 تشرف بالاشتغالي بالعلم ولا تبغي به ما عشت يا دا دا دا لا وياله من شراف عظيمي والفق أصص من العلم والعلم معرفة المعجوم على ما هو به في الواقع والجهة تسور شيء على فلاه ما هو به في الواقع والعلم الضروري لا يقع النظر والاستدال كالعلم الواقع بأهد الحواس الخمس التي بين حاسة السمح والبصر والشم والذوب والمس أو بتوادو والعلم المكتسب ما يقع النظر والاستدال والنظر هو الفكر في حال المنذور فيه والاستدال هو طلب الدليل والدليل والمرشد إلى المطلوب والظن تجويز أمرين أحدهم أظهروا من الآخر من غير قطر والشك تجويز أمرين لا مجدل أحدهما على آخر على آخر الآخر رحم الله when he finished defining the reality of فق and we studied الحكام الشرعية which is طريقها الاجتهاد and he explained all of that for us after he did that the author of رحمه الله he's now going to go back to the issue of what معرفة but what did we say that فق was معرفة الحكام الشرعية التي يعرفها بالطريق الاجتهاد صح so the first one was what معرفة right but did he just finish talking about الحكام الشرعية right he now went back to معرفة what does معرفة mean are you with me we said that معرفة means what it's a right perception so the author now goes into speaking about what is perception are you with me brothers والفق وأخص من العلم فق is more specific than knowledge which was more specific الفق so those who say فق and علم are same is wrong because فق is more specific than علم and the reason for that is because علم is معرفة المعلومة على ما هو شلواقع 3 things have to be found for you to say this you have knowledge of this thing the first thing is المعرفة there has to be إدراك perception 2 على ما هو as it is and the last thing that the author didn't mention which is جازم and certainty you have to have it with certainty so علم is what إدراك والشي على ما هو عليه إدراك جازم it's basically perceiving something as it is with certainty when that happens you have علم of this matter then the author mentions معنى الجهل and ignorance the reason why he mentions جهل is لأنه مقابل علم is the opposite of knowledge once you know knowledge then you learn the opposite becomes strong ignorance is what is تصور الشي على خلاف ما هو في الواقع it's 2 types جهل the author defined the first type the first one he defined which is جهل which is بسيط simple ignorance the author here he defined جهل which is بسيط simple ignorance which basically means now he defined here جهل which is مركب he defined here جهل مركب but he didn't define which is جهل بسيط جهل بسيط means إدراك بالكلية عدم عدم الإدراك بالكلية it means that this person has no perception of this thing at all you ask them they say to you I don't know that's جهل there's no perception here at all the second is perceiving it opposite to what it really is تصور الشي على خلاف ما هو في الواقع somebody asked a person was this and he says this is a glass this is a problem because the reality and what he's perceived are not in correlation they're not intact they're not correctly in line but he believes he's right this is a problem this is a compounded ignorance it's hard to convince this person this is not a glass what you need to first do is to pour out in his head the perception that he has get rid of that once you got rid of that and he believes that he doesn't know then you brought him to a natural state you can now convince him that what he is holding up is a glass sorry a plastic cup not a glass are you with me brothers and this is the type of person you shouldn't really indulge too much in if the person is جهل is جهل مرخم that type of person you tell them I'm upon clarity in my matter I'm 100% sure that this is a plastic cup what do you believe? it's a glass okay that's جهل مرخم if you have time like him you want to pour out of his head and you have time to waste then that's up to you whereas the other one the person who's given دعوة shouldn't really busy himself with people who have جهل مرخم who's there these people are problematic people who've made their minds up when they come to you they come to you with a preconceived notion they really believe something they just want to hear that from you those are not the type of people you're busy yourself with and you don't focus your دعوة on people like that they are what those are the people that are going to leave they're going to die what's going to benefit the people is going to remain there are there are millions of people who are upon جهل بصد why are you wasting your time on a minority who are جهل مرخم when there are people who are جهل بصد simple with me brothers they're جهل بصد you tell them they message you said that okay you've got those people they willing to take it from you to engage too much in your time with these people who are جهل مرخم is not correct and you don't see the علم I'm doing now are you with me brothers because those people have made their minds up are you with me brothers the جهل here is جهل the author mentions is جهل بصد مرخم compound ignorance okay then the author when he finished talking about ignorance he explained that the عل علم the way that we attain knowledge of something is two ways there are two ways in which we attain knowledge the first one is called علم الضروري علم الضروري is knowledge that is innate you know it out of necessity everybody here knows fire burns you don't need to go to school for that you don't need to tell the the oxygen and the carbide or whatever is burning you don't have to go to you know it burns the new boom baby's hand he will take it away from the fire who told him he knows it are you with me this is علم الضروري it's an innate built knowledge it's the knowledge that doesn't occur by observation and analyzing it doesn't it's already in you the author explained it it's the knowledge that occurs not by observation it doesn't come through that it's already there it's the kind of knowledge that you can't even get rid of even if you wanted to and if you do try to go against it this is where the علم I call it the second one is علم الضروري which is sometimes called علم المكتسب it's the علم which you need to gain everybody needs to attain this type of knowledge it's the kind of knowledge which you call empirical evidences so based on what you see deduction based on what your eyes can see it's tangible you come to it after what you come to it after observation and after looking and after observing and analyzing that's how it occurs then the author gave examples for علم الضروري he says it's anything that occurs from the five senses which is if you see something or for example you hear something or you smell something or you taste something or you touch something or you hear something through a multitude narration all of these he put it علم الضروري it's knowledge that's known out of necessity you can't come and I know I'm holding a pen in my hand are you with me that's I can see it it's like أخ سعد saying that I wasn't in the class yesterday I saw you I wasn't there this is ضروري's necessity the author for علم الضروري he didn't give an example like him علم الضروري he gave an example for علم الضروري but he didn't give an example for علم الضروري but an example for علم الضروري is علم الضروري علم الضروري علم الضروري you guys didn't know that I have to tell you that or that had to be told to you right is what you learn through observing studying science are you with me you go to physics chemistry the things that you learn all of them are علم الضروري observational knowledge empirical evidences empirical knowledge then the author he explains what another means he says في حال المنظور it is to think it is to think in what you're looking at that in definition of his it's weak would have been better if he said حركة النافس لتحصيل الإدراك is making your nafs move in trying to perceive something the author also explains what it means he says it means it's looking for evidence because when he's defined what did he say he says it depends on what another means and again what it means another he already told you what it means it means looking for evidence the word it means when anything comes with an elephant it means requesting or looking for so looking for evidence the استدلال according to the أصوليين has two meanings الاستدلال عند الأصوليين تطلق على معنى ييني استدلال according to the أصوليين is referred to two meanings the first one is requesting and looking for evidence and the second one is establishing the evidence on who establishing the proof against the one you're arguing with in the debate or or guiding the one who's asking the question those are the times when they use the word استدلال the author defined what دليل means the definition he gave for دليل is what هو المرشد إلى المطلوب it is the thing that guides you to what you're looking for المرشد means the thing that guides you إلى المطلوب but it guides you to what you're looking for and this definition is it's a more lexical definition than it is a technical definition it's not defining it according to the أصوليين so the correct definition that we will choose for is ما يتوصل به إلى صحيح النظري فيه إلى مطلوب تصديقي اي خبري ما يتوصل بالصحيح النظري it means through correct observation you will reach إلى مطلوب تصديقي you're going to reach an information you're going to reach a حكم a ruling whether it be affirming this or whether it be negating it it doesn't matter you're going to reach something through it that's what دليل is then the then the why did he mention what's the reason in which he's mentioning is because he wants to finish off the other remaining types of perceptions there are knowledge is one form of perception ignorance is another form of perception are you with me this is called the levels of perceptions so he thought it was wise to finish off the remaining types of perception that you might need so the he says he said he said he said he said he said he said he said he said he said you give you give you give you give you give you give you give you give so you have something that is 60 and 40 one is 60 one is 40 the part that is 60 is called run so it's something وانا أعرف أنه 60% أو 70% وانا أعرف أنه 30% أو 40% 60% أو 70% يسميون بن والبقاء الذي يسميون 30 أو 40ه يسميون وهم يسميون وهم هل ترى كيف قلت أخي؟ قلت وهم أقوم بقلت سكون على الها لم أقوم بقلت وهم أقوم بقلت فتحة على الها لأن وهم is different from وهم وهم نخلط في مصطلح الحديث في سيانت الحديث هل تقوم بأخي؟ وهم بسكون الها is what we are taking now في أصول الفق وهم are two different words so don't confuse these two when you say it according to the صوليين's usage you say وهم according to the علماء المصطلح you say وهم the difference between the two I've mentioned it in my other explanation so what is ضن the percentage that's high is called ضن the percentage that's low is called وهم the author didn't mention that this is from me I'm telling you it the author didn't mention وهم what about if something is asked to you and they're 50-50 you're knowing your knowledge of it and your ignorance is the same this is called  شك that's why he says وَشَكُوا تَجْرِيزُوا أَمْرَيْنِي is permitting two things لَا مَزِيَة لِيَحَدِهِمْ عَلَى الْأَخَرَ there's not one you can strengthen over the other this is called what this is called  شَك so  شَك is different from وَن now you know the difference between  شَك and وَن وَن means you have a higher percentage than you have وَهَم means what it's less percentage  شَك means when they are you're in a standstill situation so more likely it's going to be وَن less likely it's going to be وَهَم وَهَم and the same is going to be called what yeah similar yeah  شَك is similar it's both the same why hasn't the author here mentioned عقيدة اعتقاد the belief why wasn't  اعتقاد mentioned the word  اعتقاد as well believing something right isn't that a form of perception why is it not mentioned here it's a prerequisite any others it deals with عقيدة not deals with فق وكوب يضني or  شك وانو يتوكين بالحكام الشرعية الخبارية ويسأل الحكام الشرعية الطالبية ويسأل اعتقاد انتز الأحكام الشرعية الخبارية ويسأل أصول الفق ويتوكين بالحكام الشرعية الخبارية ويتوكين بالحكام الشرعية الطالبية so that's why they're not bringing in this chapter they're not talking about it and it is not spoken about it's not spoken about it's not spoken about are you with me brothers so all of these types that we mention which is أصول الفق is the types of perception فق is all based upon what فق it's connected to what brothers it's connected to the textual evidences all day أصول الفق that we're going to study the place it goes back to the istimdad the place it's rooted from is the Arabic language the Quran and the sunnah the greatest groups brothers what they did was they fell into a problem which is one of the istimdad which they made for أصول الفق is علم الكلام are you with me brothers and we know the line approaching وأول من ألف في الكتب محمد ابن الشافع المطالبي وغيره كان له سليق مثل اللذي للعرب من خلقه the first person who ever wrote in صول الفق as مراقص سعود in the thousands lines of poetry it is محمد ابن الدلسة شافعي and امام الشافع too hated علم الكلام he is the one who placed his signs he put them in place he said my belief regarding those who turned towards علم الكلام is that they get lashed with what with branches and shoes that's my ruling ويطاف بهم على العشائر and that they are paraded in the market and it said to the people هذا جزاء من أعرض عن الكتاب و الصنوه وأقبله على علم الكلم when he's getting lashed with the branches and with the shoes but he is head it said to the people هذا الجزاو، هذا هو المساعدة من الناس who turns away from the sunnah and turns to علم الكلام كيف يمكنك أن تقول أن الناس who put it in place was the most hating of علم الكلام وهذا هو المساعدة التي تستمتعها منها، فهي تردت منها، فهي تأخذ من علم الكلام لا، لا، لا ما الذي يقوم بذلك؟ يقول شرف الدينة العمريطية أيضاً في نظمه ما كان يبدأ في نظمه؟ ما كان يبدأ؟ ما كان يبدأ في نظمه؟ قال الفقير شرف الدينة، شرف العمريطي، ذو العجز والتقصير والتفريطي، الحمد لله الذي قد أظهره، علم الأصول للورا وأشهره على الثاني الشافع وهونا، فهو الذي له ابتداء دونا، وتابعته الناس حتى صارا، كتب صغار الحجم أو كبارا وخير كتبه الصغار ماسمي بالوراقات للإمام الحرمي هدريسي وزفاس باساً أمام الشافع، أمام أمام الشافع، لم يشعر بالكلم، وكل شيء يقرأ لك هل معي أخي؟ لذا، هذا محاول أننا سنقول أنه يأخذ من الكتاب والسنة ومساعدة العربية، سنأخذ 15 دقيقة ونعود بالنسبة، إن شاء الله