 The second category. To mention by way of example and illustration some aspects of the general term being referred to in order to draw the attention of the listener to the type of thing that is being referred to and not to completely define the boundaries of the word. Now the author goes on to the second type of ehtilaf ehtanawwuh, ehtilaf ehtanawwuh go back to yurjiu'u ila aslain, it goes back to how many, asal, two, this is the second asal he goes into. The second asal is ayyadqura kullu minhum minal ismil aami, this general word, everybody will mention from it ba'adu anwa'i, some of its types, ala sabili tamthili, just for as an example, wa'tanbi, and to bring it to the attention of al mustami, the one who is listening to this type, la'ala sabili, they don't intend from this, it's just an example for it. Their intent is not al haddul mutabak, that whatever they say is the complete definition of it, it's not hadd, meaning it's not jami'un mani'un, no, it's just a part of the explanation of it. That they're trying to fully define it and fully give it a complete understanding, that's not what they are intending here. For example, Allah says in the Quran, we can give many examples but we'll give more Quranic examples, Allah says wa'ssaabiquna asabiqun, those who hasten and those who hasten. Some of the mufasireen, they said bi anuhumul muqimuna l-salati, those who established a prayer, are you with me brothers? But are the sabiqun only those who established a prayer? Are they only the ones who established a prayer? Because we know iqamah to salat is a fard min afradi sabiq, it's only a part, are you with me? It's only a part of what, what the people of sabiqun are upon. So each person just try, he takes a part of it. He takes a what? A part of it. Walid alika, this statement of the author, this one which he brings, are you with me? This second type that he brings, four categories can be brought out of it. Now he himself mentions those four categories, sheikh al-Islam al-Tamiya mentions them. Four types can, can be brought out of it, are you with me? The author, Allah is going to bring them, he's going to bring them. One I've already just given you right now. Are you there? What was the first one? The first one was from the four and this is the second type brothers, are you with me? It's the second type of, the second asal that goes back to ikhdelafu tana wu'in. The first asal we gave it, how many times I came out of it? This one, how many comes out from it? Four. The first one is the example that I just gave right now, which is ayyakun al lafidhu a'amman, the wording is general, fayyad kurul mutakalli muwahidhu min afaradi. The wording is general, it means more than that, but everybody chooses to take a part of what the word can carry. Everybody chooses what? A part of what the word can have, as I gave you an example of wa sabaikun al sabaikun. Some said bi anumul muqimun al l-salat, they're the ones who establish in the prayer, they're the ones who are what? Establish in the prayer. Fa inna iqamati l-salati, fardhu min afaradi, subqi ilallahi subhanahu wa ta'ala. Are you with me brothers? The second one is what the author is now going to mention. The second one is the fourth point that we're going to move on to right now. Are you with me brothers? It's the fourth point which we're going to move on to, which the author, Rahim Allah and the fourth point in this explanation. Now, we're going to now see. So we said four parts, right? Should we mention the four and then go to the statement of the author or should we take it as we go along? Should we mention it first? Okay, the four are as follows. The first one we mentioned, right? The second one is, the second one is, and al ayat al madqura sababun nuzuli haqqaita haqqaita. The ayat, the sababun nuzuli of the ayat is what? It's this and this, the sababun nuzuli. The sababu and nuzuli. Sababun nuzuli means the reasoning why the verse descended and came down. Are you with me brothers? That's the second type. The sababun nuzuli, what we know as sababun nuzuli. Now I'm just going to do a siddharat, a slightly golf topic, but still explaining the four points. What was the second reason? It's the sababun nuzuli, right? Now I have to mention a bit about sababun nuzuli, not too intense or too detailed. I just want to mention something, al fadal mu'abbarah. The wordings, the author is going to bring all of this, don't worry. He's going to bring it. Nothing outside it, statement. Pay attention. So the second one was what? Sababun nuzuli. The second one was what? Sababun nuzuli. The way that the sababun nuzuli is, how do we know that this is sababun nuzuli for this ayah? How do we know? The way that it's said and the way it's expressed that this is a sababun nuzuli is three ways. OK? It will become more clear when I give you the points. The first one is, the first one is, sababun nuzuli means why the ayah came down. Are you with me? The first one is, sababun nuzuli al ayah, who akaita akaita. Sahabi would say that the reason this ayah came down was this and this and this. Clearly like that, directly. Are you there, brothers? So now let's go back again. So what point are we on right now? We're talking about ikhtilafu tanawur. Sah, number one. How many ikhtilaf are there amongst the sahabas? Two. The first one was called ikhtilafu. The second one was called ikhtilafu tadal. Ikhtilafu tanawur, we said it goes back to, based on the statement of the sheikh, how many, how many did it go back? Two. The first one we explained, right? How many did we bring out of the first one? We brought three out of the first one. Now we're moving on to the second reason why ikhtilafu tanawur occurs, right? How many did we say comes out of it? Four comes out of it. First one we explained, right? An yakhun al lafda a'amen, that the wording is general. Fa yadkurul muta kallim wa ahidan min afaradihi. The wording is general and generic. And every single scholar, sahabi would come and he would take a part of that meaning. It's like a pie, everybody's taking a part of the pie. Are you with me? If one person comes and says, this pie I have in my hand, this slice of pie that I have, if he says this is the pie, does he mean this is all of the pie? He's not defining all of the pie, is he? He's just part of the pie. Are you with me, brothers? So that's the first example. The second one is, are you with me? The second one is the sababu muzul. Sabu muzul is when the ayah comes down, the reasoning behind the ayah is coming down. Are you with me? Now we said, how can we establish that this is the sabu muzul, the relationship between the ayah and the sabab? How do we come here? And how does it, how the wording, how do they come from the sahabah? We said it comes al alfadul mu'abbara. The wording that they used to express this, the sabu muzul here is of three ways, ah? The first one we said is that they directly say, this ayah came down for this and this reason, sah? This is in the fourth point, the author is mentioning it in the fourth point. The second way is, which he mentions in the sixth point, the author mentions it in the sixth point, which is what? kana kada wa kada. The sahabi would say, this and this happened. Are you with me? Fanaza la qoruhu ta'ala and the verse of Allah came down. And then he mentions the verse. Are you with me, brothers? He didn't say that this ayah came down in this particular situation. Are you with me, brothers? But he says this and this happened, then the ayah came down. The first one was what? The ayah came down in this particular thing. Are you with me, brothers? The third one is, qoruhu ta'ala he will say the statement of Allah, nazala it came down in this particular issue. You with me? The third one is, the statement of Allah, it came down in this particular issue. The first one was what? The reasoning, the sahabi says the reasoning of this ayah is this and this and this, he explains it. Because the first one is, the sabab mnuzul of this ayah, the sabab mnuzul of this ayah is this and this. That's the first one. The second one is, when he says, kana kada wa kada, this and this happened. Fa nazala qoruhu ta'ala, and this verse of Allah came down. And he mentioned the verse. The third one is, Allah swt statesment it came down on this. The first one, it's known as sarih is direct. The second one is dahil, it's apparent. It's not direct, but it's apparent. Are you with me, brothers? And the third one is mujmal, it's ambiguous, because it looks like it's his own ht hat. And with me, the third one is ambiguous. It looks like it's his own personal ht hat. Are you with me, brothers? The first one, he's saying that it came down. This is why it came down. He knows he was there. Whereas the third one, he's saying, qoruhu ta'ala, this statement of Allah, it came down on this. How did ht hat do? He thinks it came down on this. Are you with me? But the first one he's saying to you, sabab mnuzul of this particular ayah, it came down on this and this and this and this. Meaning something he was present for and something he was there. The first one, are you with me? And the second one, laha hukmur raf'i. It takes the ruling of as doh, the prophet said it. It's mu'ufu laf'udhan marfu hukman. Its wording is mu'uf, meaning the sahabi said it. But the ruling that it takes is as doh, the prophet asem said it. As for the third one, the third one. Fafihi khilafun bayna ahli l-ilmi, there's a dispute amongst the scholars whether that should be considered as the prophet sallallahu alayhi wa sallam statement. Are you with me? But it is a way to use it as a sabb mnuzul. But is it, does it take hukmur raf'i? There's a khilaf. And that's why Ibn al-Iraqi, sorry, in his alfiyah, when he said, wa addu ma fassara hus-tahabi. Laf'anfa mahmulun ala l-asbabi. That's what he meant by it. That's what he meant by it. Even though many of the shurrah who explained it, al-Fatru al-Mugheeth and others, they don't show you that the statement of here, so you're Iraqi, is referring to the third type. Referring to the third type, not the first and second type. Because the first and the second type, the scholars agree, they agree that this is a what, laf'ukmur raf'i. As for the third type, there's a khilaf between ahlul al-ilmi. How many types have we taken so far? Two. We've taken two. We're still in the two, explaining too much. When we took the seven ruzul, we mentioned the way the seven ruzul occurs. Now we're gonna move on to the third one, right? Are you with me? The third one is what the author's going to mention later, what is known as wa minad tanazu'il-mujoodi The wording has the possibility of taking both of them. It can take both. Are you there? It's possible that it's mushtariqan fil laf'i. They share the same wording. So in other words, it's one word, one word, one word, and that one word can be used for so many things. So the third one is what the author's going to mention and the third one is what the author's going to mention for so many things. Such as the word al-a'in in the Arabic language. The word al-a'in in the Arabic language, it can be referred to as, and it can be seen as al-alat al-basir ayat, al-sa'in. Also, al-naqdu, the money is called al-a'in. Also, manhalul-ma'urood, where the place the water gushes from. It's called al-a'in. It's one word, it has many different meanings. Sahih. Ittahad al-a'fruh. Its wordings are the same wording. Waqtalafat ma'aneen, but the meanings are different. It's got many different meanings in one word. Okay? Wa ima likoni mutawati an fil asli. Or the wording is used, like the word zaid, for example, the word insan, for example. Zaid, for example, is a insan. Ali ibn Ali is a insan, Muhammad is an insan, for example. This is a lafd, which is mutawati. Everybody uses it. Are you with me? But the way that they use it is qadr mutawafiq in baynahum. All of them share this wording fairly. No one has more rights for the usage of the word al-insan more than another person. You're not more of an insan than I am. An example that he brought was the word al-qaswarah. Are you with me? And as-as-sa, when he was talking about the mushtarak, and when he was talking about the mutawati, he brought, and the waad wal-fajr wal-ayalin, ashrin wal-shaf'i wal-watar. So that's the third type. The third type, if we go back to it, is what min attanasu il-mawjudi anhum. It is the arguments that come from them. The lafd, the wording, fihi muhtamilal li'amurain. There's two ehtimalat. Im malikoni mushtarak an fil lugha. In the language usage, it's mushtarak, it's shared by many. Are you with me? Wa im malikoni mutawati an fil asri. Or in its original meaning, it's faal. So mushtarak means in the language, it's shared, right? So we need to distinguish between the tawatu and the mushtarak, right? The ayin we said is what? Taq'u ala alat al-basirat alat yabsoor biha. Wa taq'u ala ala naqdi, wa taq'u ala ala manhal al-maa, wa mauridi. And we said the word mutawati an fil asri, wa tawati ala lafdud dhalu ala ma'anan kulli fi afradi ala qadirin mutawafiqin bain ha. The mushtarak doesn't have what the mutawati has. What does the mutawati have? So what do you say the mushtarak is? It taha the lafd with the word, it comes together, right? This is al-mul-mantak, by the way. What did al-Aqadari say in the Sula-Mul-Munawraq fi al-mul-mantak he said, taq'u ala taq'u ala wa aqsuhu taraadufu. It's mutabayinah. In English it says synonyms, and what do you say? Synonyms. And what else? That's the word mutabayin, mutabayin, and mutaradufu. What does mutashak, what does mushtarak, mushtarak and mutawat imin? Mushtarak, the notice I have here right now is that it's a wording. The ittaha the lafdhu, the wording, they all share. So with ayin, they all share this wording. The meaning is different like it, that's it. It's one word, the meaning is different. Does that make sense? So with ayin, we have ayin, and it means so many different things. Are you there? Tawato on the other hand, it's a one word. Many people share it, but it doesn't have different meanings. Does that make sense? Khamal. Yeah. Khamal. It's one word. Many people share it. Everyone has unique, everyone has same rights on this word. A woman is an insan, a man is an insan. Are you with me? A man is an insan, a child is an insan. We're all insan. It's one word, it doesn't have different meanings. It's one meaning. But we all share it. This affraad, the type, the people that come out of it are too much. Lakin the mushdarak, each, the word, many things come out of it with different meanings on it. Arafd. So Ibn Utaym is saying that this is the khilafat, the third, the fourth type, right? But this is the third type, ma'am. This is the third type, the third khilafat happens. Are we together? Does that make sense? Can we go over again? Is that crystal clear? Should we go over again? Good. So we said khilafat is how many types did we say? Yadidya'u, ila aslayim. It goes back to two. First type, how many did we bring out of it? Three. The second type, how much did we bring out of it? Four. The four that we brought out of it, we mentioned that the word is general, fa yadkul al-mutakalim wa'ahidun min afradi like wassa bikhun as-sa bikhun. The second one is ayah, al-madkura sabun nuzuluhah. Sa'h, the sabun nuzuluh. And we brought three al-fad mu'abara of sabun nuzuluh. The third was what? Is what we're on right now? Is that the argument is happening regarding a wording that can take two possibilities. In Malikoni, in Mushtarak and in Lofdi, they share the word the same in the language. The third one is that the argument is happening regarding a wording which can take two possibilities, two possibilities, this wording. In Malikoni, in Mushtarak and in Lofdi, in terms of its wording, it's what? In terms of its what? Its wording is shahd, Mushtarak, such as al-ain and ayah. You call this an ayah, you call the ayah of the well, the water that Gash is called an ayah, the money, they call it a ayah. It's one word, Mushtarak, by many, itt'ahad al-Lofdi. The word is one, like it, waqtalaft ma'ani, the meanings are so much in it. And he gives the word qaswara, and the word as-asah. Is that right? The word qaswara, what does it become? That's the mutawa, that's the Mushtarak. Look at the qaswara. It can be al-Rami, the one who throws, and he can also be the lion, the lion is called a qaswara. Is that right? Are you with me? And they're two genes that are different. Are they not? Are you with me, brothers, pay attention. Good. The word as-asana, it has the advent of the night, or the departure of the night. iqbalu lailu idbaru, when the night, the advent of the night, anah, that's Mushtarak. The second one, the second ihtimal that it can have is, when Malikoni, mutawaat, and philosophy. In the original meaning, many people actually fall under it. Many. Afrād ala qadri mutawafiqatu beinu, all of them fairly share it, fair, they are fair in it. No one has rights over the other. Such as, kel insani, like a human being, zeidun insanu, wa aliyun insanu, wa muḥammadun insanu, all of them are human beings. So this is a lot which is mutawaat. There's no difference between them in meaning, in terms of meaning, they're just different adhanās that come zari'a, or different afrād that come out of it. And he gave an example for that, is the usage of the word, thumma dana fatadalla fa ka'na qāba qausayni o adhanā. And the word wa alfajri wa la yālin ashir wa shaf'i, well, which we're gonna see, insha'Allah, ita'ala. That's the third type. The fourth is a clear clear. The fourth type is where he says, which he says, it's a 10th point, when he is a 10th point, when you're counting it, he says, is when you try to explain one word with another word, but they're really not synonyms, they actually are closer in meaning, they're just close. Are you with me, brothers? It doesn't actually mean it. Are you with me? You're actually trying to explain a word with another word, but if we really sit, there's a khilāf between what you've just said and the word. For example, ita'ala samā'un-shak'at, and ita'ala samā'un-fatarat. Ita'ala samā'un-shak'at and ita'ala samā'un-fatarat are different. From the apparent, it looks to you that in shiqaq, and in fitārq, they both mean the same. A lot of Muslims say, Are you with me? The one who knows the Arabic language, and he has deep, deep understanding of the Arabic language, will understand that in shiqaq, is when something cracks into two pieces. When you slice a, and it goes into two, that's in shiqaq. For example, if it goes to two kisim, it's called shiqaq. But if you hit something and it goes into two pieces, it's called in fitārq. Saḥ. But then somebody will say, Ita'ala samā'un-shak'at and ita'ala samā'un-fatarat. Saḥ. This is ikhtilāf, which occurs in what? It occurs in wa huwamil al-āquāli, and ita'ala samā'un-shak'at and ita'ala samā'un-fatarat. But an yu'abbira anil ma'ani bil-āl-fādil mutaqāriba. Are you with me? The author says, Those are the four when it comes to. Those are the four. So we've now taken what? ikhtilāf ut-tana'ūr. Three that comes out of it. If we quickly go over it, what are the three that comes out of it? So what does ikhtilāf ut-tana'ūr means? The two views can be reconciled between the two of them. It can be brought together and they don't oppose one another. The second one is what? ikhtilāf ut-tā'ādi, which basically means yamnā'ū suḥātumā ma'ani. You can't both take them. You can't accept both of them, can you? No, you can't because they're contradicting one another. Yeah? Very good. ikhtilāf ut-tana'ūr, we say it because ikhtilāf ut-tana'ūr bihim baynahum fit tāfsīr yārji'u ilā ʾaslāni, it goes to two asr. The first one was what? Everyone would take a... and use minhum a'ani al-murādi bi'ibārat gāiri i'ibārat ṣrāḥibi. Other than he's, other than the other person what he's using. And we said, three come out from that. tāfsīr ul-kālimati bi'mānāhi wa-dhā'ati wūdhāt lahu shara'an aw-lūghatān. The second one is tāfsīr ul-kālimati bi'mānāhi al-lādhi tādammanatū. The first one was what? dālālātūl mutābaqah dālālātūl tādammūnī. And the second one was what? tāfsīr ul-kālimati bi'mānāhi al-lāzimil li'mānāhi al-lādhi wūdhāt lahu dālālātū al-il-tizān. Tāfsīr ul-kālimati bi'mānāhi We gave the example of but in a way to just as we said, the pie would be an example for that. But we said four types come out of that. The first one is al-lāfdhu wa-amman fa-yatkhūlun mutakālimu wa-ahidun min-afrādī kassābiqūn al-sābiqūn. And then we spoke about sababun nuzūl. Then we spoke about the issue of the issue of mūstarak al-mūtāwātī. mūstarak al-mūtāwātī. Mūstarak we said is what? Ān. And mūtāwātī we said is like al-insan. The fourth one which is what? The fourth one which is the issue of Ān. And yu'abdurā'n il-mā'āni bi'alfādī mutakārībati lā mutarādīfah. Getting a word that's not a synonym for the verse. But that's very close to it. That is very close to it. From this category is also the statement the reason this verse was revealed was due to such and such especially if it was due to a person. This is the case with the background regarding the revelation of certain verses. Now this is al-fād al-mū'abdurā'atī bi'ā l-dālātī al-as-bāb al-nūzūr al-mā'āni bi'alfādī. How many times did we say that are the wordings which they use to express that this is sub-nūzūr? Three. The first one of the three is this. Knowledge of the reasons for which a verse was revealed assists one in understanding that verse. For knowledge of the cause helps to bring about knowledge of the result.