 فشرف بل اشتغالي بالعلم ولا تبغي به ما عشت يا دا دا دا لا وياله من شراف عظيمي الحمد لله رب العالمين له الحمد الحسن والثناء الجميل وأشد أن لا إله إلا الله وحده لا شريك له وأشد أن سيدنا ونبينا محمد صلى الله عليه وعلى آله وأصحابه والتابعين لهم بإحسان إلى يوم الدين أما بعد نحن في المتابع الكتاب الكتاب الوراقات رتنى باية الإمام أبي معالي الجوين رحمه الله تعالى لقد قلت عندما يؤثر رحمه الله أنه يتحدث عن الإستثناء خطأ ثم يؤثر رحمه الله وانتسيين يجوز تقديم الإستثناء على المستثناء منه أنه يمكن أن يتحدث عن الإستثناء قبل أن تكون الإستثناء لذلك يمكن أن تكون الإستثناء قبل أن تكون الإستثناء قبل أن تكون الإستثناء لأنه لا يوجد أفك that it has إذا كان يضع إله قبل المستثناء منه إذا كان يضع إله قبل المستثناء منه لا يوجد أي إشو here it can be done لا يوجد أفك the ruling إذا كان يستثناء منه أو إذا كان يستثناء منه إذا كان يجي أن يقول لك أنه لا يوجد أفك that there is no harm ونحن لا يوجد أفك that regard ثم يقول أنه يجوز الإستثناء من الجنسي ومن غيره ومن غيره أفراد العام المتكوري في الإستثناء أم من غيره فالأكثر ان يقول إذا كان يكون هناك تفاوض إذا كان هناك تعيش إذا كان هناك تفاوض خلال ذات خلال ذات زيدي هو الوحيد الذي لم يأتي الآن زيدي هو جنس من قوم هل أنت معي؟ لكن هل يمكنني أن أقول إلا فراسان أنه ليس جنس من قوم ليس جنس من قوم لذلك الجوز والاستيثناء من الجنس ومن غيره أنه يمكنني أن أقوم بها لا يوجد مشكلة مع ذلك هذا هو ما يتبقى لكن أفضل أفضل هو صحيح وخلافه لا أنت ليس right أنه يجب أن يكون يجب أن يكون من جنس ومعضة العلماء حتى لقد فعلها بل أخبرتهم أنهم فعلتهم 3 كنديشن أخبرتهم 2 كنديشن هل أنت بخيره؟ هل أنت بخيره؟ أخبرتهم أنه يبقى من المستثناء منه أخبرتهم أنه يجب أن يكون أخبرتهم قبل ومعضة المستثناء أنه يكون متصنى بالكلمة فلاية أخرة نطق بالاستثناء مستثناء منه حقيقة أو حكمة أخبرتهم أنه أخبرتهم أنهم فعلتهم this into the 3rd condition لكننا نقول أنه this condition is incorrect which is what يجوز الاستثناء من الجنس ومن عيليه وشيخ محمد المين الشخصي رحمه الله he goes into that a bit more and expands on that more now we've finished what pertains to الاستثناء the author then goes on to speaking about the author goes on to speaking about الشرطو which is تخصيص الشرطي and he goes into saying وشرطو يجوز أي تأخر عن المشروطي that it is permissible this is the second type pay attention this is what it's the second type the first type was what how many types did we say that was we said 3 from the مخصصات المتصلة brothers don't just sit there it is important that you guys understand this المخصصات المتصلة عملي 3 that the author mentioned the first one was what الاستثناء did we finish that نعم when now moving on to الشرط and then after is what الصفة so we're now going to speak about الشرطو the author goes into the second type of الشرطو يجوز أي تأخر عن المشروطي the chart can go or delayed after the thing that is being conditioned and the chart that the author here is talking about is what is known as a chart اللغوي the lexical chart he's not talking about the technical chart and as I said before the author did not define what chart means he did not define it that's the second type the third type which is الصفة الصفة which is from the المخصصات المتصلة the author goes into saying ثم ذكر و المقيد بالصفة يحمل عليه المطلق كالرقبة قيدة بالإيمان في بعض المواضع the author said و المقيد بالصفة و المقيد بالصفة يحمل عليه المطلق كالرقبة قيدة بالإيمان في بعض المواضع في بعض المواضع the صفة the characteristics is restricted with me sometimes something is a particular characteristic is what's been made restricted like for example the author mentions that كالرقبة قيدة بالإيمان فتحرير رقبة مؤمنة free the neck of a believing woman the believing woman and a believing woman is a characteristic is an attribute the freeing of the neck has been restricted to this characteristic specifically the author here if you look at what he says he uses the word مطلق are you with me and the intent that he means by the word عام he's using it as the usage of the word عام because what you need to know is the قدماء الأصوليين the early generation of the أصوليين there were some of them who used to see the عام as مطلق and the مطلق as عام they used to use it both they used to synonymously they would use it both synonymously because it's just let it go through the reason is because لوجود معنى المشترك because there was a meaning in which they both share and the meaning that they both share is that they both encompassed the wording but the way that they encompassed the wording is different the استغراق of the لفظ the استغراق meaning them encompassing this word is different for the two of them pay attention to this the عام the way that it encompasses the wording and it generalizes itself it generalizes itself it's different from the way that the مطلق generalizes itself or it encompasses the wording the مطلق the way it encompasses itself or it generalizes itself in the wording is from the angle of على وجه البدل whereas the عام and this is the underlining factor between the two of them this is the فرق between العام and the مطلق is that the مطلق is على وجه البدل that the مطلق's definition is that it is a word it was placed to encompass the usage of this particular word its meaning but in what form على وجه البدل and I'll explain to you what بدل means على وجه البدل that's what مطلق means just memorize the word البدل I'll explain it for you whereas the same definition is for عام which is what it's a word that was placed and it was coined على وجه الشمول and as for عام the way it encompasses the word or the way it generalizes itself is in a form known as الشمول and what does that mean we're going to be seeing that soon for example when Allah said in the Quran إن الإنسانة إن الإنسانة لفي خصر is this عام or is it مطلق Allah says in this verse verily mankind verily mankind is upon misguidance or in loss verily man is in a state of loss this is عام it is not مطلق the reason is because it encompasses the meaning of إنسان in its totality and it compasses it from an angle that it sticks with it so this it means every single human being on the face of this earth today is in a state of loss except those who Allah took them out of it which is the إستثناء we mentioned إستثناء متصل by the way it is connected to the sentence إلا الذين آمنوا وعملوا الصالحاتي if I ask you which type of إستثناء متصل is this is what characteristics have been asked from you إلا الذين آمنوا وعملوا الصالحاتي واتواصوا بالحقل واتواصوا بالصبري those who come with these characteristics are the ones who are out of this خصارة they are not in state of loss now come to the مطلق the مطلق in the other way Allah says فتحريروا رقبة مؤمنة فتحريروا رقبة مؤمنة now does it show that this is specific to all of necks or is it for all believing women the scholars they said this is where it comes into the concept of it shows all necks even if they are not believers when the alternative the bedel comes from this that the freeing neck of a believer is not found they have to free a neck it does generalize the other wordings but not it does it when there is no alternative except to have to free them the hukum doesn't become the hukum doesn't become dismantled so you would have to free the neck of a woman even if she's not a believer because it is so it encompasses it so if you can't find a neck of a believing woman you go to a neck of a slave regardless of whether she's a believing woman the reason is because this is a مطلق time that was used and it is used and it encompasses على وجه البدل بدل meaning I have to now take an alternative whereas the عام doesn't require alternative its situation is always upon the usage of that word that's the most common choice of the محقق there are many other angles they look at it but I think this one is the one that is very little regarding meaning there's no criticism that was put towards that analysation or the observation pay attention to that but there are other definitions and other meanings I've previously given then the author رحم الله talks about another point which is حمل المطلق على المقيت now حمل المطلق على المقيت means what a general term comes an unrestricted term unrestricted wording comes in the Quran then comes a restricted which one takes president see this is important which is that pay attention حمل المطلق على المقيت حمل المطلق على المقيت the author talked about this and this is very important to understand but when we look at the issue of حمل المطلق على المقيت we have to remember a concept which we previously once spoke about which is the issue of الحكم والسبب remember we spoke about this نعم the ruling and the reasoning have to both be the same so we say بشرط أن يأتلف it has to come together الحكم والسبب اتحادن it has to be together or they have to go against one another and this is something it has to be clarified in different places some people mean due to their ignorance and lack of understanding they will say to you they will say to you that the messenger he said anything that is below the ankles pay attention to this the prophet said in this حديث any individual who is garment or his clothing is below his ankles is in the hellfire okay and then the prophet said in another حديث من جر ثوبه خيالا anyone who drags his garment out of arrogance لم ينظر الله لم ينظر الله تعالى اليوم القيام الله does not look at that individual the day of judgment so what they said was that the first narration which spoke unrestrictedly is restricted with the other narration because this narration they said that the prophet didn't say arrogance but this other narration restricts it it says arrogance so we have to give presidents to the restricted narration over the unrestricted narration so because of that the only thing that's looked at is if you wear your garment out of arrogance we say this is not correct the reason is because both of these حديث have different reasons and they have different حكم the reasoning is different and the حكم is different and the condition was and the several have to both come together how are they different? the first narration is talking about a person whose garment is below his ankles for whatever reason it is so the reason here it's not given any and the ruling here is different which is that that legs of his whatever is below the ankles that part of his foot is going to be in the health fire that's what that narration mentions that's the ruling for the one who does it unrestrictedly whatever reason it maybe it doesn't matter this narration at the end it said that arrogance has a different ruling though if it's done out of arrogance not that Allah will punish his legs or Allah will look at him so the rulings are two different the reasons are two different if you do the reasoning it cannot take place over here so don't speak about matters and these issues require more clarification more explanation and we've done that before there was a little research we've done on it and we put it out we put it out or we went through with you guys now the author goes into our second type we've just finished now المخصصات المتصلة المخصصات المتصلة was what the connective specification we've finished that now we're now going to move on to and what's the definition what was the definition of المخصصات المتصلة what did we say was the definition the specification exception the specified exception what definition did we give that one when we divided when we divided the مخصصات we divided into two لا any other it can't stand independently and what did we say the مخصصات المتصلة was what it can't stand independently that's what we said we're now over and done with the first one which is المخصصات المتصلة when we are swiftly moving on to المخصصات المتصلة المخصصات المتصلة the detached disconnected specifiers the author goes on to say these which the author mentions are the most common the most well known types of المخصصات المتصلة the most common forms of detached disconnected specifiers and if you look at the مخصصات generally brothers the principle is that the مخصصات the principle is that the detached and disconnected specifiers they are brought to three things they are brought back to three things the first one is brought back to is the legislation the شريعة and the second one is it's brought back to الحسو صح الحسو meaning the empirical or the tangible الحسو the third one which is your intellect, rationality and whatnot the author from those three which one did he speak about only because we're dealing with the first one the most important one which is الشرع in the شريعة the مخصصات المنفصلة that are connected to the شريعة are three types the first one is three things are connected to المخصصات المنفصلة the detached and disconnected specifiers the first one is الكتاب and the كتاب here is the Quran right so the Quran is what الكتاب و المخصص به هو الكتاب السنة و يجوز تخصيص الكتاب بالكتاب are you with me the second one is السنة و المخصص به هو الكتاب السنة the second one is السنة the author that's why he says و تخصيص السنة بالكتاب and he also says و تخصيص السنة بالسنة so the author mentions the first one و هو الكتاب و هو الكتاب و يجوز تخصيص الكتاب بالكتاب so you can do the Quran with the Quran and you can also do the تخصيص الكتاب with the سنة the second one is so the second one is السنة and the author mentions تخصيص السنة بالكتاب السنة with the Kitab the Kitab can do the تخصيص of the Sunnah and the Sunnah can do the تخصيص of the Kitab و تخصيص السنة و تخصيص السنة بسنة و تخصيص of the Sunnah with the سنة itself so the author mentions that and the third one the author mentions is he mentions is القياسو and he says تخصيص نطقي بالقياسي تخصيص النطقي بالقياسي and what he means by نطقي he mentions that he says و نعني من نطقي when we say in we mean قول الله the statement of Allah و قول الرسولي and the statement of the messenger عليه الصلاة والسلام so here the sheikh is talking about المخصصات المنفصلة and they all go back to those three we mention which is الشرعو والحسو والعقلو but we're not talking about the other two we're talking about الشرعو and within the شريعة it goes back to three which the author mentioned all of the points that he mentioned it goes back to three simply الكتابو and that's why he says تخصيص الكتابي بالكتابي و تخصيص الكتابي بالسنة and the second one is السنة and the author mentions التخصيص السنة بالكتابي و تخصيص السنة بالسنة and the third one which is القياس and analogy and the author says و تخصيص نطقي بالقياسي and what he means by نطقي is the statement of the messenger and utterance of the messenger عليه الصلاة والسلام and utterance of الله تباركا وتعالى نعم مجمول مجمول مبايين مجمول مجمول يجب على الإلابرات إلابرات بيان is to remove something from the domain of the problematic into the domain of the evident نس نس نس يجب على إلابرات يجب على إلابرات و نس is derived from منسة or throne of the bride أبايران الهيئ is that which allows one of two meanings one of which is more apparent than the other أبايران الهيئ is interpreted by means of evidence and is then called apparent by virtue of evidence أردت كارن أفعال حسنا فصن و المجمل ما يفتقر إلى البيان و البيان إخراج الشيء من حيز الإشكال إلى حيز التجلي و المبين هو النس والظاهر والعموم فالنص ما لا يحتمل إلى معنى واحدة ما لا يحتمل إلا معنى واحدة وقيلة تنزيله وهو مشتق منسة منسة العروس وهي الكرثي و الظاهر محتمل أمرين أحدهما أظهر من الآخر و يؤول الظاهر بالدليل و يسمى ظاهرا بالدليل والعموم قد دم شرحه هل رأيت الظاهر حسنا يأخذ رحمة الله و يأخذ صول الفق و هو مجمل يأخذ مجمل و يخذ مفتقر إلى البيان هو ما يحتاجه و يحتاجه مفتقر هو ما يحتاجه و يحتاجه و يحتاجه و يحتاجه و لن يصطر و تصطر لا تحدث و يحتاجه الوضع هو that the author mentions is what we would say that it is the او معنى هو محتمل أصدر و أكثر لهم العثور شيء that has more than one أو دو'tو مينام수 ، anوstorey ، دو'tو مينامز أو موreneد is two meanings or more.他 has two meanings or more. And we can't we can't give one meaning over the other meaning any presidents. So we can't choose one of those definitions over the other. We can't give any of those meanings superiority over the other. That's the best definition. And as you see, the author says what مفتقر إلى البيان. ماذا أقوم بشكل بطريقة؟ إذا أسأل لماذا تحتوي على إجادة فرق الأمر لأنه مقدمة بشكل بطريقة بشكل بطريقة مجموعة يمكن أن يكون لديها مجموعة بشكل بطريقة أن يكون لديها مجموعة بشكل بطريقة بشكل بطريقة ثم كانت تحاول أن تفعل وإنعرف ماذا بيان يعني يقول بيان إخراج الشيء من حيز الإشكال إلى حيز التجلي و هذه المتحدة هو المتحدة أن تقاده هو في كتابي البرحال هذا هو المتحدة أن يقرأه و كما قلت في البداية المتحدة هنا رحم الله تعالى يجب أن نعطيه كثيراً في الكثير من المتحدة و المتحدة التي يقول أنه لأنه لم يرد هذه المتحدة على التي تحقيق يحاول أن يجعله بسيطة للمتحدة ليس هناك الكثير من المتحدة الكثير من المتحدة في حيزه ولكن as you go up the ladder you start to get tightened and told to get rid of this drop this you don't need this anymore and that's what happens so we have to give it to him as they say the benefit of the doubt not to mention the fact that he himself in his البرحان he explains more things and clarifies it and actually criticizes and critiques some of his own statements and things that he has previously said so here he says when he defined it he says بيان إخراج الشيء من حيز الإشكال إلى حيز تجلي and the criticism is more directed at what when he mentions الحيزي the usage of the word the domain حيز right because the reason is because the word حيز in the atmosphere because the reason is because the word حيز in the Arabic language it falls under the characteristics which they call it سفات الحسية are you with me حيز means سفة and the people who deal with definitions and make sure that definitions are intact are the علماء المنطق so they say that the حيز is actually a from the what السفات الحسية it's tangible empirical what do you call it characteristics but بيان clarification is not tangible بيان to clarify something is not so within your definition is an oxymoron it's an oxymoron it's a problematic here so you're trying to define something with two things that oppose each other so the best definition is to say إن البيان استلاح هو إضاح المجمل the best thing to say is that بيان means بيان is the clarifier if that can be said in English it's the one that clarifies and explains and expands on okay and elaborates the meaning of the ambiguous of the of the of the مجمل then the Ulta رحم الله goes on to defining a نصو and he goes on saying إن نصو ما لا يحتمر إلا معنى واحدا نص means what the Ulta says that نص is anything that can't carry it can't be possible for it to be given any other meaning except this so when the scholars they say this is a نص they mean it is what معنى واحد and what are the نصو in the Quran something that's known as a نص in the Quran is known it is what it's anything that are a dad numbers when Allah is in the Quran تلك عشرة كاملة تلك عشرة كاملة الله says this is the 10 completed in حج تلك عشرة كاملة can somebody come and say عشرة كاملة 10 complete say it's ambiguous what's you know what's actually what does 10 mean no one can say that 10 is known it's number 10 so نص is the number قل هو الله أحد الله is one is a نص لا يحتمل معنى لا يحتمل إلا معنى واحدا لا يحتمل إلا معنى واحدا it only takes this meaning no other meanings are possible for you to to attach to this at all you can't okay that's called نص so when I say to this I as a نص it means that that's it it's only one meaning then the author mentions that other scholars have given a different definition they want نص he says وقيلة some said ما تقويله تنزيله and that definition is incorrect that definition which is ما تقويله تنزيله is incorrect the best definition is what the author said ما لا يحتمل معنى واحدا so the person should try to take that definition and it is the definition what we think is best then the author رحم الله tried to speak about the root and the original root that the word نص was taken from he mentions that he said و هو مشتق من منصة العروسي and the word منص means what it means throne throne the throne the throne of the عروس the one the woman that's getting married the throne that's what it that's original what it comes from okay so now look at the word the word منصة العروسي the meaning what do we place under it a كسلة some people due to their لحن okay it's incorrect of saying so I sorry I said the scholars some people say منصة they place a فتح on it they say منصة and it is لحن the correct way of saying is منصة okay the correct way of saying it is منصة العروسي with a كسلة on the ميم placing a فتح on it is a لحن it's it's wrong in the Arabic language okay as for the اوطر حين الله when he said مشتق you all here thinking to yourself are you there brothers that he's taking it's back to الاشتقاق that is well known المتقرر عند أهل اللغة right how the scholars of the language when they speak about a word and they take it back to its original form ها but the word منصة it's not the اشتقاق of the word نص again it's not من التساهل of the author رحمه الله so the author رحمه الله when he said منصة العروسي here it's known as what من جهة التلقي بين الحروفي it's the fact that many people many people know the word منصة it's very famous they used to use that word so what he's trying to say is that it comes from this word it's the same word basically that's what he means but in reality when we look at the word منصة we automatically want the root word that the word came out from but he's telling them according to the word that you guys know and that you guys normally use you know that word yeah well this is this is the same word is it so this is again another تسامح on the author especially the fact that this is a science so if you go into the word منصة the scholars who this is their particular observation so they look at it at its when it was taken to its original form then the author رحمه الله then the author رحمه الله he mentions after that الضاهر and then after that the author mentions الضاهر الضاهر is محتمى لأمرين أحدهم أظهر من الأخر it is anything the author says it's anything that has the possibility of taking more than one meaning but it's stronger and it leans towards one of the two meanings are you with me brothers وظاهر وظاهر ميزوات محتمى لأمريني it can take both meanings those two both of these meanings it can take لكن أظهر من لكن أحدهم أظهر من الأخر one of them is more apparent than the other one of them is more stronger in the meaning are you with me brothers the one pay attention the one that's stronger is خودوات the part that's stronger the definition that's the definition that's the strongest the weak one the weak meaning that it can take is what is known as تأويل that's مؤول and the author says where you are وظاهر will be are you with me now pay attention pay attention وظاهر is for example let's say 80% or 70% and the مؤول which is the تأويل is what that 30 or 20% that 20 or 30% for it to overcome for it to remove the 80% or 70% that we had with us it requires a دليل that's what he says وَوَوَلُظْ ظاهر will be الدليل the thing that's ظاهر apparent are you there brothers for it to be dismissed it requires a what and the تأويل to be taken the مؤول to be taken it requires evidence that's what he said the definition that he gave for ظاهر is good we'll stick to that it's very nice and it towels the definition of تأويل because he never gave it to us تأويل is الرضThose are you with me brothers what 80% or 70% of the usage of this word and what it meant و نحضرها بشكل كبير . 30 أو 20% هل أنت معي أخي ؟ 30 أو 20% التي نحضرها بشكل كبير و التي نحضرها أنت تفعلها بشكل كبير و أنت تفعلها بشكل كبير إلى معنى مرجوح لدليل دل علي ثم بعض الأسكوليين يقولون لا الضاهر من 2 طيب They don't like using the word They just say الضاهر is 2 times صح ؟ The first one that they say is which is ظاهر بنفسه ظاهر بنفسه It is apparent in and within itself So it's apparent it's clear in and within itself And that's the one that we mentioned right now which is the 80% of the 70% meaning in the word Well, and that's the one the author define which is what هو محتاما لماعياني أحدهم أرجح من الآخري There's two meanings The part that's larger in meaning The thing that comes to your mind first when I say a word if I say لائن Straight away the meaning that comes to your head is what The first meaning that comes to your head is not a courageous man It's a حيوان المفترس The lion, the king of the jungle That's what comes to your mind That meaning يتبادر إلى ذهري That runs to the mind has the largest amount in the meaning It's 100% There's another 20% or 30% of it being able to for it to be a courageous individual So if I now want to leave this ظاهر So are you there? So the lion here right now is what That's ظاهرم بنفسه That 80%, you call it ظاهرم بنفسه That 20%, that 30% is the second type of ظاهر They call it ظاهرم بنفسه It's a parent as well It got a parent with the قرينة خارجية The evidence itself made a parent now Are you with me brothers? Which is It became a parent And the reason why it became a parent is what? This evidence when it came Look pay attention It was 80 here right now right? And now it's what? 20 When I said to صعد Today I met a lion Fighting Or for example I met a lion Given a خطبة For example This evidence or this word خطبة That I used is a دليل It's an external factor External agent That has now given support To the usage of the word right? Are you with me brothers? It's given it a very powerful meaning It now made it the 80% And it made the other meaning That was in the word lying Become the In this particular situation only In this particular situation So it's ظاهر now It's the 80% But it's ظاهر Because it made itself ظاهر It's ظاهر بغيره Which is the قرينة that helped it That factor that agent helped it So it became a parent in that way So that's some of the users Of some of the علامة That use it That's the kind of users You see علائي الكي كدر بحم الله He does that In his المجمع المهدب في قوائد المثب Sometimes he uses it Like in that particular way So إن شاء الله تعالى I'll stop there بإذن الله الكريم And the action is A topic that We've kind of touched on We'll also do that tomorrow إن شاء الله تعالى And then we're going to be doing ناسخ and منصوخ and whatnot Anything that I said That was wrong What incorrect is from me شرطان and Allah And his messenger are free from it سبحانك اللهم بحمدك أشهد أن لا إله إلا الله أستغفرك وأتوب إليه