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- تابع علاقة المقاصد بالأدلة القياس والمصالح المرسلة والاستحسان - الحلقة 15
تابع علاقة المقاصد بالأدلة القياس والمصالح المرسلة والاستحسان - الحلقة 15
تابع في هذه الحلقة النقاش حول العلاقة بين المقاصد والأدلة الشرعية، بما في ذلك القرآن والسنة والإجماع والقياس، وتحليل القواعد الشرعية لتعليم الشريعة الإسلامية. حلقة 15 من برنامج التعليم النية الأولى.
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Video Transcript
In the name of Allah, the most gracious, the most merciful.
All praise is due to Allah, and peace and blessings be upon our Master, the Master of the Messenger of Allah, his family, his companions, and those who follow him.
I greet you with the greeting of Islam, and the greeting of Islam is peace. Peace be upon you.
We ask Allah to bless us in these times, and to make them purely for His noble face.
May Allah teach us what benefits us, and benefit us with what you have taught us, and increase us from you in knowledge.
This is the 15th episode of the program, The First Level of Intentional Education.
In the previous episode, we talked about the relationship between intentions and the evidences of the rules.
We talked about the Quran, the book, the Sunnah, the Prophethood and the consensus
In this episode we will continue our discussion about the relationship between the objectives and the legal evidences
The next evidence is the measurement, the agreed evidences are the Quran, the Sunnah, the consensus and the measurement
The purpose of the Qiyas is very clear, and it is more than a collection of evidence.
One of the pillars of the Qiyas is the evidence, and the evidence includes the analysis of the rules.
We have spoken about the basic principles of the Islamic Sharia, or the science of the principles,
as is the title of one of the books of Dr. Ahmed Al-Raisouni,
The Basic Principles of the Science of the Principles of the Sharia.
We have spoken about three principles.
or three principles, including the basis of analysis, which is the first principle we talked about in the episode we talked about the principles.
And analysis, of course, is the basis of the objectives.
Those who do not analyze do not intend, and those who neglect analysis neglect the intention.
And those who do not take analysis and reason, like the apparent doctrine, for example, neglect the intention of the rules and the view of the goals of the rules.
The ilah is the union between the origin and the origin, and the origin is measured by the ilah.
The famous example that the originalists give is the wine.
The wine is a forbidden legal origin, and the wine is forbidden.
Why is the Prophet forbidden? Because he is in agreement with the original of prohibiting the Prophet.
and the alcohol in the case of the iskar.
So we have the origin that we measure on,
and we have the branch that we measure on the origin,
with the common denominator between them, which is the case of the iskar.
The case was defined by the originalists as the apparent and fixed description
that is in accordance with the appropriate meaning of the legislation of the rule.
The evidence is a pillar of the standards.
The evidence includes the analysis of the rulings, because we will not get an evidence unless we analyze the rulings and look for an evidence for it.
This evidence includes the appropriate meaning for the legislation of the judgment.
What does this mean?
For example, as we said, the evidence in the prohibition of alcohol is alcoholism.
Al-iskar
The description of alcohol is the source of alcohol, and alcohol is also a source, but it is a different source.
The verb for each of them is different. Alcohol is from Askara and alcohol is from Sakara.
This description, which is alcohol, is suitable for prohibiting alcohol.
The description of alcohol is a sign of intoxication.
Is this description of intoxication appropriate for the prohibition of alcohol?
Is it appropriate for the mind or not?
It is reasonable to prohibit this because it makes the mind absent.
Because it intoxicates the person and makes his mind absent.
And then it is contravened with the purpose of the Sharia in preserving the mind.
When we talk about fighting, what is the reason for the legislation of fighting?
Allah says,
Allah says in the Quran,
and they are allowed to fight and defend themselves.
And the scholars say that the comment of the judgment is a clear description,
Video Summary & Chapters
No chapters for this video generated yet.
Video Transcript
In the name of Allah, the most gracious, the most merciful.
All praise is due to Allah, and peace and blessings be upon our Master and Master of the Messenger of Allah, his family, his companions, and those who follow him and those who do not.
I greet you with the greeting of Islam, and the greeting of Islam is peace. Peace be upon you and the mercy of Allah and His blessings.
We ask Allah Almighty to bless us at these times and to make it purely for His noble face.
O Allah, teach us what benefits us, and benefit us with what you have taught us, and increase us from You a knowledge.
This is the fifteenth episode of the program, the primary level of intentional rehabilitation.
And we talked in the previous episode about the relationship of the goals with the evidences of the rules.
We talked about the Quran, the Book, the Sunnah, the Prophethood, and the consensus.
In this episode, we will continue our discussion on the relationship between the objectives and the legal evidences.
The following evidence is the measurement, the agreed evidence is the Quran, the Sunnah, the consensus, and the measurement.
The measure is of course a very clear and manifest circle of objectives,
more than the sum and more than perhaps many evidence.
That is because one of the pillars of the measure is the evidence,
and the evidence includes the analysis of the rules.
We have talked about the basic principles of the objectives of Islamic law or the knowledge of objectives,
as it is the title of one of the books of Dr. Ahmed Al-Raysouni,
The Fundamental Principles for the Knowledge of the Purposes of the Sharia.
We have talked about three principles,
including the principle of analysis,
which is the first principle we talked about in the episode we talked about the principles.
And the analysis, of course, is the basis of the purposes.
Those who do not interpret do not mean, and those who neglect the interpretation neglect the intention.
And those who do not take the interpretation and the reason, like the apparent sect, for example, neglect the intention of the rules and the view of the purposes of the rules.
So the reason is the union between the origin and the origin, and the origin is measured by the reason.
The famous example that the originalists give is
The wine is a sacred law
And the wine is sacred
Why is the wine sacred?
Because it is in agreement with the principle of prohibiting alcohol
In the case of the Iskar
We have the principle that we measure on it
And we have the branch that we will measure on the principle
The reason is the common denominator, which is the argument.
The originalists defined the argument as the apparent and correct description
that is in line with the appropriate meaning of the legislation of the judgment.
The argument is one of the pillars of the equation.
The argument includes the analysis of the judgments,
because we will not get a proof unless we announce the rulings and look for a proof for them
and this proof includes the appropriate meaning for the legislation of the judgment
What does this mean?
For example, as we said, the proof in prohibiting alcohol is alcoholism
The description of the word is the source of the word, and the word is also a source, but it is a different source.
The verb for each of them is different.
Al-Iskar is from Askarah, and Al-Sukr is from Sakarah.
So this description, which is Al-Sukr, is appropriate for prohibiting judgment.
Meaning, Al-Iskar is the reason, and Al-Wasf is Al-Sukr.
So this description, which is Al-Sukr, is appropriate for prohibiting alcohol.
Is it appropriate for a mind or not?
Meaning, it is reasonable to prohibit this matter because it is absent from the mind.
because it makes the person drunk and his mind goes blank
Video Summary & Chapters
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Video Transcript
بسم الله الرحمن الرحيم
الحمد لله والصلاة والسلام على سيدنا ومولانا رسول الله وآله وصحبه ومن ولاه وبعض
أحييكم بتحية الإسلام وتحية الإسلام السلام فالسلام عليكم ورحمة الله وبركاته
نسأل الله تعالى أن يبارك لنا في هذه الأوقات وأن يجعلها خالصة لوجهه الكريم
اللهم علمنا ما ينفعنا وانفعنا بما علمنا
ولم تنا وزدنا من لدنك علما
هذه هي الحلقة الخامسة عشرة
من برنامج التأهيل المقاصدي المستوى الأول
وتحدثنا في الحلقة السابقة
عن علاقة المقاصد بأدلة الأحكام
وتحدثنا
حدثنا عن القرآن الكتاب
وعن السنة النبوية
وعن الإجماع
في هذه الحلقة نكمل حديثنا حول علاقة المقاصد بالأدلة الشرعية
الدليل التالي هو القياس
الأدلة المتفق عليها القرآن والسنة والإجماع والقياس
القياس طبعاً
حلاقة المقاصد به واضحة جداً وجليّة وظاهرة
أكثر من الإجماع وأكثر ربما من أدلة كثيرة
ذلك أنّ من أركان القياس العلة
والعلة تتضمن تعليل الأحكام
وقد تحدثنا في القواعد الأساس لمقاصد الشريعة الإسلامية أو لعلم المقاصد
كما هو عنوان أحد كتب أستاذنا الدكتور أحمد الريسوني القواعد الأساس لعلم ما قاصد الشريعة
تحدثنا عن سلاسة قواعد
أو سلاس قواعد
منها قاعدة التعليل وهي أول قاعدة تحدثنا عنها في الحلقة التي تحدثنا فيها عن القواعد
والتعليل طبعا هو أساس المقاصد
من لم يعلّل لا يقصّد
ومن أهمل التعليل أهمل التقصيد
ومن لم يأخذ بالتعليل وبالعلل
كالمذهب الظاهري مثلا
فإنه يهمل تقصيد الأحكام والنظر إلى مقاصد الأحكام
فالعلة
عرفها
العلة هذه هي الجامعة بين الأصل
وبين الفرع
ويقاس الفرع
على الأصل من خلال العلة
المثال الشهير
الذي يضربه الأصوليون
لهذا الموضوع هو الخمر
الخمر أصل
شرعي محرم
والنبيذ
النبيذ محرم
لماذا النبيذ محرم؟ لأنه يشترك
مع الأصل اللي هو تحريم
في العلة التي هي الإسكار
يبقى عندنا الأصل المقيس عليه
