 فشرف بالشتغالي بالعلم ولا تبغي به ما عشت يا دادا دالا وياله من شراف عظيمي الحمد لله رب العالمين والصلاة والسلام على من أرسله الله ورحمة للعالمين السيدنا ونبينا محمد وعلى آله وأصحابه والتابعين لهم بيحسان إلى يوم الدين أما بعد نحن قبل نحن نعطي مجموعة من العلم الجدل والمناظرة عداب البحث والمناظرة نحن نتحدث عن مجموعة مقاومات ومجموعة من مجموعة أو كيف يجب أن يكون مجموعة ونحن نتحدث عن المقاومات إن شاء الله التعالى بإذن الله الكريم نتحدث بإذن الله الكريم أو نتعلم مجموعة من المقاومات وإذا كانت لدينا موقع فنن يتحدث عن المقاومات ونفتح المقاومات وإذا لم يكن المقاومات كما يجب أن نتحدث عن المقاومات فننحن نتعلم في one day it's not a big ولكن ما أهم هو أننا لدينا أفضل مفتاح جيد من المقاومات التي أتحدث عنها وما أنها الحكومة رحمها الله إذا نتحدث عن المقاومات الشهرية الجدلية لقد نتكلمها 15 تام ونشاء الله سبحانه وتعالى سوف نذهب إلى المقابل 16 اليوم بإذن الله الكريب. المقابل 16 هو ما يتسمى الغسبي المقابل الذي يستخدمه هو الغسب ، غاين ، صاد ، وغسب وهذا يشكل جداً في تاقتيقات المتحدة في المتحدة تقول أنك ستكون غسب غسب هنا يعني أن هذا المقابل يخطأه من أن يكون أخباره في تصميم المقابل الذي يخطأه حسنًا ، بسيطانًا ، إنه مجموعة جزيلاً ، هل أنت معي يا أخي؟ في تقديم تقديم ، هذا ما قلت لك ، أنا أحد الذي يسمى المعلل ، تقديم تقديم ، وإن شاء الله تعالى أنك سترى الكتابة التي ستتعلم ، تقديم تقديم تقديم ، تقديم أحد أن elim calls for everyone تقديم so that you will do something. you can consider that also. liberated and now this one is هو شخص يجب أن يكون في الموضوع. هو شخص يجب أن يكون في الموضوع. يجب أن يكون في الموضوع. المجموعة الآخر هو سائل. سائل يجب أن يريد أن يتحفظ هذه المجموعة. وي误د أن ما يقوله هو مخطأ. في هذا الموضوع, المجموعة الذي يطلق معلل هو يجب أن يكون في الموضوع. أنه يجب أن يكون في الموضوع ما يمكنك أن تفعله هو منا. يمكنك أن تقول أني سائل. الموضوع هو سائل. كما أنك يقول هذا الموضوع is a rejection. وكما أنك يقول هذا الموضوع ليس كثيراً من موضوع. لذا فنحن نتحدث عن المتحدة. إذا كان مع الموضوع أن يقومك بالموضوع لكي يجب أن يتخلق الموضوع. وكل يجب أن يتخيله هو مخطأ. فهي يضع فردك أن يتخيله ليس الموضوع ويفعل هذا ويجب أن يتخيله. فهذا كان موضوع. في أخر الموضوع في أخر الموضوع ما يتحفظون ذلك إن شخص يتخلق حسناً؟ your job isn't your job is to just basically are you there? your job is to just do منع عن المناغظة you just meant to nullify his claim in علم الجدل والمناغظة and what he's going to bring forward is مقدمة الدليل and then he's going to bring the dailil and he's going to be he's going to try to bring A and a T out of the dailil those are the three things and you do مناقظة of any of those three so he places an introduction before his evidence you can nullify that the dailil itself that he's going to bring you could do مناقظة of that and nullify that and what do you call it? the final result that he brings out of his dailil you can also nullify that as well pay attention to that but when he brings a dailil you would have to oppose him with a dailil like it but if he just makes a mere claim then if you if he brings forward just a mere claim then if you come with an evidence this is now what's called الغصر the fourth, sorry the 17th is called المكابرة that's called what? المكابرة and this term really revolves around the tongue of the people تدور عدل جدليل the scholars of جدل this is commonly used this term مكابرة and what is meant by مكابرة is when a person basically debates with you and argues with you لما يعلم المنازع أنه مقطن فيه he's debating with you in something which he already knows that he's wrong in he's just persisting in debating on a point where he himself, before anybody else he himself knows that basically this part of his claim is weak and it's incorrect for example, if a person basically rejects البدهيات the things that are known out of necessity they don't need no evidence to be brought forward for it or he rejects المحصول ساته something that's tangible right in front of you for example, you say this message has has a pillar and it goes to you, no it doesn't I reject that the message has pillars the reason why he wants to reject it is for example, he doesn't want to allow that the message is a place مثلا, that's what he is rejecting so he can see you're doing something called مقدمة الدليل you put in an introduction for your evidence so he wants to reject مقدمة when the مقدمة itself is from the بدهيات from the it's known by necessity it's من المحصول ساته so here this is now called مكابرة this is called what مكابرة because he can see where it's leading to so he's going to be stubborn on this point the 18th term is is called سفسطة سفسطة again سفسطة is that a person will reject well established realities that's what some scholars said others have said that no what it means is that the person would actually turn the reality into opposite than what it is or he will actually they will claim that it doesn't exist so the one before would say to you when you said to him are you there and I don't believe there's pillars here but I can't see something and what I can see is just like a mirage مثلا it's like a mirage what he does is that it's different from مكابرة مكابرة is when he's stubborn whereas سفسطة means when he wants to reject it and he wants to change the reality into something else he wants to change it so what he's going to say is that it's like when you see a mirage your eyes do see that right doesn't it see it it sees water in front of it but then when it gets there what happens when it gets there there's no water there at all it's a what's the difference between that and this it's the same we'll say to you this is called سفسطة the 19th term is called الحيدة what is it called it's called الحيدة in علم الجدلي والمناظر this is called حيدة حيدة means the person basically answers or he responds to something that has nothing to do what's at discussion right now he's basically talking about a point that you and him are not both both talking about and he's actually diverting he's turning away from the point at discussion generally they will call this الحيدة and موطن النزع they say this is الحيدة and موطن النزع this is you actually swerving away from turning away from getting away from the point of discussion right now صح it's called حيدة so you ask him a question and he answers another question so he looks smart in front of the people he's not going to say I don't want to answer it but he's answering another question that's called what الحيدة generally in its long form they call this الحيدة and موطن النزع this is more of a diversion the person is turning away from the point of discussion so you say to the person يا أخي هذه حيدة this is the حيدة you're turning away from the point and one of the أحمد السلام و رحمه الله و جميعا they never used to like having a debate on so many different topics a lot of the people's debates and discussions nowadays is all over the place always bring the person who's trying to just bring it back to the point again we're talking about this to make it clear this is what our discussion's about we could all go off topic all day but we're not going to neither we're going to give justice to those other points that you're going into I know where we're going to leave this place يجب علينا أن نتفهم أو نتفهم على هذا الموضوع لذا ما يجب عليك أن تفعل هو أن تحتاج إلى هذا الموضوع لذلك يجب عليك أن تقوم بكتبه المعارضة 20 مصطلحة المعارضة 20 مصطلحة من أشهر المصطلحة الجدلية هي المعارضة المعارضة يعني أنها تصميم لكنها لا يعني فقط أي أصميم يعني أنها مقابلة الدليلة بالدليلة يجب عليك أن تقوم بكتبه ويجب عليك أن تقوم بكتبه مع بعض المعارضة لذلك يسمى المعارضة الإمام أبو وليد الباجر رحمه الله سيزينس كتابل من هاج المعارضة مقابلة السائل المستدلة بمثل دليله أو بما هو أقوى من هو يعني أن المعارضة مقابلة تجرب أن يقوم بكتبه التعشي وإمام المعارضة الذي يجب عليك أن يقوم بكتبه وإمام المعارضة أنه ليس هو الذي يأخذ المعارض هو يتحدث عن المعارض فالسائل هو سؤال يأخذ أنه يريد أن يتحدث أنه يريد أن يتحرق أكثر نفس هذا الشخص فهي ستحدث أنه سيكون أقوى منه أو شيء أكبر than it in evidence. Number 21 is المعطريض. It's from the مصطلحات الجدالية. The مصطلح which is known as الوقت المعطريض. المعطريض is القادح في دليل المستدلي. The معطريض is the one who is actually coming about and he is the one who is actually critiquing and criticizing the evidence of this person and what he has brought forward. The individuals call the معطريض. He is doing اعتراض. He is doing معرضة. But he is called A. He is called معطريض. So you see that time, we use that time against him. And the معطريض is a person who is doing معرضة. He is basically what he is trying to do is he is trying to critique or he is trying to weaken or he is trying to pierce the demolished evidence that is brought by the معطريض. He is known as the معطريض. The 22nd مصطلح is المعطل. المعطل is the معطل basically. It's what I keep saying to you. It's the معطل right? The معطل is what? The معطل is the one who is using evidence. He is the one who is bringing an argument forward right? He is called the معطل. Why is he called the معطل? Because he is bringing a reason for his argument. إلا. He is bringing an إلا for it. A reason. That's why he is called the معطل. So he is saying the reason I am saying this is because of my evidence. So he is the one who has to bring the evidence. He is the one who is building an argument. He is the one who is building a case. The other one is called the السائل. And that's why in the كتاب أداب البحث والمناظرة رتب by طارش كبرير زاده أسامة والخير is وظيفة السائل وظيفة المعللي and أداب المناظرة. He talks about those points. Are you with me brothers? We are going to study وظيفة السائل. What's the job of the questioner? What does he have to do for his argument to be strong? And this is really it. What's the crust of the crust in the debate? The top of the سائل وظيفة to سائل and the وظيفة of the معلل. And when is his argument correct? And when is his rivalry or his opposition valid? And what manners and etiquettes do they both have to use? And they have to observe. He concludes the book with the آداب. So the معلل as I said is المستدل بالعلا. He is the one who is using a reasoning behind his evidence. Number 23 is المجيب. المجيب is the one who is responding and is answering من يردو على أسئلة القادحين. It's the one who basically responds and he gives an answer to the ones who come to critique and criticize the evidences that were brought forward. And some scholars like Mohammed Ameen and other, they say that the مجيب and the معلل are both going to be the same. Because he's the one who the سائل is going to bring اعتباط or position regarding his evidence. So he's now going to respond back to him. So when he's responding back he's called the مجيب he's called the responder now. Also what's used in علم الجدل which is also used in علم الجدل is called المستدل عليه. And this, the word المستدل عليه المستدل عليه what is meant by it is الحكم الذي يريد المستدل الوصول إليه. Pay attention to this. Because these terms are going to keep coming back and forth to us all the time. المستدل عليه المستدل عليه is what he means the حكم the ruling in which he wants to reach the معلل or he wants to gain his ruling from. This is called the مستدل عليه the حكم that he's trying to take from it. Don't worry insha'Allah when we speak about وظيفة المعلل and the وظيفة to a سائل we will find out what these أركان and pillars are that they both have to come with. Also what you learn the other which one is what number is this now well that was the 24th right the 25th is yeah is the مصطلح المنطوق منطوق is another thing that they use in علم الجدل which already took in أصول الفق and as you can see in أصول الفق these words came from here they came from here منطوق basically means دلالة to love them في محل النطوق an example for this one for example 2 people are studying one is called محمد and another one is named خالد so there's few people studying and then you're able to say محمد فاهمون محمد is one who understands محمد فاهمون محمد is one who understands what is that called brother that's called دلالة to love them في محل النطوق it's basically it's a direct speech that محمد understood the lesson are you with me brothers that's called دلالة المنطوق it's direct it's what the words were put down for this is exactly it's a direct speech it's not indirect it's not understood from it it's actually direct محمد understood the درس the opposite here right now is are you with me brothers دلالة to المفهوم is are you with me brothers when I said that محمد understood the lesson then that meant that خالد didn't understand the lesson now that خالد didn't understand the lesson I never said that that's called دلالة to المفهوم you've understood that from my speech the fact that I restricted understanding only on who only on محمد only on محمد are you with me brothers so when you're in علم الجدل و المنظرة what can you hold me account to and discuss with me and what can't you you have to know me saying that محمد is محمد that's called دلالة الممطوق and I accept دلالة الممطوق in the discussion and the dialogue but دلالة المفهوم doesn't I can reject that and say no I don't mean that I actually accept that محمد understood and so did خالد but I only mention محمد because he's my cousin مثلا are you with me so in a debate and a discussion if somebody grabs you دلالة المفهوم you say this is لازم المدهب it falls into the topic of لازم المدهب ليس بلازم حتى يلتزم به صاحبه I don't accept that you're necessitating that from my speech and I don't accept that necessitation I haven't said that and what you necessitate from my speech does not become my مدهب unless I accept it it does not become a مدهب for me it doesn't become a school of thought to me unless I accept it and in this situation I refuse to accept it okay in debates what you're going to talk to me about is called دلالة and المنطوق but I said directly also the other مصطلح that's used is the concept of باطل they use the word باطل and فساد both of them and what they mean by it is المقابل المقابل للحق it is that which is on a position to the truth it is that which is in a position to what it is in a position to the truth as Allah said in the Quran فما ذا بعد الحق إلا إلا الضلال what is that which comes after the truth except falsehood ضلال meaning him هي باطل the other مصطلح that's used is محال you see they use that word محال a lot محال الجدل العلم المجدل جدل المناظرة it basically means الجبع بين ضد ديلي try to bring the two opposites together الجبع بين ضد ديلي when a person tries to actually bring two opposites together in a debate and you say to them هذا من المحال it's from the impossible المحال means impossible so a person says to you you say to them this is impossible و لذلك الجويني رحمه الله he said in his كتاب الكافية إن المتكلمين يستعملون المحال فيما لا يصح العلم بحصوله كقول لهم اجتماع المتبادات محالو و في عرف الفقهة يستعملون فيما لا يفيدو بحالين so he mentions here اجتماع المتبادات المحالو trying to bring the two opposites two things that can't come together you try to bring them both so what you try to say is that it's day and night at the same time or it's hot or cold at the same time are you with me or it's black and white at the same time these are محال it's one of the two but that's not the عرف الفقهة the فقهة what they consider محال is basically something that doesn't benefit anything in any way, form or shape the فقهة when they say محال they mean by it فيما لا يفيدو بحالين it's something that doesn't benefit you in any way, form or shape the other thing that they bring forward is the concept of دليل evidence and as we took before دليل means what المرشد anything that guides you so دليل for them is according to them it means for them scholars of جدا دليل means anything that will reach you to a correct concept it will make you reach a correct concept a correct start it can be based on a definite it could come from a it can be the evidence that you brought can be a دليل which is based on certainty and they also accept or it can be based upon speculation and assumption still an evidence to them the other term that they use is called استدلال that's a term that they use استدلال and it's very high in usage ابن جوز رحمه الله he says in his ضاح he says استدلال basically means that which is taken from or that which necessitates from the ruling it's no texture evidence for this استدلال means it's taken out there's no evidence for that and there's no consents on that and he goes in this and there's no keyas and we'll speak about what keyas is meant by them