 فشرف بل اشتغالي بالعلم ولا تبغي به ما عشت يا دادا دالا وياله من شراف عظيمي الحمد لله رب العالمين له الحمد الحسن وثناء الجميل وأشدوا الله إلا الله وحده لا شريك له يقول الحق وهو يهد السبيل وأشدوا أن سيدنا ونبينا محمد سللله عليه وعلى آله وأصحابه والتابعين لهم بإحسان إلى يوم الدين أما بعد سوف نبقى أكتاب كتاب دفع إيهام للضرب عن آيات الكتاب رتن باي الشيخ العلمة محمد الأمين ابن محمد المختار ابن عبد القادر الجكني الشنقيطي رحمه الله تعالى قبل نحن نأخذت ثلاثة ونحن نحن في الثلاثة رحمة الله تعالى وهي قوله تعالى The statement of Allah إن الذين كفروا سواء عليهم أندرتهم أم لم تنذرهم لا يؤمنون الشيخ رحمه الله يأخذ هذا الآية وهي الثلاثة الآية في صورته البقرة الله تعالى يقول إن الذين كفروا سواء عليهم يؤمنون سواء عليهم أندرتهم أم لم تنذرهم أو لا يؤمنون لهم إنهم كفروا لا يؤمنون لا يؤمنون الله تعالى يقول للمسجن أن هؤلاء هل أنت اخذهم أو انت لا تخذهم انهم لا تخيلوا لك هل انت اخذهم او انت لا تخيلوا لك هل انت لا تخيلوا لن تخيلوا بشكل كبير اشيخ محمد الامين الشرق يطير رحمه الله يقول هذه الآية تدل بظاهرها على عدم إيماني الكفار هذه الآية تدل بظاهرها على عدم إيماني الكفار هذه الآية تدل بظاهرها على عدم إيماني الكفار هذه الآية تدل بظاهرها على عدم إيماني الكفار وقد جاء في آيات أخر ما يدل على أن بعض الكفار يؤمنوا بالله ورسوله ولكن هناك بعض الآيات ولكن هناك بعض الآيات التي يدخل أن بعض الآيات من الناس سوف يؤمنون في الله نزم السنجا لذلك لدينا ما يبدو to be a contradiction يبدو to be a contradiction يبدو to be a contradiction لأن هذه الآية تقول that the disbelievers if the prophet warns them or he doesn't warn them it's the same they are not going to believe but then we have other verses that have come in the Quran that state that the disbelievers are going to some of them some of them they will believe in Allah and the messenger such as what such as the statement of Allah على سورة الأنفال آيات 38 آيات 38 الله تبارك وتعالى he says إين تهو إين تهو if you leave off إين تهو يغفر لهم ما قد سلف if you leave off what you are upon and the misguidance and the disbelief and you come to Islam and everything you have done previously you will be forgiven so this ayah is showing that they can change and that there is change in that can happen whereas the other ayah negated that there is another verse in سورة النساء ayah 94 كدالك كنتم كدالك كدالك كنتم من قبل إن الله عليكم فتبيله and like that before you were meaning the Sahabas before that you were also disbelievers you didn't have faith الله تبارك وتعالى he bestowed his mercy onto you so you became believers so this goes against that the disbelievers will not believe ومن هؤلاء من يؤمنوا به سورة العنكبوط ayah 47 and from these ومن هؤلاء من these they mean disbelievers من يؤمنوا به there are those who believe in him الله تبارك وتعالى so how do we reconcile between these verses that are alluding to that are asserting that the disbelievers will become guided and they will take Islam and they will take the religion and this verse in سورة البقرة ayah 6 إن الذين كفروا سواء عليهم أألدرتهم أم لم تمدرهم لا يؤمنون how do we reconcile between them is what we want to do here so the sheikh says ووجه الجمع ظاهرون before I move into the which will jump in the way to reconcile between them and to show that these verses are not going against one another إبنو جليلة طبعي رحمة الله إنه تفسير and also the same as إمام أبنو الجوزي إنه زاد المسير إبنو جليلة طبعي إنه تفسير as well إبنو جليل strengthens that the people who are intended in this verse إن الذين كفروا سواء عليهم أألدرتهم أم لم تمدرهم لا يؤمنون the ones who are intended here he said it is the أحبار اليهود إبنو جليلة طبعي رحمة الله he says that المعنيين بهذه الآية هم أحبار اليهود the ones who are intended in this verse إن الذين كفروا سواء عليهم أألدرتهم أم لم تمدرهم لا يؤمنون إبنو جليلة طبعي asserts that this is intended by the أحبار اليهود the ones who lack in which one الذين كفروا سواء عليهم were killed upon disbelief and they died upon it and he weakened إبنو جليلة طبعي did this he weakened the interpretation and the explanation that says that it is general for the disbelievers he didn't like that and he weakened the opinion and he used to prove his point إبنو جليلة طبعي that the verses before it and the verses after it you see are referring to the أهل الكتاب and this is his wording he says the first part one the first part was about two the Muslims the believers and then it was about the مشركين and so he said the middle is referring to the أهل الكتاب if you look at the the first one is talking about the people of the books meaning the believers the mu'minin who are holding onto their book the true book so he's called them the أهل الكتاب of the mu'minin and then he called the second one he called it the مشركين the last part was the مشركين and then he said the middle should be what فأولا أن يكون وصطا the middle should be the أهل الكتاب of the أحبار اليهود so this is his opinion now إبنو جليلة is not going to go far off that opinion but he takes a more of an أصول approach an أصول approach he says he says that this is verse the disbelievers that is referring to so what does عام المخصوص mean عام المخصوص means مخصوص في مراده but the intent behind it is not general does that make sense the wording is general yes but but the intent and the meaning and the meaning that the شريعة here is not general it's specific it's not for every disbeliever so they call this عام المخصوص and there's something I need to mention as a side benefit for the طالبة to the علم who do know these terms there is a difference between عام المخصوص and there's a difference between and would you call it عام أريد به المخصوص those are the two different and the difference here is not as some have said that this is a خلاف that has come from the متأخيرين the late comers now you find this in the books of the علماء of the متقدمين for example عام المخصوص and he's a book if you read them you see there's a difference between عام المخصوص and عام أريد به الخصوص عام أريد به التخصيص you see there's a difference between it عام المخصوص and عام أريد به they're not the same even if you know دقيق العيد رحمه الله تعالى he also proves that when he says those two that he doesn't mean the same thing دقيق العيد رحمه الله تعالى شيخ وليستان مطيم he says it أبو حامد الغزالي in his المستصفة he mentions the same I'm not sure because it's been a long time ago if إبن قداما رحمه الله he brings it in his روضة و جنة المناضر which is an abridged version of the مستصفة أبو حامد الغزالي if he also mentions the same I don't remember إبن قداما but I know أبو حامد الغزالي إبن دقيق العيد إبن تيميا and الإمام الشافعي so and within the شافعي and even the بحر المحيط you you find it in in the more details شاوكاني إمام الشاوكاني رحمه الله in his شاد الفحول في تحقيقي علم الأصول you find the same رحمه الله رحمة و نواسعة ما الله have mercy upon each and every one of those scholars so what does عام المخصوصن عام المخصوصن means it is general in its wording but it's specified in its meaning بإن اسمين يسد لأن في خصوص الأشقيا الذين سبقت لهم في علم الله الشقاوة المشار إليهم بقوله إن الذين حقت عليهم كلمة ربك لا يؤمنون ولو جاءتهم كل آية حتى يروا العذاب الأليم و يدل لهذا التخصيص قوله تعالى ختم الله على قلوبهم وأجاب البعض بأن المعنى لا يؤمنوا مادامة طبع على قلوبهم وأسماعهم والغشاوة على أبصارهم فإن أزال الله عنهم ذلك بفضله آمنوا لذا الشيخ يدفع لذا now we have to understand if it's general or we understood it that's what we were saying all the time but what is the meaning that the Sharia intends if it's the specification that the Sharia intends what is it the specification that the Sharia intends is those who have for them written with Allah ashaqawa that they are going to be from the people of the Hellfire with Allah's knowledge it's written for these individuals there's no place where they're going to enter Jannah and evidence for that is that those are the ones meant by إن الذين كفروا سواء عليهم أذرطهم أم لم تنظرهم لا يؤمنون is the fact that Allah تباركوا تعالى سورة يونس إن الذين حقت عليهم كلمة ربكة لا يؤمنون the ones who are the ones who Allah's قدر has been placed for them in other words the Qadr has become that they are going to be كفار and they are going to die as كفار and they are going to be from the people of the Hellfire لا يؤمنون those are never going to believe whenever the situation becomes وَلَوْ جَا أَتْخُمْ whether it doesn't matter whether it comes to them كل آية in every verse حتى يرأوا العذاب العليم until they see the severe punishment of the Hellfire so those are never going to believe however much struggle however much hardship however much effort that has been put to them they are just the ones that are not going to believe because Allah سبحانه وتعالى has written for them that they are going to be from the people of the Hellfire and that they are also what strengthens that this meaning it is نعم general in its wording but not in its meaning is the verse after it which is and that means تقصيص that specification is intended that is عام in its wording مخصوص في مراده ومعنى the evidence for that is قوله تعالى ختم الله على قلبي Allah sealed their hearts Allah sealed their hearts سبحانه وتعالى so it's the ones whose hearts have been sealed from taking the religion so it's not all of the disbelievers because some of them their hearts will believe and their hearts will accept it it's the religion and then he mentioned another answer some gave he said and other scholars they try to explain it by saying another group of scholars they said that they are not going to believe whose day who are not going to believe who's not going to believe the disbelievers are not going to believe as long as this طبع الله has placed on them this thing الله has placed over and covered their hearts with from taking on the religion whilst it's there and this غشاوة is on them this veil on their eyes is covering their eyes and their hearts are also blocked whilst they're still there they are not going to believe فإن أزال الله عالو but if Allah removes that from them with His mercy أمانو they will believe أمانو they will believe and today if you really sit down and you look at these for example you look at these these modern time 80s like Sam Harrison Richard Dawkins you look at like Christopher Hitchens who died and the likes of them you watch a lot of their debates you come to realize that the debates and the things that they are saying has been answered even in some of their debates you can see from their facial expression they feel gobsmacked they've been given a sufficient and a strong answer but they're still not going to believe still they're not going to be stubborn still going to be current being stubborn the reason is because ختم الله على قلوبهم الله has he sealed their heart سبحانه وتعالى إن الذين حقت عليهم كلمة ربك لا يؤمنون ولو جاءتهم كل آيات حتى يروا العذاب العلي they are not going to believe until the health fire comes in front of them those ones are not going to believe that's where it ends for us on the fourth apparent contradictions of the Quran we'll carry on another time بإذن الله الكريم سبحانك اللهم وبحمدك شجوى لا إله إلا الله استغفرك وتولي