 تفتحوا آدك الأيام فتا لقد حضرت كل شيء لك القرآن هو ما نرقب with our tongues هو ما يكتب في مصاحفنا في مصحفنا هو ما يتذكر في الناس هذا كل القرآن هذا القرآن لا يوجد أفضل من يأتي ومن يحاول أن يقوم with it لا يستطيع لماذا؟ لأن الله سبحانه وتعالى قال إننا ننزلنا الدكراء وإننا له لحافظون ننزلنا القرآن و أين سأرى after it لذا لا يستطيع أن يتم بطبط مع القرآن even if they do they don't get far with it a young kid is going to come and read the ayah fully and he's going to correct him and say this is not what it is نعم the messenger the sunnah is what the sunnah is the prophet his speeches what he said is a sunnah the sunnah is what فإنها أقوال النبي the prophet's speeches the things that he said عليه السلام و أفعاله his actions the prophet's actions is what anything he did now pay attention brothers actions are also his turuk pay attention to that you have to add add into the word أفعاله his turuk things that he left are actions as well ها aren't the things that you leave actions they are actions but in that case the sahabahs what did they say when the prophet's عليه السلام the day of the day of the trench the battle of Ahzab when the prophet's عليه السلام was digging the hole this is what the sahabahs they said لو جلسنا و النبي يو يعملو فذا كان مننا عملو المضللو if we sit down whilst the prophet is working then that is an action of misguidance but they're not doing anything they're just sitting back so they refer to them sitting back not doing anything not doing anything just sitting back and not doing anything they refer to it as what they refer to it as an action also also the sahabahs they took from the prophet if he left something he didn't do it and they saw that they saw that he didn't do it they knew it was from the sunnah that you have to follow him in it they knew that it felt أنتا و أفعالو who is actions what's the evidence for that when the lizard was brought to the prophet's عليه السلام and the sahabahs all went to eat it some of them went to eat it the prophet's عليه السلام he chose not to eat it so the sahabahs they looked at the prophet and they said يا رسول الله أحرامه is it haram is the lizard haram why did they say is it haram because the prophet didn't eat it so they knew they had to follow him whenever he left behind then the messenger صلى الله عليه وسلم he said no it's just my people don't eat it we're not used to this our culture is not this so the prophet hasn't pushed it away عليه الصلاة و السلام also الله referred to the action of people leaving something behind الله referred to it or they're not doing anything الله referred to it as an action he said ذلك بما عصوا وكانوا يعتدون كانوا لا يتناهون عن مكر فعلوا لبس ما كانوا يفعلون الله said the curse are upon who لعين الذين كفروا من بني إسرائيل على لسري داودا و عيسا من مريم ذلك بما عصوا وكانوا يعتدون they disobeyed الله تبارك they went against his command are you with me وكانوا يعتدون and they transgressed they exceed their limits الله then said كانوا لا يتناهون عن مكر فعلوا كانوا لا يتناهون عن مكر فعلوا they would not stop one another from a what an evil if they saw each other do something evil they would not stop each other from it they would just kick back and they would just watch each other الله then says لبس ما كانوا what an evil thing that they did the ayah maybe I might be reading it wrong the ayah may not be لبس ما كانوا يفعلون it may be لبس ما كانوا يصنعون I'm confused but I think it's لبس ما كانوا يفعلون لبس ما كانوا يفعلون لبس ما كانوا يفعلون لبس ما كانوا يفعلون because the ayah in Surat al-Nahl where الله تبارك و تعالى he says when he speaks about this there's a village which is a village where الله تبارك و تعالى he talks about مثل الذين لا لا where the ayah says where Allah talks about was the beginning of the ayah where Allah تبارك و تعالى he says he's talking about Makkah that يأتيها رسقها رغدا من كل مكان فكفرت بأن عم الله فأداقه الله لباس الجعي والخوفي بما كانوا يصنعون that ayah the ending لبس ما كانوا يصنعون that's the ayah always getting wrong with so it's either لبس ما كانوا يفعلون you sure based on the ayah it becomes what it proves to say that it becomes a proof to say that whatever a people do not do whatever they don't do they seek back interaction so do we follow the messengers صلى الله عليه وسلم in that we follow him عليه صلى الله عليه وسلم in that there are a lot of evidences that the Quran and the sunnah prove that we have to follow the prophet صلى الله عليه وسلم in his sunnah والأطيع الله والرسولة فإن تولوا فإن الله لا يحبوا الكافرين وصلى الله تعالى he says يحذرين الذين يخالفون عن أمره أو يصيبهم عذام أليم وصلى الله تعالى فإن تنازعتون في شيء فردوه إلى الله والرسول إن كنتم تؤمنون بالله وليوم الآخر والأسول الله سلم ما كان للمؤمن ولا مؤمنة إذا قضى الله ورسولة أمره أن يقول لهم الخيرة من أمرهم الله أوسو said إنما كان قول المؤمنين إذا دعوا إلى الله ورسولين يحكم بينهم أن يقولوا سمعنا واطعنا there are many evidences now all point out following the prophet صلى الله عليه وسلم بالسنة قرانيون إذا لا يا ليس قراني لأن القران يخبرونكم أن يتبقى قرانيون قرانيون يخبرونكم أطيع الله وبي الله تبارك وتعالى والرسولة ومسجل كيف يتبقى قرانيون كيف يتبقى قرانيون when the Quran is clearly telling you what to follow the messenger صلى الله عليه وسلم so based on that brothers the sunnah is what the prophet صلى الله عليه وسلم is speech anything which he says so a hadith when you hear that he says قال رسول الله صلى الله عليه وسلم you understand or كان رسول الله صلى الله عليه وسلم يفعلوا فعال رسول الله صلى الله عليه وسلم the prophet used to do this or he said or he used to do this now those are فعالة the next one is called وتقراته the prophet صلى الله عليه وسلم the things that were done in front of him and that he consented to his consent are what his consent are an evidence like when جابر صلى الله عليه وسلم تعالى عنه كنا نعزل والقران ينزل we used to do quarters interruption and when the Quran would come down we used to do that so the Quran didn't stop us from it so this is what that means the consent of the prophet silence now some people may say maybe the prophet didn't know that they didn't doesn't Allah know سبحانه وتعالى doesn't Allah تبارك وتعالى not know Allah knows Allah would have brought a ruling regarding this matter so now the sheikh he's going to move on to as I said the دلالات how to extract evidences from the كتاب understand now pay attention some people will say to you I want just كتاب صنا and how are you going to get it from the كتاب صنا the كتاب صنا the way to extract نعم so now we're going to see it now the jurisprudence rulings how to extract from the كتاب صنا the sheikh is going to tell us he's going to tell us a handful of them sometimes the way we take it from the كتاب صنا نص underline the word نص sometimes we take it from the كتاب صنا by way of what by way of نص what does نص mean the sheikh told it to you so sometimes we take it from the كتاب صنا by way of نص so some of the علماء will say to you this مسألة نص but this is a نص when they say نص to you what does it mean sheikh told you نص it is a نص the word نص when the person talks to himself it's a نص whenever the person says it's a utterance of anything it's a also point it to something it's a نص and anything that takes those two meanings أل واضح means what which is أل واضح means when they say نص when they say نص sorry نص is anything that is it whispers of yourself and not إشارة نص has to be utterance sorry are you with me the love the love is it's not a whisper of your heart wherever you whisper to yourself it's not it's not it's not it's not it's not it's كليا means what أي أصريح it's direct it's clear نعم very good the third one is what الذي لا يحتمل إلا ذلك المعنى all of that is what that it doesn't carry any other meaning so what drops out from there الضاهر and المجمل they're not in here because both of them they can carry more than one meaning are we going to take what ضاهر and مجمل means it's going to come to us pay attention it's a love utterance which is clear which doesn't carry any other meaning 100% it means this nothing else and an example for that means is what an example is the added numbers numbers are نص are you with me a number is a نص what does that mean when الله تبارك عليه سلم the Quran تلك عشرة كاملة and that is 10 which is full نصورة البقرة I-196 and a نص it doesn't take any other meaning no other meaning whatsoever this type which is a نص it is obligatory that the person sticks to that one and he implements it and you're not allowed to divert to any you're not allowed to divert to anything else no other text can you give presidents over a text which is نص except which one unless it's abrogated if it's abrogated then of course you leave it for the one that abrogates it or unless there comes an evidence which diverts it from its apparent meaning it diverts it a diversion comes which is a صارف comes other than that you stick to it because it's a نص نعم وتارة تأخذ من ظاهرهما and sometimes you take it from its apparent meaning so what does ظاهر mean شيخ is going to tell us وهو ما دل على ذلك على وجه العموم اللصغي أو المعنوي ظاهر means so the second you underline the first one نص right now you're underlining ظاهر sorry ظاهر means what ظاهر is the apparent the شيخ explained it to you it is وهو this هو goes back to what اللفض اللفض وهو أي اللفض it's a love اللفض اللفض اللفض which is واضح it's clear so what does it share with نص both of them are اللفض both of them are واضح good good ما دل على ذلك على أهساء ما دل على ذلك على وجه العموم it indicates دل what is it indicating the حكم شرعي we're talking about the حكم شرعي دل أي at the beginning but what's the heading فلحكم شرعي so it indicates this ruling this jurisprudent ruling it shows it على وجه العموم in a general معنى ما معنى in a general معنى either by wording or by meaning how what does it mean by general wording or meaning it means what comes to the mind first المتبادر إلى ذهب you read this what's the first thing that comes to your mind first the apparent means the thing that first comes to your mind when the utterance is taken but pay attention but there is an opposite side it only shows this meaning 70 60 80% that meaning it shows it so if something shows you are you with me if it shows you the meaning 70% it has this meaning in it that's what comes to the mind first that's why it's the percentage is high and it's closer that way this is called what this is called this is what but there is a possibility that it can take another meaning but that other possibility is very little the apparent is what 80% there is a 30 40% there's a 20% even that it can take this other meaning are you guys with me let me look at one thing what is that 20% or 30% what's it called that 30% or that 20% we said that 80% or the 70% or the 60% it's called what ظاهر right the 20% or the 30% is what تأويل مؤول that's what مؤول is تأويل is you're going from you're taking the lesser the one that has the lesser percentage over the one that has the highest percentage are you with me now how is something you have 70% that it shows this and you're taking a 30% تأويل that's what it means according to the أصوليين are you guys with me so pay attention which one is the راجح ظاهر which one is مرجوح which one is the لسة the لسة one the تأويل among the مؤول very good now sorry sorry before you go in what is the ruling regarding it or my example for it sorry an example and a ruling an example is the Prophet ﷺ he said توضى ملحوم إبل توضى he said the Prophet ﷺ he said توضى do ablution from what the meat of the do ablution from what the kamu meat that is narrated by my Muslim that which comes to the mind straight away that the word وضو means what washing the specific places of the body in which the شريعة has set you all know how to do وضو so that hadith clearly when somebody says to you that the Prophet ﷺ said توضى ملحوم إبل you will say to yourself yes this person yes so we do go look from it the way but there is a week there is another meaning that could be in it which is that the word وضو originally means نظافة so it can mean to do وصول to have a bath now that is not ظاهب that's not what comes to mind straight away it is not المتبادر إلى الدهني this is called مرجوع it is called what مرجوع what's the ruling regarding it the ruling regarding it is that we implement it that we what we implement it and it's where it's implemented نعم unless there comes an evidence that diverts it from it إمام الشوكاني he brought إجمع in his book إرشاد الفحول paid 176 that the ظاهر has to be implemented and he brought an إجمع from the صحابة you see because the path of the Salaf of this Ummah is that we implement it and that we stick to the ظاهر unless there comes a what unless there comes a evidence that shows it that is what that we take it away from its apparent meaning نعم the next one is the third one is it's that which shows now sometimes we take the حكم شرعي how do we take it in terms of منطوق منطوق means utterance again it is by way of utterance the شرعي I clearly said it are you guys with me and the شرع explained it to you he said it is the thing that shows you the ruling في محل النطق by way of utterance the شرعي I clearly tells you by way of utterance you take it directly from what we said like he said in the ayah فلا تقول لهما أفين do not say of to your mother are you with me so this love which is of you are not allowed to do تقفيف to your mother you can say of to your mother to your parents are you with me نعم وتارة تأخذوا من المفهوم and sometimes it's taken from there it is taken from the مفهوم مفهوم is not the utterance you've taken it by understanding it from the text the text didn't say this to you but you've understood it from the text now this one the sheikh is going to give us the types they come in they come in two types the sheikh is going to mention them إن شاء الله تعالى وهو ما دل على الحكم بمفهوم بموافقة ان كان ان كان مساوية ان كان مساويا ان كان مساويا ان كان مساوية ان كان مساوية ان كان مساوية ان كان مساوية ان كان مساويا ان كان مساويا للمنطوق او لا منه او بمفهوم المخالفة ان لا ان مفهوم المخالفة ده سكنو اذا خالف المنطوق في حكمه لكون لكون في حكمه لكون المنطوق وصف وصف وصف بوصف او شورط فيه شرط اذا تخلف ذلك وصف او الشرط تخلف الحق الشغر رحم الله تعالى now he tells us that sometimes it's taken out of it by way of مفهوم by way of مفهوم مفهوم it's the opposite to منطوق منطوق is what you take from it directly if I tell you listen I'll give you an example if I tell you أبو بكر stand up now the منطوق is what the منطوق is stand up that's the منطوق I'd say to him stand up the مفهوم is the opposite or it is it is that what you've understood from it which is what don't sit don't sit is what it's a مفهوم you've understood that from my word I didn't say don't sit I just said stand up are you with me now so مفهوم this is what it means but the مفهوم is two types مفهوم الموافقة and مفهوم المخالفة so I'll explain that and then I'll explain word forward what the sheikh said مفهوم الموافقة means what مفهوم الموافقة مفهوم الموافقة it is the meaning is benefited from the word by way of silence of it it goes in agreement with the utterance but the sheikh but it's not said because he has to be understood from it sometimes the scholars they call this لحن الخطاب the word مفهوم الموافقة is called what لحن الخطاب it is called what لحن الخطاب it is called لحن الخطاب that's when it's that's when it's what that is black in if it is it's called لحن الخطاب pay attention if the مفهوم الموافقة is equal equal to the utterance please understand this is important but these because it's it requires what examples now I'll give you guys an example اللحن الخطاب is it's called لحن الخطاب to make it more easy for you guys instead of saying مفهوم الموافقة just say لحن الخطاب what does that mean what does that mean it means that this understanding is in agreement and it's proportional to the utterance that was made it's proportional for example اللحن الخطاب is اللحن says those who are eating the wealth are you guys with me of the orphans by way of oppression إنما يأكلون they are eating with what في بطونهم they are placing in their stomachs نارن هالفاية وسيصلون سعيرا and they will be punished by سعير هالفاية are you guys with me so what has the ayah prevented me from the ayah has prevented me from what from eating the wealth of the children the orphans eating their wealth by way of oppression are you with me okay that's the منطق of the ayah what about if I burn their wealth if I burn it I'm not going to eat it I'll just burn it I'll take all their money put it somewhere and burn it and this is understood and it's equal to eating it whether you eat it or you burn it the most the same it's destroying the wealth isn't that it that is called مفهوم وفقة موساوية للمنطق what was said in the ayah what I understood from it is in agreement with it good there's another type of مفهوم وفقة that one was called what that was called لحن الخطاب that was called what that is called what it's called لحن الخطاب the second type of مفهوم وفقة is what called it's called فحو الخطاب or it's also called مواء which the author said it the author he used it in different way but فحو الخطاب it's also what others call it which is مفهوم وفقة هي أولا من المنطق which is this type okay pay attention and it is the understanding which is in agreement with the utterance but it's more befitting than it and it's the one الله تعالى يسألني آية فلا تقول لهما don't say أفت your mother what if I beat my mother up can I beat her up because if it said أولا من أف is more little than beating her up if أف was said no to then of course you can't beat your mom up does that make sense so this is called فحو الخطاب how did we get that from the ayah we will say that the منطق which is أف and the مفهوم which is a ضرب hitting which one is أولا which is more befitting ضرب is more befitting hitting is more befitting because if you're told you can't even say أف to her which is smaller little then of course hitting is even greater this is called فحو الخطاب we finished the first type of مفهوم الموافقة we're now going to move on to the second type which is called مفهوم المخالفة the sheikh mentions all of this and I'll explain the word for it Insha'Allah when I finished the explanation of it the second is called مفهوم المخالفة مفهوم المخالفة what is it مفهوم المخالفة is wherever the text said your understanding is not in agreement because that was the first type the first one is called your understanding which is in agreement to the text here your understanding is reversed to the text your understanding the opposite to the text with example everything becomes clear good and the sheikh brought and how many types he brought سفة شرط he brought those two I'm sure what else did he bring he mentioned بواسفين or شرطن it's a wasp or شرط underline those two are the two types of مفهوم المخالفة it is wasp or شرط what does that mean it either comes by way of description or it comes by way of what condition so what is that what is this one called مفهوم المخالف what is it called it's called دليل الخطاب what is it called مفهوم المخالفة sometimes the نحات what do they call it sorry not the نحات what do they call it دليل الخطاب an example of the characteristic type which is the one that's سفة the sheikh mentioned them in his mutton the sifa one is what it is like when Allah تعالى he said يا أيها الذين آمنوا إن جاءكم فاسقوا بنابئين فتبينوا or another قراءة says what فتثبتوا فتبينوا or فتثبتوا the mutton قراءة تاني سبعية تاني good this ayat is saying to me all those of you who believe if he comes to you a person who is a fasq verify what he says to you the reverse that I understand from this characteristic because is this not an attribute to be a fasq it's a sifa very good so this is called and I'm going to do to it what I'm going to come with a sifa which is مخالف it's in opposition to what the to what the ayat says but it's a correct understanding which is called what does that mean it means if the ayat says that if a fasq comes to you verify so the ayat is saying to you if he's not a fasq you don't have to verify if a muslim person who I don't know him upon fisk I don't need to verify what he says I can take it because the ayat said it to me where's the you're going to say to me where's the ayat I'll say to you I took it from the ayat by way of مفهوم المخالفة of this sifa that the ayat says إن جأكم فاسقوا بنامين فاسق but he's not a fasq he's a sadaq so فتا بيالو is not needed or فتا تبتو is not needed I don't need to verify he's his reliability I'll click on board that's called it's called the مفهوم of the ayat and that is called what دليلو the second type is called what مفهوم الشرط a condition it's a a condition it's a condition it's a shard an example for that is آية سورة الطلاق آية 6 و الله تعالى he said إن كن أولا تحمل if the woman you've divorced the woman which you've divorced she's a مطلقة you divorced and she's what she's pregnant Allah says this is a shard it's a condition right because Allah said إن أولا تحمل و إن if it's a condition she's pregnant she's got a child in her stomach Allah says فأنفقوا عليهم provide for the woman حتى يضعنا حمله until she gives birth to the child if she divorced she becomes pregnant for nine months you have to give money to her why she has that baby inside her دم مفهوم المخالفة which is a shard is that if she's not pregnant I don't have to give her nothing so the مخالفة is what إن كانت غير أحمل if she's not pregnant لا يجب أن يفقوا عليها I don't have to give her nothing I don't have to so those are the two types that she mentioned which is called مفهوم المخالفة which is a صفة أنا مفهوم المخالفة which is a شارطة it is a حج عند جمهور العلمة it's a proof according to the majority of that scholars as Ibn Quddam mentions in his كتاب روضة الناظر و جنة المناظر they mentioned that in his book so now let's take the method of the sheikh و تارتن sometimes و تارتن من المفهوم sometimes we take it from the مفهوم are you with me و هو the مفهوم is ما دل على الحكم ده which shows the ruling بمفهوم الموافقة تن by way مفهوم الموافقة that's the first type are you with me by way of مفهوم الموافقة I explain that إن كان مصاوين so that's مفهوم الموافقة the first type is called موساوين so the مفهوم موافقة it is equal it is what what did I call what did we call that one we call it نحن الخطاب right good فوقها they call it the أصولين sorry they call it لحن الخطاب او او لا منه it's more befitting what was the example I gave for إن كان موساوين للمنطوق if it's an agreement to the منطوق what did I give yeah I said فلات نضاز منطوق so that's مفهوم here إن الذين يأكلون أموالا ليتاما دلما إنما يأكلون في بطونهم نارا و سيصلون الصعيرا good و ربا أولا منه فلا تقول لهما أفن what was what was the أولا منه اضرب hitting very good then the شخص says بمفهوم المخالفة by way of مفهوم المخالفة and we said how many times مفهوم المخالفة is so he's going to explain to you مفهوم المخالفة is what is مفهوم المخالفة also known as دليل الخطاب دليل الخطاب بمفهوم المخالفة دليل المخالفة إذا خالف المنطقة he's explaining to you مفهوم المخالفة it goes it opposes the منطقة the utterance لكن مفهوم الموافقة does not go against the utterance في حكمه in its ruling لكون المنطقة by way of ruling how does it differ one is going to say if this says permissibility the opposite is going to say what because you're not allowed to take it from this المفهوم المخالفة by way of صفحة here what does it show permissibility of taking it from the one who's reliable who's not a فاسق you see so it differs from it in terms of ruling لكون المنطقة وصفحة because the منطقة he was connected the منطقة was connected to a characteristic يأيوا لدينا آمنوا انجعكم فاسق that's the منطقة وإن كنا أولا تحمل فأنفقوا علي هنا وإم is connected here you see إذا تخلف ذلك الوصفو أو الشرط تخلف الحكم if that was description or that condition is missing the ruling goes meaning if it's not a فاسق or she's not pregnant then the ruling changes what does it become the opposite to what the ruling was and that is what the دلالة من الكتاب وسنة ثلاثة أقسام now the author is going to go to there are دلالة the way that the كتاب and the سنة they indicate things are by three ways they show things by how many ways by three ways all of these brothers I have to I want you to realize all of these they fall under the مانطوق so from the منطوق is dividing into three the منطوق is dividing into three the مفوم is dividing into three to موافقة and مخالفة now the منطوق is dividing into three what is the first one دلالة مطابقة إذا طبق اللفضة على جميع المعنى مثل دلالة المطابق حس to you حس means windows in a roof doors knobs handles toilet kitchen all of that is a house is دلالة المطابق نعم the second one is what ودلالة تضم من تضم من إذا استدلنا باللفضة على معناه دلالة تضم if we take a portion of the house for example if we say door door is a part of the house the house consists of many doors that come together that make a room then the room roof has to be on top of it and etc. so if we take a portion of the house this is called دلالة تضم من the third type is called what ودلالة التزام إذا استدلنا بالفضل كتاب والسنة ومعناهما على تواب إذان ومتم ومتم ومتمماته وشروطه ومالاية مذالك ذلك المحكم فيه أو أو المخبر عنه إلا به this house if it's got locks if it's got doors and it's then it has to have it has to have someone who made it دلالة التزام it necessitates from it that there's no house it's just randomly somewhere unless there's somebody that made it now الشريعة is like that and I only gave the house as an example so you can understand it الشريعة is also like that our religion is also what it's like that that إذا the word in all of its meaning like for example the word الخالق الله is the creator the word خالق shows us two things it shows us الله existence and it also shows us the characteristics of creating so a that and a sifa a that an essence and it also shows us a characteristics of creating good دلالة التضمون is what دلالة التضمون is if we take one of those two which is either the that or the characteristics of creating if I take one of them it's called دلالة التضمون for example if I say الله creates and I take one of that the third one it's called دلالة التزام دلالة دلالة التزام دلالة التزام means if Allah is the creator and he did create then I have to affirm for him سبحانه وتعالى that he is what he's got knowledge that he has knowledge سبحانه وتعالى and that I also affirm for him that he has ability because no one can create if he doesn't have knowledge and an ability you have to have the ability to do something and you also have to have you also have to have what knowledge to know how to do this thing or else you can't create you can't make something and those three دلالة المطابق دلالة الالتزام and دلالة التضمون you will find it in the نصوص الوحية in the Kitab in Sunnah and Allah mentions that in Surah Al-Talaq in the last ayah Allah says الله الذي خلق سبع خلق underline that part الله الذي خلق he is the one who created سبع سماوات seven heavens ومن الارض he created this earth as well ومن الارض مثلهن يتنزل الأمر بينهن his affairs comes down on both of them سبحانه وتعالى why did Allah do that لتعلموا أن الله على كل شيء قدير to tell you that Allah is able to do everything وأن الله قد أحاط بكل شيء in علم and that Allah encompass everything with knowledge so Allah telling you I have ability and I have knowledge so when I was creating something I was telling you guys that I have the ability to do things and I was showing you guys that I have knowledge because creating creating automatically brings with it and it brings with it what? ability and knowledge and based on that the علماء of فق when they speak about مسائل like that one is they say this is دلالة المضربك many things fall under it دلالة التضمون they take a part out of it دلالة الإلتزام is something that necessitates from this when something necessitates from it the sheikh explained it to you it is either by looking at its متممات or its شروط that which completed or its conditions وما لا يتم ذالك المحقوم فيه أو المخبري عنه إلا بي أو that thing which is the ruling has been placed on that it cannot complete or that which has been spoken about cannot become complete or its conditions will be met unless this comes in which is that this house will not have come into existence it will not have existed if nobody made it now