 وَأَقُولُوا فِي القُرْآنِ مَا جَاءَتْ بِهِ أَيَادُوْهُ فَهُوَ الْكَارِيمُ الْمُنْزَالُوَ وَأَقُولُوا قَالَ اللَّهُ جَلَّ جَلَالُوهُ وَالْمُسْطَافَ الْهَاديِ وَلَا أَتْ أَوَّالُوَ الحمد لله الذي شرح صدور أوليائه بالإيمان وفتح لهم أبواب النصوس بقواعد البيان وصلى الله وسلما على من أنزل الله عليه الكتابة والميزان وعلى آله وصحابته ومن تبيعهم بإحسان أما بعد now we're going to go into the third chapter, العلم after the author, رحمه الله الشيخ محمد بن صالح العثيمين he spoke about the definition of فِق and if you remember correctly what was the definition that he gave for فِق the definition that he gave for فِق was معرفة الأحكام الشرعية العملية بأدلتها التخصيلية what was the first thing that he said معرفة الأحكام الشرعية and if you remember correctly he said that معرفة والمراد بقولنا معرفة is العلم والظرن so the first point of definition of الفِق was معرفة is to know and he said two things fall under معرفة العلم والنالج and a ضن high speculation and we spoke about that we spoke about that in our first first lesson so because the first point of the definition of فِق علم falls under it the author, رحمه الله الشيخ مهم to speak about knowledge and also to speak about also a ضن which is high speculation so that's why he's not going to go into العلم knowledge the author, رحمه الله he says العلم تعريفه العلم يدراك الشيء على ما هو عليه يدراك جازمة كي يدراك أن كل أكبر من الجزء وأنني يتشرط في العبادة فخرج بقولنا يدراك الشيء عدم الإدراك بالكلية ويسمى الجهل ويسمى الجهل البصيط مثل أن يسأل متى كانت غزوة بدر فيقول لا أدري وخرج بقولنا على ما هو عليه يدراك على وجش يخالف ما هو عليه ويسمى الجهل المركم مثل أن يسأل متى كانت غزوة بدر فيقول في السنة الثالثة من الهدراء وخرج بقولنا يدراك جازمة يدراك الشيء بحيث يحتمل عنده أن يكون على غير الوجه الذي أدركه فلا يسمى ذلك علمى ثم إنتر ثم إنترجح عنده ثم إنترجح عنده أحد الاحتمالين فالرجح ظن والمرجوح وهم وإن تساول أمران فهو شق وبهذا تبين أن يعشق الأتي الأول علم وإدراك الشيء على ما هو عليه إدراك جازمة الثانية جهل بصير وعدم الإدراك بالكلية الثالث جهل مركب وإدراك الشيء على وجه يخالف ما هو عليه الرابع ظن مع احتمال ضد راجع شك وهو ادراك الشيء مع احتمال ضد مساول ادراك شيء مع احتمال ضد مساول عندما كانت بطلاف بدر حيث أنه يبقى في الثلاثة سنة بعد مجموعة حيث أنه كان في الثلاثة سنة بعد مجموعة وما أنه يوجد من our words أكثر أكثر متأكد من ذلك أنه يوجد في ذلك أنه يوجد في ذلك أنه يوجد في ذلك أنه يوجد في ذلك لذا يجب أن يكون مختلف من the way it was perceived فهذا ليست مجموعة لكن، إذا كنت أمامتت أن يفعل في ذلك وإذا كنت أمامت أن تائدك الإنت does not matter إنه لن يجب أن أتصبح أكثر من الجميع وإذا كانت نفسا سافة تقول أن الان Nicholas وحاجة لتعرفة أنه يوجد في ذلك ربما عدد أن نتخلل ونحن أنه مهمة توطيل ونحن أنه رائع ونحن أنه تعرف أن врائع and حيث يجب أن يكون هناك مجموعة مجموعة في مجموعة مجموعة مجموعة ثانية مجموعة with the prospect of it being against a less correct view مجموعة fifth مجموعة with the possibility of it being against the most correct view مجموعة sixth مجموعة with the possibility of it having something equally correct opposing it now insha'Allah we're going to speak about what the scholars refer to and they call it مراتب الإدراك the levels of perception the levels of perception the highest of them is knowledge and the second one is ignorance and ignorance is two types and then we're going to go into ظن I will see what ظن is speculation وهم which is suspicion and shak which is doubt and what each one the difference between it we will see insha'Allah my translation may not be accurate but my explanation will be insha'Allah the ظهر رحمه الله he started with علم and knowledge what does knowledge mean it means إدراك with شي it's to perceive something what إدراك it means in the Arabic language التصور perception so pay attention here but a person is perceiving something perception in his head something is in his head he perceives it he sees it in that way now what's in your mind when it comes to the perception and what it is externally have to be the same knowledge is what what's in your mind and what you think and what you've perceived and what it's out there have to be together they have to be the same and there's a third thing that's needed as well which is you have to have certainty that is what it's called knowledge so it's three things knowledge stands on what is it إدراك with شي there is a perception number one علامة who are as it is as it is and last but not least إدراك and جازمن the person is certain about it so for example somebody asks you and they said to you they asked you what is this straight away there is a perception in your head something you've perceived something you looked and you've perceived something second is you speak out and you say oh this is a cup a plastic cup is your perception and what it is are they the same yes and then you're certain you are what you are certain about it so when we say perception let's start how many points did we say that knowledge stands on three the first one is perception what did we push out of the definition what did we dismiss to get out of the definition what we're going to see is ignorance or one type of ignorance which is called جهل بسط we're going to see it جهل بسط the simple type of ignorance the person doesn't have a perception you say to this person what is this say it to you I don't know in his head there's no perception that's called what جهل بسط we got rid of جهل بسط okay and the chef gave another example which is asking the person متى كانت غزوة بدر when was the battle of بدر and he said لا أدري I don't know so there's no perception in his head at all we got rid of that in the first point علامة هو as it is what did we get rid of what did we push out of the definition what did we get rid of we got rid of the second type of ignorance which is جهل مركب a compounded ignorance because the second type of ignorance which is known as the compounded ignorance is what the person has perception but the problem is the reality and the perception are they are going against each other so what he's perceived and what it really is out out there or what it externally is is not in correlation they're not together so you ask the person and you say to them what is this and he says to you this is a mobile phone so is there a perception in that person's mind yeah there is the person has perceived something they perceive the mobile phone but is this a mobile phone I'm holding up it's not a mobile phone it is a what it's a plastic cup and the Shaykh gave the example of the same question when was the battle of bedr and instead of saying the second year of the hijriah after the hijriah he said third year so he has a perception but his perception is incorrect we got rid of that in the second point of the of the way the علم we got rid of it and just as a side point why is it called compounded ignorance we said the ignorance of how many types is two types it's an easy ignorance and a compounded ignorance the reason why it's called a compounded ignorance is because number one the person does not know عدم العلم there's no knowledge there and the second thing is in there is اعتقاد العلم the person believes they know so it's compounded of those two things that's why it's called compounded ignorance he actually thinks he knows and that type of ignorance is hard to remove when you don't know when you think you know are you with me it's when you don't know and you think you when you think you know and that type of person is in a sad situation the poet he said وفي الجهلي قبل الموت موت اللي أهلي he said that ignorance is a death ignorance he said وفي الجهلي inside ignorance there is قبل الموت موت اللي أهلي it's a death for the individual before the real death it comes to them if you're ignorant you're dead way before the actual death comes to you so pay attention he said وفي الجهلي in ignorance there's a death the person who's ignorant is dead he's dying he's on his deathbed or he's even a dead person he's a dead walking person before the actual death comes to him and look what he said فأجسامهم قبل القبور and their bodies are the graveyard before they're actually going to the actual graveyard you see and then he said وإني مرأا if an individual لم يحيا بالعلمي ميتون if a person is not revived with knowledge then he dies he's gonna be dead فليس لو حتى النشور نشور and then guess what anything that tries to awaken him and anyone who tries to bring him out won't be able to because ignorance is the biggest enemy ودهالك and the Prophet ﷺ he referred to ignorance as what the Prophet ﷺ he referred to it as a disease that needs to be cured you know the famous حليطة of the man who asked his companions his friends his colleagues he asked them and he said to them after he had a wound on his head and he said to them I can't use water I am scared that it will go into my head and I might die from it and etc can you guys find me a ruling out of it and they said to him we can't as long as the water is there you have to use it because they only knew that the only time that you can do تيامم is when there is no water there so he said okay so he used the water and he died he took their فتوة so then they went to the Prophet and they told the Prophet they said the man he asked us this question and we gave him this ruling the Prophet ﷺ he said they killed him may Allah kill them then the Prophet ﷺ he said why did they not ask if they didn't know then the Prophet ﷺ said فإنما شفا أولعي سؤال the cure to ignorance was asking the cure to ignorance is what asking وداركة فوتي he said وليس العما طولس وليس العما blindness and a person being blind is not طولس طولس سؤالي you ask questions too much you're not blind if you're questioning and you're interrogating and you're investigating and you're asking he said that's not blindness like he said إنما تمام العما طولس سؤال it's to be silent on ignorance for the rest of your life you're too shy to ask you don't want to ask you don't want to verify you don't want to know وليس العما طولس سؤالي وإنما تمام العما طولس طولس سؤال طولس سؤال a person if he doesn't know he should say but there is a point I want to mention here as a side benefit and I think it will benefit the people to know which is the difference between knowledge and intellects okay there is a difference between علم and عقل صح knowledge is something and intellect is another thing and there's nothing better than a line of poetry a poet he said علم العليمي وعقل العقل اختلفة knowledge and intellect had a عقل and علم had a discussion they talk to each other they had a dispute argument they said to each other منذ الذي فيهما قل أحرز الشرفة which of us has reached a pinnacle of nobility who from amongst us me or you is the best knowledge do you think you're better than me عقل is do you think you're better than me which of you me and you is better فال علم قال knowledge said أنا أحرصتوا غايةهم knowledge said I reached a pinnacle I reached a highest level I'm at the highest level و العقل قال لأن عقل he said عقل said through me Allah is known in the Quran what does Allah تعالى say in some places لعلكم تعقلون you know the eye what did Allah say أم خلكم من غير شيء أم هم القالقون أم خالق السماوات ولا ربا بلا يوقينون these verses are making you think عقل who created this who brought this عقل is saying I'm better than you knowledge you know I'm better than you because it's through me Allah was known فأفصح العلم وقال له knowledge thought for a bit and then it brought our eloquency from its mouth and it spoke word of God and it said بأينا الله which of us who are you في قرآن التصفح which of you who are you does Allah refer to himself as does Allah call himself عقل or does he call himself علي فأقن العقل then عقل realized أن العلم سيده and knowledge is his master فقبل العقل رأس العلم وصرافة and he kissed him on the forehead and they went out together so this teaches us what what does this teach us that it's really knowledge that is greater than العقل here I want to point out something very important and I really want to use this opportunity to debunk and dismantle a group of people the point that I want to mention إن شاء الله is the relationship this is a big topic itself a topic that deserves series not one or two or three series to be discussed which is the concept of the عقل and the textual evidence there are some people who exceeded their limits when it comes to this issue meaning that you've come with exaggeration in it and there's a group of people who are negligent when it comes to the place that the عقل has so it's fair إن شاء الله to bring everything into its perspective what we have to understand is the عقل what is this relationship with the text شيخو الإسلام ابن تيمي said something very powerful and I think this itself should be written in control صلاحة I believe that Muslim lives by this justice statement alone they will benefit والله فلاح في الدنيا والآخرة in this world and hereafter which is he said شيخو الإسلام ابن تيمي he said الشرع وال العقل the شريعة and the religion it gave governorship and it made intellect a governor okay ثم عزله and then it chose to take its position away from it what does شيخو الإسلام ابن تيمي I mean are you with me when you came into Islam are you with me you came to Islam not because you knew the Quran of the sunnah you came into it from the ways that brought you to Islam it was your عقل you used your brain so what happened is the عقل brought you into Islam and then after you came into Islam the شريعة I said to you no longer do we need it the text is enough for you and that is why he said ما لا يعرفه البدريون that which the people of bedr did not know فليس من الدين it's not from the religion and what the Sahab is in the know but people didn't know they are not from the religion there's another statement that شيخو الإسلام ابن تيمي he said which I liked he said الشرع قاضن the الشرع the Quran and the sunnah are the judge والعقل شاهد and the عقل is what it's the witness in a court room there's a judge and his witness is right the judge here is the شرع and the شاهد the witness is who the عقل ويجوز للقاضي it is permissible for the judge طرد الشاهدي to dismiss the witness متشع whatever he wants you can take him up we don't need your testimony does that make sense so the شرع when he wants to it can dismiss the opinions of people's logic because it has a higher position it's تقاضي it's what judges are you with me and if somebody doesn't really become aware of that he will fall into and your intellect is only permitted to what to look into to research to object to agree all in accordance to what the شرع permits it the عقل is only can look into and observe and research and agree or disagree if the شرع lets it if it doesn't it can't do that عبدالله عباس رحمه الله he said something he said that the same way pay attention here the same way that your eyesight are limited in how far you can see your عقل is also limited in how far you can think and that's the problem with many people they've given the عقل an unrestricted rights that the عقل can do what it wants and how it wants to the extent that they believe it can govern the book of Allah and the sunnah are you with me so that's very important coming back to what the author said what was the third thing that he said جازمان when we're talking about knowledge we said the three points the first one is perceiving something the second one was as it is and the third one was with certainty there's no doubt in your heart when we said certainty three things are drops three things are what we push out of the definition let me just repeat because I did go on a a tangent I did go off topic when we said perception what was it that got out of the definition when we made sure it was was not in the definition is the جهل البصير the simple ignorance there's no perception صح when we said as it is what did we push out of the definition the compounded ignorance okay and the reason we explain why it's called compounded ignorance صح because we said number one there's no knowledge there and the second problem is the person thinks they they believe that they know they think they know but they don't know so that's why it's compounded it's two things on top of each other that's why it's called جهل مرقب the third thing in the definition of knowledge I said is what learning it with certainty here what drops is three things we get rid of how many things three things the first one is وان speculation is not in there because speculation وان it's better to learn the Arabic word because in English the translation is not definitely it's not definite and it's not accurate okay it's better to learn it in Arabic and then learn what the the word means and it should be explained to you so what are the three things that we pushed out of the definition it is وان what does وان mean وان means you've perceived something as it is but there is in your heart a doubt that it's not so the persons asked what is this okay he goes this is a plastic cup we all together is a plastic cup so he has perception and his perception and his answer is in accordance to what the reality it's in accordance to the that which is in front of him but in his heart he hasn't got that certainty that comes with the knowledge right but here the certainty the percentage is very high how many percent is it it's 70 that's called what وان what is that called that 70% that he's got in his heart it's called what it is called وان what about the remaining 30% the remaining 30% is called وان if he let's turn the table if he said this is a cup a plastic cup there is a perception it is in it is in accordance to the reality in front of him but the percentage of what he thinks of it is how much 30% it's not 70% this is called وان are we all together does that make sense it's very low what about if it's the same 50-50 this is called شك does that make sense those are the six that the author mentioned you learnt all of them in a very simple way all of those are called what all of those six are called they are called it's called the level of perception صحرح and this is very good for you to learn it it's very good for you to learn it because atheists they try to make you what they try to push you on these concepts on these terms it's very important that you learn it because these are knowledge that are talked in علم المنطق علم المنطق you learn two things that's what it really stands on تستيق تصور that's really what you learn علم المنطق and that's another topic for itself but there's a seventh one that some scholars add to it there's a seventh one that some scholars add to it which is called what is it called ال الاعتقاد الاعتقاد means a level between علم and ظن it's a level between what it's higher than it's higher than ظن and it's lower than علم they say اتقاد is what يقبل التشكيك it can't accept speculation to be opened on it okay because knowledge doesn't accept speculation to be opened on it somebody told you now this is a mobile phone however 50,000 times that he says it it won't change right like in belief يقبل التشكيك it can't accept can't accept can't accept why do you see a Christian becoming a Muslim you believed in something and now he moved away from it because speculation came into it doubt that's اعتقاد belief now the وطرحم الله he goes into the the types of knowledge we've learned the types of ignorance and now he's going to talk about the types of knowledge he says اقصام العلم ينقسم العلم إلى قسمين ضروري ونظري فالضروري ما يكون ادراك المعلوم فيه ضروريا بحيث يضطر إليه من غير نظر ولا استدلال كالعلم بأن كل أكبر من الجزء وأن النار حاره وأن محمد رسول الله والنظري ما يحتاج إلى نظر واستدلال كالعلم بوجوب النية في الصلاح كتب الأعلم سيطه العلم إلى انها سواء الاجتماعي وقلوب and المدلل سيطه العلم هو أن سيطه العلم بأن لن يساعد على أحد ولكن لا يحتاج لن يظهر أو تحاول such as the knowledge that the hole is greater than the part and that the fire is hot and that محمد صلى الله عليه وسلم is the messenger of Allah number 2 سيطه العلم is what needs to be يجب أن يجب أن ينظر إلى كثير من المعلم that the intention is necessary in the prayer. Here the author, he speaks about knowledge, but from more angle, because the categorization of knowledge is from many different ways. You can categorize knowledge from many different perspectives. And you should understand that things can be categorized from many different perspectives. For example, I can categorize a person from his height. You can say he's either taller, sure. Or I can say the person's weight, the athletic, the average, the chubby, whatever. Or the person's skin color. So one person you can categorize them in many different ways. The same is when it comes to knowledge. This is one of its types of categorization, which is how did the information come about? باعتبار طريق إدراك البعلوني. How did you perceive this information? So it's categorized into how many? Two. The first one is علم ضروريون. What does علم ضروريون mean? It means essential knowledge or necessary knowledge. It is knowledge that doesn't require any observation. And it doesn't require for one to look for it. Or even ask evidence for it. It's what philosophers and others might say self-evident. It doesn't require evidence. It's called necessary knowledge. You don't ask evidence for it. And from them is that the fire is hot. That the fire is hot. For example that the house is bigger than the door. That's called what? علم ضروريون. And from that enters Allah's existence. Allah's existence is ضروريون. It doesn't require any evidence. Trying to prove Allah's existence and trying to bring evidence for Allah's existence is a logical absurdity. It's a what? It's a logical absurdity. To try to say that I'm going to prove God's existence. God Almighty is self-evident. You talking this minute and saying what you're saying is an evidence of Allah's existence. Because Allah says to us in the Quran. سنريهم آياتنا في الأفاق وفي أنفسهم حتى يتبين لهم. حتى يتبين لهم أنه الحق. Allah says we're going to show our signs in the sky and the new universe. And we're also going to show them our signs in them. You are a proof of Allah's existence سبحانه وتعالى. Allah says in another ayah. وفي أنفسكم أفلا تبصيرون. Why don't you look at yourself and ponder over yourself? So nowadays when you see Muslims saying that we're going to prove God's existence. It kind of gives validity to the opposite. The person you're debating. And you're interlocking. You're accepting from him that his argument has premise. And some things they are not accepted even if there's a person opposing you. For example if somebody wanted to debate for the rape for instance. You can't say we'll prove his theories wrong. He should be even given a platform. Or should he be given any consideration in his argument. The same is when it comes to Allah's existence. It doesn't require evidence should not be looked for. Rather the person who says Allah doesn't exist. The burden of proof is on him. He needs to provide that. Why doesn't God exist? Until now 80s haven't proven why God doesn't exist. Make sense? So that's It's not something that is known out of necessity. The second type is called It's called And that is empirical evidence. Empirical knowledge. Empirical knowledge is. That which is known from looking. Observing. Researching. Travelling. Asking. Demanding. Requesting. It comes through those methods. For example. Is an intention required. For the salah or is it not. For example. That the zakat is not done from foods. This is. Empirical evidence. It does require research. It does require. Looking into it. It's not something everybody would know. This one the scholars they say it comes from You have to stimulate your mind and think. Okay. And. This one comes about with a correct premise. Then with the correct premise produces and it brings about. A correct result. The premise is right. And from there comes a. Upright. Justifiable. Result. But there are things. That can be debated. Whether they are. علم ضروري. Or علم النظري. Whether they ask. Knowledge that is known out of certainty. Or whether this is knowledge that is known. By observation. By looking. It can sometimes change. Somebody can say to someone. I see this to be. علم ضروري. And another one could say no. علم النظري. It can happen. And sometimes it is subjective. صحيح. But some things are not subjective. And we mentioned some of them. شيخو الإسلام مبنوتيميا. Has a kitab called. الردو على المنطخيين. شيخو الإسلام. The first volume paid 40. He goes in great details with this issue. The issue of. Knowledge. That which is known out of necessity. And that which needs. Observation. And looking. و لذلك what's very sad is. Those atheists today. Who reject Allah's existence. When it's knowledge that is known out of necessity. It's علم ضروري. Allah's existence. سبحانه وتعالى صح. A poet he said. و ليس يصحف الأدهاني شئ. إذا احتاج النهار إلا دليل. إلا دليل. It's not befitting for the mind. إذا شخص يساعدك. To prove. The sun. When the sun is out. You see. It's not befitting. Shows how it did with it. If you start arguing that person. Then. I have the right. Is the third person to say. Both of you are crazy. For even trying to argue with him. Makes you crazy. It's sad that. Today. They dismiss. That in fact. The existence is ضروري. And they accept as evidence. Something that they themselves admit. Which is علم النظري. Which is science. Science is based upon what? Science is based upon empirical evidence. It's based upon deduction. They don't reach a conclusion in something. Unless they what? They have to do. And that's a discussion. For another day. I'm going to conclude that. Insha'Allah. Anything which I have said. That was wrong. Incorrect this from me. شيطان. اللهم يزمسني. سبحانك اللهم بحمدك. أشد ولا إلا الله. أستغفرك. أتوب إليه.