 فشرف بي لشتغالي بالعلم ولا تبغي به ما عشت يا دادا دالا وياله من شراف عظيم الحمد لله رب العالمين له الحمد الحسن والثناء الجميل وشدوا الله إلا الله وحده لا شريك له يقول الحق وهو يهدي السبيل وشدوا نسيدنا ونبينا محمد صلى الله عليه وعلى آله واصحابه والتابعين لهم بإحسال إلى يوم الديل أما بعد بإذن الله الكريم today we're going to be going through the explanation of the Kitab it's the beginning of the explanation of a book called أداب البحث والمناضح and it's written by لطاش كبري his name is طاش كبريزادة so insha'Allah he's also known as I'm not going to be speaking about the author today nor will I be speaking about or nor will I be going through the book today today I'm going to be giving you a مقدمة an introduction into this field called علم that is known as علم الجدل علم البحث والمناضح so today insha'Allah it's going to be a very long introduction before we go into this book so we can have a good understanding why are we studying this subject for is it a newly introduced subject is it something that was known by the pious predecessors and extra questions you might want to ask yourself or that you might ask yourself so insha'Allah it's the way I plan to go through it is that I will be speaking about علم الجدل and matters related to that and then I'll speak about علم البحث والمناضح so you have a good understanding so when we go into the book we just explain the book and we'll do that on Saturday and Sunday insha'Allah so I start by saying مقدمة an introduction on علم الجدل introduction pertaining to علم الجدل علم علم جدل جدل means in the language it means انتداد الخصومة والمراجعة الكلم بين متكلمين في بسألة يختلفان فيها it basically means in the lexical meaning debate dialogue discussion it's basically two opponents two individuals they are throwing at each other back back to front or back to forth words in a particular matter which they differ on so there's two individuals there's a concept which they're not agreeing on with each other on and when they say something the other was being in a response to it and then that's how it's going علم الجدل by beloved brothers and sisters it's an علم it's a knowledge that the scholars previously gave importance to now the early generation they gave importance to it and they wrote many books regarding it so we're going to leave that to their later points Insha'Allah there are many extensive books written in it and some of the people they've become so heedless about it even though it's important they gave no importance to it and my beloved brothers and sisters جدل is not علم which is مستحدا it's not a newly invented science where it just came about now no rather جدل is present in the Quran and it's also present in the Sunnah of the Prophet صلى الله عليه وسلم the Quran mentions مولا ضرات debates that take place it talks about مولا قشات discussions and dialogues that are going on you find verses إن شاء الله وبن صم the companions of the messengers صلى الله عليه وسلم between themselves there are many debates and discussions and so إن شاء الله تعالى we're going to study in this science الملجدل what it's about and it is without a doubt it's a type from the types of شورة الملجدل falls under it falls under شورة as Allah said in the Quran و أمرهم شورة بينهم and between them there is a phase الشورة شورة is a is the leader or the person in charge of the people who want to elect an individual may not only read so that it becomes a general discussion and that's what شورة is and it falls under that technically the word شورة beats technically it beats and this is a definition that you would find Abu Sulayman so Abu Walid سليمان ابن خلف الباجية رحمه الله انيس كتاب المنهاج أبو المعالي جوين رحمه الله انيس الكافية and ابل عقيل الحمليو انيبل حزم انيس كتاب الاحكام في أصول الحكام all of them roughly say the definition is تردد الكلام بين مختلفيني it's basically back to forth in speech between two people who are opposing one another يريد كل منهم each one wants تصريح مدهبه وابطال مدهب خصمه and each one wants to prove that his belief or what he's holding on to is right and he wants to destroy and nullify the view held by his opponent that's what he wants to do and so that's what debates about and is there a difference between مناظرة جدال مجادلة according to the definition of the علماء أبو معالي الجوين رحمه الله he says no he says فإنه بأنه لا فرق بين المناظرة والجدال والمجادلة في عرف العلماء بالأصول والفروع he says there is no difference between مناظرة and جدال and مجادلة so we have three words now we have المناظرة and we have الجدال and we have المجادلة he says all three of those words في عرف العلماء according to the definition of the scholars so it's a technical definition he's talking about here بالأصول والفروع the scholars of أصول والفق and the scholars of فق or the scholars of the fundamentals and the scholars of the sub-rages they don't differ amongst themselves there's no difference for the minute وإنه من خلاف بين هاليه الكريمات في اللغة where the different lies is in the lexical meaning or the linguistic meaning أما في الصلاحي أهل العلم he says فهي واحدة as for the definition according to the scholars then he only means one so we've taken two things from this first of all we've learned what the definition of جدال means the second thing we've also taken is that جدال and مناظرة مجادلة they all mean the same we've also taken a fourth point that this science it's not newly invented it's not something new rather what it is is that it's something that is taken from the Kitab and the companions of the messenger عليه الصلاة والسلام they debated that they discussed rather debate and discuss can be said it's basically a human human thing we've always been debating we've always been discussing so what's the benefit before we go into the benefit before we do there are other sciences that are connected to علم الجدال so what we need to do is distinguish those science from one another so we're purely left with علم الجدال which is what we're talking about now so what's the difference between علم الجدال and علم المناظرة are they both the same or are they different according to علم المناظرة for him is what it's the same and that's the opinion that he holds okay some scholars they distinguish between the two they say علم الجدال is more of the theoretical side of it it's basically the more of the theoretical side of the study whereas علم المناظرة is actually it's a عملية more of an implementation the person is actually going to go and he's actually going to implement the theories that he learned so whilst it is theory it's جدل and when it becomes implementation it becomes مناظرة that's a call the sub mention ورذلك علم علم محمد النامين الشنقطي and he wrote a book called أداب البحث والمناظرة محمد النامين الشنقطي wrote a book أداب البحث والمناظرة debate I'll speak about that book إن شاء الله متعالى since it's got a very close relationship with the book way we're going to study this book written by محمد النامين الشنقطي رحمه الله if you look at it and you read it it's علم الجدل so what you find is that to him جدل والمناظرة is very different because he named the book أداب البحث والمناظرة and when you look at the book the content in it and you read it he brings جدل in it so to be here to him again just like I'm in a journey علم الجدل and علم والمناظرة both mean the same there's another science which also is kind of related to or it's dealt with when speaking about علم الجدل which is علم المنطق علم المنطق علم المنطق is logic and rationality that's what it is علم المنطق is logic it's basically the path علم المنطق is basically more of the path which you take علم الجدل is more of the what علم الجدل is more of the قواعد the principles that you're going to take so علم الجدل is قواعد علم والمناقشات it is the principles in how the discussion and the dialogue goes on that's taking place between the two individuals whereas علم المنطق is meant by طرائق المعرفة الأشياء the path and the way to know these things in other words علم المنطق more deals with the definition of things what is meant by this what's the path okay terms they really have something called القيس المنطقي which is about the we will leave for the book سلم المرورق في علم المنطق في تباية الأخذري there's another thing called علم الجدل علم والكلام علم والكلام علم والكلام it really only connects to عقيدة علم والكلام is when you hear علم والكلام it means ما يتعلق بالمسائل العقدية it's connected to things that are عقيدة related so when the scholars they say علم والكلام they intend by that علم والعقيدة and the عقيدة here علم والكلام is actually taken from when the scholars rebuked it because their knowledge of عقيدة here even though it only deals with عقيدة where it's taken from مأخوذ من الأمم الأخرى it's taken from other nations it's taken from the Yunnan it's taken from the Greeks they take it from the Greek logens and they introduce it into the religion and that's the path in which they prove God's existence they prove that through الله سبحانه وتعالى His Quran and Allah's characteristics and attributes as for if you base your عقيدة on the authentic evidences such as the Kitab and the Sunnah then this is what then here it is what طريقة السنة في الأمة that's not there so when the scholars are rebuking علم والكلام they're not rebuking it because they are based on عقيدة no they're not but rather the علم والكلام which they use to come to speak about عقيدة with is based on is based upon a source where it's taken from the أمام الأخرى other nations what's the ruling now that we've understood the difference is between now that we've understood the difference between علم والجدل and other sciences the question is what's the ruling of debating debating is two types the first one is جدال بالحق debating with truth and a haق and what this means is that every debate in which the person wants to reach the truth and the evidences that are being used are completed are sorry are completely taken from the authentic sources so the كتاب النصولة and the عقل that the list does not pose the كتاب النصولة and also the person does it in a good manners والتزم فيه بالعداب الشرعية the person is in accordance to the etiquettes and the manners which the Shari'a has set and this my beloved brothers and sisters this type which is جدال بالحق it's actually requested and it's needed and it's a means from the means to get closer to Allah SWT so that's what you find in many places in the Quran you would actually find that you're commanded to do this and those who come with it are praised Allah SWT he says in the Quran he says in صورة النحل I-125 ادع إلى سبيل يا ربك بالحكمة والمعضة الحسنة Allah says cool to the path of your Lord with wisdom والمعضة الحسنة and good reminder then Allah says واجادلهم debate them بالتي هي أحسن with that which is good so debate with them in good so here واجادلهم is a it's a it's a command it's an amr وقال تعالى الله أصول said ولا تجادل أهل الكتاب إلا بالتي هي أحسن Allah SWT he says do not debate the people of the scripture إلا بالتي هي أحسن except with that which is good when you do debate them you debate with them that which is good Allah SWT also mentions to us and he tells us from the people of نوح نبي اللهي النوح is people then they describe نوح as to be a debater فقال تعالى الله says قالوا يا نوح أو نوح قد جادلتنا you have debated with us and argued with us فاكثر تجدى لنا فاتينا بما تعيدنا you have increased in the debate with us so come with us what you have promised إن كنت من الصادقينة if you are from those who are truthful surah to hud ayah 32 راضى الله سبحانه وتعالى he praised a woman that debated with the messenger SAW in the matter of ضيهار the matter of ضيهار is when a man says to his wife you are like my mother to me there was a woman who her husband sent this to her and so she debated with the messenger SAW Allah praised her in the Quran and sent her قد سمع الله قول الذي تجادلك في زوجها وتشتكى إلى الله والله يسمع تحاوركما إن الله سميع بصير إن فاس آية صورة المجادلة الله says قد سمع الله الله سهد قول الذي تستيمن of the woman تجادلك في زوجها who debates with you Muhammed and argues with you if you are a husband وتشتكى إلى الله she she complains to Allah سبحانه وتعالى والله يسمع وتحاوركما and Allah hears the dialogue that's taking place between the two of you her and the prophet إن الله has verily Allah is سميع بصير one that hears and one that sees وقال تعالى الله also says رسولا ممشرين ومندرين لألا يقول للناس على الله يحجة بعد الرسول الله also tells us that the prophets are what they are رسول messengers مباشرين and they come with glad tidings ومندرين and they are warriors why are they doing that لألا يقول للناس على الله يحجة so the people don't have no proof against Allah that they have judgment so the prophet's job is to convince the people explain the points to them discuss and have dialogues with them okay establish the proof on them whether they accept it that's not their job but for them is to really clarify the matter even if it reaches a point too to debate and to argue with them so the prophets were sent to their nations with clear clear evidences so they debated their nations and their nation they were lost of words فنقطعت الحجج their way the prophets were arguing and they were bringing the evidences forward their nation was not able to respond back to them and that's why many of them actually resulted to actually wanting to kill those prophets or even swearing and belittling them and rebuking them and this is a path of the misguiding groups that when they can't take the debate they turn it personal they take it to heart and الله سبحانه وتعالى He says about ابراهيم الله says واتيلكة حجتنا آتينا ابراهيم على قومه نرفعوا درجاته من نشاء and here is ابراهيم we gave him our proofs الله says we gave him ابراهيم proofs على قومه on his people نرفعوا درجاته we raise who we wish من نشاء من نشاء means whoever we wish الله says we raise them سبحانه وتعالى so ابراهيم here he came with clear proofs was what he debated with them he brought the explanation explained the textual evidence for them he did everything and when he came to it he actually debated with them and you know the world's story of ابراهيم النمرود ابنك العان نمرود he claimed that he was a god and ابراهيم الله سبحانه وتعالى ألم ترى إلى الذي حاج ابراهيم في ربه أنا أتاه الله الملك إذ قال ابراهيم ربي الذي حي و يميت قال أنه حي و يميت قال ابراهيم فإن الله يأتي بشنسي من المشرق فأتي بها من المغري بفوهة الذي كفر والله لا يهد القم الظالمين في هذا العالم اللي يخبرنا أن ابراهيم أتاه و يميت في الأفضل من ربه هذا الشخص يخبرنا أنه was a god ابراهيم قلت to him my lord can raise so if you're a god إن قال ابراهيم ربي الذي حي و يميت الله is the one who gives life and the one who kills then the man goes أنا أحي و يميت I can give life and I can give death then ابراهيم said to him فإن الله now the what ابراهيم is doing from bringing this point and then moving on to the other point we'll study that in animal jadam what he just did here there's a method that he just used and this is from the الله سبحانه وتعالى it's a revelation from Allah but it's a science that Allah that the scholars took from the Quran and how they were applying it so ابراهيم said to him said to him فإن الله يأتي بالشمسي من المشرق فأتي بها من المغري بفوهة الذي يخفر so Allah ابراهيم told him okay bring the sun out of the opposite side are you with me to what it is then Allah told us he was unable to فبوهة الذي يخفر he was lost of words he didn't know what to do والله لا يهدي القومة الظالمين also the professor he tells us in the hadith of Bukhariah Muslim he said احتجا موسى نبي الله موسى احتجا آدمو موسى آدمو موسى both debated فقال موسى موسى سين يا آدمو انت أبونا you are our brother sorry you are our father sorry you are you are our father خيبتنا واخرجتنا من الجنة you let us down because of you we came out of the jannah فقال له آدمو عليه السلام آدم responded this is a dialogue this is a debate going between the two of them so may be Allah آدم عليه السلام he said انت موسى استفاك الله بكلامه يا موسى Allah chose you with his words وخط لك بيدي and Allah wrote it on his hand for you في تورات Allah actually wrote it with his own hands اتلو موني are you blaming me على أمر قدره الله عليه قبل أن يخلوخني are you going to blame me for something Allah destined he wrote before he created me 40 years then Allah سبحانه وتعالى sorry the Prophet ﷺ then said فحج آدم موسى آدم he won in the debate he beat mousa in the debate so the Prophet ﷺ said this فحج آدم موسى فحج آدم موسى twice the reason is because نبي الله موسى he uses the evidence the sin of Adam which is taking him out of Jannah اختئين بي taking it out of Jannah and mousa didn't we had no rights to do that so Adam ﷺ explained to him that the Masaib the calamities the calamities are written and destined من رب القزة from Allah سبحانه وتعالى and it is not permissible for somebody to use calamity and blame it again to blame it to you do you with me now mousa and ibrahim are not sorry mousa and Adam their discussion is not about the sin and mousa is not Adam is not justifying his sin like we find people do today who want to say الله قدر الله ما شاء الله فعال لأ the thing that they're talking about is the calamity of being taken out of Jannah as for the sin then that's not what they're talking about Shaykh ﷺ ibn Taymiyyah he really explains that and he makes sure that that point is understood very well so that's the first type of debate the second type of debate is called الجدالي بالباطن it's a debate based on falsehood and it is the debate that has lost the characteristics of a correct debate that is what we mentioned before it's not using correct and authentic evidences it's also lost and it doesn't have Adam mean Adam الجدالي بالحق the manners of debate is not also there or basically the person's intent is not to give victory to the truth the person's actually doing it his intent is in تصار بالباطن to give victory to the falsehood that's what he wants and that's why my beloved brothers and sisters it becomes clear the importance of actually learning علم الجدالي because it's through علم الجدالي it becomes clear to you the distinguishing factor that's between الجدالي المبدوح the debate and the argument that is actually praiseworthy and the debate in which the person who's coming with it is a blame worthy there are many evidences that have come speaking about this type of debate which is الجدالي بالباطن as Allah said in the Qur'an ها أنتم here you are هؤلاء الجادلتم عنهم في الحياة الدنيا here you are debating in a matter pertaining to this dunya and what this ayah so the seven muzoola this ayah this suratum nisa ayah 109 you can say nisa if you wish to you can say nisa if you wish to both ways are correct of saying the word in this ayah the seven muzoola the reason behind it was a group of ملافقين قوم من الملافقين a group of hypocrites they stole an armor سراقود they stole درع من الدروع they stole a armor from the armors that were there then a group of people came from their families their members those who stole their relatives came and what they did was they argued for them and what they were trying to do was they were trying to say that these are not the ones who stole and they're not the ones who took it rather it's the Jews that the ones that were took it so they wanted to shift the blame on the Jews so the ayah came down الله سبحانه وتعالى he said to them ها أنتم هؤلاء جادلتم عنهم في الحياة الدنيا الله is saying to them in this world you are here debating for them فمن يجادلوا الله يوم القيامة the day of judgment who's going to debate with Allah because he knows the real what really took place and what actually happened but you guys might debate for them and argue for them so the truth is that people who argue for false that's the ayah that's read on them ها أنتم هؤلاء جادلتم عنهم في الحياة الدنيا فمن يجادلوا الله يوم القيامة when the day of judgment comes and your debate is false it's none of void and you're debating that which is even true it's not actually true in a sense the evidences from the Quran and Sunnah are not in agreement with you nor is rationality and logic in your agreement with you you with me brothers then how are you going to debate in front of Allah the day of judgment and what are you going to say to him وقال تعالى الله also says ويجادلوا الذين كفروا بالبعطل ليضحطوا به الحق الله says in surah tul kaf ayah 56 the disbelievers ويجادلوا الذين كفروا the kuffar they debate but they debate with what بالبعطل فالصد the debate is built upon falsehood as Allah says ليضحطوا به الحق and what they want is they want to nullify and destroy the truth that's what they really want they want the truth to go and vanish وصول الله سبحانه وتعالى He says وجادلوا بالبعطل they debate with falsehood ليضحطوا به الحق فأخدتهم فكيف كان عقاب in this ayah which is in surah tul kafir ayah 5 the same meaning that was mentioned in the previous one وصول الله says يجادلونك في الحق بعد ما تبين they are here debating with you in the truth after it became clear to them they're still debating with you regarding it also Allah which is in surah 2 الانفال ayah 6 الله سبحانه وتعالى صوره to hood when Nabiullah in hood was debating his people he said الله said in the verse اتجادلونك في اسماءين are you going to debate with me Nabiullah in hood is saying to them في اسماءين are you going to really debate with me in names you guys have elected you guys have chosen these names اسماءين سميتموها انتم واباكم منزل الله بيهام السلطان you're here making idols up you're the one who invented this you've put this forward and here you are debating with me regarding it are you going to debate with me regarding that and who is the one who named these idols and brought these idols with names and gave them this انتم you guys have واباكم and your forefathers منزل الله بيهام السلطان you have no proof from Allah regarding it you have no hujja that if I was to tell you to go back to and to bring it forward regarding your claim it would only be that my father said and his father said and his father said and there are many others in the Quran extensive and it's also the one that you find in Musnad Imam Ahmed that the Prophet ﷺ he said مضل قوم بعد هودن and people do not become this guided after the guidance have come to them كانوا علي إلا أوتر جدل except the debate is given to them in other words when Allah ﷻ takes a person out of guidance what you see is that they turn towards argumentation that the person turns towards debating and you find that a lot and when I looked at this hadith I was pondering over it the people who leave Islam don't just leave Islam they turn around and they direct their effort in debating regarding Islam so why is it that you really want to debate about it all the time if you've chosen to leave why is it that you want to debate it all the time why is it that you want to prove it to be wrong why is your جهود your effort directed at it صح unless in your heart it's not fully set in settled in that what you're upon right now makes sense and there's an idea which you have to really understand is that discrediting something sometimes gives you comfort it does that in order to feel good you can't feel good as an individual know that you Islam is good in your eyes and you walked away from it you're going to die in a state of pain and agony so what you have to do is you have to deform deform it and what do you call it defame it and make it look bad alienize Muslims and Islam and then you feel better and that's how every nation works towards their profits in order to feel good that they are not going against that they are going against their profits they would first have to make him look bad and once he looks bad and he looks evil then you've got a justified reason in your heart of why you've turned away from him that's one of the reasons why they directly attack profits first before they actually attack the message they don't really even speak about the message they never do they always attack the individual to discredit the individual to belittle the individual but for them this is because when he drops and his integrity drops in their eyes what he carries also drops he with me brothers so as an individual what you need to understand is that that is جدال بالباطل that is the debate and argument as base of falsehood that one that doesn't want to face and stick to the point at hand