 فشرف بل اشتغالي بالعلم ولا تبغي به ما عشت يا دا دا دا لا وياله من شراف عظيمي الحمد لله رب العالمين له الحمد الحسن والثناء الجميل واشد أن لا إله إلا الله وحده لا شريك له يقول الحق وهو يهدي السبيل واشد أن سيدنا ونبينا محمد صلى الله عليه وعلى آله وأصحابه والتابعين لهم بإحسان إلى يوم الدين أما بعد إن شاء الله تعالى وإن المساعدة من الكتاب الورقات للإمامي أبي معالي الجويني رحمه الله تعالى ويتحدث قريباً عن الأحكام التكليفة والأحكام الوضعي إن شاء الله تعالى اليوم سنذهب إلى أخر أستدرارات التي تفعلها أخر أشياء التي تذهب إلىها نعم سم فيق has a narrow meaning than knowledge العلم علم is to know the thing known as it actually is اغنورانس جهل is to imagine something as other than what it actually is إميدينت نولج إلم دوروري is that which does not result from rational or evidentiary inquiry like knowledge that is known by one of the five senses whereas acquired knowledge إلم مختصب rests on rational and evidentiary inquiry rational inquiry another is reflection on the object of inquiry evidentiary inquiry إستدلال is the search for evidence evidence دليل leads to what is sought the hookah opinion ذن is acknowledging two possibilities one of which is more probable than the other doubt شاك is acknowledging two possibilities neither of which is superior to the other والفقه أخص من العلم والعلم معلفة المعلوم على ما هو به والجهل تصور تصور الشيء على خلاف ما هو به والعلم الضروري ما لم يقع عن نظر وستدلال ك العلم الواكع بإحدى الحواس الخمس التي هي السمع والبصر والشم والذوق واللمس وبالتواتر والعلم المقتسب ما يقع عن نظر وستدلال والنظر هو الفكر في حال المنظور فيه والاستدلال طلب الدليل والدليل هو المرشد إلى المطلوب والظن تجويز أمرين أحدهما أظهر من الآخر والشك تجويز أمرين لا مزية لأحدهما على الآخر المزيقى المزيقى ومزيقى المزيقى كل هذا الموضوع الآن لا يوجد من الاستدلال المزيقى قليلا من الموضوع ولكن سوف أخبركم كيف يوجد ويذهب قبل أن نتحدث عن الفق right نتحدث عن الفق right ونحن ندفع الفق meant الشيخ رحمه الله ونحن ندفع الفق meant right وقد أخبركم ومعرفة الحكام الشرعية يجب أن نعرف الحكام الشريعة على سبيل الإجمال right لذا نستخدم ذلك ونحن نتحدث عنها هنا يخبركم that الفق is more specific and it's more narrow down than knowledge okay it's more because not every knowledge is a fic but every fic is a is knowledge so knowledge is more broad are you with me for example you can say علم التفسير you can say علم الحديث علم النحر علم البلاغة and other than that whereas fic is not تفسير it's not حديث it's not نحو it's not بلاغة fic is actually more narrow down it's actually a whereas knowledge encompasses all of that so we will say is فكل فق in علم every fic is knowledge but not every knowledge is what fic so that's why he said الفق أخص من العلم it's more specific because الفق according to the أصوليين أن فقها it refers to which one which الحكام الحكام الشرعية الطالبية remember we spoke about it الفق according to the أصوليين أن فقها it refers to what الحكام الشرعية الطالبية and it doesn't refer to any other knowledge that are out there the difference between أصوليين أن فقها even though they all agree that it is الحكام الشرعية الطالبية there is a difference within themselves as well because the أصوليون because the أصوليون are the ones we believe is يختص بالاحتهادي specific to each tihada we mentioned that yesterday they believe it's الحكام الشرعية الطالبية الاحتهادية that's the أصوليين the فقها believe is جميع الحكام الشرعية الطالبية does that make sense and we spoke about it yesterday this extra قيد that the أصوليين add to the definition but they both agree and they both accept that فق is specific to الحكام الشرعية الطالبية so from this angle if فق is specific to الحكام الشرعية الطالبية that means التفسير doesn't end there الحديث doesn't end there النحو doesn't end there البلاغ doesn't end there but then within themselves the أصوليين and the فقها even if they agree that it's الحكام الشرعية الطالبية within themselves they differ because the فقها they say it is all of الحكام الشرعية الطالبية and the أصوليين they say no it is الحكام الشرعية الطالبية which is what it is specifically specifically then he now we understood what he means وَالفِقُ أخَصُّ مِنَ الْعِلْمِ then he goes into and he says وَالْعِلْمُ معالِفَةُ المَعْلُومِ عَلَامَا هُوَا بِهِ فِي الْوَاقِعِ he says so now why is he going into the issue of knowledge because he just now told you that you might ask yourself what is knowledge so then again he defines knowledge for you are you with me brothers هذا هو أكثر مكان الذي يأتي من الوقت لأسفل الأسفل يتكلم عن العلم again العلم يعني معرفة المعلومة على ما هو به في الواقع العلم هو مركب من أمريني لأن معاليل جويني يتكلم 2 أشياء when he defines knowledge 2 أشياء هو أشياء من المعلومة يتكلم من 2 أشياء يتكلم من 2 أشياء أول هو معرفة المعلومة it is a thing that is related to knowledge it's the thing that the knowledge is connected to so you know this thing now just because I know it the second part is missing which is what as he says what you know of it is exactly what the reality of it is which is the second are you with me and that insha'Allah will understand أكثر when we come to the chapter of El Calam speech when we speak about al-haqiq and madjaz when we speak about al-haqiq and madjaz we are going to understand the haqa'aq and the reality of things the author is going to speak about it there then the author now pay attention to this he spoke about knowledge right why did he speak about knowledge because he said من العلمي و then he told you what knowledge is then the author had to force him then he was forced to give us the opposite of knowledge because the قاعدة is اضضبضضض the opposite with an opposite و بي تتبيض الأشياء opposite allows you to load it sometimes if somebody asks your word and you don't know the understanding of that word or you don't have the definition of that word if I give you the opposite of it you may be able to for example somebody says to you طويل and you don't know what طويل means and they say to you عكس القصير but you know what قصير is it's short and they say it's the opposite of short so he is trying to tell you the opposite of it the opposite is الجهل ignorance الجهل he said is so the author he mentions ignorance and he says ignorance is تصور الشي here his usage of the word تصور الشي is not is not good in the محقق according to the scholars of تحقيق who observe definitions the word تصور is not a very good usage it's better he used the تعبير and the wording what the best they use the تعبير and ادراك ادراك would have been better for him to use and that's another reason when we speak about when we teach the كتاب سلم المنورك في علم المنطق then insha'Allah we'll speak about these definitions better insha'Allah والجهل جهل is تصور الشي is to perceive something that's the first point so remember جهل is مركب من شيئيني just like علم was مركب من شيئيني knowledge was compounded of how many things two things ignorance is the same based on his definition we're talking about here فالجهل جهل is تصور الشي it is to perceive something تصور means انطباع صورتي في النفسي it means what is what you internalized of it تصور means what you've internalized what you have perceived it means good تصور الشي that's the first thing and then he goes on to saying علا خلاف مهوا في الواقع which is the opposite to the reality out the internalization and what you've internalized is opposite to what's externally out there so there's two points now your perception and the reality out there those are the two things that are compounded on knowledge is what knowledge is your perception and what's out there are in correlation they are in correlation they are together your perception doesn't go against what's out there okay جهل on the other side but your perception and the reality out there is it's two different things it's two it's two different things that's what the author now here the author didn't divide within جهل the types there are he didn't categorize the types of ignorance there are and جهل is of two types the first type is جهل which is مركب a compounded ignorance and that basically means هو ادراك الشي على خلاف مهوا في الواقع are you with me that's جهل مركب so when the author defined here what did he define he defined it جهل مركب which is what to perceive something in opposite to what it really is in out that's what a compounded ignorance is it basically means your perception is not in relation and it's not in correlation with the reality out there whereas جهل مبصد is the what هو عدم الإدراك الشي عم عدم الإدراك بالكلية you have no perception whatsoever you're simply aware that you don't know and the reason why this is called جهل مركب some of the scholars they say is because there's two issues at hand there's two issues at at hand which is that you have a perception are you there which goes against the reality and the second one is that your belief that what you've perceived is the reality that's why it's compounded you've perceived something that's not out there you've internalized what isn't the reality but what you believe is that you are you are right in your perception it's compounded and that's the hardest type of ignorance to deal with it's the type of ignorance where the individual will argue their point but in reality they have جهل مركب they have what جهل مركب because their perception is wrong and is it easier to pour in an empty cup or a full cup the full cup you have to first empty it if you want to pour something new in there the full cup if you want to pour something in there you first have to empty what's in there in order to pour something in there whereas the empty cup you can pour something in there straight away the جهل مصير is like that the person is empty they're willing to take it on so you can cure that are you there the other one which is جهل مركب the person doesn't want to know he doesn't want to know are you there and rather he shows enmity to the things that sometimes he is ignorant of he shows enmity to it as it said if anybody has enmity towards something he shows what they show enmity he doesn't have anything anyone who is ignorant of something he shows enmity to it is this something that can be found in the Quran and the sheikh looked down and he said yes الله said in the Quran الله says when they don't become guided to it they will say to you if you are old they will say to you this is a forged it's made up this is a lie this is deception this is magic that's what they will say to you الله says حتى إذا جاءوا until when they came to you قالوا they said أكدبتم بآياتي ولم تحيطوا به علم you have an incompetence in knowledge الله سبحانه وتعالى they disbelieve ولم تحيطوا به علم and you haven't really what you haven't really you haven't really understood the reality of it so those two verses show عادة and as the poet said أتانى أن سهلاً عندما جهلاً علوماً ليس يعرفه نسهل علوماً لو دراها ما قلها ورضا بالجهلي سهلو وزن ندفجه بعد the name of Sahel يقول أتانى أن سهلاً عندما جهلاً يأتي to us that this individual is Sahel his name is what سهل he is rebuked and he has shown enmity to something because he has no knowledge of it علوماً ليس يعرفه النسهل he's actually what he's rebuking and he's actually what he's actually shown enmity to something which he doesn't have no knowledge of the poet said علوماً لو دراها ما قلها knowledge that if he knew he wouldn't have said what he said and would have believed what he believed and would have dealt with it in the way he dealt with it but then look what he says ولكن الرضا بالجهلي سهلو but to be ignorant with ignorance is simple so you see how his name is Sahel but the last Sahel that's used in the poetry is not his name it means simple and of course there's a statement attributed to عريب نبي طالب where he said وقيمة كل مرئن عريب نبي طالب he said the honor of everybody is ما يحسينه that which he perfects ولجاهلون لأهل العلم أعداءوا and the ignorant ones they are enemies of the people of knowledge whenever they they hate students of knowledge صح they hate علوما because the علوما they come and the people of knowledge when they come what do they do to them they clarify what's right from what's wrong but this individual wants to keep the people in the darkness he wants them to be shepherds of his صح he doesn't want to open the eyes for the people ولذلك that's why you find many contemporary who hates students of knowledge who call their names belittle them and as عريب نبي طالب he said ولجاهلون لأهل العلم أعداءوا the ignorant ones are enemies of the people of knowledge and sometimes they will belittle knowledges are you with me there's a group no need to say names but they don't believe أصول الفخش بيستudied they believe it's a waste of time and this and that so we say to them أتانا أنه سهلا دمجهلا علوما لا يعرف علوما لو دراه ما قلها ولكن الرضا بالجهلي سالو it's easy to be happy with ignorance that's the reality of your situation are you with me ولذلك when you really look into a person and you feel and you see that they show enmity to a science within the science of the Sharia the reason why is because they are ignorant they don't know it if you did know the value and the quality of it you wouldn't have shown enmity to it and you wouldn't have shown hate to it the reason you did is because you are جاهل ignorant and I believe personally there is nothing worse than ignorance that's the worst cancer there is that's the worst illness there is a nation who is afflicted with ignorance there's no way to uplift from them there's no way to uplift from them any form of problem ignorance is the worst it is the worst maybe when he did what he did what he say أعوذ بالله أن أكون من الجاهل when he asked Allah to bless him إنه من أهلي my son is from my children Allah tells him إنه عمل ونغير وصالح فلا تسألني ما ليس لك به عِل إني أعيدك أن تكون من الجاهل Allah tells him in his verse he's not from your family and then Allah says I warn you from not to be from those who are ignorant ولذلك Allah says إنما التوبة على الله للذين يعملون السوء بجهالة that's the people who repentance is for those people who do what إنما التوبة على الله للذين يعملون السوء they do the evil they do the crimes they do shortcomings be jahal with ignorance that's the people who repentance is for ولذلك السلف for هذه الأمة the pious predestines أقوال have been transmitted that anyone who sins against Allah is a jahil صح anyone who sins against Allah and goes against Allah's command سبحانه و تعالى and chose to break the boundaries of Allah is a jahil because the eyes clearly say إنما التوبة على الله للذين يعملون السوء بجهالة بجهالة ignorance many of the salaf have been referenced ابن الجنة الطبري brings them so ignorance إخواني is one of the things that we're created in that every single day of our life that we need to get what we need to get rid of what does Allah say إنا عرضنا الأمالة على السماوات والأرض والجبالة فأبين أن يحملنا وأشفقنا منها وحملها الإنسان إنه كان ظلوما جهولا there's two characteristics that is embedded in us and that is ignorance and oppression what are the two characteristics that are placed inside us ignorance and what oppression and why did Allah سبحانه و تعالى send a prophet look what Allah says in this ayah لقد مننا الله على المؤمنين إذ باعة فيهم رسولا منهم يتلو عليهم آياتي و يزكيهم pay attention to this Allah says لقد مننا الله على المؤمنين الله bestowed his blessings upon the believers pay attention here brothers it's a very important point what did I just say right now there are two characteristics which Allah placed in what the creation we have two characteristics which are within us can't take it out of us ignorance and what and oppression إن شاء الله إتعالى in my upcoming series إن شاء الله I'm hoping to do the argument that some can say that if Allah created us with ignorance إن الله تبارك أتعالى يسالي القرآن والله أخرجكم من بطون أمهاتكم لا تعلمونه شيء الله bring you out of the wounds of your mothers not knowing anything so where does the fitra come into place that's another whole subject a whole discussion which إن شاء الله I'm hoping to do in my refutation and the debunking against the atheists that's where I'm going to leave it for ولكن المؤسسة right now is that the ayah tells us that Allah has brought us out of the womb of our mothers not knowing anything also Allah tells us that we have two traits, two characteristics which are what? oppression and transgressions and ignorance so we are ignorant and we are oppressive but Allah told us that He sent a messenger who is there to cure these two elements from us what does He say? pay attention to this again, Allah sent out to us a messenger, what is his job? يتلو عليهم آياته He is reading on them the verses of Allah يتلو عليهم آياته ويوزكيههم and He purifies them ويعلمهم الكتابة والحكمة الكتاب is the Qur'an والحكمة is the Sunnah ويوعلمه, He teaches them the Kitabana and the Sunnah ويوزكيههم is what? and He purifies them تسكية is in response to the oppression part of the ayah ويوزكيههم is to purify oppression from you ويوعلمنا it is to cure from you the ignorance that's in you but the ayah tells us that it cures the ignorance from us in two ways I'm with two things, what are they? الكتاب والحكمة the khikmah is the sunnah how do we know that this how do we know that the khikmah is the sunnah how do we know that the khikmah means the sunnah الله سبحانه وتعالى وذكرنا ما يُتلى في بيوته كن من آيات الله والحكمة the Qur'an and the sunnah that's what the ayah means وذكرنا ما يُتلى that's being recited so the process when it came based on the ayah لقد مننا الله علي المؤمنين إدبعت فيهم رسولا منهم يتبع عليهم آياته ويوزكيههم so He's teaching us and He's purifying us so the job of a da'a is to always do the same just like it was the job of the prophet to educate the people and to also purify the people from what purify them from what from oppression to also educate the people based on what the khikmah and the sunnah to educate the people in the khikmah and the sunnah so this trait of ignorance can be can be taken from them our Allah uplift ignorance from us and oppression and place in us knowledge and justice when the author finished speaking about ولم فرغ المصنف من حدي الجهلي when he spoke about ignorance and he told us the definition of it and we spoke about its types now the author goes into what is known as well علم الضروريه علم الضروريه is the immediate knowledge why do we call it the immediate knowledge and why is it called علم الضروريه it's the knowledge that comes ما لم يقع النظر in وستدلال it's the knowledge that comes it's the knowledge that comes without what without any observation and without any deduction you don't have to do any deduction and you don't have to come with any any observation it occurs it's an immediate knowledge it's already innate it's placed in you when the author categorized knowledge in terms of how we perceive information in knowledge how much types did he categorize it into 2 types the first one he called it علم الضروريه ما لم يقع النظر in وستدلال it's that which is an immediate knowledge that doesn't come by way of deduction and it doesn't come by way of observation that's علم الضروريه that fact Allah exists that's علم الضروريه it's a knowledge that's immediate it's placed in everybody that doesn't require any observation it doesn't require any deduction and that should not be a discussion then author mentions after that علم المكتسب علم المكتسب is the knowledge that's brought by way of you have to attain it it's knowledge which you have to attain and you have to gain it's basically the way to gain it is observing it's empirical evidences and it is also deduction that's what's referred to as علم النظر you have to deduction and empirical and the author mentions it to you from them is the empirical is that which comes through what you either have to smell it you have to see it علم بالقواقع are you there the first one of the two is what علم الضروريه is that which happens through what for example that which happens by smelling tasting and everything he puts it inside there the second one is علم which is علم التواتر متواتر when the knowledge is متواتر multitude narration now that the author has told us when we were defining would you call it علم الضروريه علم المكتسب we were saying something which is another right the author was using the word another then he was forced to go explaining what another means are you with me so when he defined it when did he say are you there and he also defined what استدلال means and he says because he kept using the word what علم الضروريه is what what is استدلال and he said so what is another what is استدلال what is another and what is استدلال when he defined another he did something that is disliked according to the علماء المنطق he did what is known as دور he did something which is known as الدور دور basically means تعريفه if in your definition it comes ما يتعلق بالمعربي اشتقاقا the thing you are defining if any of its root letters come into your definition then this is دور you go in circles and that's what he did he would say والنظار والنظار means is the اشتقاق which another and it shares they both come from the احصل of what so the تعريف which is بخطار definition which we are going to choose is another اصطلاحا he means هو حركة نفسي is when your your nafs works towards لتحصيل ادراكي when your your soul works to gaining perception of something it is تفقور it's actually thinking that's why we are saying حركة نفسي means is to upon that and to think فيما تطلعوا ادراكي in that which you are trying to attain perception of