 فشرف بالشتغالي بالعلم ولا تبغي به ما عشت يا بدا بدا وياله من شراف عظيم الحمد لله رب العالمين والصلاة والسلام على من أرسله الله رحمة للعالمين سيدنا ونبينا محمد آخر الأنبياء في الدنيا عصرا وأجلهم يوم القيامة شأنا وذكرى صلاة الله وملايكته والصالحون من خلقه كما وحد الله وعرف به ودعى إليه أما بعده إن شاء الله تعالى ورين الكتاب الورقات الكتاب الورقات رتنى باي الإمام أبي معالي الجوين رحمه الله قبل أن نتحدث عن أبوابوا أصول الفق الكتابة في التي أصول الفق يفعل ونحن نتحدث عن how they are all categorized and which heading that they all fall under إن شاء الله تعالى today we are going to enter into the chapter of the Fasal the unit called Aqsamul Kalam the types of speech there is without any further ado إن شاء الله تعالى we will enter the lesson بإذن الله الكريم كتابة الورقات الكتابة at the very least speech kalam must consist of two nouns or a noun and a verb or a verb and a particle or a noun and a particle speech divided into command prohibition, report, enquiry as well as wish, offer and oath in another respect it is divided into literal and metaphorical literal means it is used in the sense for which it was first coined or it is said that it was used according to convention metaphorical means that it is taken beyond the sense for which it was first coined literal use can be linguistic جردكل شرء or customary metaphorical use can be by addition subtraction, transference or borrowing of meaning metaphorical use by addition is like Allah saying English meaning there is nothing like His likeness figurative use by subtraction is like Allah saying ask the town metaphorical use by transference is like hollow being used for what comes out of a person metaphorical use by borrowing is like Allah saying a wall that wants to collapse فأقل ما يتركب منه الكلام اسماني أو اسم وفعل والكلام ينقسم إلى أمر ونهي وخبر واستخبار ومن وجه آخر ينقسم إلى حقيقة ومجاز فالحقيقة ما بقي على موضوعه وقيل ما استعمل في مصطلح عليه من المخاطبة ما تجوز به عن موضوعه والحقيقة إما أن تكون لغوية أو شرعية أو عرفية والمجاز إما أن يكون بزيادة أو نقسان أو نقل أو استعارة فالمجاز بالزيادة مثل قوله تعالى ليس كمثله شيء والمجاز بالنقسان مثل قوله تعالى وسأل القرية والمجاز بالنقل كالغائط في ما يخرج من الإنسان والمجاز بال استعارة كقوله تعالى جدار يريد أن ينقض بأوث رحمه الله الإمام أبي المعالي رحمه الله يكتب هنا أقسام الكلام the reason why he chose to make a chapter like this is because لأن خطاب الشرعي مرده إلى الكلامي because the addressing and the the addressing of the شريعة it goes back to speech right because he Allah sent revelation on our messenger and how did the professor convey what Allah sent on to him how did he transmit it to us he did it one of two ways the first one is ومنهما هو من كلام الله و هو القرآن والحديث القدسي the first one is Allah's speech and that is known as the Quran the second one is the speech which is the messenger صلى الله عليه وسلم so let's rephrase that again the author he started or he mentions in this chapter the types of speeches there is and the reason why he chose to make a topic like this which is because if you look at the شريعة today it goes back to إذا it's a calam of Allah which is or it's a speech of the messenger عليه الصلاة والسلام or it's the speech of who the messenger صلى الله عليه وسلم so it's important for the person to have understanding and comprehension of the speech because that is what the religion stands on that is what the شريعة it transmits its information in that particular way so the if you look at how he categorized the speech is in the following he categorized it in three the he categorized the speech into three the first one is looking at speech from the angle of how much it consists of and what it means is that how much is it compounded of in simple terms what's the minimum a speech can be that's the first one and he mentions here it's many two nouns أو اسم وفعل or a noun and a verb or a noun and a and a verb أو اسم وحرف and he also mentions a noun and a particle and you see the copies are different so some copies may not mention it أو فعل وحرف or a verb and a particle now the last two are disputed amongst the grammarians they don't accept that as the as the minimum of a speech and we take this vigorously in details we took it in our explanation of المتممة الجرومية in which we explained it قلوا ما يتألفوا منه الكلام the minimum a speech is compounded of because they say for example يا الله isn't that a speech is it not a speech what they say then look at this is a حرف and a noun so we have a noun and a but they are responded to when you say that no the word يا here means أنادي الله I am calling on to Allah the يا here is not the متعلق it's not connected to it it's not just a particle that you're looking at which is the ودياء and the issue of الله but anyways in more details we don't want to enter that we just want to make these classes of simple easy and then we'll do it again so the first type of categorization of speech is what اعتبار ما يترتبوا منه looking at the speech in terms of how it's compounded the second one is تقسيم الكلام باعتبار مدلوله it is looking at speech in terms of its meaning looking at speech in terms of its meaning and this way the ويتعالى والكلام ينقسم إلى أمر وخابن وستخبار وينقسم أيضا إلى تمن وعرض وقسم and also that wasn't mentioned in the in the copy of أخونا سعاد which is what وينقسم أيضا إلى تمن وعرض وقسم some copies don't have that but those three are not very important which is the issue of وينقسم أيضا إلى تمن وعرض وقسم which is what we dealt with when it comes to كلام in the Quran and the سنة too much there are not many مباحث written about it because its need and its importance is not as important as the rest the scholars on the other hand what they spend too much time on is too and you could actually say that the second type of categorization where we were looking at which is تقسيم الكلام باعتبار مدلوله looking at speech in terms of its meaning which I just mentioned which is ينقسمو إلى أمرين ونهين أمر أنهي I'm not going to talk about it because you author right after this one he makes a whole chapter for it ونهين these two are the backbones commander prohibitions so he makes a whole chapter for it which we're going to see so there's no need for us to go ahead of ourselves and explain it now but خبر وستخبار is also another are you with me brothers خبر وستخبار which is what all of these types can be brought back to are you with me brothers is two things that can be brought back to it can be brought back to الخبر which is the first one and the second one which is are you with me brothers the second type of categorization which I mentioned ينقسمو إلى أمرين ونهين وخبان وستخبان وينقسمو أيضا إلى تمان are you with me brothers it goes back to all of these two all of those they go back to two which is وهذه الانواع المتعددة يرجعوا it goes back to يرجعوا إلى النوعين ثنين it goes back to these two يرجعوا it goes back to الانوعين ثنين it goes back to these two which is الخبر and I'll explain what it means don't worry and the second one is so if you look at the كلام in terms of its meaning if somebody asks you today a simple question the Quran when we look at its speech in terms of meaning what does it go back to it's only two either it's a خبر or it's an إنشاء وما تعرفوهما what are the definitions for both of them الخبر my brothers is well known by what the scholars they say pay attention to these brothers خبر is what ما يقبل الصدق أول كديبة لداته it is anything that accepts being right so the first one is خبر the first one is الخبرو it accepts being right being truth or it can be a lie it's anything which you can say to a person you are telling the truth if anybody says something to you and you can say to them you are lying are you with me brothers if somebody says to you today stand up can you say you're lying no you can't خبر now خبر is what if I say to your brother I just drove when I came here you said no you didn't yeah you did yeah it's true you did whatever I said right now what does it accept يقبل الصدق أول كديبة لداته why do the صوريين mention the word لداته I'm going to come to it لداته means in and within itself so this is an احتراز they are trying to get away from something and this is the definitions this is what they should have a definition should be compounded of two things according to the منطقي which is that it has to be comprehensive which is جامع when you are entering into the definition and that's where the concept of احتراز comes into when you define something you are meant to automatically get rid of other things that shouldn't enter into the definition so we will look into what the word لداته means the second one is إنشاء is the opposite to الخبر it is it is anything that you basically can't say you're lying or you're telling the truth and that's why الأخضر he mentions he says محتامل الصدقى لداته جرى لديهم قضية وخبرى he says محتامل الصدقى لداته جرى لديهم قضية وخبرى now pay attention to this as this is the side point and it's very important if you look at this line of poetry which I just read right now he says جرى لديهم قضية وخبرى in his line of poetry الأخضر he specifically chose not to use the word لائم so what did we just say right now it's anything that accepts being a lie and it can also be the truth right that's what we said خبر means he didn't want to use the word لائم so he just wanted to say it's anything that accepts the truth the reason why he's doing that is because the Quran has خبر in it and we don't want to say that the Quran can accept so he's trying to get out of that are you with me brothers in the شراح of the سلم المنورق they say he left it out of mannerism as Allah's speech is there are you with me others have come and said no no no we can get out of that so they came and brought something external into the definition they brought they brought something external and they entered it into the definition which is what ما يقبل الشطقة أو الكريبة لذاته the word لذاته is what says according to their belief which is that what they say is that it is anything that accepts being truth or being a lie in and within itself in and within itself means if the speech has come from Allah إذا لا يحملوا الكريب because Allah's speech in and within itself can accept a lie no he can't are you with me brothers there's a great scholar and these by the way brothers one thing you need to realize and insha'Allah I'm going to expand on this Insha'Allah I'm going to be speaking about in details there which is all the every field in the religion that you look at there are scholars who are referred to as the محققونة they're the people who are scholars who can actually read a final conclusion regarding a particular matter and say this is what's right everything else is wrong if you look at قراءات for example and the different قراءات of the Quran and one of it which of it is authentic and can be accepted not just because a person can read different قراءات is a محقق no not at all they're ready to be able to say that this قراءة is ضعيف لا يقبل it is not accepted and it is not implemented these are أئمة these are أئمة which are known as the محققونة and insha'Allah I'm going to expand on this concept of تحقق at its place and every phonon there are like that if it comes to أصول الفق they are محققون of that field who are actually known they don't just do تقليرون مسائل where they just mention the مسائل and they put down the مسائل the matters at hand they actually accept the reject they accept the reject they bring out a point they brought it out when they looked into the issue in very well details and they يحققون القول and this is قول الراجح from those أئمة المحققون when they looked at this definition they didn't like it so they rejected this definition from them is رحمه الله تهديب الفروق رحمه الله رحمه الله he brought a very powerful way of looking at it because his definition is very comprehensive and it actually overcomes this particular problem that the أصولين are trying to complain about which is he says something even better because when you bring the word لداتي you're bringing an external force to help you in your definition which you don't need to you don't really need to do that so he went out and said ما يلزمه الصدق أول كده it is anything which is necessitated in it but necessitated either has to be truth or a lie one of the two is necessary isn't that better he said خبر is ما يلزمه don't say ما يقبله he says ما يلزمه أصدقه it being the truth أول كده this all here it's not it is لتنوير pay attention to it أول كده means so one of the two has to necessarily be the case are you with me brothers so which of the two is necessary for Allah that is a powerful death and he said ما يلزمه الصدق أول كده it is anything that is not necessary to either be a lie or truth so here can we say that we got out of this we got out of the problem that they were facing we got out of the problem that they were they were facing and if you want to go more into these details into this issue and also as I mentioned they go in more details you could find it there now we're going to go to the third type of categorization of speech right we first one was what the second one was what the third type of categorization that the author came with is categorizing the speech in terms of its usage and this is where he categorized it and he says and now he categorized the speech in terms of its usage to what and what then the author what he did was that after that he actually defined حقيقة with two definitions look what he said he gave two definitions to the meaning of حقيقة so the first one he said is what and then the second one is it is also said so the first one means what that the word حقيقة means حقيقة means based on the definition he gave he says it is the speech that remains in how it was placed it's not removed from how it was placed the second definition which he said it is also defined as it is an explanation for the first one actually explains it even more so it's not really a you can't really call it to different definitions in and within itself he's actually explained the first definition properly which is what it is it is it is it is it is it is wherever it is used in the manner which was agreed upon so we mean you both agree that this is a pen are you there brothers we agree what إصطلاح in the Arabic language you all have to know it is whatever a group of people agree upon so we all agree right now that what we're going to be calling this is what a pen no one could come up from amongst us and call this a mobile phone for example the reason why he can't is because إصطلاحنا we all agreed amongst ourselves that this is what we're going to use so pay attention now brothers are you with me this is very important if you take this is called a pen okay that's one example then we also agreed that the one that has the main are you there brothers has claws it's the king of the jungle we all agreed upon it being what a lion إصطلاح that we all agreed upon are you with me brothers we used lion in its definition we agreed upon if you drive it from that definition and you give it to something we did not agree upon it leaves it being حقيقة anymore it's not called حقيقة does that make sense then for a courageous individual a brave person you've now used this word في غير مستعملة عليهم المخاطبة that you used it for other than that which you and I both agreed upon and this is the one point that he's going to speak about which is called المجانس the astral of the speech is what pay attention so brothers pay attention this is very important which of the two was the أصل the أصل is that the lion is the lion right in the jungle the king of the jungle if somebody disputes and says you can't use lion for a courageous person hypothetically let's just say that and another person and the other person says no you can who is right pay attention to this question if you and so somebody comes and says I'm going to use lion for a courageous person and that's what it is right now if I ever see a courageous person if I'm a very brave person I'm going to use the word lion for them another person comes and says no you are not allowed to use the word lion for a courageous person are you with me brothers you can only use it for that animal which you see with the claws that kills and the king of the jungle right you can only use it for him this dispute if it arises who is right that lion is right what was agreed upon by all is that the word lion is used for this animal you've now tried to to take it away from the original usage that it used to have you're now going to give it a different user no problem but give us aka rina something that shows why we should accept that from you and so he comes and says they both share something رحمه الله فيه في المصدوق الذي قلته رحمه الله بحث He gave the definition that he gave ويمكنه على حقيقة مبقي في الاستعمال على موضوعه ويمكنه السكر فيه يخلق بمستوبة وسطولة حعري من المخاطبة كلاماً هو not encompassing the three types of حقيقة that he's going to mention which is what الحقيقة اللغوية while عرفية والشرعية كم تقل معي بلادنا السكر أسي is better in that manner والأول ليس هل تقوم بأخي بأخي؟ لذا, أخر تفنشة التي يجب أن تكون مستعملة في مصطولة حالي من المخاطبة أخر تفنشة التي يجب أن تكون أكثر بشكل أفضل في مجردها أنها أكثر مخطبة وأنها تقوم باستعمال اللغوي العرفي والشرعي والحقيقة اللغوية والحقيقة العرفي والحقيقة الشرعي التي تجد أن يتبع لذلك, المستعملة في مصطولة حالي من الإسان المخاطبة لذلك المستعملة التي يجب أن تكون أكثر مخطبة