 تشرف بالاشتغالي بالعلم ولا تبغي به ما عشت يا دادا دالا وياله من شراف عظيم الحمد لله رب العالمين له الحمد الحسن والثناء الجميل وأشد أن لا إله إلا الله وحده لا شريك له نقول الحق وهو يهد السبيل وشد أن سيدنا ونبين محمد صلى الله عليه وعلى آله وأصحابه والتابعين لهم بإحسان إلى يوم الدين أما بعد تلاي إن شاء الله تعالى سوف نبقى على إستخدام الكتاب الوراقات في أصول الفق رتن باي ألمام أبي معاليل جويني رحمه الله تعالى قبل أن نتحدث عن الحقيقة وما يعني وإن شاء الله تعالى اليوم سوف نتحدث عن مجاز رحمه الله تعالى يقوم بمجاز into four types رحمه الله تعالى يقوم بمجاز into four types The first type he mentioned of مجاز is المجاز بالزيادة بزيادة And the second one is المجاز بالنقصان The second is المجاز بالنقصان And the third one is المجاز بالنقل And the fourth is المجازة بالإستعارة The fourth one is المجاز والمجاز بالاستعارة the first one which is المجاز بالزيادة what it means is it means that it's a metaphor which is extra and the example that he brought for it is قوله تعالى the statement of Allah سبحانه وتعالى ليس كمثله شيء ليس ليس كمثله شيء if you look at ليس كمثله the calf here is زائدة it's extra because what the word calf shows is what the word myth shows they both mean the same so here they say that if the word if the calf was to be dropped the meaning will still stand and to use the word here زائدة is not appropriate regarding the Quran because every single letter in the Quran cannot be dropped we can't say that a letter that if you drop it the meaning is still مستقيم that the meaning is still steadfast and is correct because to be honest the calf actually has an additional meaning that you will not find in the IAEA itself the word the calf here is a سلح is a connective in which it's strengthening a meaning and it is strengthening the meaning of the negation that's already there regarding الله سبحانه وتعالى so it is a سلح and a سلح in a sentence has a place it can't be thrown and dismissed the second one which is مجاز which is نقصان which is the opposite of the first one it is the مجاز of something being dropped الله سبحانه وتعالى he said in the IAEA وسأل القرية asked the village now you don't go to the village and you don't ask the village you don't talk to the walls or the land you talk to the people right of the village so they say that the IAEA should have been وسأل أهل القرية asked the people of the village أهل should be there the أهل has been removed and that the word القرية was kept in the verse and no other meaning can it mean except أهل قرية and the word قرية in the Arabic language it comes from the word التقري which means التجمع when people and something come together in the third type of مجاز is called مجاز ونقل it is the مجاز that a word used to be used in a particular way and it gets moved from that usage to another meaning the Arabs they did not like to speak about when going to do call of nature so what they use is the word غائط and غائط means المتسع من الأرض the land that's vast and open so the open place is what they call غائط but they refer to you going to do your call of nature غائط and the reason why they did that is what they disliked to actually speak and they are not in in favor of that that the person doesn't speak in that way so the place has been referred to you doing something you doing your call of nature the fourth type of مجاز is المجاز الاستعارة and the word الاستعارة is to actually borrow and the example he brought for that is قولوه تعالى the statement of الله جدارا يريد أن ينقضا a wall that wanted to drop or to collapse so it means جدارا يريد أن ينقضا means what اي جدارا يريد أن يسقطا ويهوي it is a wall that wants to drop and collapse and fall so what has been given to the wall a want right it's saying that the wall has a إرادة just like somebody who's alive who wants to do something and this is what is known as what is called مجاز الاستعارة is called مجاز الاستعارة is the مجاز and can we affirm مجاز we can't affirm مجاز unrestrictedly we can't say that there is مجاز unrestrictedly because there are many places where مجاز cannot be applied and it can't be used فا اي جمط لا تتجرب مجاز الاياتو الصفات الله تبارغ واتعالز واتشبط الامام أبا عمر ابن عبد البر المالكي ورحمه الله إنه كتاب التمهد which is دشرح قبوطه اممالك ابن عبد البر نقل إجماع الصحابة والتابعين يبني عبدالبار قرارة من المساعدة ومساعدة من المساعدة أن المساعدة ومساعدة التي تجدها في القرآن على أنها على الحقيقة أنها ليس متفوروكل وليس مجاز وأن المجاز لا يجري بهها ونستطيع أن تقوم بعمل المجاز هنا لذا أن يقول أن هناك مجاز في القرآن ومساعدة من المساعدة ومساعدة من المساعدة ومساعدة من المساعدة ونحن لا يوجد شيء مثل المجاز ومساعدة لأن فإن من شمك الاما العرب لأن من who has actually stood over and has studied the Arabic literature وتغرغة and has sunk deep بسنانهم their path and their ways of speech وعرف المنقول والمعقول and knows the textual and the rational evidences in the Arab poetry and the khutab their sermons they cannot really say that there is no such thing as a Majaz they can't some try to negate Majaz and what they try to say that is it's not Majaz it's called Uslub the reality is call it what you want it's the same thing it's Majaz you call it Uslub others call it Majaz the reality of the issue is that it's what it's that it is Majaz you can call it what you want Majaz does exist the best path to take is Majaz is present it is there in the Quran it is found in the Quran but it is found when there is a Qareena something that shows it and we mentioned this before there is Majaz there is Majaz and the Majaz is there when there is a Qareena a Dalla that indicates it فإن لم توجد القرينة if Qareena is not there and it can't be found then we say in Tafel Majaz there is no such thing as a Majaz in this particular issue and this can't be said that this is the view of رحمه الله in which he mentions in his and he also mentions it in his الرسالة المدنية and the الرسالة المدنية is from the last works that Ibn Tehmi put it is آخر ما صنف it's from the last booky author so it's as though Ibn Tehmi رحمه الله came to this conclusion now now so و未 يقتده و未 يقتده والأمر بإيجاج التفير، أمر بي، وماذا يتم ودفع إلا بي، كان أمن بالصلاة، أمر بالطهاضة، المؤديات إليها، وإذا أفعل يخلل النامور وعن نتعودة رحمه الله، now goes into another unit من فصول أصول الفق، from the units of أصول الفق، but he told us that he's going to talk about and this chapter, I mean this unit is الأمر، come on and the author رحمه الله, he explained and he defined what it means أمر، according to him the أصوليين he said والأمر استدعاء الفعلي بالقولي، I'll tell what he mentioned what does it mean استدعاء الفعلي بالقولي، two things the author's speech combines four things, sorry it combines how many things, his definition four points number one أنه طلب حصول الفعلي، it is to request for an action to occur and the second is the second is requesting for an action to be done requesting for an action to occur with a speech that is present in Allah the second one pay attention to the two it is a filthy belief of the أشاعر which is that the speech of Allah is without a sound and without a meaning the أشاعر a belief الله is in him and he doesn't come out as they say كلام الله is what قائمه بنفسه it stands in Allah just like الله تبارك والتعالى knowledge is with him and hearing is with him they say speech is the same it's with him in him it doesn't come out and the reason is because they want to negate that the sound and the meaning that comes out from Allah his speech has a sound and it has a meaning so if you say Allah's speech is what's within him then the question that's going to be asked to you is then okay how did this Quran end up in our hands then because if the speech has to be in him how did this speech come out the Quran that we have today so the أشاعر some of them said this is the Quran that we have today is the speech of Jibreel and another group of them they said that this Quran is the speech of نبي الله محمد and within themselves they refuted each other the ones who said that it's the speech of the Prophet صلى الله عليه وسلم they refuted by the other group of the أشاعر and they said how could you guys say that when Allah is clearly saying in the Quran that the Quran is not قول البشر that the Quran is not the speech of a human so what is it it's the call of Jibreel whereas أهل السنة والجماعة they said that the Arabs don't call something speech unless it comes out from you with a sound and a meaning are you with me brothers and they brought a Quran evidence from the Quran نبي الله is ذكرية when Allah promised him that he's going to give him a child ودل الله say سبحانه وتعالى قال آياتك ألا تكلم الناسة ثلاثة لايالين سوية in سورة مريم and another in سورة آل عمران الله سيس ثلاثة أيام إلا رمزة هي الله تبارك وتعالى ألا تكلم الله نغييته from نبي الله is ذكرية but if speech to you guys is something that's present in the person then what is it that's being negated from it because rams means to get your point across by doing ishara so according to your definition of what speech is ذكرية didn't lose speech because it was within him and the sound and the meaning didn't come out and that wasn't speech to you anyways are you with me get the point here ذكرية هيه is not speaking he became mute you know that right the sign that his wife she's getting pregnant now Allah has given him a child the sign was ذكرية automatically he wants to talk but he won't come out anymore free nights I'm free days Allah made him mute clearly Allah says to him that you're going to be mute for three days I'm a three nights and the way you're going to get your message across is what ishara rams they're going to point at things get me that drink see ذكرية هيه is not speaking that's what Allah said but according to you the eye is wrong it should be saying that ذكرية هيه because to you speech is what's inside but what is it that Allah is saying that speech is the sound it's the meaning that's not going to come out from ذكرية that speech I'll say it to Allah are you with me brothers so when we read the Quran Allah says وإن أحد من المشذيكين استجارك فأجيره حتى يسمع كلام الله كلام الله the word كلام هيه means صوت وحرف الله سبحانه و تعالى it has words and sound and it has a meaning which Allah سبحانه و تعالى is saying are you with me brothers so this second part of the definition of أبو معالي الجويني be careful it's tricky the third meaning is استدعاء الفعلي requesting for an action the third one is to request for an action by speech by speech بالقولي are you with me brothers this is also وصيني's definition صح and are you saying that to request for an action to be done it has to be done by speech as well as they say the author's statement here is بالنظري إلى أصله originally yes in its أصل originally a person does an action on war grounds when he is verbally requested to do it but it doesn't mean that's the only way to order a person you can request for a person to do something over a text message you can even request from a person to do something by إشارة like your parents are talking on the phone صح you will see now right and you know what day of the week it is sometimes even the command can be that's it your day is over صح there is no one who said anything to you are you with me and also the fourth one is أن يكون ذلك على سبيل الوجب that it has to be in a forceful manner they can't be done in A there is a fifth point I'm really sorry I said it's four but it's a fifth one, sorry are you with me brothers that it has to be done in a forceful manner and also in the definition of the author is that it's done by what somebody who is high to somebody who is low are you together brothers that the person who is asking for this to be done is a father saying to his son a mother saying it to her daughter are you with me brothers this is now called an أمر if two people are telling each other to do something do we call it a command do we call it an أمر no where brothers same like it's not an أمر are you with me this is not called a command it is not called a command like when you say for example anything that comes in the form of if and what does it show brothers yeah it shows an أمر right it's an أمر إفعال yeah what does that show that it say أمر right brothers don't go back on your words now okay إفعال when did we just take the author just gave an example what did he say وسيغطوا إفعال and it's form is إفعال إفعال show that this is an أمر right yes brothers so when you all say to Allah الله مغفر إغفر إفعال إغفر you are commanding Allah you see now this is the difference between دعاء and أمر when the command when the إفعال comes from somebody who is low and he use it for somebody who is high it's called دعاء it's called a that إفعال when it's used by somebody who is low and he is saying it to somebody who is higher than him it's called a جوه is called دعاء it's called a دعاء but if somebody is higher it says somebody who is lower it's called a أمر this definition of the author what is better to say is خضاب الشمع المقطضي طالب الفقلي أما ما طلبه الشارع فعله طلبا جازمان this is the best definition I can personally say it's best to take on board which is when it comes to defining what عمر means is whatever the shari'a tells you to do in a forceful manner ما طلبه الشارع ما طلبه الشارع it is anything that the shari'a requests meaning Allah and the messenger we use شارع for the messenger على المجاز because the Prophet ﷺ is not the legislator in and within himself he is legislator on behalf of who الله سبحانه وتعالى so if Allah سبحانه وتعالى or the messenger commands you to do something ما طلبه الشارع فعله it's doing ما طلبه الشارع طلبا جازمان in a forceful manner you have to do the author رحمه الله he mentioned the form of the أمر and the form in which the أمر comes in brothers is two forms the forms in which أمر comes in is two forms one is a صيق صري a direct manner straight to the point are you with me brothers and that is four ways