 فشرف بالاشتغالي بالعلم ولا تبغي به ما عشت يا دا دا دا لا وياله من شراف عظيمي يمكنك أن تطلق إلى رقم يمكنك أن تغييرها يمكنك أيضا ما يمكنك أيضا أن تطلق إلى رقم مع كنسيسي فكيف يمكنني أن تطلق إلى غراما صح؟ أنت تتعلم أخي أتمنى أنك إذا كنت تتعلم حياتك إلى هذا يمكنك أن تطلق إلى غراما ليست غراما لكنك تتعلم بخير إن شاء الله هذا ما يعني every single day I learned something new every day فإذا كنت تتعلم 5 سنوات أخرى لم أستطيع أن أتعلم what I've learned today and that's how it is I realize every day yesterday الله I learned things that I didn't know the day before that and today I'm going to learn some things إن شاء الله that I didn't know yesterday and that's how a person's life is going to be just consistency just carrying on not giving up going on on on and I tell you brothers it is hard to be consistent الله is the hardest thing but it's the underlining factor which I read from the biography the علماء if you ask me one thing in which I can say أحمد بن حبل and شافعي and Abu Dawood and Bukhari and all of them what did they have in common one underlining thing I believe they all had in common was consistency they were consistent الله 40 years not married until he became a scholar yeah شقل الباني first book he wrote اتخاد الشاجت he was 23 الباني died at what age 83 or 84 how many years is that 63 years of his life he was serving hadith are you with me brothers sometimes he will say وقد كتبت في هذه I wrote about this مسألة قبل 30 years ago are you with me brothers that is patience we learned for 5 years we think Bukhari is our second name that's the reality so let's be consistent if you hear about another door by any person it doesn't have to be me somebody else come study you hear it in your local masjid that is the حلقة going on تحفيذ of the Quran brothers don't give up man go memorize the Quran in the حلقة if you know there's a brother in your local area he knows hadith he knows this sit and learn from him sit and what learn it's important اللهم علمنا ما ينفعنا والله teach us what we need and what's going to benefit us and don't make what you taught us a proof and a حجة against us نعم سيد مصيرات الأمن و المراضب إبداها أو تسوية أو تسوية أو تكويت the author now رحمة الله تكسب بأ مسألة الهottaة اضبط إلى أمر which is sometimes the word إفعال is used in the شريعة but it's not meant by أمر الله says it comes in the form of إفعال إفعال was what سيأ والصريحة right it was a direct form of being commanded to do something right but it doesn't necessarily mean that it's واجب يجب أن تحدث بأنه بحب، أو أنه يمكنك النهر التهديد تهديدồng Afterweight has been effect, to have beenipse مثل صور It is a Zheng زي HAM صرف من вас بكفر إنه يجب أن ي airflow م historical ولكن أن هذا يتكفي هل هذا when your parents say to you ها؟ ها يأرد تبحر ها صحيكة ها يأرد ها go with your friends say go go go what is that? it's a babla I wasn't thinking about it I'm going to stay of course I'm going to take care of you that's what you have to say straight away it's a command but it's تهديد so he's trying to tell you that the word إفعال sometimes it's أمر which is the أصل that's the default position but sometimes it can be مباح it can be actually مباح it's used but it doesn't mean واجب and we took an example for that it can also be تهديد it can also be تسوية which is that it's basically saying that two things are the same الله says فصبرو أولى تصبرو be patient or don't be patient it's equal does that make sense so here Allah when he says فصبرو be patient أولى تصبرو or don't be patient it's the same the issue of تكوين is is Allah سبحانه وتعالى is requesting for something to be it's not that you're being commanded here it's not that you're being prohibited from something it's just Allah's commanding something to become about and it's what the scholars will call إجاد and it's when Allah said كونوا قرادةً خاسئين be monkeys that are destroyed كونوا بي كونوا زفع العمر but are you being commanded to do something now Allah is saying for something to be سبحانه وتعالى so that's what the author now is talking about it's a chapter that falls under this point falls under the أمر that we spoke about previously now إن شاء الله وتعالى we finished speaking about أمر and we finished speaking about نهي the author now is going to go into عام and خاص general ruling and specific ruling المشيئين في صاعدة من قولي عمامت زيداً عمراً بالعطاق عمامت جميع الناس بالعطاق والفارغة هو أربعة الاسم الواحد المرغف بالله والوصف الجمع المرغف بالله والاسماء المبهامة كاف من قر في من يعقل وما في ملايق وأي في الجميع وأينا في المكان ومتاف الزمان وما في المستخاب وزائي وغيري ولا في النهي الارت والعموم من صفات النطق ولا يجوزوا تاع ودعموم في غايده من الفعلي ويدري مجراه مجراهه صح؟ لا the author now goes into a unit from the units of أصول الفق which is known as عام جنور the texture evidences which are general what is general the author defines it he tells it the reality of what it means عام he says هو ما عام شيئين فصاعدا until he said رحمه الله من قوله عممت زيدا وعمرا بالعطائي وعممت جميع الناس بالعطائي all of that is his definition of what it means عام and that definition of his is حد لغوي it's more of a a lexical linguistic definition of the word and it's not really a definition of what it means عام general so he's kind of defining it what it means in the language the definition that it should be in أصول الفق is القول الموضوع it is the word that is placed القول الموضوع it is the word that is placed الاستغراق جميع أفراد بلا حصر it is speech that is placed it is put in place to encompass all of these sub-branches under it without any exclusivity it's not exclusive to any of those branches it encompasses it all so if you look at my definition it really encompasses two main points the first one is it has to be speech according to the أصوليين عام is not actions we're going to see that later إن شاء الله تعالى you can't take generalization from actions when it comes to عام it's taken what فا موريد العمومي ألا قوال the source in which generalization initiates from a speech I will see that إن شاء الله تعالى there's a whole chapter called أفعال actions we'll see in there more pertaining to the issue of generalization whether it can take actions the second point regarding the definition I put forward is that that this generalization has to be placed by the Arabic language according to the Arabs when you look at their speech it has to be something that they consider to be general then the author he says now the author is going to give us the wordings in which the Arabs have placed for generalization when the Arabs use a word and they mean it general the author mentions to us إن شاء الله four types of words that if it's used it shows generalization before we go into those four are these the only four that the Arabs use to show generalization is it only these four or is it more it's more but the reason why he used it is لشتهارها it's very famous these are the four most common wordings which the Arabs use to show generalization the first one is إسم الواحد المعرف باللامي the first one is the singular word the elef اللام enters it the second one is إسم الجمع المعرف باللامي the second one is a plural noun the elef اللام enters it now the author is taking the madhab of those who believe that when you look at the elef اللام that the معرف معرف in English means definite and نكرة in English is indefinite a definite word in the Arabic language according to the scholars is two madhabs there's a madhab that sees that what makes the word معرف is the lamb and the elef is ألف اللهص that's one madhab that's the madhab that the author takes here right now he believes that when he said إسم الواحد المعرف باللام that the word becomes معرف which is definite through the lamb and the elef has nothing to do with it that's the opinion that he's inclined to there's another view of علماء who believe that the word becomes definite through the elef اللام together so that's why he said معرف باللام and as you all know there's also another third view which the author didn't mention is that there are some scholars who actually believe that أم is the same as أل there's a لغة من لغات العرب who use the elef اللام and أم أم is also a form of what معرف and we all know that the elef اللام are not all معرف sometimes it can be a sila رأيت الوليدة بن اليزيدة مبارك خلافة كاهلون as the poet said رأيت أصوه أل وليد وليد is already معرف he's a name everyone knows وليد but there's an elef اللام in it that elef اللام is called what زائدة it doesn't make the word معرف it doesn't make the word definite necessarily are you with me brothers the word أم is also a معرف according to a مدهن من لغة من لغات العرب سيبوية رحمة سيوطة رحم الله he wrote a رسالة on this جزء صغير I don't remember the name right now it doesn't come to my mind of this issue what is the elef اللام that enters a singular noun or a plural noun that gives generalization to the wording what's that called in Arabic is called الاستغراقية what's that called الاستغراقية الاستغراقية means that it makes the what it should so if a singular noun ألف اللام that enters it to show a generalization you say that this ألف اللام is called الاستغراقية or if you have or if you have the مدهب that believes that it's the alone then you say the lamb is الاستغراقية sometimes the ألف اللام can be أحديه أحديه means me you are talking and I say جاء الولد the boy came I'm talking about the boy that you and I were talking to the other came الولد this here is not استغراقية it doesn't mean all of the boys came no it means the one you and I were both talking about the other day does that make sense are you there brothers it is معرفه but it's أحديه it's not استغراقية does that make sense brothers example for this is والعصر إن الإنسان الإنسان here is what is it some people are going to be destroyed and in a state of loss or it means all of the people brothers all of the people what's the evidence for that استغراقية صح this ألف اللام إن here is what إنسان here is it plural is a singular it's a singular so you قاعدة is what الإسم الواحد المعرف باللام it shows generalization the author mentioned a third so we mentioned already two right what's the third one the third one the third one is الإسماء المبهمة الإسماء المبهمة is also the third thing among the third wording in which the Arabs use that show generalization الإسماء المبهمة الإسماء المبهمة are like من ما are you with me brothers in the Arabic language the إسماء are categorized into three إسماء which are مضمر إسماء which are مضهر إسماء which are مضهر and إسماء which are مبهم and when you come to باب الإعراب when you come to the grammatical analysis of a word in the Arabic language the only one that's done إعراب with is what إسماء which are مضهر we don't do إعراب of ضمائر pronouns are you with me brothers no do we do إعراب of what no do we do إعراب of إسماء which are مبهمة the only إسماء that we do إعراب of are إسماء that are called إسماء مضهر and six come out of that it's a مثناء جمع مذكر السالم جمع مؤنث السالم جمع التكسير الله سبحانه وتعالى إسماء الخمساء أما إسماء الستة those six come out of the إسم مضهر and the two that come out of the أفعال which is فعل المضارع الذي لم يتصل باخيره شيء and أمثلة الخمساء those are the eight which إعراب is done خلاص you never do إعراب of anything other than those eight but the six here that we're talking about brothers here pay attention that we're talking about they only come back from one which is إسم مضهر أسماء which are مبهماء what does إسماء مبهماء mean? مبهم means إسم it's a noun that is ambiguous it's not owned by any particular person the opposite of إبهام is تعيين what's the opposite of إبهام تعيين if I narrow it down to a particular person it means now it's known it's you are you with me مبهم means are you there brothers and three things are مبهم two other means the third one is different upon إسماء إشارة is مبهم أسماء which are موصولة اللذي اللتي اللذاني اللاتي اللذينة صح they are what مبهم أن هذا أن هذه أن هؤلاء all of them are what they're مبهم who owns it who owns it is owned by any particular person do you know a guy called مبهم so if I say هادة your question is like which one everything there in front of you is هادة it's مبهم it's ambiguous it's not clear yet you have to say هاد الرجول with that man if it's six men walking you're still not clear what you're saying then you say that tall man okay now you become because the all the rest were all sure it doesn't make sense أسماء which are that's how the general that's how the generalization came and the author gave example of من and ما من is used for عاقل and ما is used for غير عاقل and other than that they both mean the same the only difference between the two according to the author here is that one is for عاقل and one is for غير عاقل عاقل has a عقل and ما is used for something that doesn't have no عقل the fourth wording that that shows generalization is النكرة في سياق النفي a negation in the context of a in the context of a sorry an indefinite in the context of a negation an indefinite the word is indefinite it's نكرة it's not معرف it's نكرة it's indefinite it doesn't have are you with me and the sentence context that it's in it's a negation you're negating something this also shows generalization and a lot of the times when you find in that context that there's the there's the لاء النافية in front of it and then the نكرة comes that's what the author says and that's why he says ولا في النكرات but it's not the only one then the author summarized in this particular chapter two مسألة he concluded the chapter after having spoken about all that which we mentioned he done of this chapter with two points the first one is والعموم من صفات النطقي he mentioned that the generalization are from the characteristics of utterance what he's trying to say to you is that generalization occurs from utterance من صفات الأقوال الواليدة في الكتاب السنان so the thing that you can say is general has to be a speech the second thing he concludes with it is what he says ولا يجوز with دع والعموم في غيره وما يجري مجراه that it is not permissible he says for you to claim generalization in anything other than a speech you're not allowed to are you with me such as actions just because the prophet did an action it doesn't show generalization he's trying to say so he's trying to say it's ممتن العليا جوز the only thing you can claim that there's a generalization in is if there's a utterance if there's a speech regarding it and this is a مسألة in the books of which they deal with very highly which is the issue known as قضايا الأعيان التي لا عموم لها they say this is a specific situation of the prophet it has no generalization you're not allowed to do it and an example for that is the prophet prayed inside the Ka'bah did he not are you allowed to go and pray inside the Ka'bah today سقضية عيني can you do that for wajib sorry the prophet done it with a nafila are you allowed to make it general and say that I can do it for wajib as well ها this is a مسألة you can't use we're going to come to that in more details بإدن الله الكريم نا يسحب شطه يبقى من المستفل منه بشيء ومن شطه يكون تصويدا بالكلان يجوز تقضي من استثناء على المستفل منه ويجوز استثناء ومن الجنسي ومن غيري وشطه يجوز يتأخرى على المشروط ويجوز يتقدم على المشروط والمضييد بالصفة يحمدوا عليك المطرق كبقبتي قيدت بإيمالي في بعض المواضع وطريقت في بعض المواضع ويحمدوا مضيب على المق matter ويجوز يتقصيس الكتاب بالكتاب وتقصيس الكتاب بالسنر وتقصيس السماك بالشباب وتقصيس السماك بالسنر وتقصيس من المطفي بالكيان ونعني بالمطفي قاويا قارس ع benefits وعن رحمه على رطي رسوله صلى الله عليه وسلم وعن now wants another unit another fast من فصولي فصولها وصول الärفاء نحن سنذهب إلى خاص ، نحن نعلم ما يعني خاص ، نحن نأخذ بعض المباحث ، ونحن سنتحصل على جميلة جيدة ، نحن سنذهب إلى تصوير ، شيء خاص خاص خاص. رحم الله يدفع ما يعني خاص ، يقول ، خاص خاص is the opposite of عام. إذا كنت أعلم ما عام is, which is general, and you understood what it meant, then it's the opposite. That's all it is. So, what did we define as عام? We said, it is the word which the Arabs have placed. That's what we said, right? It is the word that the Arabs have placed, and when they placed this word, they placed it, so it encompasses many things without any exclusivity. It's not exclusive to anything. Well, the opposite is going to be easy. Is that It is the word which the Arabs have placed, or the speech which the Arabs have placed to indicate exclusivity to a particular part of the general, specific to one part.