 فشرف بل اشتغالي بالعلم ولا تبغي به ما عشت يا باب دلى وياله من شراف عظيمي الحمد لله رب العالمين والعاقبة للمتقين ولا عدوان إلا على الظالمين وأسلموا على من أرسله الله رحمة للعالمين سيدنا ونبينا محمد وعلى آله وأصحابه والتابعين لهم بإحسان إلى يوم الدين أما بعد وعينا وكتاب الورقات للإمام الحرمين أبي معالي الجوين رحمه الله وانتنى إن شاء الله ونبي توكن باو أظن وشكي أظن وشكي وعينا براتب الإدراك وظن تجويز أمرين أحدهما أظهر من الآخرين وشك تجويز أمرين لا مزية لأحدهما على الآخرين وظن وشك is what the sheikh mentions here وظن means as the أبي معالي الجوين he says وظن means تجويزu permitting أمريني two matters أحدهما but one of them أظهر من الآخرين one is more clearer than the other وشك is what تجويزu أمريني permitting two matters لا مزية لأحدهما على الآخرين one does not have any superiority over the other meaning to you they both see the same but I'm not going to the share of sheikh Abdullah ibn al-Fawzan I explained the method sheikh Abdullah ibn al-Fawzan says لما فرغ المصنف when the musnif the author spoke about knowledge he spoke about knowledge تعريف العلم وبيانه أقسامه at its types he finished that we spoke about what it meant we also spoke about the levels of knowledge and the types of knowledge there are what did he mention ذك رماي تقابله he started to mention what goes opposite to knowledge he's mentioning what goes opposite to knowledge على العلم. وماذا يجب أن يجب على العلم؟ وَهُوَا ظَنُوء ، إنه ظن. ظن يجب على العلم. إذ لَيْسَهُوَ مِنَ العِلْم. لأن ظن ليس من العلم. ظن ليس من العلم. لماذا ليس من العلم؟ لأن العلم لأن العلم is هو إدراك الجازب. العلم is ... العلم is what? it is a perception with an unwavering conviction. you have certainty of this matter which you have perceived. whereas whereas ظن is what? إدراك it's a perception. غير الجازب where it is not certain in your heart. are you with me? so he finished talking to you about what? knowledge. he now went into the opposite of knowledge which is what? a run. pay attention now. perception. are you guys with me? perception of a matter. perception of a matter. but you do not have in your heart certainty towards it. so you do perceive it but you're not certain about it occurs in two ways. the first one is when the two matters become equal to you. فلا يترجع حدوما على الآخر. none of the two are stronger to you in any way of form or shape. according to the one who's permitting it. this one and this thing he doesn't know the ruling for him. both of them are the same. are you guys with me? وإن كان أحدوما أرجع عند غيره أو في الواك. even if that thing so for him. for him. the ruling of this matter. none of the two views that stand none of them are to him. what? stronger. he perceives the matter but in his heart. there is no certainty of this matter. both of them are the same. even though other than him. they might find that one of it. one of the two is stronger. for other people. it might be one is stronger. or even in reality. one of the two may be stronger. but to him. they both the same. وَهَذَا هُوَا شَكُّ. that is called شَك. the thing that you can't. both of them are 50-50 for you. example is what? a person says to you. I do not know. تُفْتُثَلَاتِ اشْوَبْ. I did tawaf around the Ka'ba three times. or four times. he doesn't know. they're both the same for him. he doesn't know which one he done. this is called شَك. none of the two is stronger for him. the three and the four are equal in his eyes. he done tawaf around the Ka'ba three times or four times. he doesn't know. but in reality. is it one of the two? in reality. is one of the two. or a person who's with him knows which one he did. but to him. is three or four. the same. that's the first time of what? perception with doubt. perception that is not. it's not with certainty. perception that's not. that's the first time. the second time is called one of the two. اي ترجح عنده. one of the two. huh? things. one of it becomes stronger for you. عنده احد الأمرين على الآخر. one of the two matters is stronger for you. are you guys with me? such as the person who says. we just mentioned now. I done tawaf. or he says. and I think it's the. and it's the third one. three times. because when I would done the first time I read سورة البقرة. the second one. the first one. I read the first page of سورة البقرة. the second one. I read the second page of بقرة. and the third one. I done some. so yeah. yeah. so he has 60 or 70 or or percent in his heart. that is what? that it's three. so one is stronger now. this is called one. are you guys with me? the weaker one which is four is called وهم. the weaker one is called وهم. that is also in his head. so he says. maybe four like it. but I did. I did this. so how could it not be three? so in his heart which one is stronger? and which one is he more leaning towards? he's more leaning towards the which one? the three. but then there's always that thought that keeps kicking in all the time. that keeps saying. maybe not. that push that kicking in is called وهم. it's the weak of you. that Satan is four. it's weak. pay attention. so that person would say. it's the first one was saying. تفتو ثلاث أشواطن. oh. he says. for example. oh. the oh here is the same. it's equal. but the second time he would say. تفتو أربعة أشواطن. and then. I then three. ويحتبلوا أن يكون أربعة. so it brings احتمال. and it's possible that it could be four. four is a possibility. you see. whereas the three is more of a strength in his heart. وَذَنُوا دَرَجَتْ so pay attention brothers. are you with me? knowledge is perception with certainty. didn't I mention? perceiving something as it is with certainty. that's what we said. anything that is perception but not with certainty. is what? in two ways. the two matters become equal to you. 50-50. this is called what? شك. it's called شك. the second type is called that one of the two becomes stronger for you. one is stronger. the one that's stronger it's could run. the one that's weaker is called run. pay attention. you need to understand. الاستلاحات المحديثين. الاستلاحات الفقهة are different. واهم ويتوقن. ويتساني أصول الفخيا. don't go to the one we were talking about. كثرة الأوهام. when we were talking about. the اطعن في حنيث. which is the criticism that comes to the narrator. اطعن في الراوي. don't get it wrong there. so the شيخ goes on to say. عبدالله بصالح فوزات. he said. وظن ودرجات. وظن. but it's of levels. so what was the one? the one which is stronger to you. from the two views that you have. you have the stronger. where the strongest side is called what? it's called. وظن وظن is of levels. the highest of that is called. وظن ودرجات. it's when it's 99.9 or even 99. are you guys with me? وظن ودرجات. and it will come to us in more details. والشك. who as for the shak. is what? ضد دل يقين. it is the opposite. شك is what? شك is what? شك is ضد دل يقين. it is the opposite of what? certainty. جاء في لسان العرب. it has come in the book. لسان العرب. is written by ابن مظور. it has a book called. لسان العرب. he said. اليقين is العلم. يقين is knowledge. وإزاحة الشك. and it's to. it's the removal of. شك. it is the removal of. شك. والتحقيق الأمر. and it is the reality of the matter. having the having the comprehension of the reality of the matter. so when you say. he said. وليقين ضد الشك. يقين is the opposite to. شك. وهو في الأصلي. وهو في الأصلي. in the original Arabic language. the word. يقين. pay attention. means what? بمعنى الاستقرار. when something becomes still. stay still. stay still. are you with me? when something becomes still. you قالوا. it is said. يقان الماء في الحو. the water is still inside the pond. or the valley. إذا استقرى ودام. جميل. so the word. all we wanted from that is really is what? that the shak is the opposite to it. it's called what? يقين. and what is يقين? علم. you just took it. now call it. good. وشك هو. so we understand that. what is يقين originally in the Arabic language? استقرار. something استقرار. are you with me? what does shak mean? في أصلي اللغة. in the language. what does it mean? the word. شك in the Arabic language. in the linguistic meaning. is تصال واللزوق. it's when something is attached to something and it's around it. it's called. اتصال. and you all know the Hanith of the Juhainah. Juhania. sorry. the woman who committed the Zina. the message that he ordered her to be stoned, right? فأمر النبي صلى الله عليه وسلمة. the prophet, when did he order? he said. he ordered. فأمر النبي صلى الله عليه وسلم. فشكت عليها فيها بها. he ordered. شكت. ما يعنى شكت? her clothing was taken. because once she gets stoned. her aura might show. فشكت معنى اللزوم. that the clothing is wrapped. لزوق. and that the clothing is stuck to her body. that her aura doesn't show. فما أمر بها فروجي. but then she was stoned to death. so what does it mean? فشكت. اي شد عليها. her clothing was taken from the sides. and it was titled on her. making sure that aura was shown. و جمعت. so pay attention. ثم صارها لفضل. this word. that's what it meant in the language. but then later it got introduced and it started to be used as what. يطلاقه. it got to be used as what. تردد في شيء ايلي. when. تردد means what. ريجردشيشن. between two things. حيث لا يميل و القلب الى احديما. when the heart cannot choose between the two. you keep saying. you don't know which one to choose from the two. you with me? عبد الله يبنو صالح فوزان. they say. و قول المصنف. the speech of the author. he's referring to. إمام الحرامين. where he said. وظن تجويزون. that the run means. تجويز. permitting. permitting what? امريني. two matters. not having ability to say that this one is stronger than the other. he says. that speech of who? الإمام الحرامين. he says. فيه مسامح. there's a slight leniency in it. it's slightly too lean. فإنو ظن. because ظن. ليس هو تجويزا. the person is not permitting anything because nothing is clear to him. so for him to say that he permits both. would actually mean he has a view on this matter. but when a person is on. when the person is on. when the person is on ظن. there's not. there's nothing clear to him. وإنما هو طرف الراجح. rather. sorry. the word ظن. the reason why it's not تجويز is because he has a. the both of them are not permitted to him. what is permitted to him? sorry. ظن is the strongest side. isn't it not? so the reason he said. إمام الحرامين. ظن is تجويز. فيه مسامح. he said. there's a leniency. very lean. very soft in that usage. that's not correct. فإن ظن. because ظن. ظن is not permitting something. وإنما هو راذ ظن is what. هو طرف الراجح. it's the angle that is stronger. المقابل للطرف المرجح. that is the opposite to the one that isn't clear. as I just mentioned. the three and the four. which one is ظن. because the person feels stronger towards the three. he's more inclined to the three over the four. and the weak one is called what. and the opposite one is what. which is the four. it's called وهم. and which is وهم. واما غالبط. واما غالبط ظن. what does غالبط ظن mean? غالبط ظن means when a person has a high level of fun. when a fun is a bit higher now. فقوة ظن. is when your fun reaches a bit stronger. here it could be. the fun can be up to what? from sixty to what? 99.9. because 100% is what is يقين. or يقين. فإن ظن يتزايدو. فإن ظن يتزايدو. sometimes a person might say three or four. it's three. it's most likely three. you know what? yeah. yeah. definitely. he starts saying all of that. and in one he gets stronger and he says you know what? until it becomes sometimes what? sometimes it becomes certainty. ويكون بعض الظن أقوى من بعض. sometimes a person's done might be stronger than another person's done. good. قال أبو هلال العسكري. أبو هلال العسكري. when he says in this كتابة الفروق في اللغة. differences in the language. غالبط ظن. غالبط ظن is what? عبارة عبط مقلينة الظن. غالبط ظن is when your fun it becomes tranquil. it becomes tranquil. you start settle down on it. وهي رجحان أحد الجانب العيني. and it's when the two sides one is becoming stronger for you. الآخر. رجحان مطلقا. a strength is entering which is general. يطلح معه الجانب الآخر. which then necessitates that the other side might be tossed severely. it's a raising the other side. that you say three. because I didn't read anything else. and the person's mind as he thinks on it gets stronger and stronger and stronger. you see. وضنو. this is according to أهل سنة. وغالبط ظن. and also غالبط ظن. ظن is just when it's 60. وغالبط ظن when it goes up up up up and it goes higher. كل منهم are both of them. يقوموا مقامل يقيني. they stand the position of certainty in terms of what? رولing. the way you would take a rolling which comes to you by way of certainty is the same way you're going to take a rolling if it comes to you by one. doesn't matter. we don't care about that. عند الفقهاء. ويجوزو. and it's also permissible. بناؤ الأحكامي to base a rolling الشرعية علي. you're allowed to base a rolling or a one. you're allowed to. إذا فقا دل يقينو. if the person doesn't have certainty in this matter. he can base a rolling on what? a one. الذي قلما رضا. it's really little. يحصل عند الاشتهاد. rather it's little than a person by way of اشتهاد to come with certainty. it's really little. اشتهاد is really based upon what? ظن. so based on what? mainly. really can a person base a اشتهاد on certainty. because that makes sense. he bases on what? because of that. you have to implement a singular narration. remember when a one person tells you he heard from one person. is there a chance that the person can get it wrong even though he's a reliable person. could he have not got it wrong? could the person that told him not got it wrong and then the person who told him could they have not got it wrong? is the chance is very little? but it's not. so what happens is. but you still base a ruling on it. اذا كان اثقا as long as the person is a reliable person. ويجي will عمل and it's also obligatory to implement what? بشهاد تشهاد تايني شهاد تايني and you also have to base a ruling on two witnesses. two witnesses come to you and they say to you flag stole the judge does he base a ruling on it? how he bases a ruling on it? could they have both agreed upon lying? they could have. could they have both taken some finance from somebody or somewhere and they wanted to do this? could they have done it? yes they could. it's a land. but a ruling is going to be based on it. you see. وَخَبَرُ الْمُقَوْ وِمَيْلِ and also the news of a land a land measurer. a person who measures people's land and says your land this is how much it is and land for this person is this much? can he get it wrong? by the way he measures people's land can he give you something that's not yours take some of your rights away from you and get it wrong? or also the مقاوي sometimes can be that you send a man who is good at the land and you say to him go and look at my land and check it and tell me the value of it and then he looks at it and tells you the value could it be less than the real value he's a مقاوي the judge islamic will base a ruling on that مقاوي's speech if he's a specialist will he base a ruling on it? he will base a ruling on it but the two مقاوي mainly the two of them if they're reliable like him also وَيَجِبُسْتُسْحَبُ حُكْمِ الْحَالِ also اِسْتُسْحَبُ اِسْتُسْحَبُ is run which is what? it couldn't be possible the matter was in this case اِسْتِسْحَبُ is what? it's the person back to the original essence of what they were such as a person a person who doubts whether they broke their طهارة are you with me? he.. what are you gonna do what was the original that he was sure of he was sure that he had the purity so it goes back to the original essence ليس فكرة من خلاله، ولكن أعني أن فكرة من أساسي من ما كانته قبل أنه يدعوه، ما كانه؟ هو أعلم أنه في طهارة، هذا هو صحاب الحال هذا هو السيطوح الذي يتعلم، وهي أنه في طهارة يتعلم now whether he broke it هو هناك فكرة يمكن أن يتعلم في طهارة؟ نعم يمكن، لكننا لا نحاول لن نحاول أن نتعلم في طهارة هنا هذا هو... نعم لذلك نحاول أن نتعلم في طهارة بحيث أننا نعلم في طهارة هل ترى؟ هل ترى؟ أبرا فرحون الماليك أبرا فرحون الماليك في تبصيرة الحكام أو كتاب فتح العلي الماليك وينزل منزلة التحقيق ينزل منزلة تحقيق أنه يوجد من الخزول لأن الإنسان أن if a person لو وجد وثيقة if a person finds a letter في تركة مورثة his father left behind a letter that your father wrote أو وجد ذلك بخطيه فالما قولوا that transmission of that speech to you it is permissible for you جواز الدعوة بمثلها that you are allowed to go to a court and claim your dad's rights والحلف and you can even say والله بمجرده just by that letter but just by letter just by that letter you can say والله in the court or the news of that person وَاَذِهِ الْأَسْمَابْ لَاَتُفِيدُ إِلَّا فَنْ and all of these matters what do they benefit us all of them is run دون التحقيق they are not a reality but but لكن رولنج will be based on it لكن غالب الأحكامي والشهادات the majority of rulings and also witnesses إِنَّ مَا تُبْنَ عَلَى الْظَنْ is based upon run وَتَتَنَزَّلُ مَنزِلَة التحقيق but it takes the rolling as though it is like certainty وَفِلْفِقْي مَسَائِلُ عَدِيدًا in fiq there are a lot of matters a lot this is the speech of Abdullah Al Fawzan وَفِلْفِقْي مَسَائِلُ in fiq there are a lot of matters عديد الله حكا ما فيها بالصحة in which the shari'a judged for it acceptance based on what بِنَاءَنْ عَلَى مَا في ظن المُكلَّف all of it based upon what the done that is present upon the individual based on the visibility based upon the individual's run as for that which has been transmitted from the evidences from the Kitab and the Sunnah that prohibits implementing run you see some verses in the Quran that prohibits a person basing a what an action or a rolling upon run فهو ظن المرجوح this run that has been spoken about is the weaker of the two perceptions the two perceptions the three tawaf and the four tawaf the one that was three was what the three was the run and the four we said it was what وَهْمُنْ the وَهْمْ is what the shari'a is referring to here that the person is the run which is مرجوح the run which is weak الذي لا يقوم عليه دليل which evidences don't stand with it you have no evidences for it rather it stands with what بل هو قائم على الهواء but rather it stands on what on whims and desires والغرض المخالف للشراء and the intent for it is to oppose the shari'a قال تعالى الله says about those people يتبعون إلا الظن they do not follow except zan وإن الظن but the zan لا يُخني من الحق شيان it does not what it does not suffice you from the truth so that means that the zan here it opposes a hack which is present like in this person who has the letter that his father left and he wrote do you have anything to oppose him with it no there's no opposition on him pay attention وقال تعالى الله says يتبعون إلا الظن وما تهو الأنفس ولقد جاءهم من ربهم الهدى إيه يتبعون they do not follow except zan وما تهو الأنفس and that which they are souls are they want ولقد جاءهم and it has come to them من ربهم from their Lord's guidance والله أعلم وصلى الله عليه وسلم على سيدنا محمد وعلى آله وصحبه والتابعين لهم بإحسان إلا يوم الدين