 وأقولوا في القرآن ما جاءت به آياته فهو الكاريم المنزال وأقولوا قال الله جل جلاله والمصطف الهدي ولا أتأواله الحمد لله الذي شرح صدور أوليائه بالإيمان وفتح لهم أبواب النصوس بقواعد البيان وصلى الله وسلما على من أنزل الله عليه الكتابة والميزان وعلى آله وصحابته ومن تبيعهم بإحسان أما بعد نعذ أوثر رحمه الله يذهب إلى الكلام مبحث الكلام الموضوع هو مهمة مهمة when it comes to أصول الفق لأن أذكر ما قلتنا قبل ما قلتناه إستمبارت؟ ما are the two pillars in which إستمبارت؟ إستمبارت يعني ماذا؟ to deduct? to extract? to extract? أعرف مشاعر من القرآن والسُرنة أحظر أن أعرف مشاهر من القرآن والسُرنة أعرف مشاهرة من القرآن والسُرنة أعتمد أن الأشجار مستحيلًا أولًا هو الدلالات اللغوية أس Touch أس أعرف أَلْعِلُ وَالْنَعَانِ أَشَرْعِيَةِ أو لأننا كلها المتحدى هيا الكلام it deals with the first one which is الدلالات اللغوية and it also deals with what العلل والمعاني شرعية you're going to learn both of them so كلام is very important و لذلك I'm going to read one of the explanation on this كتاب الأصول من علم الأصول is called تقريب الحصول على لطائف الأصول من علم الأصول الشارح he said I'm going to read his speech and a couple of benefits that he mentioned he says كلام speech is one of the most important chapters in علم الأصول and it's one of the most fundamental chapters and units of it و ذلك لأن نصوص الكتاب والسنة نزلت باللسان العرب and that is because الكتاب and the sunnah they came down in the Arabic language so speech و لا يمكنوا فهمهما and a person cannot understand the الكتاب and the sunnah على وجه صحيح in a correct manner إلا على ما يقتضيه لسانهم ولغتهم unless the person understands the Arabic and the language and that's he took that statement from الإمام الشافي because the Imam Shafiq he says the same thing الكتاب الرسالة page 40 to page 50 you won't be able to understand the Quran and the sunnah in the correct way unless you know what unless you know the Arabic speech الكلم and then he goes on to saying و لدي علماء الأصول and because of that the scholars of أصول الفق they felt necessary they felt it was important to mention it in their books و اعتبروه و اعتبروه جوهر هذا العلم و عنده and they considered this meaning الكلام they considered it to be like the backbone they considered it to be the pillar of this subject و كان شطر الخلاف الواقع half of the debates imagine these brothers half of the debates half of the discussions half of the argumentations that you see happening from the scholars of فق in the فقها half of the debates if you look at all the debates that's happening half of it it goes back to it goes back to actually what does this word mean and that he took from he took that from اليمام ابنو تيميا ابنو تيميا because of the hero book يقول رفع الملام عن أئمة العلام lifting the blame from the worthy scholars and he mentioned that one of the biggest reasons why the scholars disputed and argued was because of an indication of this word what does this word actually mean what is the meaning in it now he mentioned a story the story is originally taken from the مغني اللبي عن كتب الأعريب by ابنو هشام الأصاري ابنو هشام mentioned this story are we all together he's going to mention a story now to show you the importance of learning speech the importance of learning the Arabic language and how that is deeply rooted and deeply connected to the subject أصول الفق you will not understand أصول الفق if you haven't studied the Arabic language that's the truth even some of my mashayikh when I told them I go through أصول الفق in the English language they were laughing at me are you going to teach أصول الفق in the English language people who don't even know Arabic so the person has to study Arabic language in order to understand أصول الفق definitely so the sharih he says ولي أهمية اللغة في التعرف على الأحكام شرعية فقد كان الفقها يراجعون علماءها ويستشكي ويستكشفونهم عما له أثر في الأحكام because of the Arabic language having a strong bond with knowing and understanding the jurisprudence rulings because of the importance and the bond that is between الأحكام الشرعية and the Arabic language because of that the scholars of fiqh they would go back to these people of language scholars of the language they would go to the علماء of the language فقد كان الفقها ويراجعون علماءها ويستشكي ويستكشفونهم and they would ask them to clarify عما له أثر في الأحكام wedding that may have an effect on a ruling because what is this actually implication does it have in the Arabic language because it can have an effect on what ساعد you didn't press this not recording when did it touch it are you sure are you sure good repeat it again okay ولي أهمية اللغة because of the importance of the Arabic language في التعرض في الأحكام الشرعية because of the importance of the Arabic language in understanding the jurisprudent rulings فقها meaning the bond between jurisprudent rulings and the Arabic language being so strong being something there present if you want to know what Allah and His Messenger the rulings that they are passing you have to know the Arabic language because of that the people of fiqh the jurists what would they do they would go to scholars of the language they would go to the why يستكشفونهم they would ask them to clarify for them عما له أثر في الأحكام if this has any effect in rulings meaning this grammatical analysis or this meaning or this usage can it have an effect on a jurisprudent ruling حلاله حرام they would ask the people of the language ومن ذلك أن هارون الرشيد هارون الرشيد دعباسي خليفة كتب لي لتن one day he wrote إلى القاضي أبي يوسف he wrote a letter to القاضي أبي يوسف القاضي أبي يوسف is the student of أبو حليفة prominent student of الإمام أبو حليفة they were the what they were from the students of الإمام أبو حليفة رحمه الله ولي ذلك القاضي أبي يوسف he himself is an Imam he himself had his own اجتهادات his personal reasonings independent reasoning he had his own way of looking at the نصوص الوحيين ولي ذلك he opposed even أبو حليفة in many مسائل القاضي أبي يوسف he wrote a letter to القاضي أبي يوسف يسألوه عن قول القائد he was asking him about the statement of the one who said حرول الرشيد wants to know what is the ruling regarding the statement of a particular individual who said this who did he send the letter to القاضي أبي يوسف who is a jurist at that time he is a qazi he is a judge he has got a court room he judges so he sent a letter wants to know what the ruling in this issue is the poetry goes as follows the man said these lines of poetry he said he said he said he said he said he said he said he said he said he said he said he said he said he said he said he said he said he said he said he said he said he said وإن تخرق إذا كنت تصبح مخطب ومخطب ومخطب يهند أو هنده فالخرق أشأمو مخطب ومخطب only leads to that which is evil and bad فأنت طلاق you are divorced وطلاق عزيمة and divorce is a decision ثلاثل ثري ومن يخرق the one who is stubborn and heart headed عقو is the disability one really in reality ولأضلمة وهي is the one who is oppressive not the one who divorced that's the line of poetry that a man said حروانا رشيد was to know what's the ruling with this man and I'm going to go into details ان شاء الله وطاله فهي ستهم ماذا يلزمه what is upon this man in regards to his wife. What is Haruna Rashid wants to know? He said to him ماذا يلزمه what is upon this man إذا رفع الثلاثة. If he places a rough on the three. Let me read it again. فإن ترفق ياهند فالرفق أي منه. وإن تخرق ياهند فالخرق أشأمه. فأنت طلاق وطلاق عزيمة ثلاثن. If he says ثلاثن and he places a rough on the three he says that. Or if he says ثلاثن. What is upon the man? He changes the grammatical just thing. ثلاثن and ثلاثن. Just changing that. فأنت طلاق وطلاق عزيمة ثلاثن. ومن يخرق أعقو وأظلمه. ماذا يلزمه? What is upon this man? إذا رفع الثلاثة. If he places a rough on the word ثلاثن. Or if he's وإذا النصبها. Or if he places a nusb on it. And if he places a nusb on it. نصبه على أنه مفعول مطلق. He's doing it because he's a mufعول مطلق. Are we use of when that question got put to him by Haruna Rashid? He said, هذه مسألة نحوية فقية. This is a grammatical fiqi related question. It's grammar from one angle. So it's Arabic language based. But it has a tie with a hukum. Now we go together. هذه مسألة نحوية فقية. It's a fiqi, نحوي related issue. ولا آمن الخطائن قلت فيها برأي. And I will probably do a mistake if I say my opinion. فأتيت الكسائية. I came to Kisai. The great Imam. Imam أهل الكوفة. The great Imam. كسائي. And Imam الكسائي. And he's one of the قراء السبعة. He's from one of the seventh قراء. شارطبي مانشزهم. فأما كسائي. فأما علي فالكسائي نعتو لما كان في الإحراب فيه تسربلة. كسائي من أئمة القراء السبعة. Because at the beginning before that. شارطبي says. جزء الله بالخيرات عن أئمة. لن نقل القرآن عذبا وسلسلة. And he mentions. He mentions الكسائي. Because he mentions from the قراء السبعة. One of the great. قراء. The recites of the Quran. To transmitting this Quran to us. May Allah reward him in abundance. And he's also from the. He is considered to be. إيمام أهل القوفة. He's the Imam of the people of. قوفة in Arabic language. رحمه الله. رحم كسائي رحمه الله. So Israel came to. كسائي. And also. كسائي has another third position. Which is. He is the مؤدب. The disciplinar. Of the children of. حنور رشيد. He said. فأتي to. ي эта. المؤسBlack. who's with. Who's a good friend. Okay. فآيت مواقص Boited.كك الكسائي. immortal. كسائي. اي مام. they'll Jimmy Marie. شك. I think. الي representations. تلك. تلك주. ا 아이�. يوسف. اي. فاملاو께. الحل. واي أزحقك. ازحقك. ايي. فأسألت و أسألته أسألت him the question فقاله didn't set me إن رفع ثلاثا if he says فأنت طلاق و الطلاق عزيما ثلاثا if he plays the rafa on it and he says ثلاثا then he said إن رفع ثلاثا طلقت واحدة she's only divorced once based on the Arabic round لأنه قال because what he said is أنت طلاق the reason why if he says and he plays a rafa on it and it would only be considered one divorce is because grammatically is like he said to his wife أنت طلاق you are divorced then after that he said to her and the man who makes his final decision when he wants to divorce his wife he generally does three he divorces his wife with three so first so this is called is two complete sentences the first one he's saying أنت طلاق you are divorced one and then after that he's telling her but the final the ultimate the complete type of divorce is actually meant to be three he's telling her that trying to scare her and be careful he's trying to say to her that if he places on it what that is if he places on it رفع وإن صابحا he said he said if he places on instead of saying ثلاث he says ثنة he says if he says that وإن صابحا طلقت ثلاث and she's divorced three he's finished all of these divorces because the woman she's three divorces you give her is over الطلاق مرة تاني he's finished all if he wants to take her back he has to be less than three لأنه معناه why he has to explain to him now لأنه معناه because the meaning is أنت طالق ثلاث he's saying to her you are divorced three times and that which is between it which is وطلاق عزيمة is a مبتدأ and a khabar which is called جملة معترضة and we all together he said وانت طلاق you are divorced ثلاثة and three you are divorced and then he's saying وطلاق عزيمة and divorce is an unwavering conviction وطلاق عزيمة is a جملة معترضة it's a جملة it's a مبتدأ and a khabar that can stand by itself grammatically he said those are the two different those are the two different answers فكتبت بذلك إلى الرشيد القاضي أبيع عليه he said I wrote the letter the response after he got the answer from كسائي he said I wrote the letter to I wrote the letter to حرون الرشيد informing him of the ruling فأرسل إليه بجوائس حرون الرشيد sent me gifts prizes for the answer that I gave فوجهت بها إلى الكسائي and I directed it towards كسائي I gave it to him because it was his efforts it was what? it was his efforts and there's more and more stories that took place between القاضي أبيع أبي يوسف and also كسائي go to مغني اللبيب by إبن حشام الأمصاري مغني اللبيب عن كتب الأعاريب he mentions more stories that one time they even sat together and القاضي أبي يوسف and كسائي discussed and كسائي said to him whatever you do you'll always need people of the language whatever you do فق is always going to be in need of of the language and then he said to him I can prove that to you and I can prove that I won't need you and they had their discussions and their their discussion took place and إبن حشام mentions it in that book it's very beneficial look at it so what we're trying to say here is الكلام with speech it is من أهم مباحة علم الأصول it's one of the most important and chapters that fall under أصول الفق and it's important to know it and also how important the Arabic language is بأوث رحمه الله الشيخ محمد ابن صالح العثيمين he said الكلام لغة اللفض الموضوع لمعنا وصطلاحا اللفض المفيد مثل الله ربنا ومحمد نبينا وأقل ما يتألف منه الكلام مسمان أو فعل وصب مثل الأول محمد رسول الله ومثال الثاني استقام محمد سبيتش الكلام the definition of speech means a word that has been placed with a particular meaning and technically it means a beneficial word phrase such as الله is our Lord and our prophet is Muhammad the least speech consists of is two types of nouns or a verb and a noun the first example محمد is the messenger of Allah and the second محمد remains steadfast the author رحمه الله it's important that you understand he's going to now go into two things إن شاء الله so محمد من الصالح العثيمين is going to be doing two things he's going to go into الكلام what does it mean and what is its meaning لغة مصطلاحة لنوستيكلي and technically what does كلام mean he'll explain it to us إن شاء الله and then what he does is he talks about the types of speech those are the two things that we're going to be doing in here إن شاء الله first of all what does كلام mean okay لنوستيكلي in the Arabic language what does the word الكلام mean and the second thing that we're going to take is what does كلام mean إصطلاحة تكنيكلي okay لنوستيكلي شيخ محمد من الصالح العثيمين he took the technical definition for the grammarians and he didn't take the technical definition for the أصوليين he didn't mention that one and I will mention the definition of كلام for the أصوليين is different for the scholars of the language for the grammarians okay I'm going to mention that إن شاء الله and he then after he defines the ننوستيكلي إن تكنيكلي شيخ محمد عثيمين he goes into the types of speech أقصام الكلام the types of speech and the sheikh he pay attention here he looks at speech from three اعتبارات three اعتبار three different angles just like you as a human being I can look at you from many different angles let's just say I can look at you from three angles one is your complexion two your height and three your weight so when I look at you from your color there's many things that fall under that your complexion if I was to look at you in terms of your weight there's many ways slim chubby athletic et cetera if I looked at height average short tall وما إله إيه دارك speech can also be looked at from those three three different angles three different ways and sheikh محمد صالع عثيمين how many different perspectives can we look at كلام from three different perspectives the first perspective is we're going to look at speech in terms of what is the bare minimum that we can consider speech what is the bare minimum that a speech can be أقل ما يتألف منه what is the bare minimum that can be considered a speech are we all together and that's what he starts with and then the second thing that he's going to speak about إن شاء الله is he's going to speak about speech in terms of its indication in terms of in terms of its indication we're going to be looking at that إن شاء الله تعالى when we look at تقسيم الكلامي what تقسيم الكلامي بإعتبار مدلوله and that is تقسيم الكلامي بإعتبار مدلوله in terms of its indication we're going to see it's going to be two things الخبر والإنشاء it's going to be what الخبر and الإنشاء الخبر and what الإنشاء we're going to see what they mean and the third one is تقسيم الكلامي بإعتبار استعمالهua بإعتبار استعماله بإعتبار استعماله شاgg تقسيم الكلامي خبر ي'tuşح بإعتبار استعمال سوف نذهب إلى المدينة هنا و سوف نأخذ ماذا؟ تقصيم الكلام باعتباري ما يتركب منه أما تقصيم الكلام باعتباري أقل ما يتألف منه دعنا نذهب إلى المدينة أفرق المدينة قلت الكلام لغة المتحدة في العربية هي اللفظ الموضوع لمعنى يموضوع الموعنى اول مؤخراً كما هو انه اللفظ معنى لذا لا نتخيل عن التعافي لا نتخيل عن ما التعافي لا نتخيل عن المسان نتخيل عن شخص يجب عليها سعر يجب عليها سعر و يجب عليها سعر فعن و you take the soul to Dabba the riding beast and the noise that they make that's not our speech point number two that's taken out of there is الموضوع المعنن it's placed for a meaning has to have a meaning are we all together for example the word Zaid does it have a meaning to us of course it does but days days does it have a meaning to us if you turn the name Zaid backwards and you do a قلب of it or you do you make it مقلوب back and front زيد زا يادال let's start from the back and we say days it is a speech you said it but it has no meaning it doesn't hold any meaning to us are we all together like that and names like that that is not considered to be so if for it to be speech is that it has to be two points what is it الله فضوء it has to be wordings and the second one it has to have meaning that's what it speeches are we all together that's a definition a technical definition for the grammarians is استلاح النحات this is not the definition of that it's not the definition of the أصوليين and the scholars of أصول الفق what does it mean again when we say الله فضوء what do we mean that which is not a wording again actions and the noise of creatures they're out of the discussion المفيد what does he mean by it when he says مفيد what is he trying to take out of there he's trying to take out of كلمة word كلمة is not beneficial it doesn't benefit you right it doesn't because when you say زيد by itself it's a كلمة it's a word it won't benefit you the reason is because it's not a speech it's not a speech also what leaves is كلمة leaves كلمون also leaves كلمة and كلمون both of them they leave the discussion are we all together and these are three you have to know the difference between you need to know the difference between كلام كلمة كلمون قولون those four و لذلك ابن ماريكين يسأل كلامنا لفضوء مفيد كستقم و اسمون وفعل ثم حرفوني الكلم واحده كلمة والقول وام و كلمة بها كلام قد يؤمن بلجره والتنوين والندى وقل يجب أن يكون هناك دفنة بين هذه الأشياء مجددا كلمة ليس في الوصول كلمون ليس في الوصول لأنهم ليس مفيدهم لن يستفيدون هذا هو المفتوح التقديم المفتوح التقديم هو الأصوات المسموعة المفتوح تقول المفتوح التقديم والحروف و المقلفة المجموعة that come together المقلفة المجموعة that come together لذا بسيدي the definition of the أصوليين is more general than the definition of the grammarians the نوحات because their definition it encompasses whether it's beneficial or not لذا لهم كلام وكلمة وكلمون لا يوجد problem و to be honest we say لا مشاحة في استلاح لا مشاحة في استلاح لا يوجد إن شاء الله على بولن بوشي when it comes to speech anyway that's the definition of that's the definition of that's the definition of الكلام now we're going to go into the first way of looking at كلام now we're going to go into what the first perspective of looking at speech and that is what و أقل ما يتألف منه الكلام what is the bare minimum the speech can be the author here he mentioned two what he mentioned two what are the two that he mentioned he mentioned ismany two nouns such as the sheikh said such as saying محمده محمد الرسول الله the second one is a verb and a noun such as استقام محمده محمد is upright استقام is the فعل and محمده is the noun so we those are the minimum that a speech can be the first one is two nouns محمده رسول الله now we all together الله is generous الله is a noun كريمه is a noun okay فعل و اسمه فعل انا فعل انا يسم فعل انا يسم such as استقام فعل محمد is a noun that's the bare minimum of a speech now the author is going to go into is now going to go into the types of كلمة not the types of كلمة and what is the word المملكة تقول وحده كلمة والقول عم كلم for example what did we just say استقام محمده together is what كلم استقام by itself is a word and also محمده by itself is a word each one is a كلمة two كلمة and together is a كلام the author then goes وواحد الكلام كلمة وهي اللفظ الموضوع لمعنى مفرد وهي إما اسم أو فعن أو حرف فالاسم ما دل على معنى في نفسه من غير إشعار بزمن وهو ثلاثة أنواع الأول ما يفيد العموم كالاسماء الموصولة الثاني ما يفيد الإطلاق كالنكرة في سياق الإثبات الثالث ما يفيد الخصوص كالعلام والفعل ما دل على معنى في نفسه وأشعر بهيئته بأحد الأزمنة الثلاثة وهو إما ماضن كفهما أو مضارع كيفهمه أو أمر كفهم والفعل بأقسامه يفيد الإطلاق فلا عموم له والحرف ما دل على معنى في غيره ومنه الواوه وتأتي عاطفة فتفيد فتفيد اشتراك المتعاطف في الحكم ولا تقتل الترتيب ولا تنافيه إلا بداليل الفاء وتأتي عاطفة فتفيد اشتراك المتعاطفين في الحكم مع الترتيب والتعقيم وتأتيسبابية فتفيد التعليل اللام الجارة و لها معاني منها التعليل والتمليك والإباحة على الجارة و لها معاني منها الوجوب 2. فاء يستخدمه as an attraction showing association between two items of attraction ruling with sequence and immediate order It is also used as a causative particle showing purpose 3. جناتف لام The meanings include reasoning, ownership and permissibility 4. جناتف على The meanings include obligation The author, رحمه الله, he explained the speech اللغة المصطلاحة Ninguistically and what? Technically شيخ محمد المصاعدة عثيمية And he also mentioned the first type of the first type of the first type of the speech Which is The bare minimum that the speech can consist of And he told us it's two It's many two nouns or a verb and a noun It was befitting now and it's appropriate to now tell us what this And what is the So she felt since he spoke about And the And the And the And the And the And the And the And the And the And the And the And the And the And the And the And the And the And the And the And the And the And the And the And the And the And the And the And the And the And the And the And the And the And the And the And the And the And the And the And the And the And the And the And the And the في مرحبه. وهي اللفظه هو لفظ. الموضوع لمعنى. مفرد. نعلم ما اللفظ يعني. نعلم ما يعني الموضوع لمعنى. لأننا نفعل ذلك عندما نتحدث عن الكلام. فقط نفعل ذلك الآن. الموضوع الذي الشيخ يجب أن نضيفه هو مفرد. اللفظه يعني فرد. فهي يجب أن نضيفه هو لفظ. الموضوع المعنى. ماذا يجب أن نضيفه؟ يجب أن نضيفه هو الذي لا يوجد أشياء فيه. مثل. مثل. كلمة. إسف. مقلوب. زيد. زيد. هل نحن بكلام؟ يجب أن نضيف ذلك. لكنه يضيف one additional thing. ماذا يضيف هنا؟ يضيف مفرد. لماذا يضيف مفرد؟ لأنه يجب أن نضيف مفرد. فهي يجب أن يفعل كلام. مفرد here means Allah by itself. كريم by itself. قد قام زيد. كم many words are in there. قد. هذا كريمة. قام. زيد. ثلاثة كريمة. نحن نضيف. كلمة. كلمة is divided into how much? ثلاثة أقصان. كم many types? ثلاثة. كلمة is divided into three types. وماذا هو المثال؟ كلمة is divided into these three. They found it. They followed up the Arabic language. And the grammarians, they looked at the books. And they looked at the Arabs, their speech. And they came to the conclusion that the speech, sorry, the word in the Arabic language is either a noun, a verb or a particle. Nothing else. No one could add anything and no one could deduct anything from it. Are we all together? That is called استقراء. And that استقراء is called استقراء. A complete deduction. I'm an induction. It's a complete what? A complete induction. The sheikh then goes on to speaking about each one of those words. The noun, what does it mean? The verb, what does it mean? And the particle, what does it mean? Let's start with the first one. اسم is a what. مادلة على معنى الفي نفسه من غير إشعارين بزمن. What does a noun mean? A noun means something that has a meaning in and within itself. And it doesn't indicate time. It doesn't show time. Are we all together? Does a noun benefit us past, present or future? No. It doesn't show us. And it doesn't benefit us time. Then a noun, two things have to be present in a noun or it's not called a noun in the Arabic language. Number one. It has to have a meaning in and within itself. أحمد محمد doesn't mean the same in the Arabic language. أحمد is the one who's praised a lot and محمد is the one who praises a lot. So they have two different meanings. So it has to have a meaning in and within itself. The second thing is بزمن المعين. It can't show you time. It cannot indicate time for you. The noun is three types. The noun is how many types? Three types. This type of categorization of noun noun has been categorized into many other ways. This is another way of looking at it. He divided into three types that's important for the أصولين. Are we all together? The grammarians on the other hand what is important for them is another type of categorization which is مضحر مبهم and مضمر. That's what the أصولين the grammarians divided into. This ism is مبهم ambiguous noun. مضحر an apparent noun. مضمر a pronoun. Does it make sense? That's not what he's going to do here. Why? Because he wants to divide the noun into its meaning and its application. He divides it into three. What's the first one? He said the first one is ما يفيد العمومة that which benefits generalization كالأسماء الموصولة like أسماء الموصولة and the sheikh could have added two more things أسماء الشرط he never added into that and of course الأسماء المضافة nouns that are ascribed those are all generalization. What is أسماء الموصولة? أسماء الموصولة اللتي and whatever comes from that. أسماء الشرط are all those nouns that indicate that are conditional conditional nouns. So the first type of noun is ما يفيد العمومة that which benefits what? generality it shows اللذي is owned by anybody and everybody اللذي ذوان كبير anybody The second one is ما يفيد الإطلاق that which benefits and that which indicates that this is unrestricted unrestricted and we all together كنكيراتو في سياخ الإثباتي it is like the indefinite in the context of an affirmation an indefinite word which is in the context a noun which is indefinite in the context of a what? it's a noun this noun is indefinite and it's in the context of an affirmation إثبات. this one shows shows generalization it shows generalization and the third type the author mentioned is ما يفيد الخصوص that which benefits specification it doesn't show generalization it's the opposite to the first type of noun it shows specification and this is the example that the author gave is like العلام and عالم is a what? العالم is اسم يُعيِّن المسما اسم يُعيِّن المسما مُطلقا علمه كجعفر وخيرنقا وقارل وعدل ولاحق وشدق من واهيلة وواشق it is a name names they show خصوص specification when you say زيت that's a particular person you're talking about here and what also enters there is الإشارة. it becomes specific now اسماء الإشارة those are the three types now what's the difference between عام and مطلق we'll come to that what is the difference between it بيعوني الله وتوفيقه we'll come to it with the permission of Allah بإذن الله الكريم the second type the second type the second type of what كلمة which is what what does a verb mean واب means مدل على معنى في نفسه it's something that has a meaning in and within itself it's like the what it's like the now but what is it pushing out of the definition a حرف because a حرف doesn't have a meaning in and within itself a particle doesn't have a meaning in and within itself but the verb and the noun both of them have a meaning in and within itself مجددا does that make sense قامة and ضحكة they're both verbs قامة means stood ضحكة means laughed they have different meanings what's the difference the second point is the difference which is a verb indicates one of the tenses past, present or future and the noun doesn't do that the noun doesn't show you time but both of them they show you meaning and وقش عربي هيأتي بأحد الأزمنة ثلاثة it gives you the past, present or future then the author says the verb is divided into three like the noun is divided into three the verb is divided into three how do we know that the verb is divided into three again is based on the induction he mentioned what they are like ماظن ماظن means past tense like فهمة he understood مضارع present verb like يفهمه he's understanding now او أمرين or a command which is يفهمه he's commanding you يفهمه he's paying attention it's important that you memorize this it's important you understand this if you ever see a verb any of those verbs past, present or a command it doesn't matter it benefits you مطلق a verb in its essence مضارع مطلق are we all together except except if it flows in the context of prohibition one or in the context of negation two or three in the context of a condition four in the context of interrogation those four forms if a verb falls into it it doesn't show it doesn't show it shows عموم remember that the verb the three types of verb that you just studied مضارع and أمر they benefit يفيدوا الإطلاق they show that this is unrestricted what is it unrestricted it's مطلق unless it falls into one of four context if it falls in the context of a prohibition the verb is in the context of a prohibition then it's what it's not مطلق anymore it's عموم generalization or it falls in the context of a negation it shows generalization it does not show إطلاق anymore unrestricted or the third is in the context of a شرط a condition and four is in the context of an understanding a question an interrogation let me give you an example let me give you an example الله says in the Quran فعتزل النساء صورة البقرة صورة البقرة there are going to be two verbs in there and I want you to look at each verb الله says فعتزل النساء stay away from the women and don't come close to them ولا تقربوا هوننة حتى يطخرنا until they purify themselves there are two verbs in there the first verb is فعتزلوا فعتزلوا the first is فعتزلوا فعتزلو is مطلق فعتزلو is what مطلق stay away from the women why is it because the four that I just told you which is سياق النهي سياق الشرطي سياق استفهم الإنكاري none of them happen here rather this context is it's bad affirmation and affirmation wasn't in the one of the fours so it shows it's مطلق ولا تقربوا هوننة ولا ولا تقربوا هوننة is عام is general why is it general because the fit in مضارئ feeling the context of a what a prohibition here it shows generalization so you can't come close to her in all of the forms of of the word when Allah says ولا تقربوا هوننة don't come close to them it means جميع وعنوائل اقتراب in all of the forms that a man cannot get close to his wife عيوتي كده another example الله says in صورة النور والذين يبتوون الكتابة والذين يبتوون والذين يبتوون الكتابة مما ملكت ايمانكم فكاتبوهم إن علمتم فيهم خيرا here there are four verbs in here how many verbs are in here four verbs the first one is يبتوونة this is صورة النور I33 صورة النور I33 there are four verbs in there the first verb is يبتوونة the ones we are looking for يبتوونة is مطلق why is it مطلق because the فع المضارع في سياق الإثبات it's in the context of information ملكت is also a verb it's مطلق it's unrestricted why because it's a فع المضارع في سياق الإثبات number three كاتبوهم كاتبوهم is a فع كاتبوهم is a فع and it's unrestricted لأن فع الأمر إن سياق الوات في سياق الإثبات in the context of an affirmation علمتم is a what عم it's general why is it general because it's a فع الماضن في سياق الشرط it's in the context of a what a condition because علمتم so now you understand that generally speaking the verb is unrestricted wherever you see a verb it's unrestricted it will only leave إطلاق and it won't be considered unrestricted when one of those four في سياق النهي في سياق النفي في سياق الشرط في سياق استفهم الإنكالي the third type of كلمة is a what it is a what a particle what is a particle a particle is as the author said is مادلة على معنى في غيره it is something where it's meaning becomes clear in a context the meaning is not connected to it by itself are we all together like for example the bat is this bat with إلساق it won't become clear until you put it into a context until you put it into a context are we all together then the author رحمه الله he mentioned two types of four types sorry of particles four types of حروف the first one he said it is what الواو the sheikh chose wow according to the grammarians number one and b according to the نحات sorry the أصوليين the scholars of أصول الفق and the نحات the grammarians the wow benefits مطلق الجمع a combination of things you're bringing two things together and you're showing that they both share the ruling that the two things they share the same ruling but the wow as the author رحمه الله he mentioned وتأتي عطفة فتفيد اشتراك المطاعة the two things they share the ruling but ولا تقتض الترتيب ولا تنافيه it doesn't show a sequence the wow doesn't show a sequence it doesn't indicate a sequence it doesn't affirm a sequence here nor does it negate it unless there's an external evidence to show so let me give you an example an example is جاء زيد وعمر زيد came and عمر came both of them they have something that they share they share a ruling the ruling which they share is مطلق المجيئ this ruling this act of coming they both share that زيد came and عمر came both of them came but you don't know who came first because you said جاء زيد وعمر you can't say just because زيد was mentioned first that عمر was lost and زيد was first you can't the wow doesn't show you a sequence nor does it negate it or we all together let's give you an example that can make it clear the Prophet ﷺ when the ayah came down in Surat Al-Baqara ayah 158 إن الصفة والمروة من شعائر الله that's صفة and مروة are from the symbols of Islam صفة and مروة are what they are from the symbols of Islam شعائر and Islam as they came to the Prophet ﷺ they said which one should we start from and these are Arabs these are Arabs the ayah says والمروة if the wow showed order they would have known which one to start with so they asked a messenger which one should we start with and then the messenger said to them ابدأو بما بدأ الله به start with that which Allah started with اما ابدأ بما بدأ الله به those are two different wordings those are the two different wordings the first word is in the Surah Al-Nisa'ee and the second was in it's in other books of Hadith I mean even Al-Imam Al-Nisa'ee narrated about both wordings another exam another evidence that shows that the wow does not affirm a sequence nor does it negate a sequence unless there comes an external evidence to show otherwise is the statement of the messenger which is from Al-Imam Al-Nisa'ee من حاليته سمرته بن جندب سمرته بن جندب he said احبوا الكلامي الى الله اربع four speeches are most beloved to Allah and we will together احبوا الكلامي the most beloved speech to Allah are four احبوا الكلامي الى الله احبوا الكلامي الى الله والله أكبر those are the four most beloved speeches to Allah the messenger said لا يضرك بأيهن بدأتها and it doesn't matter and it doesn't harm and it's no problem whichever of those you start with it doesn't matter whichever of those you start with but look at the professor what did he say سبحان الله والحمد لله he said والله أكبر but why did he say why did he say لا يضرك بأيهن بدأتها it doesn't matter whichever of those you start with because the wow doesn't show a sequence when we say it doesn't show it we're trying to say it doesn't affirm a sequence nor does it negate a sequence then the author he went into the second which is and the sheikh mentioned two meanings for the fa he mentioned how many meanings for the fa two meanings for the fa the first one he mentioned for it is عطفية means what we affirm for the wow are we all together the fa and the wow or they do the same in terms of مطلق الجمعي they bring two things together in the ruling اشتراك المتعاطفين في الحكم just like the wow but the fa has an extra thing here what does it have has an extra point which is it shows sequence the fa does show sequence show sequence so the first meaning that it has is العطف فتفيدوا الاشتراك المتعاطفين في الحكم these two things they share ruling are we all together so whatever the wow was showing the fa shows it and even extra which is sequence example الله ستو النبي الله يموسى انا هارون ادهبه الى فرعونه انه مطلق he has exceeded his limits فالفرعونه he has become a tyrannical leader he has claimed that he is the lord ادهبه الى فرعونه انه طغا when the person goes over his boundaries beyond his limits الله ستو النبي الله يموسى انا هارون فقول له فقول له قول الى العلو يتذكروا يخشا so which one comes first going to him comes first so go to him then say this to him this is a sequence ادهبه الى فرعونه انه طغا go to him he has exceeded his limits فقول له and say to him meaning they can only say that after they've gone to him are we all together so the fa has shown a sequence that they first had to go to him and then after they went to him they can say to him in a soft gentle way and reminding him فق also the famous Hadith of the Prophet many Hadith there's no need to mention the ayah is enough let's go to the second use it for the فق which is السببية means what? reason you're giving a reason to something you're giving a a reason what did he say the فق السببية it's a causative it's a reason for something an example for that is that the Prophet has a statement من أكل البصل anyone who eats an onion or he eats garlic the Prophet said فلا يقربنا he should not come close to فلا يقربنا okay why because the angels they find harm they find harm in that which the people the children of Adam find harm in then the smell in the salah the people are praying and they find problems and they're going to find it hard to pray and to focus and to have خشوع in the prayer the same with the angels they will harm the angels the same when the word تتأذى من ما تتأذى منه بن وآدم that فق is called فق السببية the reason why it's prohibited here is because the children of Adam and the angels both of them are going to find harm from you are you with me brother another example is ساهر بقر all night فنام عن صلاة الفجري look what I just said صهر بقر he stayed up all night فنام عن صلاة الفجري and then he stepped from صلاة الفجر the reason why he stepped from صلاة الفجر is what he stayed up and he just slept before so the فق here is فق السببية we've taken the second half that the author mentioned the third half that the author mentioned is اللام الجارة اللام الجارة اللام الجارة has two meanings okay اللام الجارة is the place it's on the ism it's مجرور it has many meanings okay it has what it has many meanings the شيخ رحمه الله he mentioned three of them how many meanings did he mention the شيخ mentioned three meanings and the تعليل same as Allah said in the باية وأنزلنا إليك ذي كراء محمد we sent the reminder and the revelation onto you the reason why we sent the Quran and the sunnah onto you is so you can clarify it for the people and theلام here is لام التعليل the lamb of reasoning causative causative the causative first type of lamb is لام التعليل causative which is that the reason why the Quran and the sunnah on the messenger is so he can clarify it for the people the second is ownership which is وهابت وهابت لعمر I gifted لعمر كتاب الروض الروض المربع by منصول من إدرس البهوتي وهابت لعمر so عمر here the lamb that is in it is what تمليك ownership I gifted to him so he can own what is he going to own كتاب روض المربع زاد المستقل by منصول من إدرس البهوتي the third type is الإباحة I am permitted for example you say أن يستمتع بمرأته وهي حائض في معادة الفرج لراجولي it is permissible for the man to enjoy his wife while she is on her menstruation except the private part he can enjoy every other part of her body what do you put in there الإباحة it is permissible للمرأة أن تلبس it is permissible for the woman to dress with these adornments as long as it is the customs are you with me what about the author mentions على الجارة the على now على الجارة the author mentions only one meaning and we are going to add another meaning which is الوجوب على it shows first obligation for example والله على الناس يحج البيت من استطاع لي سبيل والله على الناس means upon the people to come with Hajj the second meaning that the word is الاستعلاق الراحمان على العرش استوى الراحمان على العرش استوى على ورتفع الله is above his throne as it is the consense of the pious predecessors it is the consense of what صالح it is the consense of the companions it is the consense of the the three noble generation it is the consense as أبو عمر أطل منكي رحم الله transmitted that consense pay attention حرف in all of its types بأنواعه لا يدلوا على عموم ولا خصوص ولا إطلاق a harf does not show generalization it does not show specification and it doesn't show this text is unrestricted حرف doesn't do any of that okay the author of this is رحمه الله تعالى ينقسم الكلام باعتبار إمكان ووصفه بالصدق وعدمه إلى قسمين خبار وإنشاء فالخبر ما يمكن أن يوصف بالصدق أو الكذب لذاته فخرج بقولنا ما يمكن أن يوصف بالصدق والكذب الإنشاء لأن لأنه لا يمكن فيه ذلك فإن مذلوله لس مخبر عنه للما حتى يمكن أن يقال إنه صدق أو كذب وخرج بقولنا لذاته الخبار الذي لا يعتمل الصدق وخرج بقولنا لذاته الخبار الذي لا يعتمل الصدق أو لا يعتمل الكذب باعتبار المخمر به وذلك أن الخبار من حيث думаю ثلاثة أقسام الأول ما لا يمكن وصفه بالكذب كخابر الله ورسوله ثابت عنه الثاني ما لا يمكن وصفه بالصدق كالخبار عن المستحيل شرعة أو عقلة فالأول كخابر مدع الرسالة بعد النبي صلى الله عليه وسلم والثاني كالخبار عن اجتماع النقضين كالحركة والسكون في عين واحدة في زمن واحد الثالث ما يمكن ويوصف بالصدق والكذب إما على سواء أو مع رجحان أحديما كأخبار شخص عن قدوم غائب ونحوه والإنشاء ما لا يمكن ويوصف بالصدق والكذب ومنه الأمر والنهي كقوله تعالى وعبد الله ولا تشرخ به شيئا وقد يكون الكلام خبر إنشاء باعتبارين كسياغ العقود اللفضية مثل بعت وقابلت وما بعدت بعت وقابلت فإنها باعتبار دلالتها على ما في نفس العاقيد خبر وباعتبار ترتب العقد عليها إنشاء وقد يأتي الكلام بصورة الخبر والمراد به الإنشاء وبالعكس للفائدة مثال الأول قوله تعالى والمطلقات فقوله يتربصنا بصورة الخبر والمراد به الأمر وفائدة ذلك تأكيد فعل المأمور به حتى كأنه أمر واقع يتحدث عنه كسفة لنصفات المأمور ومثال العكس قوله تعالى وقال الذين كفروا للذين آمنوا تبعوا سبيلنا والنحمل خطاياكم وماهم بحملين من خطاياهم فقوله والنحمل بصورة الأمر والمراد به الخبر أي ونحن نحمل وفائدة ذلك تنزير الشيء المخبري عنه منزلة المفروض الملزم به هو أنه ينفل فقط هذا التصوير يجب أن يصدر شيء الذي يصدر بالصورة أو شيء منطلق ويشاكي المأمور به now now goes into the second type of تقسيم الكلم dividing and categorising speech we've just taken the first type which is تقسيم الكلم باعتبار ما يتركب منه كان هذا مقبول لكي يمكننا أن نعتقد بكلمة. نحن now going to the second type which is تقسيم الكلمة Dividing the speech بعتباري مدلولي ورئيب الاندكيز And the author, رحمه الله He divides it into two الخبر and الإنشاء And we will take what they mean in شاء الله و تعالى The author said الخبر is ما يمكن أن يوصف بصدق أو الكذي بلي داتي Now this definition that the author gave It's not a good definition مع جلالة الشيخ With the honor and the respect that we have for the Shaykh محمد مصالع و أثيمين His definition here for الخبر Is not Is not محقق It wasn't accurate It's not accurate The best definition to give Is the definition that was chosen by ابنو الشاط الماليكي رحمه الله ابنو الشاط الماليكي's definition is the best And the definition that ابنو الشاط الماليكي You gave is ما يلزم صدق أو الكذيب ما يلزم صدق أو الكذيب ما يلزم صدق أو الكذيب What does that mean? So the best definition is the definition given by ابنو الشاط الماليكي Which is ما يلزم صدق أو الكذيب خبر is إذا It has to be A lie or it has to be truthful It's something that we can say It's truthful Or it has to become a lie One of the two Are we all together? The statement of the sheikhs one It's problematic The reason why it's problematic And he was forced because of his definition To add the word لداتي in there Which he didn't even have to bring uslan He didn't have to bring the word لداتي Which is They say خبر is anything you can say to a person You're lying or you're telling the truth That's what they say But then that means What about the news Allah tells you Can you say Allah you're lying? Are we all together? Does that make sense? We just said خبر is news And the news is anything you can say It's true or it's not So does that mean that we can say To Allah تبارك و تعالى And he's messing with you That you're not telling the truth Because if we can't If that If that is not there Then that can't be considered a speech It's not a speech It has to be able to be said True or not Are we all together? Then the sheikh Because of that He knows that somebody can say that He added the word لداتي in that And through the لداتي He mentions that he's trying to take out Depending on who's saying it What is even better than that is Which means It has to be either one of the two It's not the possibility of being any one of them It's either truthful or it's a lie Are we all together? That's the best Definition And that's what we're going to stick with That's A lot of the discussion that takes place Is that In Sha'a on the other hand What is it? In Sha'a is In simple terms It is the opposite of It is the opposite of الخبر What is it? It's the total opposite It is anything you can't say to the person You're lying Or you can't say to the person You're telling the truth Neither of the two Are we all together? There's two differences Between the خبر And the In Sha'a How many differences are between the two of them? There are two differences The first difference is The خبر Is something that's already happened And when you're talking about it It took place Are we all together? Whereas the In Sha'a No It hasn't happened Does that make sense? The In Sha'a hasn't happened yet Whereas the خبر has already happened That's the first difference The second difference is That the خبر The second difference is The خبر It follows What you're talking about But the In Sha'a Is the thing that's followed The خبر It follows The thing that's been spoken about Whereas the In Sha'a It follows Are we all together? Or The In Sha'a is followed The خبر it follows Regarding what you're talking about Are we all together? It's following up a thing that Has happened Or something that's taken place So it follows it up the خبر Whereas the In Sha'a Is something that's followed It makes sense In Sha'a When we give an example In Sha'a It comes in many forms And there are eight forms That we're going to mention How many forms Are we going to mention for the In Sha'a? We're going to mention that The In Sha'a comes in forms Forms Are you with me? The first form of In Sha'a is الأمرو Commandment Are we all together? Commandment What is it? A commandment The second one is النهي Prohibition The third one is استفهم انتاريغيشون Four ترجي hope تمني wishful thinking Six الندى Calling out Proclaim Seven In the form of a خبر Intended as an In Sha'a In the form of a خبر But what is intended from it Is In Sha'a لفائدة بالاغية Because of a Elequent reason Number eight is It comes in the form of a In Sha'a But it's actually intended as a خبر Let's give an example for each one إن شاء الله Number one الأمرو The commandment Like the statement of Allah وَبَتَلُولِ يَتَهَمَا Test the orphans Before you give them the wealth Of their father Test them وَبَتَلُولِ يَتَهَمَا Test them That is an In Sha'a You can't say that's Allah or truth You can't say that's a commandment And now you prohibition The statement of the Prophet صلى الله عليه وسلم من بخاري المسلم لا يمسكن أحدكم ذكره بيمين وو يبوله One should Do not Hold your private part With your right hand Whilst you're urinating Number three إستفهام Question It's a question أريس إذا حاضرت لم تصلي ولم تصم Isn't the woman When she's on her menses She does not Pray nor does she fast Number four الترجي ترجي means hope Like when Allah was talking about حكية عن موسى When Allah was talking about نبي الله موسى When he said لعلي آتيكم منها بقابس بخبر أو جدوة من النار لعليكم تصطلون When he said لعلي آتيكم منها بخبر أو جدوة من النار لعليكم تصطلون سورة القصص لعلي I may come to you with A news Or I might come with A fire In my stick And the fifth one is التمني تمني is The statement of Allah تبارك وتعالى أو تقول حين ترى العذاب لو أنني أو لو أنني كرة فأكون من المحسينين When they see the house fire أو تقول حين ترى العذاب When they see the house fire what do they say لو أنني كرة أي الروجوح If I only have the chance to go back Okay فأكون So I can be from the محسينين And the upright ones The righteous slaves of this What is the difference between التمني and ترجي The difference between them is الترجي خوة طلب مالا يمكن التمني Sorry It is تمني تمني ميزوات هو طلب مالا يمكن حصوله You're asking for the impossible or the improbable Okay It's something that is impossible It won't happen Like what they say أو تقول حين ترى العذاب لو أنني كرة فأكون من المحسينين If I can only have a second chance And go back to the earth That's تمني It's not gonna happen Wishful thinking The second one is الترجي which is طلب مالا يمكن حصوله بلا عصري It's something that can happen without any hardship تمني can happen sometimes But that's why I said improbable It happens but It's hard for it to happen The sixth one is Calling out When Allah says Or people worship Allah The seventh one is It comes in the form of الإنشاء But it's not intended as an إنشاء It's actually intended as a خبر Sorry It comes in the form of a خبر But what is intended from it is الإنشاء الإنشاء And this is I'm gonna mention the benefit in that And the example for that is When المطلقات يتربص When المطلقات يتربص Let's read what the ayah says والمطلقات The divorced women يتربص يتربص means they are waiting They are waiting What are they waiting for They are waiting for three period Whether it's three حيض Or three طهر It's discussion amongst Okay And if you want the best answer محمد الأمين الشرقية تفسير الأضواء والبيان He gives the best answer Best answer يدانه And a good research on that Anyways يتربص نهية إذا إيوات سخبر إذا إيوات They are waiting They are waiting سخبر يراج بها الأمر What is intended from it is the الأمر Are we all together Meaning They should wait Are we all together It's like when your parent says to you You sit here You sit here Come on You are going to wait with me Are we all together This is news Are we all together But it's an order It's a what An order Why, why, why would Allah do it In صورة الخبر But the intent is that it will Why What's the benefit The benefit here is تأكيد المأمور بي حتى كأن الواقع ارن تحدث عنه وذلك أبلا ومن مجرد It's talking about it like it's happening The way that something when it happens It takes place This commandment is going to take place like that It's not just do it And it's a commandment like that But it's actually It's solidifying even more To the extent like Take like something that's happening Which is Talking about it like it's something That's taking place right now And that's a stronger commandment Are we all together Same as with the ayah والوالدات يورضعنا أولاده النحولين كاملين يورضع النق Say صورة الخبر لكن إن شاء it's intended أوسق قد قامت الصلاة قد قامت الصلاة It means well قوموا للصلاة Stand up for the prayer سأمع But it is in the form of what It's in the form of A خبر But it's إن شاء it's an أمر that's intended here أصد برصة عصم سدينا حريث صلاة الليلي The night prayer is two two two فإذا خشي أحدكم فإذا خشي أحدكم If one of you is scared إذا خشي أحدكم الصبحة If one of you is scared of the فجر to come in صلا ركعة He prays one raka'a وحدة One raka'a توتر لهما قد صلاة توتر إذا خبر إذا خبر But what does it mean here? اللي يصلي ركعة وحدة He needs to pay one raka'a الله is talking about it It's like The Prophet ﷺ He's saying it like And he is going to do his wither No, it means do your wither The eighth is It comes in In the form of an إن شاء But what is intended from it Is a khabar It's the opposite It's the opposite Such as وقال الذين كفروا They said للذين آمنوا The believers The disbelievers are speaking to the believers What did they say to them? إتبعوا سبيلنا Follow our paths والنحم الخطيق We are taking your sins for you We are taking أما والنحم sorry We will take your sins for you يا أما والنحم الخطيق We are commanding to take your sins for you Basically So it's in the form of a command But they mean a khabar from it What's the فائدة here? They are trying to do what is known as تنزيل المخبر عنه منزيلة المأمور به اللذي يلزموا لتانبي The same way that it's obligatory for أمر What does it show? Obligation, right? It's obligatory We promise you It's obligatory We made it obligatory on ourselves To come and take your sins for you We will take your sins for you We will handle your sins for you الله تعالى He refuted them by saying to them وماهم بحملين من خطاياهم They are not ones to carry anyone's burdens Who can take somebody's burdens And the ayah to show you That this actually is a khabar سعد To show that والنحم الخطاياكم here That it means khabar Is at the ending of the ayah إنهم لكاتبون And they are liars The ending of the ayah So what does that show? Here that it's a khabar There's another one that needs to be pointed out Which is A speech sometimes can be a khabar From one angle khabar أم باعتباره إن شاء أم باعتباره أخر From one angle it's a khabar And from another angle it's an insha'a For example All of the سياغ العقود And all of the سياغ الفصوخ All of the forms of buying and selling When you say to somebody بِعتُكَ وَقَبِلْتُ I have sold to you I have accepted from you نَكَحتُكَ And things like that I mean نَكَحتُكَ All of these In terms of its wedding It's a khabar And in terms of its meaning It's an insha'a أشيخو الإسلامي بل تيميار رحمه الله He says in his بيان بطلان التحليل He says سياغ العقود قد قيلة هي إنشاءات وقيلة إخبارات وهي في الحقيقة إخبارات عن المعاني التي في القلب وتلك المعاني إنشاءات فاللافظ خبر والمعنى إنشاء The wedding is a khabar And the Mimi is insha'a The same is سياغ الفصوخ When a man wants to separate from his wife For example when he said أبقلتو أم طلقتو أم خلعتو whatever it may be All the types of separation from the spouse Also they are the same They are اللفظ خبر The wedding is a khabar And the Mimi is a It's an insha'a It's a insha'a As for the سياغ الفعلية Like بيع المعاطات Any action based Tridings and buying And things like that Then you can't call it A khabar or an insha'a Because khabar and insha'a It's connected to كلام Speech It's connected to wedding So they don't have No places for it Okay They don't have No places For it Then the author رحمه الله He said الحقيقة والمجاز وينقسم الكلام من حيث لستعمال إلى حقيقة ومجاز فالحقيقة هي اللفظ المستعمل فيما وضع له مثل أسد للحيوان المفترس وخرج بقولنا فيما وضع عليهم المجاز وتنقسم الحقيقة إلى 3 أقسام لغوية وشرعية وعرفية فاللغوية هي اللفظ المستعمل فيما وضع عليه في اللغة فخرج بقولنا في اللغة الحقيقة الشرعية وعرفية مثال ذلك الصلاة فإن حقيقتها اللغوية الدعاء واللفظ المستعمل فيما وضع عليه في الشرعي فخرج بقولنا في الشرعي الحقيقة اللغوية وعرفية مثال ذلك الصلاة فإن حقيقتها الشرعية الأقوال والأفعال المعلومة المفتحت بالتكبير المختتم بالتسليم فتحمل في كلام أهل الشرع على ذلك والحقيقة العرفية هي اللفظ المستعمل فيما وضع عليه فخرج بقولنا في العرف الحقيقة اللغوية وشرعية مثال ذلك الداب فإن حقيقتها العرفية ذات أربع من الحيوان فتحمل عليه في كلام أهل العرفي في استعمال أهل اللغة على الحقيقة اللغوية وفي استعمال الشرع على الحقيقة شرعية وفي استعمال أهل العرفية على الحقيقة العرفية والمجاز هو اللفظ المستعمل في غير ما وضع عليه مثل أسد للرجل الشجع فخرج بقولنا المستعمل المهمل هو ما يسمى في علم بالقرين ويشترت للستعمال اللفظ في مجاز وجود ارتباط بين المعنى الحقيقي والمجاز ليصح التعبير به عنه هو ما يسمى في علم العقال بالعلاقة وهو ما يسمى في علم العلاقة والعلاقة إما حماها سمية تجوز استعارة كالتجوز بالافض أسد عن الرجل الشجع وإن كان تغير المشابه سميت تجوز مجاز المرسلة إن كان تجوز في الكلمات ومجاز عقلي إن كان التجوز في الإسنان مثال في المجاز المرسل أن المطر عشم فالكلمات كلها يراد بها حقيقة معنىها لكن اسناد الامبات إلى المطر مجاز لأن المومب تحقيقة هو الله تعالى فاتجوز في الاسنادي ومن المجاز المرسل التجوز بالزيادة والتجوز بالحذف مثل للمجاز بزيادة بقوله تعالى ليس كمثله شيء فقالوا إن الكافة زائدة لتأكيد نفيل مثلي عن الله تعالى ومثال المجاز بالحذف قولوا تعالى وسأل القرية اي وسأل اهل القرية فحدفت اهل مجازا وللمجاز انواع كثيرة مذكورة في علم البيان وانما ذكر طرف من الحقيقة والمجاز في اصول الفق لان دلالة الالفاضي اما حقيقة وإما مجاز فحتج إلى معرفة كل من هما وحكمه والله وعلم يهة حقيقه في قاعدة يشكوه اشتركه من اي فيلاحات اشتركه من سيارة so that is the meaning that it carries in the custom of the people and the benefit of knowing this fact that the reality of words is divided into three types is that we hold each word to its correct meaning the way it is used so in the use of the linguistics and in its linguistic reality and in the legislation and its legislative reality and in the use of the traditionalist on its traditional reality 2. المتفور being a word used for other then the purpose it was intended For example a lion for a brave man so what's excluded from our statement used are unused words which is Neither a reality nor a metaphor what is not included by the word for other then the purpose it was intended is reality It is not permissible to load a word intending its metaphorically meaning except for their correct proof that prevent the realistic meaning being intended ويجب أن يتعرف في المدينة المدينة as قرينة. The condition of using a word for its metaphorical meaning is the presence of a link between the realistic meaning and the metaphorical meaning. So the expression is correct and this is known in the knowledge of bayan, eloquence as a link. And it is either through similarity or otherwise. So if it is a similarity then it is called استعارة, as is the case with the word lion for a brave man. And if it is not similar then it is called If the tajawaz is in the words and psychological metaphor if it is in the attribution. An example of a metonym is to say we took care of the rain meaning the pasture. So this is an example of a tajawaz in the word. An instance of a psychological metaphor is to say the rain has given growth to the pastures. So the meaning of the words in real terms is what is meant but to attribute the growth to the rain is metaphorical in use because the one who really causes growth is Allah so it is tajawaz in attribution. Also from the use of metonyms in addition and omission. An example of which is the statement of Allah the Most High There is none the like of Him. It is said that the letter kaph is extra for the purpose of highlighting the negation of anything like until Allah the Most High. An example of a metaphor by omission is the verse Ask the village. I.e. ask the people of the village so the word people is omitted for metaphorical purpose And there are numerous types of such metaphorical instances that are listed in the science of bayan eloquence. Here are only some of the types of reality a metaphor in usul of feq have been mentioned due to the fact that the meaning of words is either real or metaphorical so the need arose to make each one known and the ruling and Allah knows best. The author Rahimahullah He now goes into the third type of categorization of speech. And that is speech in terms of its usage. That's the third type of categorization. We're going to divide the speech into حقيقة and مجاز which means literal and metaphorical. حقيقة means it's literal it is the third type of categorization of speech. And that is حقيقة means it's literal it is and we're going to translate that more and the second one which is المجاز المجاز which is metaphor. So in terms of the usage of the word those are the two that they divide it into. What does حقيقة mean? The author Rahimahullah he explained it to me حقيقة is It is when we say when we get rid of we get rid of actions حقيقة and مجاز does not speak about it does not discuss actions but when you say مجاز is in there and حقيقة is in there مجاز is metaphor and حقيقة is literal both of them are in the word but actions are not in there and action you cannot call it حقيقة or مجاز the second is المستعمله المستعمله المستعمله is the word that's used so when we get rid of that which is not used the third one is فيما وضع عليه for what it was placed for for what the word was originally used as what it really means فيما وضع عليه that's what it means what gets out of the definition here the مجاز does because the مجاز is using a word for what it wasn't placed for whereas حقيقة is using the word for what it was placed for example الليين is placed as الحيوان المفترس a predatory animal that's what the lion the word أسد means that's حقيق مين so we're using it as حق رأي to أسد then I stole a lion that's what it means that is a حقيق مين what about غائط غائط is used for على الأرض المنخفض المنخفض من الأرض غائط in its literal meaning it means that the earth is down the earth is a bit down deep or a bit down ضعينة for example ضعينة is used in its حقيق on the camel that the woman rides on صلاة is what in its literal meaning according to the عبادة which is known that's all the حقيقي usage of these words حقيقي بالاستقراء after deduction the scholars have reached the conclusion or that it is three times I mean induction the scholars they reached is three times after تتبع الإستقراء following the textual evidence they realized it is three times حقيق اللغوية حقيق شرعية and حقيق عرفية the author mentioned all three of them حقيق اللغوية is اللفض المستعمل في موضع عليه في اللغة it is the word it was placed in the Arabic language those three points اللفض المستعمل في موضع عليه في اللغة as it was placed in the Arabic language as it was placed in the Arabic language we already know what اللفض means we know what المستعمل means في موضع عليه we know what it means لكن في اللغة here all of that was the definition of حقيقة حقيقة is what اللفض المستعمل في موضع عليه just add that onto it so we just have to define what it means في اللغة في اللغة it means in the Arabic language the Arabs use this word it's a meaning for them like for example it means to cut something it's to remove something زكاء in the Arabic language it means to cultivate something and it's to increase something and a زيادة it means حج in the Arabic language means البيع in the Arabic language it means to exchange نكح in the Arabic language means to come together all of that is the Arabic language you're using those words in the Arabic language that's حقيقة اللغوية the second type is حقيقة شرعية it means اللفض المستعمل في موضع عليه في شرعي when you say في شرعي you get rid of اللغوية and you get rid of عرفية it means what is it used in the شرعي it means it is to get rid of and to remove what comes from the front and the back with water with salt it means it means it means it means in speech and actions that you open with with it and you finish with حق lucid in time it is in financial rights that are a specific to group of people in a period of time حسنا؟ هذا زكاة النشارية حسنا؟ و الأشياء كذلك هذا يسمى حقيقة شرعية الثالث هو حقيقة عرفية it is custom based definition the reality here is you are defining it based on the custom اللفض المستعمل في موضع العرف العرفي it is placed in the عرف like for example عدابة the author gave the example of the word عدابة but was it used in the عرف the custom of the people it is used as في ذات الأربع من الحيوان the four-legged beast even though the Arabic language is used as what it is used على كل ما يديب على الأرض anything that walks on this earth even humans will fall under that like in the عرف the custom the word عداب but when you hear it you know it is what it is a four-legged animal okay like in the language they don't use it like that they use it as على كل ما يديب على الأرض anything that walks on this earth humans will fall under that والغائط the غائط is considered what in the عرف is considered as in the عرف the filth that comes out of the person they call that غائط what do they consider in the Arabic language the way that we talk they consider the woman who is on the right and on the camel so they call the word ضعيلة the woman who is on the camel but in the language it was called what the camel that the woman is on so these are the عرفي usage the sheikh mentioned something very powerful which is what benefit does it hold categorizing the حقيقة into these three what benefit does it hold the author said the benefit that it holds is in every word we're going to carry it we're going to explain it على معنى هو الحقيقي in the right meaning that it holds so for example if it's used by the people of the language we would define it based on حقيقة اللغوية and if it's used by the people of the شريعة we would define it based on حقيقة شرعية and if it's used by the people of the عرفي the people and the customs then we're going to take it to على الحقيقة اللغوية on the traditional meaning that's what we're going to do for example the word توضعوا مما مصة النار توضعوا توضعوا مما مصة النار do وضوء from wherever touched fire okay here's a side benefit there are some people who say you don't have to do وضوء from a camel because they argue and they say the Prophet ﷺ in his حليث he says توضعوا وضوء مما مصة النار that which the fire touched if anything's been burnt on the fire it's been cooked on the fire then do وضوء from it okay جابر then رضي الله وطعاله عنه he said the last of the two affairs was not to do وضوء from wherever touched the fire so it seems like whatever was said before the statement of جابر it's abrogated are we all together brothers جابر رضي الله وطعاله عنه he said كان آخر الأمريني the last of the two affairs was that you don't have to do وضوء from wherever touched the fire so this is an indication that the previous ruling was abrogated then the Prophet ﷺ in another حليث he ﷺ mentioned to do وضوء from the camel meat okay so they said that that's abrogated they say that is abrogated and the Imam ﷺ came back and he responded to this and he said that that argument is very weak because وضوء مما مصدر النار do from wherever touches the fire was a general ruling okay are we all together is a general ruling وضوء مما مصدر النار then an exception came sorry وضوء مما مصدر النار came and the hadith came which is you don't have to do وضوء the last of the affairs was you don't have to don't do وضوء from wherever touches the fire the scholars they said this last hadith of Jabir where he says don't do وضوء from wherever touches the fire and that was the last of the affairs is a general ruling it's a what it's a general ruling and the hadith that says to do وضوء from the camel meat is a specific ruling and they said you قدب الخاص على العمي if the عم and the خاص go against each other what do you do you give presidents to the specific over over the general because we have to find a way to bring the textual evidence is all together well جمع الواجه we have to try to bring the text together and not dismiss one over the other so now he says that the other hadith means anything other than the camel you don't have to do وضوء because that's a specific one that's the only one that's the only one that's remaining from the حديث of توضوء من ممصة النار the only one that's remaining from there is what the camel meat anything other than the camel meat you don't have to do وضوء from you don't have to that's a side benefit and a side point that's a side point but this hadith says توضوء من ممصة النار the word وضوء in the Arabic language it means النضافة we do it together النضافة so when we say توضوء من ممصة النار does it mean just wash your mouth and your hands and that's it خلص what does it mean do the وضوء شرعي because here we have a reality which is لغوية and we have a حقيقي شرعية here which one do we give consideration to because it was said by the شريعة and the legislator we have to use which one حقيقي شرعية that's what we just took as a benefit right now because it was used by the legislator because it was used in the Quran and the Sunnah we have to take it on what الحقيقي الشرعية so here we're going to say that this وضوء it's the وضوء شرعي مجرد النضافة not just a mere cleaning but if a state but it's said by the Arabs for example it's given precedence to that meaning here's a benefit that we need to take the شريعة of the كتاب العصون العلم صوره he mentioned وكذا ما جاء في خطاب العربي واشعارهم وامتالي يحملوا على الحقيقة اللغوية if it comes in the Arab poets the poetry of the Arabs if it comes in their proverbs then we will take it based on the Arabic language we'll say this حقيقة اللغوية because the Arabs said it because the people of the language said this and whatever is famous عند العربي to the Arabs اطلاقه على معنى المعين it's this word became famous for the Arabs to use it in this way وهو جيرت فيه الحقيقة اللغوية but pay attention is a very important point if there's a word that the Arabs used for a particular meaning and the Arabs coined a meaning for it but that meaning got boy quoted it got left it's no longer used anymore no one uses it in that way anymore guess what we do then we will use the حقيقة العرفية because the حقيقة اللغوية is مهجور it's boy quoted it's left we're gonna now use the حقيقة العرفية we're gonna use the حقيقة عرفية so let me say that one more time if the statement comes from the شارع okay the legislator it comes from Allah it was a messenger تقدم الحقيقة شارع which one do you give presidents to حقيقة شارعية and then حقيقة اللغوية أسهل حقيقة العرفية so this is if it comes in the شارع we give this order what is the order تقدم الحقيقة شارعية we give the شارع we give that first then we give الحقيقة العرفية we give the حقيقة of the customs الموجودة في زمان النبي صلى الله عليه وسلم time of the prophet زمان صحابة زي عرف we use that then we use حقيقة اللغوية then we give I already gave you an example of we already gave you an example of تقدم الحقيقة شارعية على اللغوية given presidents to what the شريعة over the what the language now I have to give an example of giving presidents to الحقيقة العرفية over the language أبي سعيد الخذير ذي لو تعالى عنه يساعد السادقة الفطري كلها نعطيها في زمن النبي صلى الله عليه وسلم الساعة من طعام at the time of the messenger صلى الله عليه وسلم we used to give a صاع this is an amount okay صاع من طعام we used to give a صاع of طعام and صاع من شعير شعير is what it is بالي or صاع من حقيق is dry yogurt or cheese if you want to call it or صاع من زبيبن زبيبن is raisin at the time of the prophet صلى الله عليه وسلم this is what we used to give a صدقة the word here that's been used which is صاع من طعام what is the word طعام according to the عرف of the صاحب they used to call الطعام as البور the wheat so now we're going to give that presidents over the linguistic meaning because the linguistic meaning for طعام is every food now we're going to say تقديم الحقيقة العرفية المودودة في زمان النبي صلى الله عليه وسلم presidents is given to الحقيقة العرفية that was present at the time of the صاع سلم then after that comes حقيقة اللغوية okay at the time of the self the word الطعام البور so that's what we do so we said that this is the reality of it what about the speech of the human beings not the legislator we said the legislator which it would حقيقة الشمعية then we said حقيقة عرفية المودودة that was present في زمان النبي صلى الله عليه وسلم and the حقيقة اللغوية that's in the statement of the شارع in the Quran of the صلى الله عليه وسلم that's to order you go what about the speeches of the human beings but there comes from it a شارعي comes out of the speech okay it's not any speech we're talking about the speech that will have a شارعي implication I'm not giving an example شارعي then the order is as follows we give presidents حقيقة شارعية first and then we give حقيقة اللغوية so we give the شارعي then we give اللغوية linguistic and then we give the him why was the Eggs here given delayed and the it was put forward why did one go over with the other because the scholars they said for the reasons because because because the customs after the Sahabas is hard to restrict it to well because there's too many customs due to who لغة يرجع فيه إلى العرفة. هذا الذي لا يوجد إضبابط في الشريعة. لا يوجد طريقاً. لا يوجد طريقاً في الشريعة. ولا في اللغة أنه في اللغة. يرجع فيه إلى العرفة. لماذا تحاول أن تبحث عن المستخدمين؟ المستخدم يأتي بعد. لكن عندما يأتي إلى كلام الشارع. لا. حقيقة شرعية. حقيقة عرفية. ثم حقيقة اللغوية. بعض المستخدمين يأتي بعد. يأتي بعد. أفضل now. المستخدم لغة العرفة. مالذي يأتي بعد؟ حقيقة اللغوية يأتي إلى حقيقة عرفية. لكن هذه الحقيقة اللغوية. لغة عرفية. لا يوجد إضبابط. وصارت. وصارت. وصارت. وصارت. وصارت. لغة عرفية. وصارت. وصارت. وصارت. وصارت. حقيقة. 적이 начала بالطفالة, لزاستن بى تسويف كطب hearts. وصارت. وantlys. وليست. وليست.ott.IG. إ voyage optical world. كعبة. و اللهي ، لا سأترك ، لا سأساعد على أدابة ، لا سأساعد على أدابة أتمنى أن لا سأذهب إلى أدابة. بعد ثلاثة تقرأة في كعبة ، لقد تأخذت لذلك ، فقرأته ، أضعه على خلاله ، وردت في كعبة معه now this is a word of the human being and it has a bad implication here what do we do here? because he used the word dabbah فإنه ولا ينحثوا. This man, we won't tell him to bring back kafara there's no explanation on him. Why? لأن الحقيقة اللغوية the linguistic usage was what? anything the linguistic usage was هو كل ما يدب على الأرض anything that works on the earth so the sun would have been a dabbah so he lied by saying that so he has to be a kafara but the Arabic language is what? it's مهدورة منسية it's not used anymore it's boycotted no one even knows that that's what it means if you ask an Arab today a dabbah if you look at the Arabs they will just say dabbah is a riding beast no one uses dabbah as anything that works on this earth no one uses that so here قاعدة is إن حقيقة اللغوية if the linguistic usage is boycotted and it becomes something that's forgotten and abandoned is given presidents over the customs in the speech of the human beings now we all together that's important the second type now we finished حقيقة we finished حقيقة we finished حقيقة what did we speak about when we spoke about حقيقة we spoke about the definition of حقيقة we spoke about it we spoke about the definition of حقيقة we said it is اللفض المستعمل في موضع عليه and we said it's three types في اللغة في الشرعي and في العرفة and then we said that the benefit of learning this what's the benefit of learning it that when the statement comes from the legislator you take it based on the حقيقي اللغو شرعي usage and if it comes from أهل اللغة you take it based on حقيقة اللغوية and if it comes from أهل العرف you take it based on حقيقة العرفية good and we gave examples for each one then we spoke about what is known as ترتيب الحقائق what is the sequence of these حقيقات there are three which one comes first which one comes second which one comes third we said it's based on two if it comes from الشارع Allah has messaged her then it is حقيقة شرعية حقيقة عرفية التي the عرفية here is what الموجودة في زمن النبي صلى الله عليه وسلم and then the لغوية حقيقة شرعية comes first and then the custom that was present at the time of the noble Prophet صلى الله عليه وسلم and the third one which is حقيقة لغوية but if it's the statement if it's the statement of the human being and it has it has a حكم شرعي implication to it then the order is the order is حقيقة شرعية then حقيقة لغوية then حقيقة عرفية but it can happen the عرفية gets put before the لغوية if the لغوية is نسيا المنسية if it's مهجور if it's what if it's موجودة and if it's left if it's left now we're going to move on to the next type of speech باعتبار استعمال in terms of its usage and that is المجاز مجاز is metaphor and it's a master Mimi and it comes from the word العبور العبور is to cross something meaning the meaning that was in this word has now crossed onto this that's why it's called المجاز according to the definition الشيخ محمد بن صالح عثيمين gave is اللفضل المستعمل it is the word that's being used في غير ما وضع عليه other than what it was placed for example the word lion is being used for a brave man that's not what the word was for as it was originally for what الحيوان المفترس the predatory animal but now it's being used here for a brave man the second one is بحر وطا وطا is حقيقة is that بحر is an ocean and it's water but it's being used here for what على العاليمة the scholar this is a knowledgeable person شمس سن if it's used in the context of الفتاة الجميلة the beautiful girl as ibn al-Ameed said in his lines of poetry he said قامت to ظللني قامت she stood up to ظللني she was shading me من الشمسي from the sun نفس أحب إلي من نفسي a soul that is more beloved to me than my own soul قامت she stood up to ظللني she's shading me ومن عجبي what is amazing is شمسون a son to ظللني that is shading me من الشمسي from the sun so he used the word شمس at the ending قامت to ظللني ومن عجب من شمسون to ظللني من الشمسي he used the word شمس twice the first شمس that he means is the girl he's referring to her beauty she's shading me from this actual sun so he's used her as a sun but the word شمس is not used for and it's حقيقي meaning it's not used for a woman a beautiful woman it's used for what it is used for the sun actual sun so this is now called مجاز لأنه the literal meaning was left وعبيرا بها إلى معا من آخر and they bridged to عبيرا what did they do? they bridged to they moved to a new meaning here's a benefit that I want you to and many people don't know this what's the difference between المجاز and حقيقة عرفية pay attention here they resemble each other from a particular angle which is both of them have been used for other than what it was placed for if you look at it okay both of them the حقيقة عرفية and the مجاز both of them are what بينهما شبهم they resemble each other من جهة from one angle which is what أن كل منهم both of them are used for في غير ما وضع عليه in other than what it was used for ويفتريقان and they go separate من جهة أن المعنى الحقيقي بالحقيقة عرفية مهجور من سيون والمعنى الآخر مشهور متبادر let's go back to the example I gave you before the word here when the man made the oath that is not going to ride a riding mist but we left what usage the linguistic usage would we jump to حقيقة عرفية we took over the حقيقة لغوية so it moved to a usage that it wasn't placed for because in the language it's used as what in the language it's used as على كل ما يدبه على الأرضي but here you didn't use it for that you used it specifically for what ذات الأربع من الحيواني صحيح so you've moved for the linguistic meaning and you chose to take a meaning that it was not placed for لكن what's the difference between that and the مجاز the difference between that is حقيقة عرفية came when the linguistic usage was boycotted and abandoned and it was forgotten لكن the مجاز comes about the مجاز comes when you say the word أسد straight away what comes to your mind حقيقة عرفية it's not abandoned the word أسد in its regional meaning it's not abandoned it's not boycotted you would recognize it straight away that is a lion in the middle of the conversation I mean in the middle of the sentence he would then mention an external evidence to show you that he's talking about a man so the original usage in the حقيقة عرفية is نسيا المسية no one would know it لكن the مجاز the original usage is what المتبادل it is what hastens to the mind it is what hastens to the mind والمجاز the مجاز is not correct unless there's two conditions met there's no مجاز unless there's two conditions met the first condition is يوجد صحيح يمنع من إرادة المعنى الحقيقي هو ما يسمى في علم بالقرينة there has to be authentic correct strong evidence that prevents from the معنى الحقيقي in a place and that is what they call in علم البيان بلاغة is three types in علم البيان they learn three sciences in there علم البيان علم البيدي علم المعنى علم البيان is what you study in المجاز الحقيقة here in that science علم البيان they study in there that the مجاز is not accepted unless there is in it an evidence a correct evidence that prevents from the literal meaning the حقيقي meaning that was there originally not to be used anymore it can't be used for example a person says رأي تواعي سو أثاداً يخطبوا the word يخطبوا will prevent you from it it will stop it will push you it's called the قرينة علم البيان they call that what a قرينة because I thought when you said رأي تواعي سو I said that a lion to this point I thought you were talking about actual lion because that is المتبادل that's what hastens to the mind but what did you say يخطبوا this is دليل صحيح يمنع it prevents me I can't bring the original meaning anymore I can't bring حيوانون مفترس into the discussion because you've come with something strong so they said the first condition for a مجاز to come is there has to be a قرينة it has to be a قرينة if there's no قرينة حمي للافظ the word will be taken back to على المعنى الحقيقي the word will be left at original meaning it's original usage there is no such a thing قرينة here now we can't see any قرينة you said رأي تواعي then I saw a lion I'm taking this as a real lion you saw because you didn't bring دليل يمنع يمنع من إرادة المعنى الحقيقي and here I'm standing on the قاعدة which is الأصل في الكلام الحقيقة the أصل of speech is حقيقة okay the أصل is حقيقة if a person says no he was metaphorical in the way he would speak in that he now is moving from the أصل he needs to bring the evidence he needs evidence لو يُعطى الناس وبدعوا من الدعى رجالة أموالة قومن رجالة أموالة قومن فلو يجردون المواهود ويجردون وفواقنا ويجردون اهلا شخص لك بجازل بجازل يوجد إذا كنت صعبة تلذ付 إذا لم يكن سوف نئم بشكل محقيق وقد يوجد محقيق هناك حصر اللذي حدث أخبركم من المفيد اللذي كان لذي أيضا خارج بحين. لأن الفرق يقول البيع يعاني بالخياني ما لم يتفرقه، البيع يعاني بالخياني ما لم يتفرقه لدينا هنا في هذه الحديث، الفرق يقول صلى الله عليه وسلم، البيع يعاني أن الناس يساعدون from one another بالخياني لديهم خيارة، هل يريدون أن يأخذون هذه الأشياء من one another، أو هل يريدون أن ينتهي؟ لديهم خيارة ما لم يتفرقه، كما لا يتفرقون من one another، يتفرقون هنا، يأخذون إلى أورفي، ما يعتقدون في أورف لذلك يعني أنهم يتركون باستخدامه، وما يفعلون على أخر مقابلاتنا، يقومون باستخدامه ما يعتقدون أن يكونون في مختلفاتك شافعية وحنابلة، من هذه الحديث، they accepted a concept called an argument that they wrote which is خيارة مجلس that the person has a خيارة مجلس، they say sit, they have a choice whether they want to take the product or whether they want to reject the product, they have خيارة مجلس خيارة مجلس is three times خيارة مجلس، خيارة شرط، خيارة عيب here we are just talking about خيارة المجلس this حديث، شافعية وحنابلة on one side they took from this حديث خيارة المجلس حنفية and the Maliki rejected the concept of خيارة المجلس why? because they said the word البيعان here doesn't mean the two people who are buying it means المتساوي مني the two people who are hugging and they are hugging on the price everyone is saying put the price down and I want to buy it for this they said the word البيعان goes back to المتساوي مني it goes to the moment that one is saying to the other they have the choice but once he takes the product and the other one takes the money no one is allowed to come back from it and they said that this حديث first of all it's the word البيعان that's what it means it means المتساوي مني and they bought the ayaiyaya lady fulfill the promises that you made in the contracts he is talking about the transaction that you did fulfill them so you can't come back from it the scholars they responded and they said two answers the first answer is the word البيعان why have you moved it from its حقيقي usage and why did you go to a Majazi usage when there's no delete for it okay there's no دليل يمنع من إرادة المعنى الحقيقي it can be taken at its literal meaning are we all together second thing is that it's a general evidence and this is a specific evidence and you can't bring a specific contradiction to the general لأن خاصة يقدم على العامي because the specific is given presidents over the general that's the response they gave the second condition for the Majazi is انتوجد علاقة بين المعنى الحقيقي والمعنى المجazi there has to be a relationship there has to be a relationship between the حقيقي usage and the حقيقي usage and the Majazi usage there has to be a relationship between these two علاقة means الصفة التي تربط بين المعنى الحقيقي ومعنى المجazi it's a it's a knot it's a rope that connects the two meaning that Arabs have to be ones who used to use this in this way for example if a man says he says for example رأي توبيتن عصورة حاوس and he's referring to Zaid عصورة حاوس and then he says that I'm referring to Zaid it will be said to him how are you referring to Zaid he goes سميتوبيتن مجاز I only said that out of Majaz metaphorically it will be said to him لم يصح what you said is wrong لأنه لا يوجد في اللغة in the Arabic language there is no علاقة it's just a tie and a relationship between Zaid and a house there's no علاقة and the Arabs they have made they made علاقة reach 30 plus 30 plus علاقة they mentioned that can exist but this one is not علاقة but calling a woman a bait in the Arabs they know that as the poet said when the poet man he threw the rope into the well and he said when I pull it out I say when a woman climbed me كبرا علاني or an old age has climbed me meaning has the responsibility of a woman being placed on top of me or am I old in age I mean those are the two things that take away from the person the enthusiasm that they had but who did he refer to as a woman they too so the Arabs do have that to call the woman a bait but not the man not a man so here the علاقة is missing so we first have to find there has to be a قرينة the second one it has to be علاقة the first is a قرينة and the second is علاقة والمجاز ونوعان the magaz is two types the first type is مجاز مفرد the types of magaz is two types the author mentioned this for you the first one is مجاز مفرد it's a magaz on a wording so word magaz it falls into the alfad one particular word for example I'm going to give you many examples but first of all and there are two types the first type المجاز مفرد it comes in two ways and it comes in two forms the author mentioned both of them for you the first one is أن تكون علاقة بين المعنى الحقيقي والمجازي المشابهة pay attention to this the حقيقة that you have here and the thing that you're using it for the magaz there is between them a relationship called مشابهة it's a مشابهة it's a resemblance pay attention the علاقة between the علاقة it's between them the حقيقة that you have and the magaz here is مشابهة example is رائع I saw a lion what is it that you're trying to take from it the علاقة here is مشابهة you're resembling the human here I'm this individual to the lion in bravery the مشابهة is bravery you're comparing them you're resembling them too and when you say رأيط قمرن I saw a moon what do you mean by it? a beautiful woman a beautiful woman this type the sheikh mentions it to you which is تشبيه coming from مجاز and so pay attention تشبيه married مجاز they got married the child that comes out of school is تعالى that author mentioned that to you what did we just see right now مجاز right مجاز مفرد right the مجاز مفرد the first type is the one that comes in the form of تشبيه تشبيه علاقة the relationship the way it comes is تشبيه رأيط آسادا a sura lion it's مجاز why is it مجاز you're using a lion for a person who isn't a lion you're using a lion for not what it was placed for صحر اس مجاز and there's also تشبيه there تشبيه here means courage courageous شجع he's in this man if مجاز and تشبيه get married the birth the child that comes out is called استعارة so this first type is called استعارة it has to be استعارة like in pay attention the تشبيه that you're using has to be well-known in the حقيقة the تشبيه that you for example what did we say رأيط آسادا and I saw a I saw a lion I saw a lion what do you mean I saw a lion straight away everyone here would understand its bravery everyone knows bravery in a lion so automatically people will understand when you speak like that people are going to understand you're talking about a courageous person a will together like if you say رأيط آسادا and I saw a lion and then you say but I didn't mean bravery I meant that the mouth of this person smells bad this person's mouth smells very bad and it's true the lion's mouth does smell very bad because he kills and he eats and he takes meat so you say I'm trying to compare that no one uses that in that context even if it's present in that one but it's weak or unknown or nobody credits that like in شجاع so you have to make sure the حقيقة that you're taking it from and the thing that you're going to be using it for that the تشبيه is known okay that the تشبيه is known it's present in both it's famous it's well known the second type is the علاقة the relationship this time it's not مشابح it's not resemblance before was what مجاز تشبيه and مجاز they're married here there's no تشبيه there's no تشبيه it's anything other than تشبيه this type is called مجاز مرسل called مجاز مرسل and the author رحمه الله he mentioned for you شيخ محمد المصال عثيمين the types of علاقات that can happen in the مجاز المرسل other than تشبيه right تشبيه is only in the استعارة this one is not in the استعارة this is called مجاز مرسل the reason why it's called مرسل is what it's just unrestricted other types of علاقات the علاقة can be number one سببية it can be المسببة it can be الزيادة and it can be الحذ and there's many more but we're just going to mention those four إن شاء الله و تعالى what is السببية سببية means you call something based on the name of the reason it came from for example the example that شيخ محمد صالح عثيمين gave I'll give what he gave he said رعينا المطرق we took care of the rain رعينا المطرق we took care of the rain here what they mean is we took care of the vegetations and the grass and the greenery but they called the greenery and the vegetation and the crops they called it rain instead of calling it نبات is because the نبات the reason for it to come about so the علاقة علاقة سببية you're referring to something based on the reason it came about والمسببة is the direct opposite to the first example that I just gave it's the opposite it's تسمية to شي it's to name something بسمي مسببي based on the مسبب for example من رزق و ينزلنك من السماء رزقا الله he sent down from the sky provision now Allah didn't send down from the sky provision الله sends down from the sky rain but Allah referred to the he mentioned the risk and he intended the rain why? because a رزق مسبب عن المطرق the risk what does it come from? comes from the rain the third type is you're adding an additional thing in there such as the kaf here they say it is an additional to the negation of the resemblance here the word and so they say if you look at the sheikh if you look at if you look at what does he say مثلوا للمجازي مثلوا للمجازي they gave an example he keeps saying فقالوا they said why would he say that اشعارهم بأنه لا يرتضي هذا التمثيلة he's not happy with these examples it seems like the sheikh is just mentioning it because that's what they said and that he's not pleased with it number four is the fourth type of the the the fourth one is to remove something as Allah said in the ayah وسأل القرية what does it mean here وسأل أهل القرية asked the people of the village so the word أهل was removed here but some of the because of their sick belief they give the example of the word وجاء ربكة and they say وجاء أمربكة that the amr here was like وسأل القرية it's removed and this is incorrect because this is actually built upon a what مبنين على نفي سفة المجيئ عن الله it's built upon the what the idea of negating Allah is descending سبحانه وتعالى and if you look at the grammarians they do the same as well the grammarians they try to use وجاء أمر ربكة here example as well because a lot of the grammarians they have so they use it for these was used in the angle of مجاز مرسل right and the hadf of مجاز مرسل the نحات use it in the chapter of حدف المضافي وقامة مقامه مضافي إلي that's what they use here حدف المضافي وقامة مضافي إليه مقامه حدف المضافي وقامة مضافي إليه مقامه that's what they use it for either way when you come to that remember that this is built upon a belief that Allah does not descend the second type of مجاز now we've spoken about the first one which is called مجاز مفرد we're now moving on to the second type of مجاز it's called مجاز أقلي it's a rational magaz it's called rational magaz and this is simple it basically isn't in a particular wording it's in the overall meaning it's in the overall meaning and it is when Allah said واخراجة الارضه أتقالها واخراجة الارضه أتقالها Allah attributed to الإخراج the bringing out to the earth when He's the one who does it سبحانه وتعالى واخراجة الارضه the earth it brings out it's load it's burden واخراجة الارضه أتقالها but who is the one who brings it out معانا المخرجة الحقيقي للأثقاله والله تعالى الله is the one who does it it's like saying بان الأمير الدعاء the king he built the house we all know that the king doesn't come down and take the bricks and put it on top of each other who is the one that built it for him of course his workers and his employees did it for him but we know this type is not literal how do we know it because the word الأمير was used and the word أمير refuses the idea of him having to do the role like that so this is called مجاز عقل عقل and we know it we all together عقل and we know it that a leader will not come down and do it himself so that's مجاز العقل من هو له لعلاقة معودود قلينة مانعة من إرادة معنا الأصلي if you want to look more into this issue in more great details you can go to the kitab الرحلة الى بيت الله الحرام رتب الشيخ العلمة محمد محمد امين الشانقيطي go to page 191 to 266 he has بحوافي he talks about magaz it's typed نعم did you say 5 minutes i was talking about you reading oh sorry sorry sorry قال المسنفذ أوث السل تنبيه تقسيم الكلام إلى حقيقة ومجاز هو المشهور عند أكثر المتأخرين في القرآن وغيري وقال بعض أهل العلم لا مجاز في القرآن وقال آخرون لا مجاز في القرآن ولا في غيري وبي قال أبو إسحق للسفرائين ومن المتأخرين العلمة وقد بيَّن شيخ الإسلام بن تيمية وتلميذه وقد بيَّن شيخ الإسلام بن تيمية وتلميذه بن القيّم أنه صلاح حاليث بعد انقضاء القرون ثلاثة المفضلة ونصره بأدلة كوية كثيرة تبين لمن طلع عليها أن هذا القول هو الصواب نت كتكوريزيشن نتواجد من مرحبا في إمام القرآن ونصرها في حياته بعض المعرفة قال لا هناك مرحبا في القرآن ومعرفة لا هناك مرحبا في القرآن ولا في غيري وانه إسفرائين ومن المرحبا في إمام القرآن العلمة شيخ محمد الأمينا الشقيتي شيخ الإسلام بن تيمية وعند كتكوريزيشن أن هذه المتحدة كانت تساعدة بعد ثلاثة جنورات تقريباً وقد تساعدت هذا مع كثيراً أفضل تقريباً لكثيراً إلى أحد الذي يتكلم أن هذه أفضل تقريباً رحمة الله الشيخ محمد المصالحة العثيمين خلقت تساعدة الكلمة ومجازة الحقيقة والمجاز مع مهمة أشياء و whether there is Majaz and the views regarding it The Majaz whether there is Majaz or not there are 4 views Insha'Allah The first view is بإمكان المجاز أن يتوقف في اللغة العربي والقرآن والسنة that there is Majaz It's in Arabic language it's in the Quran and it's also in the sunnah This is the view of the overwhelming majority of scholars وهم يدعم كثيرا في العربية وفي الأجهزة وفي الأجهزة وفي البيترانية وهم برؤية كثيرا في المسوص القرآن والسنة وكثيرا في الأجهزة التي كنت محاولة وهم أحد يجب أن يتكسيب المتكسيب الكلامي باعتبار استعماله هؤلاء هذه الأجهزة ومجاز الثلاثة تقوم بإمكانك بالتأكد من المساعدة الأولى أنه لا يوجد مجاز في العلم لا يوجد مجاز في القرآن ويوجد مجاز في السرنة هذه المشاركة تقوم بأبو حق الإسفرائيين من الشافي العسكولي أبو عالي الفارسي اللغوين هو معتزلي إبنو تيميا هستيونة إبنور قيم وشيخ محمد الأمين الشانقيطي هذا هو المشاركة التي تقوم هذه هو فان المشاركة التي تفرق خطأ من المشاركة العالمي اللغوية هو المشاركة التي يقوم when you look at the camera it shows that the cameras are very powerful and this is the view that شخص عشان محمد بنصالح العثمين has strengthen as well and the argument that they built this is they say that this categorization of speech in these two types حقيقة and مجاز they said it is مجاز هو أنك يمكنك إستخدامه. إذا كنت أقول أنك رأيتوا أسدًا يخطوا أسوأ الله ينقذون خطبًا يمكنك أن تقول لك ماذا؟ أنت تقول أنك مخطبًا ولكن أنت لم ترى إستخدامه لذا يمكنك إستخدام مجاز. يمكنك رأيته، يمكنك ماذا؟ يمكنك إستخدامه ويقلت أن هذا يعني أن المجاز يمكنك إستخدام القرآن بسبب ذلك ويقلت أن كل ذلك التي تكتبها ليست مجاز، فهو أسلوب من أساليب العرب فهو طريق أن العرب يتحدث ثلاثة أن المجاز الثالث هو أن المجاز يوجد في العربية ولكنه ليست في القرآن هذا هو المجاز يساعد من أحمد بن القاضي أشافعي أبو عبد الله الحسن بن الحامد القاضي أبو يعلى ومحمد بن عبد الله الخويز مداد الماليكي وضاهرية وضاهرية أعتقد أنها أيضا ويقلت أن المجاز يتحدث بسبب ذلك من الظاهر يبدو أنه مجاز لذا لا يمكننا أن نقول أن القرآن و السنة لدي ذلك لأنهم يساعدون منه الثلاثة أن المجاز غالب على اللغات أن المجاز يوجد في العربية هذا المجاز يساعد من إبنو جيني وهي أبو عالي الفارسي They said that the Majaz is actually present in nearly everything that we say that the Haqiqa is very little And they said for example زيد أكل الطعام زيد أكل الطعام You would all say that's Haqiqa They said that's actually Majaz Why? Because when you say زيد أكل الطعام زيد أكل الطعام He ate the food He didn't eat all the food They only ate some of the food And etc And this is actually a strange view You can find it more in شرحه الإيجي على المختصر شرحه المحل على جمع الجوامع بحاشية البناني الضياء اللامع شرحه جمع الجوامع إرشاد الفرحول by Shoukani You can find that in more details If you go to روضة المناظر و جنة المناظر by Ibn Qudama You'll find more of it And شيخ محمد الأمين الشرقيطي و حذا بقود منع جواز المجادي في المنزل التعبد والإعجاز شيخ الإسلام الإبن تيميا في كتاب الإيمان Page 73 to 99 He speaks about it إبن القيم في مختصر صواعق المرصلة Page 231 He talks about this issue in great details And we'll leave it there إن شاء الله و تعالى والعلم عند الله عز وجله And next week إن شاء الله و تعالى we will carry on الأمر In our next week lesson إن شاء الله و تعالى we will do الأمر Anything which I have said that was incorrect or wrong is from me الشيطان أن الله and his message are free from it سبحانك الله و محمدك أشهد أن لا إله إلا الله أستغفر و كتب