وَأَقُولُ فِي القُرْآنِ مَا جَاءَتْ بِيهِ آيَاتُوهُ 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 سيئة عمالنا من يهده الله فلا مضللا ومن يضل الفلا هاديلا وشدوا الله إلا الله وحده لا شريكلا وشدوا أن محمد عبده ورسوله أما بعد إن شاء الله تعالى تريه سنذهب إلى الثلاثة لأكتب دعوة ونفق بطيني إلى الدعوة أنهم يفهمون ماذا دعوة هي وماذا دعوة يجب أن يكون دعوة لأكتب دعوة لأكتب دعوة لأكتب دعوة ومن فعل ذلك ونعلم عن تصوير مفيد من دعوة ونعلم عن أصول فاديو ونقول أنه سيئة الغاية ويسيئة أكتب دعوة ونقول أنها سيئة ويسيئة ويسيئة ونقول أنها صفات الدعوة ويسيئة ويسيئة ونقول إلى سيد واقع مكتب دعوة ثم we spoke about after the introduction and the second point which is about theってاور and the third point which we spoke about is the حرافات دعوة or the characteristics of the داعي. And we spoke about that yesterday. What are we going to be speaking about today? Today, insha'Allah, we are going to be speaking about principles for دعوة. We are going to be speaking about principles. And these principles are going to be 22 principles. There are how many? 22 principles. I don't think I will be able to finish these 22 principles. So what I've decided is I'm going to do 11 today. And I'm going to do the next 11 on Saturday morning. And on Sunday, we're going to do دعوة بيت. دعوة بيت. On giving دعوة.  And the دعوة بيت that we're going to be giving are also going to be 13 دعوة بيت. And those 13 دعوة بيت will be on Sunday, insha'Allah. So today, we're going to do 11 قواء عيد. 11 principles. And on Saturday, you're going to do 11. And that will make us finish the 22 principles. And then we're going to go into 13 دعوة بيت on Sunday, insha'Allah. And that will allow us to finish the plan that we had for how to give دعوة. On the correct way of giving دعوة. Each of these principles that I'm going to give from the 11 principles I'm going to give today, I'm going to give it with three ways, insha'Allah. Our three approaches I'm going to take in explaining the principle. The first one is I'm going to give you معن القعيدة. When I say that principle in Arabic, I'm going to explain to you what does this principle mean. And then what I'm going to do is I'm going to give you the evidences this principle has, the evidence that it has from the Quran and the sunnah. And then the last point, insha'Allah, is how this principle applies on دعوة. How this principle applies on دعوة. And of course I can't mention every field of how it can apply to دعوة. I'll only mention that which I think is insha'Allah is befitting for the time that we have insha'Allah. So does everybody understand how we're going to take this insha'Allah? Let's start with the first قعيدة. The first principle. The first principle is إِنَّمَ الْأَعْمَا لُبِنْيَاتِ. The first principle that we're going to speak about is every action is what is intended from it. This قعيدة, this principle إِنَّمَ الْأَعْمَا لُبِنْيَاتِ, which is every action is what is intended from it. It is from the scholars called القواعد الخمس الكبرى. It is called the five maximum legals in Islam. The five major maxims in Islam. And it has a big effect in the religion. ولي ذلك ألمان الشافعيوه he said about this قعيدة, this principle or this حديث of the Prophet, he said هذا الحديث يعني حديث إِنَّمَ الْأَعْمَا لِبِنْيَاتِ. He said it is one third of knowledge ويدخلوا. And it enters 70 chapters of the Quran. So now we have an understanding of what this قعيدة is. We understand what this قعيدة means. What does this قعيدة mean? فهذا يعني أن أفضل الأحيان يبقى على أفضلك. أفضل الأحيان يبقى على ماذا؟ يبقى على أفضلك. إذا كنا نقول كتابة، إذا كنا نفعل الأحيان، كل هذا يبقى على المنطقة والأفضل في why they said or did this. وذلك يهم للتأكيد من الأفضل والأفضل في المنطقة. لأن هذا هو أمام ما يتلقى على المنطقة. ما هو المثال للمنطقة؟ المثال للمنطقة هو أن الحديث في الذي بخارية المسلم يتلقى. أنه صحيح أن الشخص يقول هذا الحديث. إنما الأعمال وبنياء هو حديث، ولكن يقوله بمسجل عليه الصلاة والسلام. وأن الحديث يتلقى في مخارية المسلم من حديث عمره القطاب. أيضا أنه حديث. أيضا أنه حديث. أن هذا هو أفضل للمنطقة هو حديث من المنطقة الذي يقوله. عندما يسألهم أن الرجل يقاتل حمية. أيضا أنه يقاتل في مخارق الله. إذا كانه مقصد وهذا ما يردو. هو موطف ويقاتل. إذا كان هذا للمنطقة الله أو لا. ويجب أن تتعرف الحديث عن العلم صلى الله عليه وسلم. وفي بضعي حديكم صدقة. الحديث أبيدان، الذي هو صحيح مسلم. وفي بضعي حديكم صدقة. يوجد بضعي في العربية للمنطقة حديثة. لكنه يستخدم في حديث هذا وضعي. وفي القرآن السلم لا يتكلم عن هذه الأشياء. لا يقول ذلك. يتكلم عنها. وفي بضعي حديكم صدقة. one of you. when he has intimate relationship with his wife, he gets rewarded for it. فلعبت صاحبين سلسل إرسول الله أن يأتي أحد الأشهده و أحد يفوذ صراحة سبقه و يكون لأهو فيها أجر ثم يأتي أسرع فقط فالفرد قال أنه أرأيت لوضعها في حرام أكان عليه فيها وزر اذا كان يفوذ صراحة سبقه و يكون لأحرام فالفرد قال فكذا وضعها في الحلاله كان له أجر يأتي السموات عليه، حيث يأتي صدقيةه، ويصيب مهي المساعدة لإيجادته The Prophet when he just did here right now is called.. قعيدةashi وكياسو العكسي اما قياسو العكسي من العديد It is called.. قياسو العكسي The Prophet used the opposite as evidence for this particular issue Meaning we all agree that if a person goes and does Zina What did he get? He gets a SIM for it The same way if he fulfills his desires and حلاله He gets a what? He gets a reward for it ولكن تسمع، حديث يخبرنا أن الموطف في why he's fulfilled his desires in Halal is to stay away from the Haram and this Niyah is why he's getting rewarded for it This intention of him wanting to leave of the Muharramat and doing it to protect himself and not to fulfill his desires in Haram he gets rewarded for it so the Niyah is what he's getting rewarded for And also the Prophet صلى الله عليه وسلم صلاحين والحديث إن بالمدينة الى ريجالة إن the city of Medina there are men ما سرت مسير ولا قطعت مواديل إلا كانوا معكم حبسهم المرض The Prophet صلى الله عليه وسلم صلاحين غزوة التبوك إن باتلس تبوك when he was walking with some of his companions he said إن في المدينة الى ريجالة إن بالمدينة الى ريجالة إن مدينة الى رمان هو haven't come with us to this baton ما سرت مسير ولا قطعت مواديل You did not cut a distance and you did not go through a valley except these individuals They share reward with you They share reward with you And another reply says إلا شارعكم في الأجر Why? حبسهم المرض The only thing preventing them from not coming is that they were ill and they were unable to come They wanted to come They had the intention of wanting to come and to participate But what prevented them from it is what? What is it that stopped them from it? The thing that stopped them from it is that they were unable to So they're getting rewarded even though they're in مدينة And they're not in the battlefield What are they getting rewarded for? أنية الصالحة The good intention that they have The good intention that they have The intention of a person أنية الصالحة المجرد عن العمل يثاب العبد عليها A person if he comes with an intention That is stripped from any action He has no actions It's just a mere intention But the intention is so good You get rewarded for it You get what? You get rewarded for it Like the person who is what? Who wanted to do this thing Like حبسهم المرض Illness or a thing prevented him from it Like a woman who was on her menses She used to pray She gets the reward of the praying that she missed She used to fast on Mondays and Thursdays She gets the reward of those days that she used to fast She used to pray And while she's on this period of time It's prevented her from praying She gets the reward for all of that Due to what? أنية الصالحة The intention that she has أنية الصالحة المجرد Just having a mere intention That's stripped from any actions Itself can give you a reward It can give you what? It can give you a reward And also the opposite is true If a person comes with actions That are noble and upright But it's stripped from intentions They lose the reward They what? They lose the reward A person comes with fasting A person comes with صلاة A person comes with زكات and حد They lose all of the reward Because they didn't come with no intention So this shows us what? The power and the place in which intention takes So here we move on to the third point We explained what the قاعدة meant We gave the evidence that supports this قاعدة We're now going to move on to How does this principle Apply to دعوة The way that it applies to دعوة is It is not permissible For a person To stand up to do دعوة لجل بدنيا To attain worldly gain أو دفع مضرح Or to repel a A worldly harm from yourself You're not allowed to do that Because if you do do that And that is your motive Then you're not going to succeed In the دعوة you're giving So if your دعوة is To bring yourself a great worldly gain Or the motive behind your دعوة Is so that you can repel from yourself A worldly harm فإن هذا لا يكاد ينجح سعيه These individuals striving And their hard work that they're exerting It will come out with what? Nothing هلاء ممثورا Well if you had to get the sentence Some of them were asked Why is it that your statements Have effect on the people Why is it that you guys When you speak to the people That you've effected them And you made their hearts And their minds move They said that they spoke Those people they spoke from their hearts To the people's hearts But we speak from our tongues To the people's mouth Their tongue So it's everybody's The heart has been stripped away from The action of call it The same way is It is not permissible To warn against an individual To warn against an individual Say don't take knowledge from so and so From with the intention of backbiting With the intention of what But the way that you try to manifest it To the people And the way you try to show it To the people And the way that you make it seem Like is That you give it victory to the sharia Or you're trying to what You're trying to protect the boundaries Of the religion So you're making it look Like from the apparent That this is what it is Like in your heart And in your mind You have another agenda behind it It's also permissible To boycott the innovators And the people of sins It's also permissible To warn against them And mention their faults And their mistakes But with the intention of what To attain reward from Allah And you're doing this for what You're not doing it for Your own whims and desires You're not trying to get this person Because they did something You're getting them back It's not why The reason you're doing it Is what The reason why you're doing it Is ابتغاء الأجل من الله You're trying to attain reward From Allah And Subhanahu Wa Ta'ala The last point Insha'Allah Is It is upon the da'ee And the one who's giving verdicts And answering people's questions And ينظر إلى البواعث Ya'ala Al-A'man That when people ask you questions Don't just look at the action That they're telling you Look at the motive And the intention behind Why they did this Why because it's Because it's not Why because Because it has an effect On the verdict that you're going to give And it also has an effect On the ruling that you're going to pass And Forsaking that And dismissing that And not looking at the motive And intentions behind things حصل غلطون كثير Due to it A lot of problems came from it When people don't look at it And they don't take into consideration the intentions And now I'm going to move on to the next قاعدة The next قاعدة is أضرر لا يزال بضرري Or in other words لا يرد باطل بباطل This قاعدة It says لا أضرر حام When I'm moving on to the second principle We've now Spoken about the first والله the first one itself is pages And it can be spoken about months And the statement of Imam Shafi'u Says that to you Which is a ثلث العلم It's one-third of knowledge But we're summarizing And we're trying to finish things quickly The second قاعدة is أضرر حام لا يزال بضرري It cannot be repelled with another harm Another wording is لا يرد باطل Falsehood cannot be repelled And rejected with another falsehood بباطل in another falsehood And this قاعدة falls under one of the قواعدة القبرة خمسة القبرة Which is الضرر يزال That the harm is repelled It falls under that principle So the meaning of it is what As I mentioned That a harm occurs And then what you do is You want to remove this harm With another harm Or you want to Debunk or refute a falsehood Or reject a falsehood Or eradicate a falsehood But with another falsehood that you bring about The Stayman of Sheikh-ul-Islam ibn Taymiyyah And also the Suyouta in his Kitab al-Shbaha wa al-Ladair And And Imam العزب العبد السلام رحمه الله Wrote a book on this issue We're going to read A statement of this which I summarized Which is When it comes to The harm is one of two إذا أن يقول الضرر ناشي The harm that's going to come From you trying to eradicate The harm that's already there There's already a harm You're trying to eradicate it But there's a harm that's coming with it A خفم in الضرر It's less than the one that's already there So you're now You're trying to remove a harm that's there But the harm that you're bringing about Is less than the one that's already there In this situation Without a doubt To To remove The greater harm With the lesser of harms Is without a doubt better And in this situation To repel the greater harm With the lesser of the two The second situation is أن يكون الضرر ناشي The harm that you're bringing about Is greater than The present harm that's already there من الضرر الحالي You're bringing about a harm greater Than the harm that's already there In this situation Then بما هو أولا بما هو أشد منه It is not أعلى منه It is not permissible for you to remove a harm With a greater harm That's without a doubt You cannot remove a harm With a greater harm That you're bringing about But what about if the harm Is equal to the harm that's already there So you have a harm That's already there A problem that's already there But you're bringing about A ضرر a harm That's equivalent to it The scholars they say You're not also allowed To remove what A harm with a harm that's Equal to it Why? Because it could happen That the one that you're bringing May go beyond it It may go beyond it So there is not permissible For you to For you to come with it And the scholars they use it In other wordings they call it درء المفاصد أو لا من جلب المصالح They use that What's the evidence for this قاعدة What is the evidence For this particular قاعدة The evidence for this is The statement of Allah SWT Which is Allah says in Surah Al-Hadeed لقد أرسلنا رسولنا بالبينات We sent our messengers With clear evidence وأنزلنا معهم الكتاب So justice can be brought about Justice means what That there's no harm Justice means The removal Of a ظل And the Exceeding of limits Sharia came to bring about مصالح مصالح is عبن Justice Justice Justice The Sharia didn't come to Introduce harm Whether that harm is greater Or equal to it Also شيخ الإسلام إبنو جليل الطابري Also used this قاعدة For that principle And also شيخ الإسلام إبنو تيميا He mentioned that in his مجموعة الفتاة In his third volume page 246 There's also a Hadith of the عكس this قاعدة And the Arabic A Bedouin man Urinated in the Prophet's Masjid And the Prophet ﷺ said to the companions Do not stop him Stop him from urinating Let him finish Let him finish the urinating Why did the Prophet ﷺ Allow him to finish the urinating Him urinating in the Masjid It's a harm But why did the Prophet ﷺ let him finish the urinating Because them stopping him Is a greater harm Why? Medical issue for him That when they stop him from urinating It could cause him any medical problems All the second harm that it has Is that he may run from the place that he's at And then make the Masjid More of it The urine reach So there's two harms And him urinating is only one harm So the Prophet ﷺ He told them don't stop him Let him finish the urine And then he requested A Bedouin man He requested For a pot of water To be brought to him And he poured it over the urine So the way that we're trying to take From the Hadith is that The Prophet ﷺ He allowed him to finish off his urine Knowing that there is harm in it So that He doesn't make the Masjid even more He doesn't make the urine reach More of the Masjid And he doesn't also cause him any harm Also the Prophet ﷺ's Hadith is another evidence for this Which is After me there's going to be bad things That are going to occur They're going to be leaders who are oppressive They're going to harm you And physically bash you And take your wealth And they're going to be the leaders Look what the Prophet ﷺ told us They said What do you command us to do The Prophet ﷺ said To You will fulfill the rights That are upon you And you ask Allah for your rights Stop demanding for your right Ask Allah for it Why Because The oppressive leaders Who have absolutely They still believe as they haven't left The fold of an Islam Going against them Them being in power Is a It's a harm without a shadow of a doubt Them ruling over the Muslims Is a harm He's taking their money unjustly He's bashing them unjustly And he's causing harm That's a But when you go against them They're not a great harm You're bringing about a what A great harm Or maybe even a harm that's equal to it So what did the Sharia say Ask Allah for your rights Ask who Allah سبحانه وتعالى For your rights And give him his rights that he has upon you Meaning obey him and listen to him That's what the Prophet means Give him the rights that he has on you Which is to listen to him That when the people Have gone against oppressive leaders Leaders who are unjust Who are tyrant leaders The consequences was greater More bloodshed took place What they were looking for they didn't attain it Now that doesn't mean That when it said don't go against him That it's a A consent To his evil It doesn't mean that And the person who then accuses you About accepting the oppression Is a person who is speaking with no knowledge We're agreeing there's a harm We're agreeing there's a harm But we're saying That our harm is not repelled With a harm either greater than it Or equal to it How does this affect Or how does this Which is how does this go According to Our topic which is The way that it goes through it is That The داعي It's definite that it's going to have Opposition When you become a داعي You're going to have those who oppose you And sometimes what's going to happen Is that they're going to exceed their limits And their boundaries in your rights They're going to be unjust to you They're going to be unfair to you And they will even speak about you They're wrong They may even make you a kafir And take you out of the fold of al-Islam They may say that you are a fasik A transgressor They may call you a مبتدع It is not permissible for you To do exactly what they did to you Or to go even worse than that You're not allowed to do that So the داعي knows this قاعي That is going to live by it That if a person does تكفير on you If a person says to you you're an innovator You don't say well guess what you're an innovator You don't say any of that Because The person learns this through his قاعي Also this قاعي that teaches us That it's prohibited to debate innovators And it's also prohibited to debate These believers When you are trying to defend The truth with falsehood You are trying to defend the truth By using that which is falsehood Like for example You've been put in a situation Where somebody asks you What was the age of عايشة when the prophet married her And so you don't want to lose the debate You speak Which is When you know that there is Age of عايشة In Bukhari and other books That are دواويلوا السنة The age of عايشة when the prophet married her So what do you say It's مسائل خلافية الضرر ولا يزالوا بالضرر They fall under this قاعي ده That the religion does not need you The religion does not need you to what To defend it with falsehood This قاعي that also teaches us That some people they say That you are allowed to lie for the deal This قاعي that shows you الضرر ولا يزالوا بالضرر ولا يردوا الباطر بباطر it That you cannot refute a debunked falsehood With another falsehood You can't lie for Allah And say that lying against Allah Is وصحرام And lying for Allah is permissible And there are some people whose دعوة is like that That they believe If it's the مسلح of the دعوة You can lie So this is not permissible And this قاعي There are many other things fall under it The person learns how to prioritize things And they learn the مراتب And the levels in which things are وما إلى ذلك قاعيدة الثالثة The third قاعيدة That we have to understand is الشريعة This religion The shari'a meaning the Kitab and the sunnah جاءت بالتحسيل المصالح وتكميلها وتعطيل المفاصد والتقليلها That the shari'a came to bring about benefits It came to bring about good To complete good with us It came to bring about complete good for us And it came to Remove harm or lessen it So the shari'a what does it want to do It wants to bring about complete good If it can't It wants to bring a great amount of good And the shari'a wants also to do what It wants to Repel and eradicate harm In totality And if it's not able to lessen it This is what the shari'a came to do And this is what قاعيدة means وذلك العز ابن عبد السلام رحمه الله العز ابن عبد السلام رحمه الله سلطان العلماء who died a 500 And 77 He has a book called قاعيدة الاحكام Is it called what قاعيدة الاحكام This book of his He says The whole religion is مصالح إما تدرأ مفاصد أو تجلب مصالح It either repels harm or it brings about good Remember this The whole religion is about مصالح Everything that the shari'a commands is good in it for us Whether we know it or not The shari'a has either come to bring about good or it came to repel harm That's what it came to do And that is what this قاعيدة means The مصالح are three types According to the scholars The benefits to good are three types And this is us looking at the مصالح من حيث اعتبار الشرع العلاحة وعدمي In terms of whether the shari'a اكنولجس it or not It's categorized into three The first of them is المصالح المعتبر And we're going to do this issue about مصالح المفاصد We'll do a more detailed explanation بإبن الله الكريم But now we're just going to go over it fast The first one is المصالح المعتبر What does it mean? It means the considered type of benefit The shari'a has taken this good into consideration It is the type of مصالح that has come for it الدليل الشرعي The Quran and the sunnah are affirming it The Quran and the shari'a has requested for it to be brought The shari'a The Quran and the sunnah want it to be brought And it wants the people to come with it The second type is المصالح الملغات The second type is مصالح ملغات It's ملغات It's the مصالح which the shari'a dismiss When the shari'a said it doesn't want it It looks like The reason why they call it مصالح الملغات It looks like a good What does it look like? From the apparent It looks like a مصلح What does it look like? From the ظاهر When you look at it, it looks like a مصلح But It is a It's actually a harm How do we know it's a harm Because the shari'a Considered it to be a مفسده A مفسده Example A woman wearing a hijab نقاب on a sunny day The مصالح may look like That if she takes it off Or let's say there's a place Where the women Are all not wearing hijab Okay No one's wearing it So if she did take her hijab off She's not going to stick out So a مصالح might seem to be That she could take off her hijab It's not like anyone's going to look at her And anyone's going to give her attention Because everybody else is doing it And it's a sunny day And it's burning All of that might seem to be a مصالح But it's actually a façade How do you know it's a مفسده Because the shari'a Are actually dismissed And the fact that we know That the shari'a came with a مصالح And it didn't mention this Shows us that it's a مفسد The second type is The third one is The third one is The third one is The third one is The third one is The third one is With 4 conditions They can permit it I'll ask you to go to the На عجص يمام الشعب طبيحة رحمة الله You can find it there And we'll speak about it in more In more details The benefit فى المساعدة ي stakeholders look at it from another approach as well Just like a human being can be looked at from many approach in different ways Okay, I can look at you in terms of your height Are you tall? Are you sure? Are you average?  Are you light? I can look at you in terms of your weight The same as with al-Masalih We can look at from many different angles The first type of observation that we were looking at it is From the angle of whether the Sharia accepted it into consideration or if it didn't الآن سنرى المصالحة في حسبها's أسلسل وما هو المصالحة المفاصد؟ هذه المصالحة تعتبرها إلى ثلاثة تعتبرها إلى ماذا؟ إلى ثلاثة. المصالحة المفاصدة هذه المشكلة هي مصالحة ومصالحة ومالا هو المفتدة الخالصة المفصلة الخالصة المفصلة الخالصة هناك أص такую المفصلة لن سأطلق أجهزة لها هذا هو ك لماذا؟ المصالحة الخالصة المصالحة أر Herr Toheed is خالص there's no harm in it and the مفصلة which is خالص is شرك the second one is تزافم المصالحة فيها it is not it is not خالص هناك مصلاحة فيها هناك أيضاً مصلاحة فيها أيضاً هذه المساعدة يجب أن يضعوا إزامبور لها مثل جيهاد جيهاد مصلاحة ليست خالصة مصلاحة التي هي راجحة كيف هي it هناك مصلاحة فيها ماذا كلمة الله here العليا سيكون جيدة وذلك يجب أن تكون راجح المدينة الله سيكون جيدة المدينة الله سيكون جيدة لكن هناك مفتدة فيها حيث يجب أن يكون أبونا فعلاً سي失عوه مدينة الله سيكون جيدة ترى المدينة الله سيكون جيدة وراءة والبناء والبلاد سيكون جيدة والحياة سيكون جيدة كل هذا يستطيع لكن مفتدة المصلاحة التي هي راجحة مصلاحة ماذا مصلاحة هي راجحة لدينا مفتدة فيها لدينا مفتدة فيها مفتدة يتوكي نحن لدينا مفصدة. وانا مفصدة مفصدة أكثر من نفعها. لأنها مصرحة، مثل اللي قلت في القرآن، يسألونك عن الخمر والميسر. قل فيهما إثم كبير وملافع للناس وإثموهما أكبر من نفعهما. هذا خمر. هل هذا مصرحة نوات؟ أم مفصدة؟ ماذا أكثر؟ نمفصدة أكثر من ننا. مصرحة. وانا نقول مصرحة الراجعة. هل ما تخالص؟ وانا مفصدة أكثر من نفعهما. يقول أن مفصدة أكثر من نفعهما يسألون. فهي يقول. صحيح؟ وانا أخر الأشياء التي يستخدمها. هل ترى؟ لذا هناك مصرحة أكثر من نفعها. لكنها مصرحة. مصرحة تتعب here. وانا مفصدة ماذا؟ راجعة. مصرحة تتعب here. هل نحن نفعها؟ That's the second type. Are we all together? How many times did I say it was? Three. So we have مصرحة الراجعة. The third one is The مصرحة المفاصد here are stuck together. And there's no way to detach one from the other. It became The مصرحة المفاصد became what? It became تلازم المصرحة والمفاصد. They became both of them became what? Both of them became connected to one another and attached to one another. What is the And this is a بحث that requires a lot of discussions and examples. But what is the evidence for it? The evidence is قوره تعالى يسألونك عن الشهر الحرام ختال فيه. قل قتالوا فيه كبير وصدوا العزيز. So what is evidence for it? The evidence is قوره تعالى يسألونك ان تتعلوا فيه كبير وصدوا عن سبيل الله وكفر به والمسجد الحرام وإخراج أهل his family منه أكبر عند الله والفتنة أكبر من القتل. As I mentioned jihad. جاهد is the آية سورة البقرة آية 217 جاهد It's the bloodshed what's taking place what's western at الله سهب will fit in that the خفر is greater than the dying of the people. And و أخر أسلحة التي تتكلمها بها أحد الأجهزة لها هو أنها تتكلمها للمدينة و الأحلية التي تتكلمها للمدينة كيف تقع إلى نفسنا؟ هذا المشكل الذي نتحدث عنه هو دعوة كيف تقع إلى نفسنا؟ يوجد فينا إذا كانوا دعوة والذين يجبون دعوة والذين يوجدون في المدينة يتكلمون تتكلمون بماذا؟ يتكلمون لأحد who used to do major sins يقولون أنهم لا يتكلمون لأحد لا يتكلمون لأحد يخمسون يتكلمون منهم و دعوهم في البعثين لكنهم بحقهم يجعلون دعاء لهم كالذلك مشروعا هذا مؤمن لماذا؟ لأن الحجرة يجب أن تقوموا بشكل جمع قرارات قرارة منهم ورفعهم ليس قرارة المسلم من المذة؟ كانو قرارة جيدا هناك ماذا؟ فى هذا المذة الم시면 will learn from this principle is there is there a Maslaha here in boycotting this individual لأنه لماذا لديه معرفة المده؟ بعفش الرهيم I wanna weaken their evil what do I wanna do? I want to I wanna weaken their evil لا أريد أن أجلس ألوان ، لا أريد أن أردت الإنهاء ، فهذا هو موضوعي لكن إذا أعرف أن هذا لن يكون أصدقائي من هذا أعرف أنه ليست موضوع ، أعرف أنه لن يحدث ثم سأرى at the ruling year باستخدام المصالحة ومفاصد أن داعي سأرى it into this issue أيضاً أن يدع من هذا لا يخاطب الإنسان أنه ليست مدرس في ذلك الذي يستطيع أن يفهم أنك لا تتحدث مع الناس في ذلك الذي يفهم ومعهمهم لا يستطيع أن يفهم لماذا؟ لأنهم ستفهم إلى مدرس أكبر بأخبرهم ذلك الذي لا يستطيع أن يفهم العلمة العليمية بالطالب حيث أنه لست بمحادئة حديثوا الناس بما يعرفون أن تريدون أن يقدم الله ورسوله أخبرهم ذلك الذي يستطيع أن يفهم أن يريدونهم أن يكونوا أصدقائيين في الله وفي يوم التجمد عبد الله من المسعود لست بمحادئة في قومة حديثاً لم تبلغ وقولهم إلا كان لبعضهم فتنة عبد الله من المسعود وقلت أنك لا تتحدث مع الناس عن أماتهم التي لا يستطيع أن يفهم ونستطيع أن يفهم حتى أنه يصبح أكثر فتنة لهم لذا ستستطيع أن يضع المصالح ونمفأس it هل أنت مجدداً لكي يجب أن أقول هذا الآن وما يجب أن أقول ذلك؟ هل هذا ستبقى أشكة وحيراً وخفوزين وخفوزين إلى الناس أو هل هذا شيء لا يجب أن أقول أن الناس will know what to say and what not to say ستتعلم من هذا كما يجب أن أسأل هل تستطيع أن تذهب إلى مكان where محرمات and things that are wrong that are happening هل يمكنني أن أذهب to a Friday night club ويبقى في أجلها لتوقف الناس من يدخلها ويجب دعوة هنا هل يمكنني أن أفعلها؟ لا لا يمكنك أن تفعل ذلك درقاً للمثسدة المتوقعة لا، لا يمكنك أن تفعل ذلك بسبب المحرم that's going to happen when you stand there you may be from those who are going to go into there the music that you're going to hear the women who are not covered and they're dressed in the way that they're dressed you're going to see that and it's going to hit your heart all of that you're learning it through this you're learning it all through this قاعدة you're not allowed to do that now we're going to move on to the fourth قاعدة which is المعلق بالاستطاع that the obligation is connected to ability that there you need to know this fourth principle which is that obligation is connected to the ability the word الوجوب is it comes from the form of that is obligatory and you know the Arabic language the word واجبه it means when something drops الله says in the Qur'an when the camel's side falls to the side the way that they would slaughter the cow and so the camel would be by tying its leg one of its leg that when you cut its throat because it was standing on three and not four when it moves it will fall on its side so it will die quicker الله says in the ayah فايدا واجابت جلوبها when it falls on its right on its side so the word that uses واجابة a سقطة it falls on the ground so the word واجب in the language it means it means a سقوط and it has other meanings as well but that's one of its meanings but what does it mean in the شريعة it means it is what the شريعة requested for you to do in a forceful manner ما اطلبه الشارع وفعله it is that which the شريعة requested for you to do على وجه الإنزام in a what in a forceful in a forceful manner you have to do this you have to you have to do it the استطاعة is necessary for every action that a person does a person cannot come with something unless he has قدر على ability and the ability is two types the first one الاستطاعة في العلمي the ability in knowledge what does that mean it means the first one is that the person has the ability to comprehend what is being said to them the شريعة does not hold account for a person who is ignorant because they have lack of ability they haven't understood what was being said to them so the first one is الاستطاعة على العلم that the person he is able to comprehend and not source the textual evidences and what they are saying to him if he can't then he is what he is غير قدر he is unable to do this the second one is الاستطاعة على العمل that he is able to then do the action he has the knowledge he has the ruling with him he understood what Allah and His Messenger have said to him but the second part is missing from him which is الاستطاعة على العلم he is unable to do this action he is unable to do the action he is unable to come with this action or he is unable to stay away from this particular issue what's the evidence for this قاعدة the evidence for this قاعدة is the statement of Allah لا يُكَلِّفُ اللهُ نَفْسًا إِلَّا وُسْعَهَا that Allah does not burden an individual except in accordance to their ability so the person is commanded to do something or is commanded to stay away from something all based upon what? their ability the person is what? is told to come with something based on what? based on their ability also Allah says in another ayah وما جعل عليكم في الدين من حرج Allah did not make the religion haraj for you and haraj means what? Allah hasn't made it something you are unable to do الله تبارك والتعالى when he does and he wants you to do is what? is that which is in accordance to your ability and you all know the famous حديثة و الإمام in which الإمام البخاري and the Muslim both narrated in the صحيح and the wording that I am going to mention is the wording of إمام المسلم من حديث أبي هوريرة أبي هوريرة عبد رحمان بن وصخ الدوسي he said that the Prophet ﷺ has said دعوني ما تركتكم leave that is what I have left for you فإنما أهلك من كان قبلكم those who came before you were destroyed for what? the excessive questioning and they are asking too much واختلافهم على أن بيائهم and their opposition towards their prophets then the Prophet ﷺ said فإذا نهيتكم عن شيء and if I prevent you and prohibit you from something فشتنموه stay away from it وإذا أمرتكم but if I command you something بشيء إن فأتوا منهم أستطعتهم come with that which you are able from it so the scholars they say that to do a command is in accordance to what to do a command is in accordance to what to follow the Qur'an and the Sunnah is in accordance to your ability but that I and Hadi didn't say when it came to stay away from something it didn't say your ability it didn't say your ability it says فإذا نهيتكم عن شيء and if I prevent you and prohibit you from something فشتنموه stay away from it but then he said وإذا أمرتكم شيء but if I command you something فأتوا منهم أن تأتي with that which you are able to do تأتي with that which you are that which you are able to do also the Prophet ﷺ said in the hadith برأى منكم مكرن فليوا يوره بيدي one of whichever of you who sees evil he should stop it with what if you see evil what should you do stop it with your hand what about if you are not able to فإن لم يستطع فبليسان do it with your tongue فإن لم يستطع you can't do it with your tongue فبيقل بيديو in your heart وذلك أضعف الإيمان and that is the weakest of iman أبي سعيد للخذري رضي الله تعالى عنه who narrated this and it's found it's صحيح مسلم so the Prophet conditioned our ability to what our ability to command good and prohibit evil so what is it that we take from this قاعدة that applies with our دعوة what it applies with is of course that every individual from amongst us in this Ummah what is upon them and that which is obligatory on them to stand for in دعوة is بما يقدر عليه that which is able to do everyone from amongst us has to give دعوة in accordance to his ability that is if somebody else hasn't stood for it if somebody else hasn't stood up for this obligation then you have to come with that which you're able to do if somebody else stands up to do it then the obligation is what it's uplifted from you because that دعوة is فرضو كفاية the obligation of دعوة it's not an individual obligation it's a communal obligation it's a what it's a communal obligation it's not an individual obligation the benefit that we take from this قاعدة that applies to our دعوة among the understanding of دعوة is that the hustle of prohibiting evil is the hand and if you're not able to is your tongue and if you're not then able to it becomes your heart and that is the weakest of what that is the weakest of الإيمان so if the أهل الفضول the criminals and the wrongdoers they're not listening to the prohibition they're not coming with the commands that they are given then what the retaliation it should be done in accordance to the ability the people can actually repel them physically they can lead or somebody like that and they should do so and stop them the أهل الفضول and أهل الفسق أهل الفساد if they're not able to then they use what is needed what is next in line the same as with the داعي he does the same in his دعوة sometimes he's going to use his hand sometimes he's going to use his speech and sometimes he's going to what he's just going to have to dislike it in his heart and that is the weakest of إيمان also what we take from this حديث is if a people reside in a land for example that land may be the land of the disbelievers or it may be land of the innovators you stay in a land like that and you're unable to migrate you can't leave that land you don't have the ability to do so then what is obligatory is that which is in accordance to your ability also what we take from this حديث is if you're made a qawfi a person makes you a judge in a particular situation or you're made a judge a general judge your general qawfi and you're unable to fulfill the justice that you wanted to bring about you're unable to do it you can't do it هناك من يمنعك من ذلك there's somebody there who's not letting you do it فإنه يجب عليك then it's obligatory upon you to do what to do that which is according to your what's your ability do as much as according to your ability that you can وَلَا يُكَلِّفُ اللَّهُ نَفْسَنْ إِلَّا وُسْعَهَا الله does not burn a slave more than that which they can carry also what we take from this حديث is that it's permissible يَجُوزُ لِتْ دُعَاتِ that it's permissible for the دُعَات تَأخيرُ البلاقي that they delay conveying a particular message and a particular matter from the matters of the religion because they are not able to do it at this particular moment that so they delay this information they withhold this information for a period of time until they find the ability to speak about it and they find the ability to address this particular issue the فتقاعدة the فتقاعدة that we speak about إن شاء الله يتعالى is أل أصل في العبادات التوقيف that the أصل in عبادات is what the أصل of عبادات is التوقيف what does توقيف mean أما التوقف what does it mean it means نص الشارع المتعلق ببعض الأمور that it means this particular issue it needs a textual evidence you're not allowed to go forward in this issue unless you have a textual evidence the دعات have to understand that when a matter is عبادة it's not permissible for you to go forward and to do this thing unless you have a textual evidence what is a textual evidence الكتاب و السنة you have the كتاب and the سنة that is allowing you to do this now this عبادة can be what any of the three places where عبادة occurs from which is what your speech you can't say something which is عبادة unless you have evidence for it you can't do something which is عبادة unless you have evidence for it you can't believe in a matter which is عبادة unless you have evidence for it all of those require what they require evidence و لذلك الشيخ الإسلام ابن تيمي it is مجموعة الفتاة or مفتاة الكبرى which is called it's called what الفتاة الكبرى the second volume page 93 that's the difference between مجموعة الفتاة and فتاة الكبرى are two different ones ابن تيمي says in his الفتاة الكبرى second volume page 93 he says فجماع رعيمة الدين أنه لا حرامة that the علماء of the religion unanimously agree upon أنه لا حرامة إلا ما حرمه الله و رسوله that there is no haram except that which Allah and his messenger make haram ولا دينة and there is no religion إلا ما شرعه الله و رسوله except that which Allah and his messenger are legislated and then there is no deen except through which channels through the Quran or the sunnah so anything which a person is bringing into the deen he has to bring it either from the Quran or the from the Quran or the from the Quran or the sunnah so this qa'idah that's what it means the religion stands on these two principles the religion stands on what these two fundamental principles which is أن نعبد الله that we worship Allah وحده لا شريك له that we worship Allah alone and we don't associate partners with him we single him in worship and the second one is أن نعبده that we worship Allah بما شرعه على لسان رسوله that we worship Allah in the way we worship Allah according to what he legislated on the Prophet ﷺ we don't worship him صلى الله عليه وسلم we don't worship Allah بالأهواء والبداع how our desires likes and how is in accordance to our whims no we don't we do it in accordance to what we do it in accordance to that which Allah legislated on the tongue of his messengers صلى الله عليه وسلم because who are we trying to worship Allah He will tell us how he wants us to do it He will tell us how he wants us how he wants us to do it the actions that are transmitted to us from the Prophet ﷺ is of two types actions that the Prophet ﷺ he done it in a particular form he did it in a صورة معايا in a particular way what do we mean by a particular way he restricted it to a particular timing for instance or he restricted it to a particular place for instance and he was getting closer to Allah by that then what is legislated for us is to follow the Prophet ﷺ in the way he did it if he did it in a particular timing we do it in a particular timing if he did it in a particular place we do it in a particular place he did it if he got closer to Allah by doing it we get closer to Allah by doing it as Allah سبحانه وتعالى سنين القرآن قد كان لكم في رسول الله أسوة وحسنة لمن كان يرجو الله وليوم الآخر وذكر الله كثيرا في the Prophet ﷺ is a good example in the Prophet ﷺ is a good example for us the second type is the Prophet ﷺ did this action عليه الصلاة والسلام not because he was trying to get closer to Allah by it and that can be one of two types the second one can be one of what two types for example that which he did because it was جبلي and he was like this Allah created him like this the way he walked the way he talked the way he carried himself all of that it falls under that which he did وليس على which العبادة والقربة are we all together or that which he did which is the second that falls under that that which he did because of his culture عادة his people were like this and he did it because of his culture and the people he was from this one we say فلا يُشرعُ لِقْتِدَاءُ بِهِ فِي دَالِكِ it is not permissible for you to follow him in this one you're not allowed to follow him in it عليه الصلاة والسلام what's the evidence for this قاعدة the evidence for this قاعدة is the statement of Allah سبحانه وتعالى اتبعوا ما انزل إليكم من ربكم follow your load follow sorry اتبعوا ما انزل إليكم follow that which has been sent to you from your load ولا تتبعوا من دونه أولياء قليلا ما تذكرون and don't follow besides them أولياء allies little do the people take reminder and little do they ponder and contemplate also Allah says وانه هذا سراطي مستقيما فاتبعوا ولا تتبعوا السبولة فتفرق بكم عن سبيله ذاليكم والصاكم بهي لعلكم تتقول that this is my path the straight path follow it and do not follow the path that was set by others will divide you and it will scatter you into many other groups ذاليكم والصاكم بهي لعلكم تتقول also Allah says قل إن كنتم تحبون الله فتبعوني يحببكم الله ويغفل لكم ذنوبكم الله هو فور الرحيم say to them Muhammad and if they love Allah then let them follow the messenger صلى الله عليه وسلم الله will love them and Allah will forgive them for their sins also عائشة رضي الله تعالى عنها وعن أبيها may Allah be pleased with her and her father that she said that the Prophet صلى الله عليه وسلم he said من أحدث في أمرنا هذا ما ليس منه فهو رد anyone who introduces in our religion that which is not from it it will be rejected to that individual بغالي المصلم both narrated this hadith so all of this shows us what all of this shows us that the asal of ibadah is a what is a tawakuf is to withhold unless you find the textual evidence that supports it unless that you find textual evidence that supports it how does this principle apply to the fiqh of da'a it applies in the following way number one it is not permissible for any individual to legislate for the people a type of al-qar or a type of du'aa or for them to legislate for the people a type of righteous deeds which they have no textual evidence for they're not allowed to and that is what ابتداعون that is innovating in the religion the benefit that we take from this hadith also is ليس لأحد it is not permissible for anybody أن يتبع زلات العلماء that it's not permissible for anybody to follow the mistakes and the shortcomings of the scholars and the errors because why الله has forgiven the scholars for their mistakes we were commanded to follow who وؤمننا أن التبع ما أنزل إلينا we were commanded to follow that which was sent on to us من ربنا from our Lord and we were not commanded to follow allies besides other than Allah سبحانه وتعالى when their statement goes against the statement of Allah in his messenger also this قاعدة teaches us what ليس لأحد it is not permissible for anybody أن ينصب للناس شخصا that it's not permissible for any individual to take an individual and place that person as an icon for the people يدعو إلى طريقة تي that they call the people to this person's path ويوالي ويعادي عليها and you show love and hate based on that person ولا ينصب and it is also not permissible for you to place the statement of a person as an icon يوالي عليها you show allegiance based on that statement and you show hate and enmity based on that statement other than the statement of Allah in his messenger ومجتمع عليه الأمة and that which the ummah unanimously agreed upon بل هذا من فعلي أهل البداع rather doing this is from the action of the innovators who is the only one whose statement and actions we base love and hate on and that we force the people to follow الله in his messenger الله in his messenger anyone other than that his statement is either taken or is what it's rejected and the statement is looked at is it in line with the speech of Allah is it in line with the Quran if it is it's taken and if it's not it's rejected it's what it's rejected this قاعدة that's what it teaches us and then we learn that the dua'at we learn that the علماء they are what open for mistakes they are open to do errors and shortcomings and we don't make the people follow what there's a lot of the علماء they have a lot that come from the scholars ولي ذلك we have evil individuals who've made their deal and their religion based upon what bringing and gathering the statements of who the mistakes and the errors of the scholars and that's their whole religion so every time you say to them يا أخي why are you doing this for he will say إيمان فولان ابن فولان he's the one who believes this and then he says to you again that when you say why are you saying this I'm a why don't you do this he will say to you well guess what فولان ابن فولان didn't see this to be obligatory so I don't have to do it and then his whole religion is what تتبع it's following the رخص and it's following the زلات of the علماء people like that they are on a path where they become heretics and زنادقة the scholars they used to say من تتبع anybody who follows the رخص he gathers all of the evidences and the lean rulings the rulings which are soft he takes them and he takes all of the mistakes of the scholars what does he what happens to him تزندق he becomes a زنديق a heretic so داعي will stay away from all of that the sixth قاعدة in which the person needs to know and understand is لا واجب في الشريعة إلا بشرع or عك that there's nothing which is obligatory unless the شريعة makes it obligatory or unless a contract and a transaction makes it obligatory nothing is obligatory on a person unless the قرآن and the سنة make it obligatory or unless a what a transaction force this obligation to come about maybe this person made it obligatory on themselves or maybe and etc the obligations that are on the people are two types the first one is that which is obligatory on the person because Allah made it obligatory on them like the صلوات الخمس the five daily prayers fasting حج بالرول واريدة صلاة الأرحام keeping the ties of kinship opinion towards your parents this is obligation it came when you reached the age of taklif it started with you so you have to come with it there's a second type of obligation which is what مواجب على الناس برغبة مختياره if it came obligatory on you because you made it obligatory on yourself you chose it you either got yourself into a an act a transaction a معاملة a dealing buying or selling it maybe and etc now it becomes obligatory for you to have to follow to have to follow this what's the evidence for this قاعدة the evidence for this قاعدة is the statement of Allah أم لهم شركاء شراعوا لهم من الدين ما لم يأذن به الله ولولا كلمة الفصل لقضية بينهم وإن الظالمين لهم عذاب وانأليم الله says in this ayah أم لهم شراكاء شراعوا لهم من الدين ما لم يأذن به الله do they have legislators who are legislated for them saying that this is wajib when Allah and His Messenger haven't given permission for this in other words the ayah is telling us that the one who legislates and the one that makes something wajib and the one that makes something haram is who الله and His Messenger they're the ones who do that no one else that's what the ayah shows us that this is in whose hands because wajib is from the أحكام الشرعية أطلبية صحيح is it not from it it is from it who is the one who does the أحكام الشرعية who sets it الله و سبحانه وتعاله and His Messenger صلى الله عليه وسلم how does this principle apply to our particular issue which is a دعوة the way that it applies to it is you're not allowed to force and oblige on people and make it mandatory on them that which is not mandatory on them that which is not obligatory on them for example you can't force the people to follow a particular sheikh and say you have to follow the sheikh or you can't make obligatory on a people and say you have to follow a particular madhab you can't force on the people to have to blind follow a particular individual you're not allowed to what to place for the people a person which they have to follow you don't have to you can't the question is who precede where's the evidence for that because this wajib is a what to make something obligatory it requires a textual evidence right قرآن سنة also this حليت is what or also this sorry قاعدة the way that it applies with دعوة is لا يجوز لأحد من الناس كائنة مكانة it is not permissible for any individual whoever they may be and يخالف ما تبين لهم من الشرعي it is not permissible for a person whoever they may be and however high they may be in their status to oppose that which has come clear to them from the شريعة لمجرد العقد الذي التزمه لماذها من او طريقة ونحوها based on an agreement that you had with somebody or something or a particular sheikh that you follow also it is not permissible for the what it is not permissible for the دعات to make obligatory on the people things that are not obligatory like some people what they say is when a person repents and he comes to repentance they say to him اقراج السدق من مالك you know what you have to do now that you've repented you have to give some of your money as a صدقة it's obligatory for you to do that or you have to cook food and you have to call all the people and they have to eat so it's obligatory for you to do this for your repentance to be accepted it is not permissible for you to do that to a person and to force them to do that because it requires what it requires evidence ولي ذلك a lot of people are forced to do things which there's no textual evidence for it نعم we'll stop there today إن شاء الله يتعالى we'll try to finish the other principles بإذن الله الكريم next on Monday sorry on Saturday we were meant to do today 11 but we did 6 إن شاء الله يتعالى we'll try to finish on Saturday بإذن الله الكريم anything which I've said that was wrong or incorrect is from me الشيطان and Allah and His message are free from it سبحانك الله و بحمدك أشدو الله إله إلا الله أستغفروا و قواته و بقواته أشدو الله إله إلا الله أستغفروا و قواته و بقواته و بقواته


Yn yw'r cyfnod, yw'r cyfnod? First of all, what is state aid? On the screen now you'll see a quote from article 107A of the Treaty of the Functioning of the European Union. State aid is any public resource given selectively to an undertaking which could potentially affect competition and intra-community trade. So why do we control state aid? There are several reasons. First of all it ensures a level playing field across Europe and prevents any distortion of competition. Second of all, it prevents stagnation in industry. If a company knows it's going to get a healthy support from a government it's less likely to restructure or innovate leading to higher prices for consumers. It avoids a subsidy race. If Germany offers a million euros to a company to move to Baden-Württemberg whilst to stop Spain offering the company two million euros to move to Catalonia the company isn't better, it just has more money. Finally though, it does allow state aid in some instances where either there is a market failure or it feels more support is needed. A good example of these are support for small and medium enterprises support for training and support for research and development. As there's less money available for public support the aim of the state aid regulations is to ensure the money is spent more effectively. So how do we know when something is or isn't state aid? There are five criteria which need to be met for state aid to be present. The first is that the aid is granted by the state or through state resources. The second is that the aid confers an advantage upon the recipient. The third is that the aid favours certain undertakings or the production of certain goods so it's selective. The fourth is that the aid distorts or has the potential to distort competition. And finally that the aid impacts or has the potential to impact upon trade within the EU single market. We'll be going on to discuss each of these five conditions in a minute but before we do that there are two things I'd like to share with you. First of all, what is economic activity? This is something we just heard about and we will be talking about in a little bit. Economic activity is an activity which relates to the provision of goods and or services where there is a market and where the private sector either do or have the potential to offer the goods and or services for a profit. This is an evolving concept. A recent example is a refuse collection. Ten years ago this was not seen as an economic activity however now, given that recycling is becoming increasingly lucrative it's more of a grey area. So what is an undertaking? An organisation is classified as an undertaking through its activity rather than its status. If an organisation is undertaking economic activity it will be considered an undertaking. So we go back to the first of the five tests. Aid granted by a member state or through state resources. Member states don't just include the UK government they can also include devolved administrations and regional or local authorities. You'll see we talk about through state resources. These can be things like structural funds administered via WFO as well as lottery money which is administered through state controlled bodies. So what counts as an advantage? These aren't just grants these can also be relief from charges which an organisation normally has to bear things like tax relief, rates relief subsidised services such as reduced rent reduced land taxes, reduced utilities and subsidised land purchases. Finally it can also be an advantage which is given for free or without adequate consideration. So what counts as selectivity? This can be a showing favour to certain sectors for example the mobile phone sector can be showing support to certain types of companies for example one manufacturer over another one. It's going to be showing favour to individual companies if you support one company over another you're automatically providing them with an advantage. Even certain regions a scheme which is well as wide would be considered selective because it doesn't cover England, Northern Ireland and Scotland. Next the distortion or the potential to distort competition. This has a very wide interpretation by the commission. This is aid which strengthens the competitive position of a beneficiary relative to its competitors. Distortion does not need to be significant even a small amount can be considered distorting the market. The size of the beneficiary does not matter either. The main exception to this is de minimis funding. This is funding which is considered by the commission to be too small to have an effect on the internal market. For more information about de minimis regulation speak to the state aid team. Finally impact on trade between member states. Again this is a very wide interpretation and the threshold has been set very low in legal terms. It is sufficient that the product or service is traded across member states even if the recipient of the aid does not trade it themselves. There is possibility of a local argument but this is case-based and something we'll come on to in a second. So we talked about local activities. What do we mean by this? If we're going to argue that something is local only we need to find existing case law which supports this. Some examples are on the screen now. Firstly we see the urban guidelines guidelines which have now been withdrawn by the European Commission. The urban guidelines did provide us with useful examples of local activities. These are things such as garages, hairdressers, small cafes. It also differentiated between one-man band operations and franchises the latter of which are not considered local. Secondly you'll see Teremitica. This is a water park in Benidorm that argued that its small size was sufficient for it to be considered a local activity. The Commission argued that because it was in a destination location, Benidorm, and its website was available in several European languages that it could not be considered a local activity. The final example we'd like to use is that of Batavia Worth shipyards in the Netherlands. These were successfully able to argue that they were a local activity as they could prove that between 75 and 85% of their visitors came from within a 75 kilometre radius. Finally, I just want to show you again the five tests. All of these have to be met for state aid to be present. The aid has to be granted by the state or through state resources. The aid has to confer an advantage upon the recipient. The aid must favour certain undertakings or the productions of certain goods so be selective. The aid must distort or have the potential to distort competition. The aid must act upon trade between member states. So, what are your next steps? Now that you've read this, look at your project. Are all the tests for state aid met? If the answer is no, then you can proceed but keep a record of why you do not consider the support state aid should the Commission decide to investigate. If the answer is yes, use the state aid rules to identify appropriate cover.


So hi everybody, my name is Brian Kimmigan, and I'd like to share with you my one-step hydrodisection technique. So I remember from residency using an obtuse angled cannula that was like this and trying to hydrodisect the lens and for me sometimes it would work, sometimes it wouldn't and it would be fairly frustrating for me. And so I've used a right angled hydrodisection cannula. So it's like this. It's actually the Chang hydrodisection cannula. And I was using that with pretty good success, but I also noticed still sometimes those hydrodisection waves weren't coming very easily. And so I'm just going to go ahead and start the video. I'm sharing with you my technique on how I'm able to place this right-angle cannula in such a way that you just push it once and it works every single time. And so you want to take the cannula out to the equator, opposite from you, contralaterally, and you slide the, in the video you can see I'm, you're going to slide the tip of it underneath the anterior capsule opening and watch in slow motion as I rotate the barrel here. I'm going to rotate the barrel right there. You see that? I rotated the barrel and now the cannula is pointing down towards the optic nerve and then very gently with gentle pressure a fluid wave will propagate and right, as you see right there, it propagated very easily and that's it. And so I'm going to show you several examples, same technique. Cannula goes under the anterior capsule opening out to the equator, point it down and gently push and the hydrodisection wave happens every single time. And so I'm going to show you several subsequent videos and you'll see again the hydrodisection wave occurs without difficulty and again, it just happens over and over again. So you can see the same technique.  That's very bad. And so it's very important when you hydrodisect, that you have exquisite control over how much fluid you're pushing. Pushing harder does not mean pushing better. And so it's all about positioning and if you know that the position is good, you'll be able to get that wave very easily. And the reason I think this works so well is because that tip is placed so deep into the equator that the fluid only has one way to go. See, the other the problem with the other techniques is when you go into it, it causes an lifting of the anterior capsule opening. And so when you flush that fluid just goes right backward and just kind of runs right back. And I think that's why it doesn't work. But this technique, it works every single time. And so remember to tap that lens down after it fills up the bag with the BSS fluid and you just have to be really very gentle when you do your hydrodisection. So this is the final video. Well, I think this next one is a final video, I think. You'll see as I push, I don't get a lot of fluid. And that's because I'm pulling the cannula too far peripherally and I'm catching the capsule. So when I just pulled it back a little bit and then pushed, it happened just fine. And so this is the same exact. So even though the pupils are getting smaller, don't worry. If you know your technique, you'll get a great result. So my hydrodisection pearls one, never forcefully push BSS into the bag. Otherwise, you're going to risk blowing out the posterior capsule. Remember, pushing harder does not being better. In fact, if you do that, you'll cause more problems because if you're in the proper position, very gentle fluid wave should occur. Number two, place the right angled hydrodisection cannula out to the equator and rotate the tip pointing downward. Three, gently push BSS in an easy flowing wave should occur. Four, always tap the lens downward to help evacuate any BSS trapped in the bag. And five, if you like to hydrodilineate, you can. You use the same maneuver, but you want to put the tip into the meat of the epinuclear material. And then as you push, you'll be able to get a fluid wave that way. In my personal experience, whether it's a dense lens or a soft lens, the the dissection technique is the same. It's all about just positioning that lens in the proper place. And it seems to work. You have less epinucleus. And so it's really going to be a firm lens with the posterior capsule. But in those cases, I think it propagates fairly easily. I think it's important for those cases that you don't blow out the posterior capsule. That's why gentle, gentle flow and tapping the lens down. Again, my name is Brian Kim and thank you again for having me. I wish you all the best and good luck with your surgeries.