 فشرف بل اشتغالي بالعلم ولا تبغي به ما عشت يا بدا بدا وياله من شراف عظيم الحمد لله رب العالمين له الحمد الحسن والثناء الجميل وأشد أن لا إله إلا الله وحده لا شريك له يقول الحق وهو يهد السبيل وأشد أن سيدنا ونبينا محمد صلى الله عليه وعلى آله وأصحابه والتابعين لهم بإحسان إلى يوم الدين أما بعد نحن في المساعدة الكتاب دفع إيهام للضراب عن آيات الكتاب وخطأ من الشيخ العلمة محمد الأمين ابن محمد المختار ابن عبد القادر الجكني الشنقيطي رحمه الله نحن في المساعدة الكتاب التي يمكن أن تأخذ منها قرآن وقرآن وفي حقيقة كما نعلم القرآن لا يوجد قرآن في قرآن ونجد قرآن في القرآن وفي حقيقة كما نعلم القرآن من هذه الحقات التي الشيخ أخبرها أخبرها منها سمم بك منعميون فهم لا يرجعون هذه الآية يدل ظاهرها على أن المنافقين لا يسمعون ولا يتكلمون ولا يرصرون وقد جاء في آيات أخر وقد جاء في آيات أخر ما يدل على خلاف ذلك كقوله تعلم ولو شاء الله لذهب بسمعهم وأبصارهم وكقوله وإي يقولوا تسمع لقولهم أي لفصاحتهم وحلاوة ألسنتهم وقوله فإذا ذهب الخوف سلقوكم بألسنت حداد إلى غير ذلك من الآيات ووجه الجمع ظاهر وهو أنهم بك من عن النطقي بالحق أنهم بك من أنهم بك من عن النطقي بالحق وإن تكلموا بغيره صم عن سماع الحق وإن سمعوا غيره عمي عن رؤية الحق وإن رأوا غيره وقد بيانت على هذا الجمع بقوله وجعلنا لهم سمع وأبصار وأفئدة الآية لأن ما لا يغني شيئا فهو كالمعدوم والعرب ربما أطلقت الصمم على السماع الذي لا أثر له ومنه قوله قع نبب الأم صاحب صم إذا سمع خيرا ذكرت به وإن ذكرت بسوء عندهم أذن وقول الشاعري أصم على الأمر الذي لا أريده وأسمع خلق الله حين أريده وقول الآخر فأصممت عمرا وأعميته على الجود والفخر يوم الفخار وكذلك الكلام الذي لا فائدة فيه فوق العدم قاله بيرا تبن أبي وهبن المخزومه وإن كلام المرء في غيره وإن كلام المرء في غيره كنه وإن كلام المرء في غيره كنه لكانا نبل لكانا نبل تهوي ليس فيها نصالها لكانا لكانا بل تهوي ليس فيها نصالها ما هو your say now the seventh point which is قوله تعالى in the statement of Allah صمم بك من عميون فهم لا يرجعون صمم they are deaf عميون they are blind فهم لا يرجعون and they do not come back هذه الآية this verse يدل ظاهرها from the apparent it shows أن الملافقين are the hypocrites لا يسمعون that they do not hear ولا يتكلمون and they do not speak ولا يبصرون and they do not see so this verse has shown us that the ملافقين they do not hear and they do not speak and they do not see وقد جاء في آيات أخر in other verses that have come it has indicated ما يدل على خلاف ذلك opposite to that meaning meaning that they do hear they do see and they do speak an example for that is قوله تعالى in the statement of Allah ولو شاء الله if Allah willed لا ذهب بسمعهم الله تعالى will take their hearing from them وقبصارهم and they are seeing وقوله and if another example for it is the speech of Allah وإن يقول when they speak تسمع لقولهم and you hear the speech اي لفصحتهم وحلاوة ألسناتهم in eloquency and the sweetness in their speech when they speak وقوله in the statement of Allah فإذا ذهب الخوف سلقوكم بألسنات الحدان which is that they speak سلقوكم and they utter words and they speak إلا غير ذلك من الآيات other than those verses that all indicate that they speak they hear and that they see so how do we reconcile these evidences if somebody comes up to you and says to you the Quran contradicts itself here you have Allah saying they are deaf, dumb and blind but here we have them here we have first is that showing us that they do here and that they do speak so how would you reconcile between the two the way to reconcile between it is it's easy, it's nothing hard they are unable to speak they are unable to speak the truth وإن تكلموا بغيره even though they can speak other than the truth so the thing that Allah is saying to them سبحانه وتعالى they are what? عن النطق بالحق in speaking the truth وإن تكلموا بغيره even though they can speak other than it صمون they are deaf from what? عن سماع الحق here in the truth وإن سمعوا غيره even if they can hear other things عميون they are blind عن رؤية الحق see in the truth وإن رأوا غيره even though they can see other than the truth so when Allah is saying that they are they are unable to speak their mute and they are also blind and they are also deaf all of them is referring to when it comes to the truth but other than that they are not deaf and they are not and they are also not blind from it they have it so all of those three is what's meant by it عن النطق بالحق they are mute from speaking the truth وإن تكلموا بغيره even though they can speak other than it صمون عن سماع الحق they are deaf from here in the truth وإن سمعوا غيره عميون and they are blind from seeing the truth وإن رأوا غيره even though they can see other than it وقد بينات تعالى هذا الجمع بقولي all of those three Allah has already told us in one verse that is what's referring to is the truth which is قوله تعالى in the statement of Allah وجعلنا لهم سمعا we have made for them what hearing وابصارا and we've also made for them what eyes وفيدة and heart وجعلنا لهم سمعا وابصارا وفيدة we have made for them all of those three but those three haven't benefited them لأنما لا يغني شيئا فوق المعدومي لأنما لا يغني شيئا فوق المعدومي even though Allah gave it to them He said I gave those three to them they are still not able to benefit from it because the eyes has to take you to the truth and if it doesn't take you to the truth it doesn't benefit you because the presence is like its absence again the same as with the hearing your hearing should be something that takes you to the truth or you should be able to hear the truth if you're not hearing the truth having your hearing is of no benefit so it's كلا معدومي like you don't have it and also speaking the truth if you're not able to speak the truth then the utterance and the speech that you have is not of benefits نعم والعربو the Arabs ربما أطلقت الصمامة على السماع الذي لا أثر له the Arabs sometimes they refer to and they use the word صمام which is to be deaf على السماعي when it comes to hearing الذي لا أثر له when it has no effect on a person if you're advising a person and you're telling them something and they're not taking it on board they refer to that person as what a person who is deaf even in English don't they say it's falling on deaf ears is that oxymoron deaf ears then the answer of the ear is to hear is to hear right so you're saying it's falling on to deaf ears in other words he's hearing but he's deaf how is that possible صحيح and this is like the statement of the Arabs and he brings an example of the Arabs saying this he says so whenever they are deaf when I am mentioning in a good light they are deaf they don't even hear that وإن ذكرت to be and if I am mentioned in evil عندهم أذينوا they have ears now they understand it they know it so this bait is بحر البسيط as you can see from the form it's قعنة ببنه in his book لباب الأداب you can find it is written by ابنه من قدن also الصحح لمام الجوهر رحم الله brings it he wrote a book he wrote a book which he called it من نسبة إلى أمه من الشعراء people people people people people people people people people people people who have been named after their mothers from the poets عبد السلام حارون who is one of the محققين scholars who specialize in تحقيقاته في كتب he also brings this in it وقولوا الشاعري and also the statement of the poet أصموا عن الأمر الذي لا أريده they are deaf they are they are deaf عن الأمر الذي لا أريده in the matters which I do not want وأسمعوا خلق الله and they are the most hearing of people حين أريده in the things which I want بيضاو يستشهد and also كشاف وقولوا الآخري another statement of another person so the one which is أصموا عن الأمر الذي لا أريده وأسمعوا خلق الله حين أريده is بحر الطويل فأصممت عمرا وأعميته عن الجود والفخر يوم الفخاري this is also a close meaning to the previous one and also is mentioned by ابن قطيبا is كتاب المعال الكبير غريب الحديث خرطابي brings it خصائص ابن الجني محكم لبن سيدي فأصممت عمرا وأعميته فأصممت عمرا وأعميته أمين صادفته أصم وآمى صادفته أصم وآمى عن الجود والفخر عن الفخاري as I said قطيبا brings it غريب الحديث خطابي brings it خصائص ابن الجني محكم ابن سيدي he brings it and as I said it's close to the meaning of the previous a line of poetry وكذلك الكلام الذي لا فائدة فيه the statement that doesn't have no benefit if a statement does not have any benefit the Arabs also refer to it like that لا فائدة فيه فوق العدمي it's like it's like something that doesn't exist قاله بيرا تبن أبي وحبن المخزومي he says the statement of a person that doesn't really have its weight كنبل تهوي ليس فيها نصالها it's like a nipple that doesn't have no nصال at all it's like a nipple that doesn't hold a nصال this is بيت من الطويل لغبيلة ابن أبي وحبن المخزومي زبي ري يو رحمه الله he brings it in his نسب قريش ابن إيشان brings it روض الأنف you'll find it there شربيني also brings it في الإعالة على فهم بعضي كلامي بعضي معاني ربنا الحكيم الخبير ابن حيان uses it many times in his بحر المحيط and ألوسين روح المعاني so that's the evidence that's the response for the first evidence for the first sorry the seventh apparent contradiction that I put forward إن شاء الله تعالى next sit we're going to do the 8th and then the 9th and then the 10th I will carry on بإذن الله الكريم anything which I've said that was wrong فإنه مني ومن الشيطان والله ورسوله بريان منه سبحانك اللهم بحمدك أشهد أن لا إله إلا الله أستغفرك وأتوب إلي