 تشرف بالشتغالي بالعلم ولا تبغي به ما عشت يا دادا دالا وياله من شراف عظيمي then the author raheem Allah went into istidlal and he said والاستدلال والطالب والدليل the reason why he said طالب is because the elephant scene which is a zyada on the wording it shows طالب at dail what is dail he goes dail means والدليل هو المرشد إلى المطلوب أنه علامة علي before we go into that the word istidlal when it comes to it connected to dail it only means to and the author only mentioned one of it are you there pay attention istidlal the author mentioned one of its meanings which is what طالب والدليل is when you're requesting trying to attain evidence I'm a proof but there's another way which is when you're trying to establish it and when you're trying to clarify it it's also ستدلال صح so those are the two from those two angles is connected then the author goes on to defining what dail means and he says المرشد إلى المطلوب المرشد is that which guides you to what you're looking for this definition of the author يشبه بالحقائق اللغوية it's more closer to a linguistic reality than it is to a technical reality in other words his definition here is more closer to it being a linguistic reality than it being a technical reality so basically if he's trying to define it technically than the تعليف which is مختار the chosen definition is هو ما يمكن التوصول بالصحيح النظري فيه إلى مطلوب خبري it means that which it's possible to reach with it بصحيح النظري a correct observation a correct deduction إلى مطلوب خبري in a information which you're trying to gain now the author went back to he went back to the إدراك that he was talking about all of that was إستدراد again through a point that he was mentioning which is the author mentions here he finished what ilm was then he went to جهل and he finished what جهل was then he got caught up in what and another one and etc he now went back to إدراك the levels of what what's the highest level of إدراك the highest level of perception and the علمو knowledge right what is the lowest of it what's the opposite to that الجهلو so the first is the highest is العلمو and then after that he's mentioned جهل because it's the direct opposite of knowledge and then after that comes الظنو and what does الظنو means it means تجويزو it means تجويزو أمرين أحدوه ما أظهر من الآخرين الظنو means بوث of the things are parallel بوث of them are parallel but one is more apparent they're parallel but one seems to be more apparent pay attention so it's what they're parallel but they're not fully directly parallel so it's about 60 and this is 40 صحيح the 60 part is called what الظنو and later is going to bring the other one the 40 is going to be called الوهم الوهم are you with me brothers 60% is going to be called what 60% is called الظنو and the 40% is going to be called الوهم are you with me brothers but when they are fully the same I mean they are fully parallel fully none of them are apparent from one another 50-50 this is called شكل وشكل تجويزو أمريني لا مزية لأحدهم على الآخر none of the two are the two sides seem to be stronger to you صح so these are مراتي بالإدراك if a part is stronger then the other part is called what it is called the part that's stronger is called الظنو and the part which is not stronger is called الوهم and look how I said the word الوهم what you have to do is بسخون اله but the place of سخون you have to say وهم وهم the reason is because بخلاف الوهم which has a حركة on it there's two ways that the word comes there's a بسخون الهائي and the next one is بحركتها when you're talking about it to place a حركة أنا on the فتح أنا and to say وهم it's غالب it's a mistake when you ask the usage of the محديثين when the محديثين are talking about الوهم are you with me عند المحديثين they place the حركة on it والمستعمل عند الأصوليين but the usage of the أصوليين is what هو المسكن when there's a سخون on it are you with me brothers brothers pay attention to this so now we've finished مراتي بوه we've finished what مراتي بوه الإدراك the author didn't bring the وهم by the way are you with me did he mention the وهم I mentioned that as an actual additional and there's another thing which he left which is إعتقاد belief إعتقاد is what? and the majority of the time's أصوليين they don't talk about الإعتقاد even though it's مراتي بالإدراك to believe something the reason why they don't are you with me brothers brothers are you with me لتعلقه because it's connected to إعتقاد is what is it connected to الحكوم الشرعي الخبري and here we're dealing with what الحكوم الشرعي الطالبي so they don't bring it here because the أصوليين and the فقها they are only researching in what field they're researching in الحكوم الشرعي I mean of course within themselves they're different right the أصوليين are what based on اجتهاد right whereas the فقها جميع الأحل حكوم الشرعي طالبي but here sometimes pay attention and I had this before we go to the next topic and that is brothers pay attention here you're going to find you're going to see that something that's common you're going to see and that is sometimes they try to say the reason why it's not bought in these we've explained what the differences right it falls under which one الحكوم الشرعي الطالبي it falls under there because it falls under الحكوم الشرعي الخبري it's not dealt with over here and it's not brought in as for it's not mentioned as a but here there's a point that you have to understand and that is it will say to you another explanation for example when they define what do you mean when they define it means that's what it means and when they define knowledge they say so what's the difference that's the same the definition of it becomes من العلم هل أنت معي أخي؟ لذلك يأتي و يقولوا نعم هناك فتاة فتاة بين العلم و اعتقاد هو ان اعتقاد يقبل التغيير يقفل يقفل و يقفل يقفل يقفل يقفل عندما ترى لذلك why they mention the issue of يقبل التغيير و يقفل يقفل يقفل يقفل و يقفل يقفل يقفل يقفل يقفل يقفل يقفل يقفل يقفل يقفل يقفل يقفل يقفل يقفل يقفل يقفل يقفل يقفل يقفل يقفل يقفل يقفل لا تقلق موضع أنه لأنه لأنه يكون لأهل السنة والجماع العقائد لنا هو مقارب على الأقيسة العقلية التي هي رشنالة والأدلة الربوبية دلائل الشرغية أهل السنة والجماع يؤمن لأن أعتقاد أن العقل هو تابع للنقل لأنه ليست مستقيل لأنه لا يأتي باستخدامه أن يجب أن تأتي مع شك أو القصد إليه لا أهل السنة والجماع يؤمن دلائل الشرغية هو مالذي يؤمن العقل يؤمن دلائل الشرغية لذا when we look at the Daneel if your mind goes against it and it's clearly evident and it's authentic and everything and then your mind goes against it because the because the so then suspicion is now going to be placed in your your rationality so it's one of two if a textual evidence cannot rational make sense it's either that it's not authentic and it's not avoid it doesn't exist it's wrong it's weak are you there the second one is what that there is sickness and illness and your it got tainted that's why sheikh Wulissam Taimeer wrote a book that the which is if Taimeer says and the direct the direct does not oppose the which is healthy doesn't oppose so to us and the the the belief and the evidence for us is a so we can't change so we can't say except changing نعم أصول الفق is its means of and the manner of using them in evidentiary inquiry أصول الفق falls under the following chapters the types of speech command and prohibition the general and the specific the summarized and the elaborated the apparent actions of the prophet peace and blessings be upon him the abrogating and the abrogated and the consensus reports of the prophet peace and blessings be upon him analogy, prohibition and permission the prioritizing of evidences the characteristics of the issuer of legal opinion مفتي and the seeker of legal opinion مستفتي and the qualities of practitioners of legal reasoning أصول الفق is the art of prosecution وكيفية الاستدلال بها ومعن قولنا وكيفية الاستدلال بها ترتيب الأدلتي في التقديم والتأخير وما يتبع ذلك من أحكام المجتهدين ومن أبواب الأصول İnطان أقسم أرأيح and the what I gave والمجمل والمبيّن والأفعال والناسخ والمنصوخ والتعارض والإجماع والأخبار والقياس والحظر والإباحة وترتيب الأدلة وصفة المفتي والمستفتي وأحكام المجتهدين نعم، كما ترون، بعض المقابلات مختلفة. هناك بعض المقابلات التي لا يوجد أيض المقابلات. ولكن المجموعة هي نفسة. عندما يجب أن نقوم بالأخبار والذي يجب أن نقوم بالأخبار نحن نفعل أصول الفق بإعتبار مفرديه. نحن نفعل it from the angle of what. نحن نفعل it independently. نحن نقوم بالأصول ونحن نقوم بالفق. right at this particular point we're going into the definition of أصول الفق بإعتبار كونيه لقبن we're now going to go into it it being a particular field that's studied meaning together now compounded what does أصول الفق together mean now? الشيخ رحمه الله he says طرقه على سبيل الإجمال again when we were talking before about the definitions what did we say? that it's best when defining something that you define it based upon what as قواعد principles that you look at the science in and within itself you don't observe the people who are taking the science but you observe the science in and within itself so what would have been better to say is أصول الفق is قواعد الإجمالية instead of saying طرقه على سبيل الإجمال its parts are the parts can be different for every single person right? what is important that he looks at it as what هي قواعده الإجمالية the author here when he said that أصول الفق is what his definition is three things he mentioned here he mentioned three things the first one he said طرقه على سبيل الإجمال it means general وكيفية الإستدلال بها are you there? كيفية الإستدلال بها is what and how to benefit from the textual evidences that's what it means right? but there's a third قيد that the author didn't bring but the أصولين do bring it which is which is the one who is using the evidences from the Qur'an and the sunnah are you there brothers? so the first part is what its part is على سبيل الإجمال its more generic brothers pay attention the second part is what وكيفية الإستدلال بها وكيفية الإستفادة بها how to benefit from this there's an eye in front of you how do you benefit from it does that make sense? the third point is the situation of the one who is benefitting from it are you with me brothers? this observation this definition done by many scholars إبن عثيمين does it and many do it that definition the last two first of all get rid of it the last two of the points وكيفية الإستفادة بها وحالو المستديل get rid of those two because it has no it's not connected to حقيقة عصول الفق it has nothing to do with it the true reality of عصول الفق are you with me brothers? because they are defining it because according to the علماء when you define something لأن العلم يُعرف باعتبار قواعده لا باعتبار عوارضه when you define a science you define it based on its principles وكيفية الإستدالي بها وحالو المستديل are chapters that fall under عصول الفق are you with me? there are chapters that fall under عصول الفق all عصول الفق needs to be understood of it is that when you define it when you define it when you define it when you define it when you define it when you define it when you define it when you define it when you define it when you define it when you define it when you define it when you define it when you define it when you define it when you define it when you define it when you define it مالذي يستطيع أن يكون جنرل؟ مالذي يستطيع أن يكون جنرل؟ فيق فيق is what it's قواعد تفصيلية are you with me it's قواعد principles which are not general they're specific so our first one is أصول الفيق هي قواعده قواعده الإجمالية التي يستدل بها على الأحكام الشرعية الطالبية that is used as evidence in الأحكام الشرعية الطالبية صح؟ are you with me brothers الإجتهادية the reason why we are adding an idjahadia here is because when defining when defining أصول الفيق I call it to the أصولين are you there? if they define it and they define it what do they do they get rid of what an idjahadia they don't want to use idjahadia so we said it is what أصول الفيق هي قواعده الإجمالية التي يستدل بها على الأحكام الشرعية الطالبية now some may say that this definition you are too long because it's too long it's a bit of a problem for us to so if we shorten it it becomes أصول الفيق استلاحا هي القواعد التي يعرف بها الأحكام الشرعية الطالبية يؤل اجتهادي أصول الفيق is القواعد principle التي يعرف بها through it you will know الحكوم الشرعية الطالبية والإجتهادي قواعد الفيقية which through it you go to know islamic legal jurisprudence at الاجتهادية that are based upon reasonable basically deduction are you with me brothers what it means أصول الفيق deals with what أصول الفيق deals with قواعد إجمالية what does it mean قواعد إجمالية when Allah says in the Qur'an for example we say الأمر تقطة الوجوب that the Ammar it shows obligation this is a generic and general principle you can use this for the chapter of zakat you can use this for the chapter of salah you can use this for tahara you can use this for Hajj it goes into every chapter are you with me it's general it's a principle that's general are you there brothers good are you there brothers but when you say شروط الصلاة is this much does this go into zakat does this go into Hajj does this go into fasting is it specific for what صلاة this is called the books of fiq that's what you study from it you study specific points narrow down for each chapter you're studying detailed information أصول الفيق on the other hand is giving you general principles to apply in every chapter of الفيق that's why in order to understand أصول الفيق there has to be some some some which you already have if you haven't studied to understand because examples are going to be used for what in fiq then the author starts to speak about أبواب أصول الفيق أقسام الكلام والأمر والنهي والعام والخاص والمجمل والمبين والظاهر والمؤول والأفعال والناسخ والإجماع والأخبار والقياس والحضر والإباحة وترتيب الأدلة وصفة المفتي والمستفتي وحكام المجتهي دي لا الآن الآن يتحدث about the chapters that are in أصول الفيق now here the sheikh bringing it as a اختصار you can see these are the chapters that he's going to be dealing with are you with me brothers does that make sense brothers that he's going to be what is going to be dealing with them okay and they're not all of the chapters of أصول الفيق rather here it's from the most important things that a beginner needs to know this is not what all of أصول الفيق deals with أصول الفيق is more than that but pay attention here the author just he spoke what and he let his speech go by saying these are the other chapters but these chapters can actually be they can be put on the headings they are not all under one heading does that make sense they all have different headings so if we look at أصول الفيق as you can see the sheikh the sheikh brings he talks about for example if you look at القياس he brings it it brings the issue of الجمع are you with me القياس and الجمع are matters pertaining to what are the chapters of أدلة and أدلة are two types أدلة are what are two types أدلة which is أصلية and أدلة which is فرعية أدلة which are أصلية so if we want to break down all of these points that the sheikh is mentioning we can say that the first point that he's going to be dealing with in this book is أدلة شرعية but أدلة evidences what's an evidence it's two types أدلة أصلية and أدلة الفرعية أدلة أصلية is الكتابة و السنة و الجمع are you with me الكتابة القرآن and السنة and the consensus they are أدلة أصلية original evidences the second type is أدلة فرعية فرعية means sub-branch he doesn't talk about it شرع من قبلنا the legislation of the previous nations before us that it falls under أدلة فرعية مصرحة مرسلة he doesn't also speak about it here سد الظريعة he also doesn't speak about it here الاستصحاب he also doesn't speak about it here the only thing that he speaks to us from the أدلة فرعية is what القياس القياس right القياس is أدلة فرعية why do we call it sub-branch because it stems from the كتابة و السنة و الجمع that's where it stems from are you with me brothers now that's understood right are you with me brothers the next part that the author talks about which is the author is going to be speaking about which is وضاير و المؤول و الناسخ و المنسخ are you with me brothers these fall under دلالات these fall under what it falls under دلالات okay we're going to study them proper the دلالات are two types دلالة قولية and دلالة فعلية دلالة قولية and دلالة فعلية دلالة which is speech and دلالة which is are you with me brothers the author here he uses دلالة قولية that's what he talks about the author here is going to be he's going to be talking about it from the دلالة قولية pay attention and the دلالة قولية are four types the دلالة قولية is how many types four types اللفظ نفسه the wording itself the Quranic verse the wording itself among the sunnah the wording itself and two things come out of that الامر والنهي the command and the prohibition this is what دلالة قولية متعلق باللفظ نفسه it's connected to the wording itself and then we have دلالة قولية which is what مدلول the thing that it shows and then here العام والخاص والمطلق under it and then the دلالة قولية is كيفية دلالتها how has it shown this and then this is the author is going to bring that and last but not least دلالة قولية which is what متعلق it is connected to what الدلالة ورفعها the evidence and how it gets removed and that's the issue of الناسخ المنصخ are you with me as for the issue of الحذر والإباحة that goes back to when we were talking about الحكام الشرعية right الطلامية التكليفية when they're right we spoke about إجابة الندو التحريم الكراهن الإباحة that's what we spoke about it are you with me brothers also the issue it talks about is ترتيب الأدلة ترتيب الأدلة has something to do with the next chapter I gave you three chapters already are you with me I gave you three chapters after the مقدمة so after the مقدمة is four chapters the مقدمة is what right we finished are you there brothers pay attention the second chapter is after the مقدمة the first chapter after the مقدمة is الأدلة the second is دلالات right the third one is that the author now goes into which is what تفتيب الأدلة it falls under the chapter of التعارض والترجيح when evidences are they are contradicting apparently they seem to be contradicting and how to reconcile between them and when it comes to that the way we're going to be doing it is on three stages three stages the first one is another we're going to look at the evidences and its level which one's higher the Quran or the Sunnah the Quran which one's higher we look at the levels what about the حبر which is متواتن the levels of it we're going to look at it like that the second one is looking at the evidences in that which it consists of last but not least is we're going to look at external things that can help us to reconcile between it now that's what the chapters in which the authors go to bring if we categorize it properly so some things are going to be أدلة which are أصلية أو أدلة which are فرعية he's going to bring which we're going to see which is which we're going to see is going to go to which is connected to which is which is connected to العام والخاص والمطلق والمقيد is going to go to which is connected to the which is connected to which is connected to which is connected to the removing and the uplifting of the Rony and so this is exactly what this book is going to deal with إن شاء الله و تعالى that's what it's all about إن شاء الله و تعالى today we're going to conclude there بإذن الله الكريم anything which I have said that was wrong mistake slip of the tongue it's from me a shaytan because I'm free from it سبحانك اللهم وبحمدك أشهد أن لا إله إلا الله أستغفرواك وأتوبوا إليه