 فشرف بالشتغالي بالعلم ولا تبغي به ما عشت يا بابا دلا وياله من شراف عظيمي الحمد لله رب العالمين له الحمد الحسن والثناء الجميل وشدوى لا إله إلا الله وحده لا شريك له نقول الحق وهو يهد السبيل وشدوى النسيدنا ونبينا محمد صلى الله عليه وعلى آله وأصحابه والتابعين لهم بإحسان إلى يوم الدين أما بعد قبل نتحدث عنه في الكتابة الورقات للمامي أبي معالي الجويني رحمه الله نتحدث عن النهيو وإن شاء الله وإتعالى اليوم سوف نبدأ فصلا من أصول الفق من أصول الفق العام عندما أصول الفق يأتي ويأتي ويأتي جنرية العام يتتلق بالدلالات الألفاب العام يتلق بالدلالات الألفاب يعني يتلق بالدلالات القرآن والسنة وإن شاء الله وإتعالى هذا ما سوف نفعل اليوم بإذن الله الكريم وإن time allows us سوف نتحدث عن خاص إذا لم نفعل كم كما سوف نفعل بإذن الله الكريم السم عام وقاص . بها ثانية اطلاف وحيث ونهاية . سواء ثانية اطلاف . من تلك هناك قدامة لانسة . المناطق ادائر . مثل من يوم من والصاحب . المرحان ونوم راحان . أي حول اثنان . الوضع المكان . المقربة . المرحان . ونغطال وضع . أول أخير او لأوام أن يجب أن يجعل شيء مخصوصًا لكي يجب أن يتحدث بشكل كبير. هل أنه يجب أن يتحدث بشكل كبير؟ يجب أن يجب أن يتحدث بشكل كبير. فصل، وأما العام، فهو ما عما شيئين فصاعدة. من قولك، عممت زيداً وعمراً بالعطاء. وعممت جميع الناس بالعطاء. والألفاظ هو أربعة. الإسم الواحد، المعرف بالألف واللام. واسم الجمع، المعرف بالألف واللام. والأسماء المبهما، كما في من يعقلوه. وما فيما لا يعقلوه. وأي في الجميع؟ كمين في من يعقلوه؟ وما في مها لا يعقل. وأي في الجميع؟ وأي في المكان؟ ومتاف الزمان؟ وم في الإستفحام؟ والجزاء؟ وGAN»A ولا في النكرات؟ كقولكensored، لا رجل أو الدار؟ و العموم من صفات النطق فلا تجوزوا دعوى العموم في غيره من الفعل و ما يجري مجرى رحمه الله و بمعالي الجويني رحمه الله و رحمة واسعة هذا المجرد يتحدث about is known as العام general the general evidences and as I said before يتعلق بدلالات الألفاض it connects to دلالات الألفاض and the author's definition of عام in saying that عام is فوما عام شيئين فصاعدا what we can say is it's as though we can say he is more inclined to the lexical definition than the definition according to the أصوليين the scholars we deal with it's as though his definition is more closer in terms of definition to the lexical lexical linguistic definition that it is to the the definition of the أصوليين so the definition that we think should be chosen and should be said is that عام is استلاح and technically هو اللفظ الموضوع الاستغراق جميع أفراده بلا حسر it is anything that is placed any word that is placed to really encompass all of its types without any without any exclusion it's all included maybe author رحمه الله after defining it what he did was he categorized it into four he says والفظ هو أربعة it's wordings are four the wordings of what he means here the wordings as سيغ forms when he says to you the wordings are four he means و المراد بالالفظ as سيغ it's forms so the سيغ of عموم the forms of generalization are these four that which he mentioned the first one is الاسم الواحد المعرف باللامي my copy says باللامي so you as you read it you said بالألف واللامي and it's stronger to say that the correct definition is المعرف باللامي because this is the madhab and the view that the author takes which is that من يرى أن أداة التعريفه هي اللام some of the grammarians and some of the علماء actually believe that the definite of the word the word being definite is not the ألف and the lamb it's only the lamb and that the ألف is ألف الواصلي and that the lamb is what makes the word a definite and this is the madhab الذي يميل عائليه it's the opinion that the author leans towards and the author رحمه الله he he says الاسم الواحد الاسم الواحد المعرف باللامي and as I said that this is the madhab in which the author sees that what makes the word definite is the lamb not the ألف and the lamb and the word the ألف and the lamb because some of the scholars they see that the ألف and the lamb is what makes the word definite and others see it as as though it's a lamb and insha'Allah in our explanation of قطر الندى وبل الصدق there would be there in there there should be a enough explanation there insha'Allah the ألف and the lamb that shows generalization my beloved brothers and sisters is the ألف and the lamb that is not للأحدية because some of the times the ألف and the lamb is used as للعهد like for example me and you meet each other and I say to you الولدو the kid now this ألعهدية means that the kid that you and I yesterday met when we were going to for example Brixton the kid that we met or the boy that we met so when I say الولدو this ألف and the lamb is أحدية it's not استغرق it's actually something that brings the memory it's the boy that comes to your mind first that's أحدية that's not here that's not here in this particular place the ألف and the lamb that the author among the lamb that the author is talking about here he's talking about the ألف and the lamb according to those who say it's ألف and the lamb and according to him the lamb that he's referring to is the لام الاستغرقية لام الاستغرقية لام الاستغرقية لام الاستغرقية actually means that the lamb that encompasses it's the lamb of generalization it's the lamb of generalization so for example when we say الحمد لله رب العالمين that lamb in الحمد is الاستغرقية it means all of الحمد for الله سبحانه و تعالى so those are the two forms that the author mentions from the forms of عموم the third one which is الأسما المبهبة and he says كما like the word man فيما يعقل for the one who has عقل in the Arabic language the word man is used للعقل and the man is used for what غير عقل so man is used for humans and the man is used for things objects and things that's the difference between the two and وائي and the word اي all three of them are مبهبة they are all what they are all مبهبة and اسما which are مبهبة my beloved brothers and sisters in the Arabic language is اسم الإشارة and الإسم الموصول the اسم الإشارة which is هذى and هذيه and هذاني and هؤلاء and ه... all of those are اسما which are اسما which are إشارة and the second one is اسما which are موصول اللذي اللتي اللذاني اللاتي اللذينة all of those are اسما which are موصولة connectives they are all اسما مبهمة and what is the word مبهمة means اللتي لا تدل لا تدل على معيينين it is that which does not show a specific thing when I say هذى this and that it could be anything in front of me that I'm pointing at so you say which one this one or this one no one specifically owns هذى for you to for us to and know what you mean by the هذى فتفتقلوا إلى غيرها في تعيين مرادها it's meaning you need to say something else to prove its meaning so for example when you say to me and there are four or five boys in front of me I'm going to say which one and so you're going to say no it's the chubby one so you have to bring something else in order to anything that's like that it's ambiguous it's unclear it's called اسما مبهمة that's the third type and اسما مبهمة as you can see because no one specifically owns it it shows generalization no one owns it and the fourth which the author mentioned is ولا في النكرات اللا السابقة للنكرات it is the اللا that goes before what goes before the نكرات so there's an indefinite before the indefinite there is a لا he said that's the fourth one then the author رحمه الله he mentioned something which he says he says والعموم من صفات النطقي then the author mentions مسألة which is أن العموم من صفات النطقي that generalization comes by utterance and not by actions because there's going to be a point that's going to come to later إن شاء الله يتعالى where he's going to say ونعني من نطقي what we mean by the نطقي is قول الله the statement of Allah وقول الرسولي and the statement of the messenger صلى الله عليه وسلم the author doesn't allow that idea and that belief and that concept which says that generalization can occur from actions and he says وَلَا يَجُوزُوا دَعَ وَالعمومِ في غيره and it is not correct to claim generalization in other than utterance من الفعلي such as actions you can't use actions as generalization وما يجري ما جراه and anything that takes its place anything that takes the place of action none of them can be considered general the only thing that can be considered general according to Abim Ali is what القول it has to be a speech it has to be a speech and this belief of his which is بأن القول that the call لا يجري في الأفعال the call which is بأن العموم لا يجري في الأفعال that the generalization cannot occur in an action it can't be general because of the prophet's mere action this is some it's a very famous speech it's not something he's unique in or he's alone in it's a call which is مشهورة اندل أصوليين it's an opinion held by the scholars of أصول الفق but the scholars of and I always say this المحققينة the scholars of تحقيق in this particular field who look at the views and prove which of the views are the strongest they distinguish between the actions of the messenger they don't just leave it the way أبي معاليل جويلي did because أبي معاليل جويل رحمه الله did he say ولا تجوز دعو العموم في غيره من الفعلي and he's ألي فلا من الفعلي is استغراقية he means all actions none of them are generalization right and that is not what the scholars of تحقيق have taken the scholars المحققينة of this particular field they said that the actions is not all of it so what did they do التفريق بين الفعلي they divide between the actions so the first one they said is called الفعل المثبت الفعل المثبت which is called the affirmative action the affirmative action the affirmative action is that which has been found in صحيحين بقاري المسلم and the Prophet صلى الله عليه وسلم that the Prophet صلى الله عليه وسلم when he came to Makkah when the Prophet صلى الله عليه وسلم entered Makkah after the conquest and the Prophet entered it صلى فيها ركعة تيني he prayed two raka'a two units of prayer in the Ka'ba now when we say that the Prophet prayed two raka'a what are we affirming we're affirming an action for the Prophet this is called an affirmative action صلى فيها ركعة تيني the Prophet prayed two raka'a are you with me brothers now that we said that the Prophet صلى الله عليه وسلم prayed two raka'a in it are you there brothers this one doesn't show generalization which is the مثبت because if we say that the مثبت shows generalization here what we would have to say is that that the Prophet صلى الله عليه وسلم he prayed فرد and he prayed نفل he prayed an obligatory prayer or he prayed a voluntary prayer and that's impossible because all we mentioned is that the Prophet prayed توركع it's either واجب or it's something that he prayed are you with me so generalization here doesn't seem to be able to enter into it are you with me brothers so when he went there he prayed توركع either whether you take the opinion that it was too obligatory that he prayed or he prayed too soon that he prayed and the point is that you have to choose one and if you do choose one you leave the Rome of it being general the second one in the other hand it becomes الفعل المنفيه الفعل المنفيه means that the action is the opposite is the negative action is the negative action which is that you don't affirm something for him but rather you negate something from him for example you say أن النبي صلى الله عليه وسلم the famous hadith لم يؤذل للعيديني the hadith of جابر ابن سمرة and he said I pray with the prophet صلى الله عليه وسلم صلاة العيد and he never صلى الله عليه وسلم ever done again what did he negate from the prophet he negated an action from the prophet what did he negate from the prophet he negated an action from the messenger عليه الصلاة والسلام and he mentions that he did not do أذان no did he do إقامة so my question is that negation is it a negative is it negating an action from him or is it affirming an action for him it's negating something from him so here is is that when the prophet عليه الصلاة والسلام did not do أذان or إقامة are you there brothers then the person is allowed to say to the people صلاة جامعة he's allowed to say that he's also allowed to say الصلاة عباد الله prayer of slaves of Allah you're allowed to do anything that's not a أذان because the negation here allows generalization of the opposite of what's negated because the argument here is that the negative action shows generalization whereas the affirmative action does not show generalization and that's the strongest what that is the strongest view that stands out there and this is the view that was strengthened and pushed by محمد أمين الشنكيطي رحمه الله تعالى which is this قاعدة is what you use to nullify is to destroy the innovation that people newly introduce because if you say that the action that's negated doesn't show generalization then it opens the door of innovation it opens the doors of innovation here then brings us back brings us back to an issue which is if that's the case then the first one which is النبي صلى الله عليه وسلم that the process دخل الكاعدة فصله he prayed فيه ركعتين he prayed 2 prayer are you saying because this whole discussion goes back to if the نكرات is in the سياق of إثبات and the نكرات if it's in the سياق of what النفي because what we just said now is what الفعل المثبت and the فعل المنفيه it goes back to the discussion هذا هو المشاكل الذي كان يخطيه معهم محققين من قصولين كمن القيام رحمه الله محمد الأمين الشنقيته رحمه الله محمد محمد بسماعيل الصنعاني ورحمه الله ومع that if the Nakira the indefinite is in the context of affirmation it doesn't show generalization but if it's in the context the indefinite is in the context of a negation it shows generalization this is where the discussion lies back to and my beloved brothers and sisters أصول الفق as you can see right now is a matter when you're looking at it are you strengthening an opinion it's important that you understand where this discussion roots from or else the person for إِنَّهُ لَيَا طَلِعُهُ will never be able to really see and enjoy the secrets of أصول الفق the secrets of أصول الفق and he will never be able to what comprehend the أحكام الشرعية the jurisprudence rulings in its correct manner exception is the exclusion of what of that which an expression would otherwise include it is only valid on condition that there remains something on that from which the exception was made another condition is that the exception be connected to the speech from which exception is being made that which is accepted can that that which is accepted can be mentioned before that from which it is accepted exception exception can be from the same class and from other things a condition can precede that which is made conditional upon it the unqualified is interpreted in accordance with in accordance with that with with what is qualified by an attribute for example slave is qualified by إيمان in some passages so unqualified references to slaves are interpreted in accordance with the qualified ones the quran the quran can be made specific by the quran the quran by the sunnah the sunnah by the quran the sunnah by the sunnah and utterance by analogy whereby utterance we mean the speech of allah and the speech of the prophet peace and blessings be upon him وإنما يسحب شرط أن يبقى من المستثنى منه شيء ومن شرطه أن يكون متاصلا بالكلام ويجوز تقديم المستثنى على المستثنى منه ويجوز الاستثناء من الجنس ومن غيره و الشرط يجوز أن يتقدم على المشروط والمقيد بالصفة يحمل عليه المطلق كررقبتي قيدت بالإيمان في بعض المواضع وأطلقت في بعض المواضع فيحمل المطلق على المقيد والمنفصل وهو تخصيص أحد الدليلين بالآخر ويجوز تخصيص الكتاب بالكتاب والكتاب بالصنة وصنة بالكتاب وصنة بالصنة ونطقي بالقياس ونعني بالنطق قول الله تعالى وقول الرسولي صلى الله عليه وسلم العثر رحمه الله الإمام أبي معالي الجويني رحمه الله هناه يقوم بإضافة من المواضع الصول الفق ويوجد ألخاص which is سبسيفيك ويقوم بإضافة بعد تتحدث عن جنراليزيشن ويتحدث عن سبسيفيكيشن ويوجد جنراليزيشن as we said from the الفاب and the specification is also from the The author says the khas which is the specific is the opposite of general so after you've come to know what generalization means the opposite of it is what specification is and what he means by it is the opposite of it he means إشارة إلى تعلقه به على وجه المقابلة في الدلالة والحكم it's opposite in it in terms of what it shows and also in terms of its rulings but since we said that the definition he gave in عام was deficient so we wouldn't find this definition of the khas that the author is saying to be correct is said to be said that it's the opposite of العام right so we would have to define what khas means and our definition of الخاص would actually be the opposite of the definition we gave regarding what the عام فإن الخاص الصلاحة هو اللفظ الموضوع لدلالة على فرد أو أكثر مع حسر the khas is in its technical definition it is the wording that which is placed it's the wording that is placed لدلالة على فرد أو أكثر مع حسر it shows a specific or it shows a particular thing or even more but it has a restriction on it it's restricted it's it's not unrestricted but the general generalization it's unrestricted it's too it's general then the author tells us the ruling that is connected to تخصيص he says تمييزه he says تمييزه بعض الجملتي this is the ruling of it الحكم المترطيبي the ruling that comes out of تخصيص is that it distinguishes some of the things that are in it he means إخراج بعض الفاد العامي some of the weddings of generalization is taken out because as we said the khas is love to دلالة على مخصود معين right that the khas indicates and it shows some a particular thing that we have in front of us then the author رحمه الله he divided the تخصيصات اما the مخصيصات إلى قصبي نثنيني he divided them into two he says وهو ينقسمه إلى متصل ومونفصل he said it divides into two and the first one is المخصيصات المتصلة which is the connective specification and the second one is المخصيصات المونفصل the detached connectives sorry the the detached specification what does he mean by the first one which is المخصيصات المتصلة the مخصيصات المتصلة is التي تستقل بنفسها it's the one that can stand independently as for the مخصيصات which is مونفصلة is التي تستقل بنفسها التي تستقل بنفسها it is the one that is independent so the متصلة is لا تستقل بنفسها it can't stand independently the second one is that it can't stand independently then the author رحم الله he mentioned three from the مخصيصات المتصلة he mentioned he mentioned the author mentioned three from the المخصيصات المتصلة which is what the connective specification he mentioned three of them the first one is الاستثناء exception the second one is الشرطو which is condition and the third one which is الصفة which is characteristics the author only defined استثناء in this book and he did not define الشرط وصفة he did not define شرط nor did he define الصفة so when he defined الاستثناء he said فا الاستثناء استثناء is اخراج ما لو له لدخل في الكلامة استثناء he said it means it is to exclude something that if you were not to exclude it it would have been part of the speech now if you weren't to use the exception automatically people would have added it into it meaning there was a need for you to give place an exception on it the scholars mentioned that the the tool to use استثناء is الا واحدة اخواتها it is الا and it's sisters whereas in it's in the شريعة الا واخواتها is not only in the شريعة the استثناءات what can be used is more than those tools that they the ايمة اللغة and the اصولين mentioned the author mentioned two conditions after that for the استثناء he mentioned he mentioned two conditions for the استثناء to be correct and that is the first one is وإنما يصحب الشرطين وإنما يصحبه it is correct بالشرط يساد أن يبقى من المستثناء منه شيء that wherever you're excluding from whatever you're excluding from has to something something has to remain in it but still so for example if you say علي ألف علي ألف upon me is one thousand إلا ألفان except a thousand is that correct you left nothing behind that استثناء they say لا يصحه and it is upon me is a thousand except a thousand what is that so here they say that المستثناء من هو يجب أن يبقى شيء فلا يكون مستغرغ جميع الأفراد the second condition that he placed is what it has to be connected to the speech فلا يتأخر نطق بالاستثناء عن النطق بالمستثناء منه حقيقة أو حكماء the second one is that it has to be connected to the speech in which you are saying so you can't say today upon me is a thousand and tomorrow you call and you say except 500 that is that exception allowed no تأخر a delayed except the حناف the حناف they believe you can according to the they believe there is أما جمهور they believe لا أن يكون متصنى بالكلام فلا يتأخر نطق بالاستثناء عن النطق بالاستثناء من هو حقيقة أو حكماء some of the scholars they use the حديث من العباس when the professor spoke and he said no one is allowed to cut from the trees of maca and to take and then abbas the father abdu rahman abbas said يا رسول الله إلا الإتخر ما about the إتخر because the people they make from it their boats and they're so fun and they're so the message is and they burn it to use it it's beneficial for them then the professor إلا الإتخر okay except the exception that the prophet prayed played here صلى الله عليه وسلم was not part of his speech it was actually brought by who عباس العبد المطالب so some scholars use that as an argument but we're not in مولطن الترجيح so the author رحمة الله the second condition which he placed is that أن يكون متصنى بالكلام it has to be connected to the it has to be connected to the speech and it can't be delayed from it and we're going to stop there إن شاء الله تعالى أي شيء which we have said that was wrong or incorrect is from me شيطان أن الله and his messenger are free from it سبحانك الله وبحمدك أشهد أن لا إله إلا الله أستغفر كواتوب إليه