وأقول في القرآن ما جاءت به آياته فهو الكاريم المنزاله وأقول قال الله جل جلاله والمصطف الهدي ولا أتأوله الحمد لله الذي شرح صدور أوليائه بالإيمان وفتح لهم أبواب النصوس بقواعد البيان وصلى الله وسلما على من أنزل الله عليه الكتابة والميزان وعلى آله وصحابته ومن تبيعهم بإحسان أما بعد إن شاء الله تعالى today we are going to start the explanation of the book الأصول من علم الأصول written by شيخ محمد بن صالح العثيمين This book deals with a subject called أصول الفق and in the past we have taught books that discuss this science that talk about this science we have taught the Kitab رسالة الله طيفة many years back we also taught the Kitab الورقات and we've also taught other books of أصول الفق that weren't recorded today we are going to start this book أصول من علم الأصول by شيخ محمد بن صالح العثيمين رحمه الله تعالى but before I go into the book I want to mention and talk about five important things the first thing is from the mercy of الله سبحانه وتعالى upon his creation is that he has sent on us and that he has sent on his creation شريعة محيطة بجميع حكام الحوادي في بيان وإضاحة that الله تعالى he sent on the creation rulings those rulings that clarify everything that is from the mercy of الله سبحانه وتعالى upon his creation that there is nothing that this Ummah and these slaves of Allah are in need of except الله تعالى he has boat and he has sent on سبحانه وتعالى clarity regarding it and for that the poet he said من يهدى بهده فقط ظفر ومن يحدى النهج فقط خسر تلفي به إلى الفلاح منهجة وعن جميع المعضلات مخرجة فليس خير قطن إلا قررى ولم يكن من شر إلا حذرى فديننا لم يخلوا عن حكم على مرز زمان لو بدى ما أعضلى لأنه قد احتوى كواعدة تستخرج الأحكامة عنها راشدة this Quran this Sunnah that we have it has the answers for every single thing that we need so our Shari'a our religion it is محيطة بجميع حكام الحوادي في بيان وإضاحة كاملة لكل الواقع إقامة وإصلاحة it is the only thing that can perfect the situation of the creation the second point that I want to mention is our Shari'a لم تنص على حكم كل جزئية every single thing that is going to happen that will happen that has happened our Shari'a hasn't given rulings for each and every one of them individually it doesn't do it in that way nor has it ever done it in that way and this is اتفاق الأصوليين and the scholars of أصول الفق are unanimously in agreement that that isn't the case but الله سبحانه وتعالى He has done it in principles قواعد ليجو ماكسينس in which people can go back to and use them and not everybody is able to do that that is specific to the مجتهدين the scholars who have reached اجتهاد and will speak about what that means إن شاء الله وتعالى the third point that I want to speak about إن شاء الله وتعالى is a person is not able to understand these rulings الله has sent down سبحانه وتعالى these rulings which is connected to our salvation and our prosperity these rulings a person will not be able to come to understand it and comprehend it in a correct manner unless he studies and understands this subject أصول الفق the person has to learn مناهج الاستدلال وطرق الاستمبارت how to extract rulings إن شاء الله وتعالى later we're going to speak about the two pillars in which الاستمبارت stands on the two pillars in which الاستمبارت stands on that I want to mention إن شاء الله وتعالى is the real meaning of فق the real meaning of فق is knowing أدلة الشريعة knowing what are the evidence that the sharia stands on and the evidence which the sharia stands on is الكتابو the book of Allah والسنة the son of the messenger والإجمع the consensus of the early generation and the fourth one is القياس الصحيح the correct analogy also the person has to understand دلالات الألفض the terms that are used in the Quran and the terms that are used in the sunnah what do they mean when did they show generalization when did they show specification when are they abrogated how are they abrogated when is it unrestricted when is it restricted دلالات الألفض the indication that are in these words the meaning that are in these words the fifth point that I want to speak about إن شاء الله وتعالى is the importance or more like the benefits and the unique things that are present in this book written by شيخ محمد المصالح العثيمين and why we chose to cover this book this book علم الأصول is a very important book and it really has unique things that a person may not even find in the مطولات the big books and we'll speak about the big books إن شاء الله وتعالى شيخ من عثيمين's كتاب it has and is unique from other books ويتميز it is unique in بميزتيني جليلتيني in two things it has two unique things over the other books in أصول الفق number one كثرة الأمثلة الفقية شيخ يتكلم الكثرة الأمثلة الفقية he mentioned رحمه الله وتعالى and that is a benefit for a student of knowledge because أصول الفق is a lot of theories and these theories are hard to be comprehended and understood if examples aren't given شيخ من عثيمين he gives a lot of examples رحمه الله وتعالى these principles upon those فروع الفقية those sub branches he shows you the way that this قاعدة works and how it's applied it's the first benefit the second is دقة العبارة the way that the sheikh chose the terms that he's going to use in his book دقة العبارة and how the sheikh تحرير he chose he thought about what term would he want to use for this book and he also observed using terms that are easy the early books when you read them the terms are very hard and so the person may not even understand what the sheikh is trying to say but the sheikh he chose words that are accurate in terms of what he's talking about and we're going to give examples of that إن شاء الله وتعالى and also the author رحمه الله he chose to use عبارات which are سهلة واضحة very easy and very clear رحمه الله and those two as mentioned right now قلما يجتمع علي في متن من متون الأصولية where are you going to find these two present in an أصول الفق بك but Allah honored the sheikh to have that in his book now I want to go into the author of this book who is he the author of this book his name is محمد بن صالح محمد بن صالح بن محمد آل عثيمين the sheikh is from a tribe called عثيمين originally from بن تميم the sheikh was born when the year was 1347 and he was born in a place called عنيزة in قصيم and the sheikh grew علمية منذ نعمة أضفارية as a young child he grew up رحمه الله و تعالى in an Islamic household where knowledge was honored and people gave importance to learning the Quran and the Sunnah his father placed him under the supervision of his granddad from his mother's side his maternal granddad his name was محمد رحمان بن صالح who took him the Quran and the sheikh he learned how to write he learned how to read he learned the basics of maths he memorized the Quran and he did all of this before he reached the age of 11 then the sheikh he embarked on the path of seeking knowledge as you can see brothers and sisters who are listening the author he embarked on seeking knowledge after he memorized the Quran we said that he finished the Quran and then we said he embarked on seeking knowledge because a person should memorize the Quran whether he or she is seeking knowledge that should be something that every Muslim does so the sheikh he embarked on the path of seeking knowledge and he sat down in the gathering of of that time and the sheikh he studied with him and the sheikh he memorized مختصرات المطون in these sciences sheikh memorized it so he memorized books in تحيل and فرق and أصول and فرائذ and for that sheikh himself he said about himself he said قرأنا كثيرا وحفظنا قليلا he said we read a lot and we memorized little فاستفدنا we benefited from فاستفدنا فاستفدنا بما حفظنا we benefited from that which we memorized than that which we read and that shows you the importance of memorizing and how memorization is really where knowledge lies a person if they give time to memorizing and they place knowledge in their heart they would realize that that is what that is what they can claim that is the knowledge which you can claim that is the knowledge you really own as for what is inside books and that which you read then that's a knowledge shared by everybody that is not unique to you that is not unique to you everyone can open that book and read it with you so the sheikh he memorized مختصرات in those sciences and sheikh عبد الحمال ناصر السعدي is considered to be from the first teachers or the first teacher of sheikh محمد المصالح العثيمين and the sheikh he took from him two important lessons when it came to knowledge the first thing he took and he benefited greatly from especially if you pond on sheikh عبد العثيمين is اتباع الدليل عبد العثيمين really benefited from his teacher عبد الحمال سعدي the importance of following evidence meaning the Quran and the sunnah and the second thing that he truly benefited from his teacher was كيفية تدريس how to teach the method and the way to teach and sheikh got affected by his teacher in that two regards when the year was 1372 the sheikh he went to and he enrolled into المعحد العلمي in رياب at that time they just opened the معحد العلمي in the institute of knowledge they just opened it and the sheikh enrolled and when he went there one of the teachers that were teaching was the great the great the great أصولي and the great مفسر the author of the كتاب أضواء البيان في إضاح القرآن بالقرآن he has كتاب كنت مذكرة في أصول الفق and he also has another تفسير بوك which is called عدب النمير and he also has رحلة إلى بيت الله الحرام many other books and he also has the explanation on the كتاب مراك السعود لمبتغ الرقية والسعود رحمه الله شيخ محمد المين الشقيقي was his teacher that he took knowledge from in the المعحد العلمي in رياض also he studied from the الشيخ الفق الشيخ عبد العزيز ابن ناصر الرشيد الشيخ عبد العزيز ابن ناصر الرشيد في رياض at that time and شيخ من عثيمي took from him and this sheikh he is شرح عقيدة الواسطية is considered to be the best شرح عقيدة الواسطية it's called التنبيهات السنية في شرح عقيدة عقيدة الواسطية it's the best explanation placed on عقيدة الواسطية at this time while he was in رياض and taking knowledge from these scholars he built a relationship with العلامة الشيخ عبد العزيز ابن عبد الله ابن باز he built a relationship with him and he benefited from him علم الحديث and he also benefited from him how to look into the opinions of the فقها and نظر في أرائل فقها شيخ ابن باز was very strong in this how to choose which view is stronger than which شيخ ابن عثيمين benefitted that from الشيخ عبد العزيز من عبد الله ابن باز رحمه الله تعالى and when the year was 1374 one year later the sheikh came back to his city He came back and he came back to study from his teacher الشيخ ابن ناصر السعودي he came to benefit from him and he carried on his studying his formal studying في كلية الشريعة انقصيم there was a branch that was opened in قصيم so he didn't have to stay in رياد anymore he didn't have to stay in رياد anymore he could actually study in قصيم but that was connected to رياد so he was getting recognized from the the branch in رياد then the شيخ رحمه الله that same year he was selected and he was chosen to teach in the مأحد العلمي that was opened he was selected and he was chosen to teach there and he taught رحمه الله until the year he passed away رحمه الله he was a teacher teaching there in the the مأحد العلمي or تدريس في كلية الشريعة وصولي دين قصيم he was teaching teaching until he died رحمه الله he also used to teach he also used to teach in المسجد الحرام and مسجد النبوي but he used to teach at the مواصم الحج شهر رمضان so he used to teach in the seasonal times on the seasonal periods such as حج time and رمضان time and he will also teach at رطل الصيفية the summer holidays he would teach رحمه الله and this started for him at the one thousand four hundred and two this is when he started to teach in the حرام until he died رحمه الله تعالى the شيخ رحمه الله he took positions there were positions that he took from the positions that he took was he was chosen to be the head of الجمعية الخيرية التي تحفيذ القرآن الكريم في عنيزا and that was the year one thousand four hundred and five he was selected to be part of the society of memorizing the Quran he was also chosen to be عبوًا في هيئة كبار العلمة in مملكة العربية السعودية he was chosen to be from the committee of senior scholars and this was the year one thousand four hundred and seven he was also given the Nobel Prize جائزة الملك فيصل العالمية when the year was one thousand four hundred and fourteen under the title of خدمة الإسلام serving Islam and how he served the religion the شيخ رحمه الله قمت بعمل الكثير من العلم and he sat down to teach in الجامع الكبير in عنيزا and it's still until today it's still there and students came to him رحمه الله تعالى من المشارق والمغارب the people came from the east and the west and they benefited from him أي من تفع greatly they benefited from him and the reason why they benefited from him was because the شيخ had أسلوب فن he had a method and a way that was profound in making knowledge so easy for the people and bringing science to the people's attention and being able to break down complicated matters and simplifying it he was able to do that رحمه الله تعالى the شيخ رحمه الله has many books from the books that he has is a كتاب كود أشرح الممتع على زاد المستقنع the شيخ رحمه الله he explained the كتاب زاد المستقنع written by موسى بن أحمد الحجاوي رحمه الله موسى الحجاوي رحمه الله his book he died in 967 هجرية رحمه الله he explained his book and this كتاب زاد المستقنع is a summary of the كتاب المقنع by موافق الدين الموافق الدين ابن قدام رحمه الله he has great books of fiq in the حمب لمدهب يحيأ الصرصري summarize them as ابن رجم mentions them in the كتاب ديل طبقات الحنابلا كفى القلقي بالكافي وقنع طالبا بمقنع fiq عن كتاب مطولي وأغنى بمقنع الفق من كان باحثا وعمدته من يعتمدها يحصلي وروضته ذات الأصول كروضة أماست بها الأزهار أنفاس شمالي تدل على المنطوق أو فدلالة وتحمل في المفهوم أحسن محملي كتاب المقنع فإبن قدام موسى بن أحمد الحجاوي he summarized it إن كتاب زاد المستقنع والكتاب زاد المستقنع هو 5 5 حمبلي بوكس كتاب المقنع يجب أن تبدأ الشخص who studies the حمبلي مدهب يجب أن يجب أن يتعلم المدهب في مجرد لأن الشيخ رحمه الله وعوث يمين يجب أن يتعلم في مجرد يجب أن يتعلم المدهب في مجرد ويجب أن يتعلم الشخص who studies حمبلي مدهب هو أخصر المختصرات أخصر المختصرات هو محمد بنو بدر الدين بلبان رحمه الله ويجب أن يتعلم 1,083 هجرية 1,083 هجرية كتاب هو ما أنت تبدأ هو خصر المختصرات ويوجد أكثر شروحات التي تلتقها أحد شروحية التي ده جيد رتبع عبداللله عبداللله الحمبلي رحمه الله شرح which is one volumes ناصر العجمي يجب أن نتحقيق على ثلاثة نصة خطية which is very good. The second book that a student of knowledge needs to do is عمدة الطالب. The second book a student of knowledge should look into his عمدة الطالب by منصور البهوتي. منصور البهوتي is called شارح المدهب. And he died here in 1,051 هجرية. And he's called شارح المدهب meaning he needs to explain of the مدهب. He even has a شارح on the زاد المستقنى. He called it روض المربع. And the شارح is very good. Also the second book is دليلو الطالب which is written by مرعي الكربي. He wrote رحمه الله و تعالى. And he died here in 1,033 هجرية. The third, the fourth book is that a student of knowledge مدهب should do is كافي المبتدين. Written by again محمد بنبدر الدين بنبلبان رحمه الله تعالى. And last but not least is the كتاب زاد المستقنى باي موسى بن أحمد الحجاوي who died here 967 هجرية. The student of knowledge he needs to memorize them in this order. The student should memorize the زاد first. If he is a humblee he should try to memorize the زاد المستقنى. If he is unable to memorize the زاد المستقنى then he goes for the دليلو الطالب. You can then go for the دليلو الطالب by مرعي الكربي. That's the second book he should do. If he is not able to then he should do the أخصر المختصرات. If he is not able to then he should go for the عدة الطالب by منصور البهوتي. And then if not then he can go for the كافي المبتدين by محمد بنبدر الدين بنبلبان. And a poet he summarized that all together and he said زاد والدليلو ثم الأخصر والعمدة الكافي فهذه تنضروا ما حفظ متني واحد منها وتم ترتيبها في حفظها على الأهم. The student of knowledge should memorize it in that order. زاد والدليلو ثم الأخصر وعمدة الكافي فهذه تنضروا. So those are the four. And those are the five. زاد والدليلو. The poet should go for the زاد. If he memorizes the زاد المستقنع and he does that, that's the best one. Amazing. He can't do it. Then he should go for the دليل. If he can't then he goes for the أخصر المختصرات by محمد بنبدر الدين بنبلبان. If he then can't do it then he does the عمدة الطالب. عمدة الطالب he does that. And if he can't then he goes for the كافي. And I mentioned that lines of poetry in which he could look into it. زاد والدليلو ثم الأخصر وعمدة الكافي فهذه تنضروا. مع حفظ متني واحد منها وتم ترتيبها في حفظها على الأهم. So the student of knowledge should explain the book زاد المستقنع. أن الكتاب شرح الممتع. And it's one of the greatest شروحات of the book. And the reason why this شرح is one of the greatest شروح is because ديقة تلسطين باك. شرح نورثي means deep observation on how extract things is there. And he's jodored to Listed Land. How beautiful he uses evidences. And also رحمه الله he applied a lot of قواعدة الأصول الفق in there. قواعدة الأصولية وقواعدة الفقية in there. Which gave that book a very great status. The second thing that the sheikh authored is تسهيل الفرائد. He wrote a book where he wanted to simplify inheritance. Which truly is a book that the inheritance was simplified. From the books that he wrote is كتاب كود مظومة أصول الفق وقواعده. Which he taught but never got recorded. The fourth كتاب that he wrote رحمه الله تعالى is أحكام من القرآن الكريم. So the thing is some of these books that he wrote and some of them were taken from his tapes. I don't really know which ones were the ones he wrote and those which were taken from his tapes and transcribed from them. The fourth one is تقريب التدمورية. The sixth one is القول المفيد بشرح كتاب التوحيد. And last but not least الأصول من علم الأصول. Those are all books that the sheikh رحمه الله روض. The sheikh he died in جده before مغرب on a Wednesday. And the year was 1421. And he was prayed in مسجد الحرام. He was prayed in مسجد الحرام after صلاة العسري. From when يوم الخمس the next day. And we ask Allah سبحانه وتعالى to bestow upon sheikh محمد من صالع العسري. He is mercy. And we ask Allah سبحانه وتعالى that he inherits him. And he gives him الفردوس الأعالى from his جنة. And I ask Allah that he gathers us and all the prophets and the righteous slaves of his in جنة النعيم. إنه سميع مجيب. إن شاء الله وتعالى without any further ado we're going to be starting the Kitab. And we're going to inshallah وتعالى focus on making it not a detailed explanation. But a simple inshallah وتعالى outline of what the author is trying to say. رحمه الله وتعالى. The author he started by saying. أصول الفق تعريفه. أصول الفق يعرف باعتبارين الأول باعتبار مفرديه. أي باعتبار كريبة أصول وكلمة فق. فالأصول جمل أصل وهو ما يبنى عليه غيره. ومن ذلك أصل الجدار وهو أساسه وأصل الشجرة. الذي يتفرع منها أغسانها. الذي يتفرع منه أغسانها. قال الله تعالى ألمت ركيفا ضرب الله. مثلا كلمة طيبة كشجرة طيبة أصلها تابت وفرغها في السماء. والفق لغة ألفهم ومنه قوله تعالى وحل العقدة من لساني يفقه قولي. أصول الفق. The definition of أصول الفق is understood in two ways. Firstly with regards to the first component. أصول and the second fiq. أصول is the plural of the word. أصول and it means whatever can have something else put upon it. From that we have the أصول foundation of a wall which is in essence its base. Likewise the foundation of a tree which has many branches sprouting from it. As Allah the Most High says. Have you not considered how Allah presents an example making a good word like a good tree. Whose root is firmly fixed and its branches high in the sky. Fiq linguistically means understanding as is the case in the statement of Allah the Most High. And tie the knot from my tongue so that they may understand my speech. The author Rahimahullah. He started the book by defining أصول الفق. And the reason why the author started the book by defining أصول الفق is for two reasons. The first reason why he started the book by defining أصول الفق is because You are not able as an individual to go into a science unless you have a perception regarding it. Unless you have perceived that science. Unless you have an overall understanding of it. And a person cannot have a perception from something unless it's defined for him. So that's why the author Rahimahullah. He started by defining. The second reason why the author chose to start with the definition is because When a person comes to know about what they are seeking. When the person knows the reality of what he is seeking.  He will not see his effort to ever be anything. When that science that you're seeking is a science that you now know its reality and what it is. How noble it is and how great it is. All of the hard work and the effort that you put in to try to understand that science will become very little to you. So that is why the author Rahimahullah. He chose to start with defining أصول الفق. The author Rahimahullah. He defined أصول الفق in two ways. And he mentioned them. He said أصول الفق is defined in two ways. The first way is بعتبار مفرديه. Individually defining it. So you define أصول by itself. And you define فق by itself. That's the first way. The second way is that you define both of them together. باعتبار كريمة أصول الفق وكريمة فق. That's the first way. And the second way is باعتبار كونه لقبا لهذا الفن. ولذلك our poet he said. والمفرد المضاف وإن تركب مع غيره حتى أتم لقبا. فحده يكون بالإفراد لكل واحد لدى النقادي. ثم يقوم باعتبار كونه. إذ لقبا الذي همو تركبا. أصول الفق is two ways of defining it. The first I mentioned it to you is باعتبار مفرديه. You look at each one independently. You look at what أصول means and you look at what فق means. That's the first way of defining it. And the second way of defining it is you define it together. You define أصول الفق together. So let's start with the first way of defining it which is باعتبار مفرديه. أصول and الفق. أصول is the plural of أصل. أصول is a plural and it's one of the three types of plural in the Arabic language. The plural in the Arabic language are three types. A feminine plural, masculine plural. A feminine plural, masculine plural and a broken plural. أصول is a broken plural. And the singular for it is أصل. What does أصل mean? و هو ما يبني عليه غيره. It is anything things are built on. أصل is foundation in English. The foundation is what things are built upon it. And the way that things are built upon it. The scholars they mentioned is two types. Things which are tangible and things which are not tangible. So for example, this building, the foundation and then on top of it the building was built upon it. That's tangible. It's something you can touch and it's something you can see. There's another type which is also أصل. And things are built upon it. But you can't touch it. And that is the relationship between a child and his father. The father is the أصل. And the son comes from the father. The son was built upon the father. He came from the father. But it's not something you can touch. It's not something you could see. It is there like you. The شيخ ذرحمه الله he gives one example which is و من ذلك أصل الجداري و هو أساسه. The sheikh gave the only first type which is the tangible one. He says that the foundation of a wall is the bricks and the foundation. And the أصل of the tree is اللذي يتفرم عميله أغصان. It is where the branches come out from. You see it's the trunk. And the roots in which the branches come out from and the leaves come out from. And the author then used the ayah. ألم تركي فضرب الله مثلا كلمة طيبة كشجرة طيبة أصلها تابط و فرغها في السماء. He used that verse. Now we know what أصل means. But the word أصول means. We know what it means. It means foundation. The author said ألفق it means الفهمو. ألفق what does it mean? الفهمو it means to understand. It means to understand and to comprehend. Some of the scholars they said فق cannot be called الفهمو because فق is more detailed and it's more of a specific time of comprehension. It's not just any type of. Because الفهمو means to understand. So for example, you can say I understood that the sky is above us. You can use the word فهمو in that context. You can say فهمتو. أنت سماء فوقانة that the sky is above us. You're able to say that. But you cannot say فاقفتو أنت سماء فوقانة. The reason is because they said that the word الفق هو is used for دقة الفهم. It's used for the detailed type of knowledge. It's the type of knowledge which requires looking and researching and etc. That's what they said. And the evidence that the author brought for that is قوله تعالى the statement of Allah وحل العقدة من لسان يفقه قولي الله take out of my tongue notes meaning make me eloquent in my speech so that they can understand what I am saying. يفقه قولي means a يفهموا قولي that they can understand what I am saying. So the الشيخ رحمه الله he has defined the word أصول and he has also defined the word فق. The question here is he has only defined them both linguistically. What is the technical meaning and definition of the word أصل؟ The scholars they said the technical usage of the word أصل is many. It's not one, it's many. Because the word أصل is used by many scholars of different sciences. And so each science the word أصل has a meaning for them. So the technical definition is very vast. So it's a loft which is مشترك بين عدة معاني. It's a term which is shared in different meanings. It's shared by different scholars of different subjects and different sciences. And even sometimes in one science they use it for many different meanings as well. One of the meanings that the word أصول has is أدليل. It has what? It means أدليل. So the word أصول sometimes is actually used as the a synonym of the word أدليل. So for example you would say الأصل في استحبابي كتابة الدين The evidence that it's recommended to write the debt is in the statement of Allah يأي الذين آمنوا إذا تداينتم بدين إلى أجل مسمم فاكتوه. So the person says الأصل في استحبابي كتابة الدين that it's recommended the evidence that it's recommended to write the debt you didn't say evidence you use the word أصل أصل here means evidence. Also for example to say الأصل في تحريمي سباب المسلم the أصل of the أصل here means what? the evidence that it's prohibited to insult a Muslim is سباب المسلم فصوق وقتاله فصوق وقتاله وقفره the statement of the prophet عليه السلام that insult a Muslim is فصوق it's فصوق it's transgression it's disobedience of Allah عز وجل but you didn't say the word evidence you said الأصل because the word أصل here means evidence the second is the stronger of two opinions so sometimes the word أصل is used for the strongest of the opinions for example you say الأصل تقديم الممطوق على المفهومي the strongest opinion is to give presidents to the direct speech than the indirect speech أما الأصل في الكلام الحقيقة the أصل the strongest opinion is that the speech should be left at it true meaning and not metaphorical الأصل عدم الإبضمار the أصل the strongest opinion is that the word isn't hidden but that it's made apparent number three is the third meaning that is used technically is the continuous evidence it's used for what the continuous principle so it means in some context the continuous principle it means that for example you say الأصل في الأشياء الإباحة the continuous principle is that everything is permissible to be done you're allowed to do and eat whatever you see the answer is that everything is permissible and to prove it otherwise but you see why we're saying is المستمرة في الشرع because there could happen times when that principle is what it stopped or for example you say الأصل العمل بالعموم the asal of action is generalization the the continuous principle is that goes all the time is that I mean some scholars they call it الإستصحاب in that same usage and a fourth way is when you look at the four pillars that قياس and analogy stands on what was it the pillars that قياس stands on was number one was حكم right the ruling of something the second one was العلة third one was الأصل the fourth one was الفرع so let's take خمر for example the خمر is the أصل the خمر is the what أصل is the original thing that we're trying to use we're trying to make an analogy from it what is it called الأصل so it's the المقص العلي the thing that you're going to do the قياس from the drugs is the فرع is the subbranch the drug is the what is the subbranch the drug is the subbranch what is it that they both have in common الإسكار they intoxicate that's العلة that they both share then the حكم is the same the reason why this was made حرام was what الإسكار and the علة is also found in here which is الإسكار then it's حرام both of them are going to be حرام so those are the four pillars of قياس analogy the first pillar is الأصل the thing that you want to do the analogy from and then the thing that you're going to do the analogy for and the أصل is the thing that you're going to do analogy from so that's one of the technical usages as well and there are many others that are mentioned some scholars they reached it to some even reached it to 20 you can look for it in other places إن شاء الله so we've taken the word أصول لغة وصطلاحا ويحام what about فق فق we've only taken it لغة but we haven't taken it إستلحا don't worry the sheikh is going to bring it himself the author شيخ محمد من صالح عثيمين is going to bring it now the sheikh says العلم والظن لأن إدراك الأحكام الفقية قد يكون يقينيا وقد يكون ظنية كما في كثير من مسائل الفق والمراد بقولنا الأحكام الشرعية الأحكام المتلقات من الشرع كالوجوب والتحريم فقرج به الأحكام العقلية كما عرفت أن كل أكبر من الجزء والأحكام العادية كما عرفت نزول تطل في الليلة الشاتية إذا كان الجو صحوى والمراد بقولنا العملية ما لا يتعلق بالاعتقاد خصوات والزكاتي فخرج به ما يتعلق بالاعتقاد كتوحيد الله ومعرفة أسماء وصفات فلا يسمى ذلك فقا في الاستلاح والمراد بقولنا بأدلة التفصيلية أدلة الفق المقرونة بمسائل الفق التفصيلية فخرج به أصول الفق لأن البحت في إنما يكون في أدلة الفقه الإجمالية نعم and it's used in the science of jurisprudence and the knowledge of the rulings and the shari'a along with their specific evidences the meaning of the word معرفة is knowledge and conjecture because rulings of fiq can be perceived with certainty or speculation as is the case in many issues of fiq the meaning of the words legal rulings الأحكامة الشراعية is rulings derived from the legislation such as the obligatory or the prohibitive nature of something so from this is excluded rulings based on intellect such as the knowledge that the whole of something is always bigger than any individual part also general rulings like rainfalling during a clear wintery night the meaning of the word process العملية is whatever is not connected to beliefs such as the prayer and zakat so from this we can exclude all those things which are connected with beliefs such as توحيد and knowing the names and attributes of Allah so none of these things are called fiq in jurisprudence the meaning of the words specific evidences العملية العملية is evidences of fiq that are coupled with detailed matters of fiq so from this definition we can exclude أصول of fiq itself because its scope is limited to the general evidences of fiq the author رحمة الله تعالى he mentions knowing الأحكام الشرقية knowing the league of islamic jurisprudence العملية بأدلتها التفصيرية let's stand over each word that he mentioned he said معرفة معرفة is to know and معرفة under it falls العلمو knowledge وضنوص speculation so معرفة under it falls whatever you come to know through knowledge or you come to know it through speculation so the أحكام الشرقية has two situations أن يكون قطعية that it becomes clear cut it's crystal clear cut such as knowing that the five prayers ظهر أصر مغرب عشة that they are obligatory that is قطعية it's clear cut knowing that زينة is حرام it's clear cut are we all together? number two is that which we know through high speculation يقول الزنيين it's through high speculation and the ظني that the sheikh is referring to here is الظنو الغالب high speculation it's not مجرد الظنو high speculation such as is intention required in وضو does the honey fall under or do you have to pay zakat for honey and things like that which the فقها differed upon that is based upon that حكوم that the scholars would give is based upon ظني it's based upon speculation and some things are based upon قطعية clear cut are we all together? so that is فق that is sorry معرفة what it means and the sheikh said here لأن إدراك الحكام الفقية يكون يقين it can be certainty and it can also be وقد يكون ظني and the evidence for the ظني I mentioned it is for example the فقها differed upon whether the honey has to be paid zakat from it scholars they differed on that they also differed on what وجوب النية في الوضوء they differed upon it but there is an eye in the Qur'an in Surat Al-Mumtahina الله تعالى وَدْلِسَيْ يَيْلَدِينَ عَامَنُوا إِنْجَا أَكُونَ مُؤْمِنَاتُ مُهَدِرَاتُ فَمْتَحِنُهُنَ اللَّوْعَالَمُ بِإِمَانِنَا فَلَا تَبْجِعُونَ إِلُ الْكُفَارِيِ لَا هُنَّ حِلُّلُمْ وَلَهُمْ يَحِلُّونَ لَهُنَ الله says if they come to you as what believing women if the women who migrated from Makkah they come to you as believing women what should you do don't turn them back to the disbelievers some of the Fouqa had in the scholars they took from this that to know whether a person is a believer is based upon high speculation that high speculation that high speculation is given consideration without a doubt it's given a it's given consideration it's accepted but it's based upon what it's based upon of any speculation because this person could be lying could be a Munafiq it could be this it could be that there's no certainty there but we still implement it we still accept it from that person are we all together so that is what it means معرفة then the author said what we mean by the word the second term that was used here is الحكام الشرعية الحكام الشرعية the word الحكام is plural and again it's one of the plural in the Arabic language known as broken plural it's a it's a broken plural and الحكام is plural and the singular is حكم حكم is a singular and don't worry we're going to be talking about that soon in great details إن شاء الله و تعالى so we won't go into it now but the الحكام is divided into four the الحكام is divided into how many four the sheikh mentioned one of the الحكام and he mentioned it to you which is الحكام الشرعية that's one of the four the first one is الحكام لغوية الحكام لغوية means language based rulings and linguistic rulings for example we know that the فاعل is مرفوح we know that we also know that أن الإسم لا يُجزم that you cannot place جزم on إسم we also know in the Arabic language و أنه لا يُبدأوا بساكين that you cannot start with a سكون that's a grammatical ruling that is a linguistic ruling the second one is الحكام أقلية it's called rational rulings intellectual rulings and that is what is benefitted from من جهة العقل from the angle of from the angle of thinking and observing and scrutinizing and looking and observing and using your عقل like for example knowing that one is half of two number three is الحكام عادية الحكام عادية is rulings that are known from norms and it is known from norms for example to get something from a high place you'd have to take a ladder okay if something is on a high place you take a staircase or you take a ladder to go up there and bring it down number four is الحكام الشرعية that's why the author restricted it with the term شرعية that's why the author here he didn't just say أحكام because if he said أحكام it could be any of the three any of the others so he restricted it to حكام الشرعية الحكام الشرعية is what الحكام الشرعية is two types الحكام الشرعية is how many types two types the first one is الحكام الشرعية العلمية and that's عقيدة الحكام الشرعية العلمية الحكام الشرعية العلمية that's عقيدة and in عقيدة what do you learn you learn the six articles of faith which is تؤمن بالله وملايكة وكتب ورسولي ويوم الآخر وتؤمن بالقدر خير وشرير and you also learn what you also learn الإمامة and the Muslim leader and what not and things related to that and you also learn مسائل الصحابة things related to the صحابة and you learn مسما الإيمان what does إيمان mean and the reality of الإيمان that's الحكام الشرعية العلمية the second type of الحكام الشرعية is الحكام الشرعية العملية العملية and the authors talking about that one are we all together but according to the sharia both of them are thick الحكام الشرعية علمية الحكام الشرعية العملية according to the sharia according to the Quran and the Sunnah both of them are known as thick that's why when the prophet said من يورد الله بيخيرا يفقه في الديم it's not talking about الحكام الشرعية العملية only it's also talking about الحكام الشرعية العلمية and he's talking about that as well okay الحكام الشرعية العملية which is which is not الحكام الشرعية العملية it also breaks into three الحكام الشرعية العملية it breaks into it breaks into three or it deals with three things regarding the people's actions the first one is أقوال العبادي the statements that come from the slave that's عمل و أفعل الجوارح and the actions that come from the limbs and the third one is وأعمال القلوب the internal actions are also الحكام الشرعية العملية all three of them is what studied in فق and that's the one that the author is referring to over here this is the one that the author رحمه الله is referring to then the author said المعارشة الحكام الشرعية العملية he said بأدلةها بأدلةها بأدلةها أدلة means evidence and the evidences are two types the evidences are what? the evidences are two types specific evidences and generic evidence but general evidence specific evidences الأدلة الجزية أدلة تقصيلية أدلة تقصيلية means that he only talks about a specific issue and nothing other than that الله says والواليدة يُرضِعن أولادة ونحولينك مليم لمن أراد أن يُتِم الرضاعة this ayah is talking about that the mother breast feeds her child for two complete years this is أدلة تقصيلية it's specific to breastfeeding for two years that's all it's talking about you can't use this for ayah you can't use this ayah in Salah you can't use this ayah regarding Hajj you can't it's restricted to what مدة الرضاعة was the duration of breastfeeding and the fact that the mother's breastfeeding also for example إذا تباية الرجلاني if two individuals are buying and selling from one another فكل واحد in both of them they have what منهما بالخيار they have a choice ما لم يتفرق as long as they don't depart from one another if two people are buying and selling from one another they both have a choice they both have a what they both have a choice as long as they don't go their separate ways pay attention here this hadith is used for what it's specifically used for إثباته to affirm خيار المجلس you can only affirm in this hadith the concept of خيار المجلس that I have a choice to go back on my I can go back on my words as long as I'm in the gathering or as long as I'm in the place of buying okay does that make sense so this is it's restricted to a specific thing and the reason why the scholars they use the word تفصيلية is because تفصيلية means it only clarifies a particular thing for you it only shines light to a particular thing for you because you know the word تفصيلية is sometimes the word تفصيلية in the Arabic language sometimes it comes as a clarification as Allah said in the ayah وكدالكا نفصل رأياتي ينوبيينها we clarify it and like that we clarify the verses نفصل اي نوبيين we clarify it so that's what it's used for so these evidences they clarify for you a particular issue the second type is ادلة اجمالية جنرية evidence that's the second type of evidence and the sheikh which one did he specifically choose ادلة تفصيلية that's what فق deals with فق does not deal with ادلة اجمالية جنرية evidence and we're not going to talk about that we're going to speak about ادلة اجمالية when we define اصور الفق together so let me type let me go on this let me go back on the definition of فق one more time I said that the word معرفة two things fall under it what are the two things اي العلم knowledge and two of the speculation so معرفة to know فق is in two ways you can know فق in how many ways two ways the first way is ان يكون قطعية that is كليكة and the second one is ان يكون وانيين it's through speculation that which is known through كليكة I said for example is وضوب صلوات الخمس the five daily prayers that they obligatory okay the second one is ان يكون وانيين that is based upon speculation that is like وضوب النية للوضوع اما في الوضوع that the intention is needed for the وضوع or not اما وضوب الزكاة في العسل do you have to pay زكاة from the honey this is what it is ظني speculation then I said to you that the sheikh said الحكام الشرعية why did the sheikh not just say عارفة الحكام the reason is because الحكام is four types he wanted to narrow it down to a particular الحكام that he deals with فق because فق doesn't deal with the other three what does it deal with only one of the four which is الحكام الشرعية بدن الحكام الشرعية is divided also in what into two so he restricted it for you even more what did he say العمالية so you don't think it's what العلمية العلمية is عقيدة so he said العمالية to get rid of that and then he mentioned بأدلةها التفصيلية and he didn't just say بأدلةها and left it like that the reason is because the evidences are two types specific and general so he narrowed it down here in his definition as what ادلة التفصيلية the specific evidence okay now we're going to go into إن شاء الله تعالى the definition of أصول الفق together the author then says أثانيه the second what does he mean here by second the author here means by second the second type of definition of أصول الفق the first type was what بأعتبار المفرده defining it separately أصول and فق we've done that now we've defined أصول linguistically and technically we've defined فق linguistically and technically we now want to go into أصول الفق together what does it mean so the author says أثانيه أتبار كونيه لقبل هذا الفن المعين فيعرف بأنه علم يبحث عن أدلة الفق الإجمالية you can say علم يبحث or you can say علم يبحث أن أدلة الفق الإجمالية وكيفية الاستفادة بنها وحال المستفيد فالمراد بقولنا الإجمالية القواعد العامة مثل قوليه الأمر الوجوب ونهي للتحريم الصحة مراجبه الأدلة التفصيلية فلا تذكر في أصول الفق إلا على سبيل التمتيل للقاعدة ولمراد بقولنا وكيفية الاستفادة منها معرفة كيف يستفيد الأحكام من أدلتها بدراسة أحكام الألفاض ودلالاتها من عموم وخصوص وإطلاق المتقيد وناسخ ومصوخ وغير ذلك فإنه يستفيد بنفسيل أحكام من أدلتها لبلوغ مرتبط الإجتهاد فمعرفة فمعرفة المجتادي وشغلوط الإجتهاد وحكمه ونحو ذلك يبحث في أصول الفق وخصوص وخصوص وخصوص وخصوص وخص وخصوص وخصوص وخصوص وخصوص وخصوص وخصوص وخصوص وخصوص وخصوص وخصوص وخصوص وخصوص وخصوص وخصوص وخصوص وخصوص وخصوص وخصوص وخصوص وخصوص وخصوص وخصوص وخصوص وخصوص وخصوص وخصوص وخصوص وخصوص وخصوص وخصوص وخصوص وخصوص وخصوص وخصوص وخصوص وكيف يتوليس تفادر ترينها هو نعلم of how to allow the rulings to make full use of the evidences by studying the words and the implications distinguishing the general from the specific, the restricted from the unrestricted and the abrogated from the abrogating and other than that. So by virtue of his insight and the فاقي can benefit from the evidences of فق and the rulings. The meaning of the words condition of the beneficiary is the beneficiary is a much-tahid than he is. So if the beneficiary is a much-tahid then he is named as such due to his benefiting from the evidences because he has reached the level of much-tahid. So knowledge of the much-tahid and the conditions of each tihad and its rulings returned to usul al-fik. The author here he defined usul al-fik as a subject he defined it together usul al-fik together, what does it mean? And this definition that the author gave is close to the definition of al-baydawi. The sheikh's definition here is really similar to the definition that was given by al-baydawi in his Menhaj al-Wusul. He said دلائل الفق الإجمالية وكيفية الإستفادة بنا وحال المستفيد He said دلائل الفق الإجمالية ومنعوث يمين علم يبحث عن دلائل الفق الإجمالية. So they are the same after that onward وكيفية الإستفادة بنا وحال المستفيد. So the sheikh benefited from him in that regard. And the sheikh's one is actually even better. رحمه الله الشيخ منعوث يمين one is better. Anyways the sheikh mentioned three juman, three sentences of what usul al-fik is. If somebody was to ask you what is usul al-fik it is these three sentences. Number one علم يبحث عن دلائل الفق الإجمالية. You can say علم يبحث or you can say علم يبحث عن دلائل الفق الإجمالية. usul al-fik it researches or you can say in usul al-fik it's researched. So if you say يبحث means it is researched in usul al-fik. If you say علم يبحثنا it means usul al-fik researches. The subject does the researching. So we can take whichever of those we want. It's a science where in it you're going to research a دلائل الفق الإجمالية. If you remember just a couple of minutes ago I mentioned that the evidence is our harmony two types. I said that there are specific evidence and there are general evidence. The specific evidence the thick deals with it and it's dealt with in the thick. لكن أديلة تفصيلية So أديلة الإجمالية general evidence وصول الفق deals with it. It's very important that you understand that. And that's the first sentence and the first difference between فق and usul al-fik. That is وصول الفق researches looks into generic general evidences. For instance القراءة الشادة حجة The قراءة which is شادة is a proof. That's a general evidence. So what? General evidence. You can use that in a lot of places. It's general. For example ليس بحجة The حديث which is مرسل is not a proof, for instance. أو الأمرو The command المطلق The unrestricted command يقتضي الوجوب Benefits Necessitates Obligation Those are general evidences. Why are they general evidences? You can use the term الأمرو يقتضي الوجوب أما الأمرو المطلق يقتضي الوجوب You can use that in فق I'm sorry you can use that in طهارة You can use that in وضو Sorry you can use that in صلا صري You can use that in زكات You can use that in صوم You can use that in حج You can use that in every chapter of فق It's general Whereas والواليدات يُرضعنا أولاده ونحوليني كامليني لمن أراد أن يتم الرضاعة You can't use that in طهارة You can't use that in صلا You can't use that in حج It's a deal that's specific To مدت الرضاعة The period of breastfeeding And that it's only two years So والأمرو المطلق يقتضي الوجوب والأمرو المطلق يقتضي الوجوب It can be used for صلاة It can be used for حج It can be used for رمضان It can be used for طهارة Because this is أدلة إجمالية It's general evidence It's not أدلة تفصيلة It's not specific The author here He said علم يبحث عن أدلة الفق الإجمالية So أصول الفق What does it discuss? What does أصول الفق research? Research is comprehensive evidence General evidence So أدلة تفصيلية Has nothing to do with أصول الفق But the scholars They do mention أدلة تفصيلية In أصول الفق For one of two reasons Sometimes the scholars will mention أدلة تفصيلية In أصول الفق But they will only be doing that for one of two reasons The first one is أتنفيل They want to use it as an example They want to use this Specific evidence For an example Example for what? Example to clarify This Principle that they brought forward To clarify for your team Make it clearer for you to understand The second Is ألست دلال للقاعدة الأصولية They want to prove that this قاعدة أصولية has evidence Has a proof So they bring for it أدلة تفصيلية to prove it For example they will say الأمر المطلق يقتضل وجوب And then they will mention the ayah وسارعوا إلى مغفرة من ربكم وجنة وجنة عرضها السماوات والأرض وعدة للمتقين They would use that Why are they using it? They want to show you that الأمر المطلق يقتضل وجوب Has an evidence from the Qur'an For example they would say أنه المطلق يقتضي التحريم And then they will bring the evidence من أحدث في أمرنا هذا ما ليس منه فورد They would use that The second جملة The second sentence That أصول الفق That the sheikh رحمة الله يتكلم في مدفنة أصول الفق Is وكيفية الإستفادة منها How to benefit From the comprehensive evidence And what this means is The method And the methodology And the way that a person extracts The jurisprudent rulings From the textual evidence And that's called استمبات And the استمبات For somebody to do استمبات It stands on two pillars استمبات actually stands on two Great pillars The first one is معرفة الدرالات اللغوية The person knows The The linguistic terms And the indications of what are in it The meaning that is in these terms that are used In the Qur'an and the Sunnah The person has to have understanding الدرالات الألفاظ The indications that are in the words The meaning that can be taken from these terms Do they show generalization? Do they show specification? Do these terms show us that this thing is unrestricted Or that it's restricted? Do they show us that This is abrogated Or this is not abrogated This is called معرفة الدرالات اللغوية The person has to know that To do استمبات You need to have that The second pillar that it stands on Is The person has to know the reasonings And the Islamic meaning behind terms Because sometimes We have a حقيقة شرعية The sharia has coined a definition for this word The person has to know that They also have to know The reasons And the عيلل In which the sharia I mentioned All of that terms we're going to speak about in great details What it means And the reality of the term And the word سبب Are they the same? And do they mean the same? And there are the differences between the two We will be talking about that The third جملة The third sentence In the definition of أصول الفق was وحال المستفيد حال المستفيد is Knowing The مجتهد Knowing the person who is a مجتهد Who is a مجتهد The مجتهد is the one who benefits From the textual evidence directly He can go to the Qur'an And the sunnah directly himself And benefit from these terms Why can he benefit from it? Because he has معرفة معرفة الدلالات اللغوية And he also has معرفة العيلل والمعان الشرعية He has those two pillars To do the ستمباط of The Qur'an and the sunnah So he's a مجتهد He's a مجتهد So أصول الفق It talks about مباحة الهجتهد It talks about what a مجتهد is And what is a تقليد And what a personal blind follows Now scholars they say اي تقليد And تقليد من مكملاته And أصول الفق They complete أصول الفق But they don't have nothing to do with أصول الفق They're not from the essence of what أصول الفق is They're not from the essence of what أصول الفق is It's just a side benefit to study It's not actually what أصول الفق is أصول الفق really is أدلة الإجمالية كيفية الاستفادة منها لا يوجد فيها تكشفة جنورة وكيفية منهم وكيفية منهم يعني ماذا؟ معرفة لدلالات الألفاض أن تتعلم الأشياء التي تستخدمتها في القرآن والسنة وكيفية منها إن شاء الله تعالى أريد أن أخبر شيء مهم جدا هو أنه يسميه أصول أصول يسميه أصول من علمي من علم الأصول ماذا is the difference between the first أصول and the second أصول that's mentioned in the name of the book الأصول من علمي الأصول what's the difference between the two أصولs the difference between it is that the first أصول is the linguistic meaning and the second أصول is the one that we just defined here which is علم يبحط علم يبحط عن دلة الفخة الإجمالية وكيفية الاستفادة منها وحالي المستفيد وحالي المستفيد that definition of أصول الفق is what the second أصول is for the author when he called the name book الأصول من علم الأصول the word الأصول the first أصول is the linguistic meaning what was the linguistic meaning of the word الأصول it meant وهو الذي يبنى عليه غيرو صح that's what it means and the second one is the technical meaning of أصول الفق which is علم يبحط عن دلة الفق الإجمالية وكيفية الاستفادة منها وحالي المستفيد now we're going to go into the another portion of what the author says he says فائدة أصول الفقي إن أصول الفقي علم جليل القدري بالو الأهمية عزيز الفائدة فائدة التمكن من حصول قدرة يستطيع به المجتهد استخراج الأحكام المشارعية من الدلة إليها على أصوص إنسليمة he says التمكن من حصول قدرة يستطيع به المجتهد this word المجتهد it's not present in the طبع التي أشرفت عليها مؤسسة الشيخ المؤسسة of the sheikh مؤسسة الشيخ محمد صالح عثيمين they didn't mention the word المجتهد they didn't mention that term but if you look at the طبع of المعاهد العلمية that published a book as well they put the word المجتهد in there and it's better to put the word المجتهد in there now the benefits of jurisprudence أصول الفق is a noble science of the utmost importance immensely rewarding by which one is able to obtain a capacity to extract legal rulings from evidences on a sound footing so أصول الفق is a very important science and so any individual who wants to use evidence in the Qur'an or the sunnah the scholars they say that they need two things number one you need نص مصدق and بحث محقق number one you need to be using something that's authentic you have to check the authenticity if it's Qur'an you can't use قراء الشاد okay if we take the opinion those who say you can't be using evidence okay second one is you can't be using weak narrations from the Prophet عليه الصلاة والسلام has to be حديد صحيحة that meet the conditions of authenticity that's the first condition to be using evidence that is studied in what subject مصطلح الحديد مصطلح الحديد is the science that studies that and talks about what is authentic and what is an authentic and what is accepted and what is rejected the second condition for using evidence is you have to learn the relationship between the evidence that you brought to the table and the thing that you're using the evidence for okay so you're trying to say this is حلال and you're trying to say my evidence is this you would have to prove to us that you're able to bring from the حديد or the I that you brought the permissibility for whatever you're trying to use it for that is taught in what that is taught in أصول الفق if for example somebody might say I can celebrate the prophet's birthday hey what's your evidence that you can celebrate the prophet's birthday and then he goes to أفلا ينضروني إلى الإباليكي فخولقة that's my evidence that you can celebrate the prophet's birthday why do you not go out there and look at the camel that's my evidence and so then you said to them how does this evidence prove that you can celebrate the prophet's birthday and he said on the prophet's celebration we eat camel camel meat you can clearly see that this person lacks the ability of what this person lacks the ability of using a دليل for the مدلول for whatever he wants to use it for he's trying to use it for the argument of the prophet's birthday can be celebrated but he's bringing a دليل that doesn't prove that so those are the two things that a person needs to use an evidence first of all he has to verify that it's authentic the second thing that he needs to do is that he has to make sure that he's got the ability to show that this evidence proves his argument وصول الفق does the second or the latter of the two and that's why it's very important to study this science it's علم جليل القدر as the author said it's a very noble science and it has what and it has great importance عزيز الفائدة وما غزير الفائدة its benefits are vast غزير الفائدة means the benefits are very vast and the author then says the benefits he just mentioned one benefit which is التمكن من حسول القدرة يستطيع بها المجتهد استخراج بحكان شرعيتي من ادلتي على أوسوس أوسوس إنسليمة the person can extract from يحكام شرعية من from the Qur'an and the sunnah he's able to extract from there evidences in a what على أوسوس إنسليمة based upon sound foundation you won't see that person contradicting themself some people the problem with them is they would use an evidence قاعدة in one issue and then they are going against in another fatwa that they gave that person what you see from them is that they don't know أصول الفق or that they are contradicting themselves a person who study أصول الفق and is grounded in this science will not fall into that he or she will not fall into that and many others have given other benefits of studying أصول الفق then the author then says أول من جمعه كفن مستقل الإمام الشافعي محمد ابنه إدريس رحمه الله ثم تابعه العلماء في ذلك فألف في تقاليف المتلوعة ما بين منذور ومنظوم ومختصر ومبصوط حتى صرفنا المستقل له كيانه ومميزاته تصميم الان électر فهي أفضل رحمه الله يردف know something قلبي انه وقفن مستقل The first person who had written it as a independent subject and independent science that's very important because أصول الفق did exist before they actually did exist in the time of the صحابه they had أصول الفق and it was present وكانوا نستخدمهم في فروقهم وحياتهم وقاموا بذكر هذه الوصول من فروق الله وعلي وسلمة ونعادتهم بمعادة ترى بها ونقوم بها وصول الفق كان ينتهى برسل آليسلمة كان ينتهى برسل صحابي كان ينتهى برسل طبيعين ولكن كان ينتهى as a subject independent أنها كانت تتعلم أنها كانت تتعلم كأصول الفرق هذا لم يوجده هذا لم يوجده والأخذ who wrote it as a فنن مستقل and independent science that has its weights that has its rules that has its regulations that has its content and it has its وزلمان محمد من إدريس الشافع who died in the year 204 هجرية he died in the year 204 and he was born in 150 هجرية it's 54 years of age رحمة الله تعالى he was the one who wrote in أصول الفرق ولي ذلك دبوت he said وأول من ألف في الكتب محمد بن شافع المطلبي وغيره كان له سليقة مثل الذي للعرب من خليقة that the first person who wrote about this science and spoke about it and authored in it is محمد بن إدريس الشافع وغيره كان له سليقة other than him mean the other scholars before شافعي it was for them سليقة it was natural أصول الفرق was natural they didn't have to be told that this term is general and this term is specific and this word it shows generalization and this one doesn't show generalization they didn't need that because they were Arabs and they understood these terms لكن أمام الشافع حين شفعينong he wrote it as a subject and he wrote it twice وحمه الله he wrote one quote الرسالة البغدادية which is مف novel i was lost and some of the things that were mentioned in the الرسالة البغدادية that was written in Baghdad some of those statements are present in books like ابن السلاح transmits some of the statements وشاهد العسل من الرسالة البرُ سالحة، باي حقي، نووي، ملو القيّم، ضرقشة، ومدعائي ومن يتعبقون بعض هذه الكثير في هذا الكتاب لكن الكتاب البرسه سيسأل لكن الكثير الذي قام بإن أجيب ويوجد الرسالة للمصرية هذا يوجد فيه مطبور وحقق تحقيق ولميّا وفعة كانت جميلة وعملت جيداً وقامت بعمل امام احمد شاكير رحمه الله وعملت جيداً وعملت جيداً والسكوليات قلت أن احمد شاكير افضل افضل افضل افضل افضل افضل رسالة وانت now recently another man did the recitation of the book his name is called maher yassin al-fahl who is from Iraq he did the recitation of the book but I haven't managed to read it properly yet لديه رسالة بماهير one but I haven't been able to read that one I've read the one by Ahmad Shakir رحمه الله تعالى Why did Allah تعالى تبارك وتعالى make it possible فالإمام الشافي عيوة to proceed everybody else in writing in أصول الفق or to compile or to be the first person to write in this subject What were the reasons? So the scholars they mentioned three things supported الإمام الشافي عيوة to surpass everybody to proceed everybody in writing in أصول الفق The first one is عنايته the hard work and the effort that الإمام الشافي عيوة gave to بنصوص الكتاب والسنة How much time and effort he gave to the Qur'an and the sunnah الإمام الشافي عيوة رحمه الله And إسماعيد من يحيا المزني mentioned that شافي عيوة memorize the Qur'an شافي عيوة ستهم حفظت القرآن I memorized the Qur'an وقال ابنه سبعة سنين I was only 7 years old وحفظت الموطة and I memorized the موطة by الإمام النووي الإمام ماريك من أنس I memorized الإمام ماريك من موطة وقال ابنه عشرة سنين I was only 10 years of age الربي إبنه السلامان المرادي another student of الإمام الشافي عيو He said قلما لتول دخلتوا على الشافي عيوة إلا إمام الشافي عيوة إلا والقرآن بين يديه كسفت لايفان The Qur'an was in front of him يتتبعوا آيات الحكام He would follow and look into the آيات الأحكام بلوك انتظ آيات الأحكام The آيات in the Qur'an That you can take from them through speeder rulings إمام الشافي will look at it a lot And go over again and again In order to get a hakaam out of it So that's what helped him a lot And he was one person who gave great importance to the Qur'an like that And he gave also importance to the sunnah He was He honored and venerated آيات الأحكام And he would really go against آيات أمام الشافي عيوة If he came his way If he came his way he would never go against it And the fact that he memorized The muatta of And he shows you his love And his passion for آيات الأحكام And there's a story that إبن حجر رحمة الله He mentioned إبن حجر He mentioned his كتابة والتأسيس لمعارفة محمد من إدريس He wrote a story Amazing story That happened to the mother Of ألمام الشافي Which is She came to a judge A qazi A judge in Mecca Her and another woman شافية his mother's friend They both came to a qazi A judge And they wanted to judge The qadi to judge them From a claim That they had against A particular man So the qadi wanted to verify The validity of what The mother of شافية was claiming And the other woman So what he said was I'm going to separate you both لأنني سأقوم بشكل جميل لك و سأسأل لك سؤالك و سأرى إذا كنت تقريبا لك تقريبا أنها يبدو أحد أحد أو إذا كنت تقريبا لك تقريبا لذا شافعي مدى قلت لا قلت لك لي سلكة ذلك لن تقريبا لك ثم قلت لك أن تضل إحداهما فا تذكر إحداهما الأخرى قلت لك أن إذا كانت واحدة تنسها و أنها لا يستطيع أن تقريبا تقريبا لك تقريبا لك لذلك الآخر يجب أن تقريبا لك فالله يقول فا تذكر إحداهما الأخرى واحد يقريبا لك لذا لا تستطيع أن تقريبا ثم قادي came back و قلت لك who this woman was و قلت لك و قلت لك أنه كان مدى من إمام الشافعي و رحمه الله فهذا الشافعي هو مدى إبنة حجر قلت لك أن تفكر الشافعي الثالث التي أساعدت إمام الشافعي لتقريب جميعا في أصول الفيخ كانت لأن تمقونه كانت تنسى في معرفة لغة العرب كانت تنسى في لغة العربية كانت إمام في لغة رحمه الله تعالى و لذلك أضطق بكلمة فشافعي قلت لك أصول الفيخ عدت يعتقدها من كلام العرب فصح يقول لك this is an Arabic term and it can be used like this and they used his speech a poof و لذلك we mentioned this many times الإمام الأصبعي رحمه الله عبد الملك بالقريب الأصبعي he said I sat down and I wrote the poetry or I corrected some of the poetry of the people of Hudayl from الإمام الشافعي and the people of Hudayl was the people that when he left when he went to the outskirts of Makkah to learn Arabic from so عبد الملك بالقريب إمام his إمام in the language he said I sat with and I corrected some of the poetry of the people of Hudayl from his memory the 13 that helped to surpass everybody else in writing in this subject is the gift الله gave him سبحانه وتعالى and how he was he was gifted as an individual he was a person who was he was a very alert رحمه الله and he was قوي القريحة حاد شار very smart very clever he had strong memory that helped him رحمه الله رحمة واسعة and he was a person who studied greatly sciences that had nothing to do even with the Sharia إمام الشافعي رحمه الله he studied psychology علم الفراسة psychology he stayed in Yemen study psychology و لذلك he knew how to read people رحمه الله رحمة واسعة the reason why شافعي wrote in this subject أصول الفق when he wrote the كتاب الرسالة was that عبد الرحمن المهدي commanded him he commanded he instructed him to write in it عبد الرحمن المهدي died when the year was 198 hijriah 198 hijriah عبد الرحمن المهدي commanded and he instructed الإمام الشافعي to write in this field first of all he commanded him to write in معاني القرآن and in they he compiled the accepting of the أخبار الأحد that he can be accepted and that the اجماع is a حجة and that the ناسخ and the منصوخ from the Quran and the Sunnah and things like that but الإمام الشافعي you straight away he didn't jump on it when he didn't do straight away so عليب المديني who then he had 234 hijriah who الإمام البخاري الإمام البخاري and he said مستصغرت نفسي I never belittled myself أبام أحد in the presence of anybody the way that I belittled myself in the presence of عليب المديني عليب المديني who then he had 234 hijriah he said to شافعي do as إبن مهدي is telling you do as عدر مهدي is saying do it will be something good and so he went and he did it and this book was authored this book الرسالة was authored then the sheikh رحم الله شهر محمد صالح عثمينا he said فألف فيه تقالف المتلوع عتيما بين منطورين after الإمام المشافعي you died and he passed away many people came after that and they wrote and the sheikh said منطورين ومنظومين ومختصرين ومبصوطين so he mentioned four we're going to touch on all of those four what they mean first of all منطور is the opposite of منظوم منطور is that which isn't poetry that which isn't poetry so some scholars they wrote it in a a non poetic form and from them is الفصول في الأصول بأبي بكر الرازي who died in 370 هجرية أبي صحاق الشي رازي who died in 476 هجرية قواط العديل أبي مضفر سمعاني who died in 189 هجرية and المصتصفة بأبي حمد الغزالي who died in 505 هجرية other than have written in non poetic form in منطور poetic many scholars written from them is شرص الدينة العمريطي who died in 890 هجرية he has a تسهيل الطرقات لنظم الورقات وهي he summarized the نظم أبعالي من أبي معالي الجويني he made it into poetry and what did he started with حمد اللي من يسنى ده كل حمدي إليه مرفوعا بغير دس خاصة والسكر he mentions قال شرص الدينة عمريطي ضل عجزي والتخصير والتفريض الحمد لله اللي الذي قد أظهر علم الأصول للوراو عشرة على لسان الشافعي فهو اللي لابتداء الدولة وتابعة الناس وحتى صارا كتبا صغار الحجم أو كبارا وخيروا كتبه الصغار وما اسمي للوراقات للإمام الحرمي he said something like that so يحب المسأل عمريطي he has نظموا ووراقات also كوكب الصاطع by جلال الدين الصيوطي رحمه الله صيوطي he made into poetry جمع الجواب باي سبكي he made into poetry he made into poetry and it's like 1,500 lines of poetry تقريبا صيوطي wrote it he died in the year 911 and also مراقص سعود لمبتغ الرقي وسعود سعود written by عبدالله السيد عبدالله بنوحاج أشانقليطي who died in the year 1,230 هجرية approximately he has a كتاب مراقص سعود يقول عبدالله وهرت السماء سمالله ونعاله وين المنتمع it's a thousand lines of poetry and it's very good and it's a it's a it's a نظر a poetry made from جمع الجواب باي سبكي okay and to be very honest when it comes to these sciences it's always good to memorize the poetry it will help you a lot the poetry يقول وحرس على المنظوم فهو أسهلو للحفظ من نتن ومن هو أجملو وهو لطلاب العلوم أنفعو وليل فوائد الحساني أجمعو من أجل هذا أول الأعلام من أجل هذا أول الأعلام عليه وانبرت له الأقلام المختصر that the author mentioned from them is مختصر أبي عمر ابن الحاجب who did in 646 هجرية جمع الجوامع باي سبكي it's a summary from a hundred books of أصول الفق جمع الجوامع is a summary of a hundred books of أصول الفق أصد مختصر التحرير باي محمد من أحمد الفتوحي who did in 972 what about the مبصول the more detailed and not the summarized but detailed books of أصول الفق where they go into great details the best of them is البحر المحيطة باي زركشي والتحبير والشرح التحرير لأبي الحسن علي ابن السليمان المردوي who did in 885 the book is called شرح التحرير where he explains the book التحبير it's also from the مبصول the detailed books that are written in أصول الفق so those are the books that were written after الممشافقي the منطور and the منظوم and the مختصر and the مبصول that I mentioned the non poetic books the poetic books the summarized books and also the detailed books I gave you all of that and I'm going to إن شاء الله تعالى conclude there we've taken an introduction and the author رحم الله is going to start الحكام next in the next chapter and tomorrow we'll carry on the class بإذن الله الكريم anything which I have said that was wrong or incorrect is from me الشيطان and Allah his messenger are free from it سبحانك اللهم وبحمدك أشدوا لا إله إلا الله سبحانك اللهم


Appalachian Center for Economic Networks, and we are so delighted to spend some time with our friends from SAIR because sustainable agriculture has been such a crucial foundation of all our work as we build networks in Appalachia, Ohio. We have amazing producers here, incredible innovators. We have many new beginning farmers in any given year. So this network is really robust. We have folks who have been doing season creation through the creation of high tunnels and greenhouses. For many decades, we have amazing direct markets. We have folks who have been doing incredible CSAs and really hybridizing them, becoming more innovative, adding other locally produced products to their mix. So not only can our customers in Appalachia, Ohio really benefit from the bounty of our sustainable ag producers, our certified organic growers, and then just all the incredible fourth, fifth, sixth generation family farmers who have come up with new and genius ways to serve the growing demand for local food. I think one of the things that we're really excited about at ASENAT is the use of our infrastructure. We've been operating the Food Ventures Center, which is our kitchen incubator since early 1996. And we just continue to see the use by local producers grow. So folks are doing more value-added products. They're looking at opportunities for dehydrated foods, for frozen foods. And certainly we have a long history of folks doing a variety of shelf-stable bottled products. As that market demand has grown, we have new, amazing partners. So it's grocery stores who want to source more local. We have farm-to-school programs that are really at the table with organizations like ASENAT, Rural Action, and our great educational partner, Hawking College, to get more locally food processed. It might be fresh-cut watermelon slices. It might be frozen green beans. It might be our farmers, young farmers, in our high school programs, who are starting to grow tomatoes through the cafeteria. We operate the Food Ventures Center in Athens, and now our new Nelsonville Food Hub in the city of Nelsonville. It's just a short skip of about 10 miles up on 33. If you ever come to visit us in Athens County, we'd love to meet up with you and share some of the stuff that we've been learning over the last couple of decades and certainly learn from you as well. Because I think that's what SAR does really well. You guys tell the story. You understand what agricultural producers are dealing with, the opportunities, the challenges, the gaps that we sometimes have within our rural places. So we love to partner with SAR. We love to see the fruits of all our labor as partners, whether we're farmers, whether we're practitioners at nonprofits, or whether we're agencies really trying to afford this work. So good job, SAR. If you're ever in Athens County or Appalachia, Ohio, we would love to have anyone looking at any of this video roll to come visit us because we have a great story to tell and we know we can learn from you also.


It happens to me all the time. That's what this module is about, it's proportional reasoning. When you hear the word proportion you might think of some old formulas that say all you have to do is cross multiply and divide, well what are you doing when you do that? That's kind of an algebraic proportion formula, but what does it mean to reason proportionally? For instance, when you hear the national debt, it's a really, really big number which is unmanageable and hopeless, right? What does it really mean? What is a context for thinking about a number that's in the trillions? That's something we're going to look at in this unit. We're going to think about putting that very large number into a context for which we do have a reference. What does it have to do with me? How can I internalize this really big number? Other large numbers, things that have to do with maybe death rates or weather disaster or very large or very small salaries, how do we put those into proportions so that they mean something? How do I contextualize that for myself? That's one idea about proportional reasoning. Here's another idea. This did happen to me just yesterday at the grocery store. I was in the health food aisle, picked up some kind of new energy drink, and I picked it up to read the ingredients. It's in the health food aisle, right? It must be good for you. One of the ingredients listed was caffeine. It said 120 milligrams of caffeine. Well, I thought about that for a minute. I don't have any context for what 120 milligrams of caffeine is. I have a pretty good idea about what the number 120 is. I can get my head around that, but what does milligrams of caffeine mean to me? Here's an opportunity for proportional reasoning. I think about that in terms of coffee intake. I do have a reference for how much coffee I drink. I'm kind of middle age. I have some sensitivity to caffeine. I can drink some caffeine. I don't want to overdo it, so I want to know how many of these drinks can I take in in a day or an afternoon? I need a context for that. I went right to, I Googled a fairly reliable source I thought about, and I found out, or I actually looked at a few, researched a few sources. The average adult, healthy adult, can tolerate 200 to 300 milligrams of caffeine, which is about two to four cups of coffee. I needed to think about that in terms my pointer reference was coffee. So I determined, yes, I can substitute one cup of coffee for one of these energy drinks. But before that, I didn't have a reference for how many milligrams of caffeine I can intake. This brings us to another point about thinking about mathematics. Is precision and accuracy important? Are they the same thing? Precision and accuracy? Well, if I am thinking about maybe intakeing insulin, if an adult or a child were diabetic and needed a certain amount of insulin, precision would be very important. We couldn't say, oh, somewhere between 200 and 300 milligrams, somewhere around here, precision could mean the difference between life and death. But I just want to know how many drinks of this energy drink can I have? And so precision might not be so important, but accuracy is, I want to have a good source for what I'm reading. I want to have a good source to find out how much of this can I take in. So there's something else to consider as you think about mathematics. Another source that I heard recently was from NPR, also listening to the radio on my way to work, Dr. David Reynolds from the University of Pittsburgh was doing a study about dementia in older adults. Well, he determined in this study that something about treating depression for middle-age adults and dealing with mood disorders was very impactful on later-age dementia. And the conclusion was this, that having these particular treatments could reduce the number of dementia cases in older adults from one in four to eight or nine percent, which reduced it by two-thirds. What do all these numbers mean? This is a good example of proportional reasoning. How do we go from one in four, is that a very big number, to eight or nine percent? And that's the reduction of two-thirds. When you hear a report like that, do you stop and give yourself time to think about those numbers? You get a reduction of two-thirds from one in four to eight or nine percent. And how I take in this information might be different based on my experiences. So it's important to be able to back up and reason through the numerical data that report, reason through it, not just dismiss it or interpret it differently based on my experiences or my age. So it's always important when you hear numbers, put them in a context that you can understand. And that takes time and ability to think about that situation numerically. You're always allowed to ask, is this a very big number? Is this a lot? You're always allowed to ask, what does this mean to me? That's what proportional reasoning is about, so we're going to be studying in this module.