Because these five are unanimously agreed upon by all of the Madahibs Of course the application is different But it's agreed upon And so if you start with what it's agreed upon You can make your way to what is different upon, right? And that's a stepping stone to studying Qawa'id al-Fikhia, like that Does that make sense? And I also encourage you all I encourage you to memorize the Kitab written by Sheikh Abdullah Sheikh Abdul Rahman ibn Nasr al-Assaidi His little Qawa'id book It's very little But if you memorize it, it helps you sometimes to just use it I encourage you all to memorize it And if you see in yourself Abdul Rahman ibn Nasr al-Assaidi He has a Kitab In Qawa'id al-Fikhia He mentions in the beginning He said احرس على فهمك للQawa'idi جامعة المسائل الشواريدي لترتقي في العلم خيرا مرتقة وتقطف يسبل الذي قد أفقا وهذه قواعد نظمتها من كتب آهل العلم حصلتها It's a nice thirty-seven lines Thirty-eight lines Thirty-nine lines Something like that Easy to memorize Easy Two to three days you can finish it Keep in mind If you see in yourself more enthusiasm You're like I can do better This book is too small I want to go in I like the science Then I would encourage you To read Memorize a Kitab that's called الفرائد It's called المنظومة الفرائد المنظومة الفرائد الفرائد I think it's فرائد You know what's amazing? This book is very good A scholar who wrote it is an Indian شخ He's a what? His name is called أنور شاة الفرائد He's alive He's still alive Okay Some of you guys too I was going to say أنور شاة الكشميري No, it's أنور شاة الفرائد He's alive He's got a fiqh book But not the poetry of this one Wow, okay If it's in English Just share it with us You know what they did Subhan Allah He was a شاة فيعي I heard He left شاة فيعي Why? And then he became a حمبي And He did a poetry for them Are we all together brothers? He did a poetry for the حمبي المدهب And it's now become The book that they apply In the memorization of حرمين مكان مدينة They memorize it They memorize his poetry Of the حمبي المدهب Rather it's one of the best texts to memorize In the حمبي حمبي المدهب Are we all together brothers? Am I making sense? Rather He has another kitab called Another منظومة In grammar Amazing It's called ثلاثيات ثلاثيات Amazing Very good Very مدقلك this man ثلاثيات ألا كل حال After you finish memorizing قواعد الفقية by الشيخ عبد من ناصر السعدي Go for the منظومة تل فتفري By this author And he's doing a lot He's doing a lot of poetry Of a lot of books Very good A lot of people just miss it Because he's still alive People just like somebody who's dead Right? Go along These ones are very good Very good If you still see You know what? I can even do more I don't want to stop I don't want to stop Then I encourage you to memorize الفرائد البهية في المسائل الفقية الفرائد البهية by الأهدل الفرائد البهية It's called what? الفرائد البهية I encourage you to do that The reason why I didn't tell you guys To remember Shaykh Ibn Uthay means one Because he's got قواعد فقية وصولي It's not separated from one another Properly Are we all together brothers? Yeah الأهدل He originally This poetry Is taken from the الأشباه والنظائر السيوطي You know what's a أشباه والنظائر الأشباه والنظائر by السيوطي جلال الدين السيوطي He wrote a He wrote a أشباه والنظائر أهدل came And he turned it The whole book into poetry And this is like Basically the last book That you can memorize To be honest Once you do this It's all there It's all there Don't worry You have it all The rest is just You're reading And you're studying And you're going over books Here and there And increasingly And you're understanding But everything else is شاء الله تعالى It's with you And that's the Real knowledge brothers The real knowledge That you can claim is yours Is what's in your ألح ألح ألح ألح ألح ألح ألح ألح ألح ألح ألح ألح ألح ألح ألح ألح ألح ألح ألح ألح ألح ألح ألح ألح ألح ألح ألح ألح ألح ألح ألح ألح ألح أحد يريده أن أساعده، أستطيع أن أساعده إلى مدينة مدينة هل نحن مجموعة أخي؟ هل أنت سؤال؟ المنظومة تلفد فري I don't know المنظومة تلفد فري I've just downloaded one from the internet I'm trying to memorise it myself I recently came across it So there's just one online I saw and I just started to memorise it I don't know the publication for it I've never seen it before لكن الفرائد البهية I think Dar al-A'asimha published it I might be wrong but I think I saw Dar al-A'asimha's publication and Dar al-A'asimha, they're good with their publications Any other questions? Maybe, yes, maybe, yes it's true It may be possible It could be I would have to really understand the reality of that situation in order to say yes, this is correct but this doesn't make sense and they equal No, the customer is not the coach the background the person is necessarily from it's where they live at that current moment If an Indian lives in the UK you don't say well you're from India I'm going to give you 200 ruby You know I have to say brother the UK is 2,000 pounds, sorry It's the country Like in some scholars they say if you marry a rich woman from a rich background her father's rich but عائلة ذا مالن The or for her is the way that you married her You can't say to her hey listen by my family we sleep on the floor that's how we do it and she used to sleep on a queen science bed by herself that's how her family raised her and that's how she always were Some scholars they hold the opinion like Sheikh al-Islam and others that you cannot reduce her from that status and they put it under المعروف وعرفن كالمشروط الشرطن it's like you agreed with that girl when you were getting married to her huh that you're going to take care of her like that be careful who you get married to brother now when it comes low you have to then it becomes standard now that's what no the sharia puts it up it says to you know like every one of her like if she's high you can't put it down yeah it's the country that's the strongest opinion that the custom is based on the country and that country that you live in if a man method and marries a sister like recently in the consultation session some brother sister goes I got married hospital didn't even tell me how much the dowry was I said don't worry your dowry is whatever woman is given to in the country that you live in I know who the custom he forgot no problem now it's going to be told what he is going to be huh custom yeah no no not talking about it what's the greatest evil you see yeah pay attention here yeah pay attention to the brothers the evil are types and the مصالح are types there's a مصلحة called مصلحة خالصة مصلحة خالصة means this مصلحة is pure there's no evil in it at all and that's to heat nothing can go over that مصلحة is always higher than any and everything does that make sense there's a second thing in the شريعة the مصلحة and there's also a مفسدة in there like die in jihad jihad there's a مصلحة and there's a مفسدة in there as well it's not pure what's the مفسدة children becoming orphans that's a مفسدة I will tell you about this it's a مفسدة it makes sense that's why the jihad gets permitted if that with the شريعة context if the مصلحة is راجعة then it becomes permissible because that blood going and those children becoming orphans and then it's راجعة does that make sense so nothing can surpass to heat مصلحة is خالص and شرق which is opposite it's مفسدة is خالص it's مفسدة is what pure مفسدة there's no good in شرق what's so good صحيح but jihad the مصلحة and the مفسدة which one is more when it's sanctioned correctly the مصلحة is راجعة there's more مصلحة خمر there's مصلحة in there why not there's benefit in there I will tell the brothers but which one is more مفسدة is more does that make sense يسألونك عن الخمر والميسر قل فيهما إثم كبير ومنافعون الناس وإثمهما أكبروا من نفعهما نفع الله mention this benefit in the khمر but the مفسدة is higher so we get rid of that does that make sense so to heat speaking about it is pure مصلحة nothing can surpass that I will tell you about it but sometimes the مصلحة could be not to mention محمد عبد الوحب مصلحة أو إبنو تانية could be a مصلحة the name could be a مصلحة not the concept ripping the first page of كتابة الترحيد and the other back side the other side of كتابة الترحيد and saying السلام عليكم و بلده I'm going to teach you guys a book and you keep it like that is it a مصلحة sometimes it could be a مصلحة but not to رحيد رحيد has to be has to be taught هاية any other questions