 وَأَقُولُ فِي القُرْآنِ مَا جَاءَتْ بِيهِ آيَاتُوهُ فَهُوَ الْكَارِيمُ الْمُنْزَالُهُ وَأَقُولُ قالَ اللَّهُ جَلَّ جَلَالُهُ وَالْمُصْطَافَ الْهَاديِ وَلَا أَتْ أَوْوَالُهُ الحمد لله الذي شرح صدور أوليائه بالإيمان وفتح لهم أبواب النصوس بقواعد البيان وصلى الله وسلم على من أنزل الله عليه الكتاب والميزان وعلى آله وصحابته ومن تبعهم بإحسان أما بعد العام بأوثر حمو الله goes into العام العام تعريفه العام اللغة الشامل وصطلاحاً اللفظ المستغرق لجميع أفراده بلا حصر مثل إن الأبرار لفين عيم فخرج بقولنا المستغرق لجميع أفراده ما لا يتناول إلا واحداً كالعالم والنكرة في سياق الإثبات قوله تعالى فتحرير رقبة لأنها لا تتناول جميع الأفراد على وجه الشمول وإنما تتناول واحداً غير معين وخرج بقولنا بلا حصر ما يتناول جميع أفراده مع الحصر كأسماء العدد مائة وألف ونحوهما العام المستغرق لعام لنغوصية ومعاقباً تطبيقاً ونقوم بعمل كل هذا المستغرق بلا حصر مثل المستغرق بلا حصر فما يتكلم من المستغرق يتكلم كل هذا المستغرق إنه ما يضطر only a single element such as a specific noun or indefinite article in the context of an affirmation such as the saying of the most high, the freeing of a neck. This is because it does not address all the elements by way of inclusiveness but deals with one which is unspecified and what is not included by the words with that restriction is whatever addresses all its elements with restriction such as the number nouns 100,000 and the like. The author, رحمه الله, he goes into العام. العام is general. This chapter, العام is from the important chapters of علم الأصول. It's one of the most important chapters of علم الأصول because our religion, our شريعة, it is general in all situations, all places, all individuals. Our religion is general. It is general in all people. It is general to all places. It is general to all situations. So the topic of general is a necessary chapter that a person needs to understand and needs to digest. The Sheik, رحمه الله, he defined the word العام لغة in the Arabic language. The Sheik, he defined العام لغة in the Arabic language. And the word العام لغة in the Arabic language, it means الشامل. الشامل means inclusive. It means inclusive. That's what it means in the Arabic language. Then the Sheik, رحمه الله, he defined it according to the إصطلاح الأصوليين. The definition of the scholars of أصول الفق. And the scholars of أصول الفق, they have many definitions of العام general. Many. Many. The Sheik, رحمه الله, he chose بتعريف الجييد in a good definition. He chose the best of those definitions. And the definition is اللفظ المستغرق ولي جميع أفراده بلا حصر. Now we're going to go through each point, point by point, the definition. The Sheik said اللفظ means a word. So what falls under there? What falls under there is six things. Five things. The first one is العام. When you say اللفظ, the عام falls under there, the general. The second thing that falls under it is الخاص to the specific. The third that falls under it is the unrestricted المطلق. And the fourth that falls under it is اسماء العدد. A countable noun. And last but not least is المشترك. A synonym noun. A noun that the word has many usages. One word has many usages. Those are the five that fall under اللفظ. عموم it only deals with words. عام cannot be an action. They say عموم من عوارض اللفظ. The scholars they say that the عموم is from the characteristics of words. It's an attribute of the word. Actions cannot be taken as general. For example, the messenger صلى الله عليه وسلم, he prayed in the middle of the Ka'bah. Inside the Ka'bah. Inside the black box. The process when he prayed inside. صلى الله عليه وسلم. Does this mean that a person is allowed to pray inside the Ka'bah. Whether it's a voluntary prayer or it's an obligatory prayer. Should we take it general? Or should we specify it to the voluntary prayer that the Prophet did it for? We'll say it's only specific to the voluntary prayer. Because the action does not show generalization. You can't generalize it and say this Salah can be prayed for. It can be prayed. It can be prayed with the voluntary or the obligatory Salah. Because the action of the messenger صلى الله عليه وسلم does not show obligatory. It doesn't show generalization. It doesn't show general. Even that the Sheikh محمد المصالح العثيمين في نشارح الممتر. He mentioned that it encompasses the voluntary and the obligatory. But where did he take that from that generalization? He didn't take it from the Prophet's action. He knows that the general cannot be taken from the Prophet's action. He took it from whatever is for the voluntary generally speaking is for the obligatory as well. Whatever is for the obligatory is for the general when it comes to Salah. Unless there comes a deal and specifies it for the voluntary over the obligatory or the obligatory over the voluntary. So the Sheikh is using that. That's where his argument is. He's teacher as well. They are of the opinion that you can pray inside the Ka'bah whether it's an obligatory prayer or a voluntary prayer. But I want you to understand they're not taking this from the Prophet's action. They're taking it from another angle which is the voluntary prayer and the obligatory prayer generally or let me not use that word the obligatory prayer and the voluntary prayer both of them are the same. They're both the same. There's no specification for one over the other unless there comes a deal that specifies one over the other. That's a side point. Come back to the point I was trying to mention which is Allah فعول. The عام is a word. It's a what? A word. So Generalization. Where is it taken from? When can you say this is general ruling? From the Prophet's speech. Not his actions. That's the first point. The second thing is and all encompassing which includes all its individual elements. What does that mean? And what do we get rid of by المستغرق ولي جميع أفرادي? What does it mean المستغرق ولي جميع أفرادي? It's all encompassing which includes all of its elements. All of its elements fall under it. Two things are out of that point. We're getting rid of two things. So the عام when you say it all of those things fall under it. There's no exception. Two things يحتاريزوا به عن أمريني. Two things are out of that point. What is it? الخاص to this specific? The sheikh mentioned it here for you. Like العالم. العالم is a noun, right? Or it's a name. اسمه العيون المسمى مطلقا علمه كجعفري وخيرنقا. علم is a name. A name it's not المستغرق ولي جميع أفراده. When you say زيد, for example, you only talk about one person. You specify it. And the second thing that we leave this point is or that we get rid of it in this point is the المطلق. So slowly pay attention here. When we said Allah for those how many things were in there? Five. What happened now? The next point when we said المستغرق ولي جميع أفراده we got rid of how many? Two of those five. Which is الخاصو and المطلق. الخاصو we understand because it's specific. We understand that it's going to leave that. But what about مطلق? Isn't مطلق general? The مطلق علمه they say it's عموم is not شمولي. It's عموم بدلي. What does that mean? Okay. Pay attention here. The مطلق is general as well. The مطلق is also general. It's unrestricted. But they said its generalization is عموم بدلي. What does it mean عموم بدلي? For example, if you say اكريم الطلاب Honor the students unless they're 20 students in front of you you said اكريم الطلاب Honor the students When can you claim that you have followed this command? It's when you honor all 20 of them. If you honor 19 of them I will together اكريم الطلاب اكريم الطلاب Honor the students And there are 20 students in front of you. I said Honor the students When can you say to me I have honored the students? Is it when you honor the 19 students or when you honor all of those students? It's when you honor all of them اكريم الطلاب Honor the students That's عموم شموليون Meaning all of them fall under it. The honoring here encompasses all of them. المستغرغ لي جميع احفراتي All of them are then students. They all fall under it. لكن مطلق is عموم بدليون It's عموم بدليون How is it? اكريم طالبان Honor a student It's general for one angle because I have a restriction on which student it is. It can be زيد, it can be بكر, it can be عمر I said Honor a student But the minute you honor a student And you go and you stand up And you say بكر I honor you instead of عمر That's what it's called بدلي Instead of عمر It can be any of them. The minute you honor one You've restricted it now. The minute you honor it So المستغرغ لي جميع احفراتي is not in there. But from an angle it's عم Because I didn't mention who you should honor. Whereas the عم All of them are going to be honored. Does that make sense? That makes sense I hope. The last point of the definition is بلا حصرين So we said اللفظو it's a word. Okay المستغرغ لي جميع افرادي Which encompasses And it includes All its individual elements بلا حصرين without restriction بلا حصرين means without restriction Without restriction what leaves now اسماء العدد ان المشترك They leave it now اسماء العدد like 100 1000 100000 100 100000 This is اسماء العدد That's restriction And المشترك مشترك is a what Like for example the word عين عين can be used for an eye It can be used for gold And it can also be used for the spring And it can also be used for a thief It can also be used for a spy All of those عين The sheik that gave an example For the عام He gave an example for the عام That shows What عام is He said ان الأبرارة لفين عين The word ان الأبرارة الأبرارة is the righteous لفين عين And they are in bliss So الأبرارة here is لفظ مستغرغ لي جميع افرادي بلا حصرين All the pious people Because in there is The eleph of استغراقية Which we are going to see soon when we speak about سياغ العموم When we speak about the forms Of general Then the author رحمه الله He says سياغ العموم سياغ العموم سبع الأول ما دل على العموم بمادته مثل كل و جميع و كافة و قاطبة و عام كقوله تعالى ان كل شيء خلقناه بقدر اسماء الشرط الثاني اسماء الشرط كقوله تعالى من عمل الصالحا فلنفسه فأين ما تولوا فثم وجه الله الثالث اسماء الاستفهم كقوله تعالى فمن يأتيكم بماء معين ما ذا أجبتم المرسلين فأين تذهبون الأسماء الثائر رابع الأسماء الموصولة كقوله تعالى والذي جاء بالصدق و صدق به أولائك هم المتقون والذين جاهدوا فينا لنهدينهم سبلنا إن في ذلك لعبرة لمن يخشى ولله ما في السماوات وما في الأرض الخامسة أنكرة في سياك النفي أو النهي أو الشرط أو الاستفهام الإنكاري فقوله تعالى وما من إله إلا الله وعبد الله ولا تشركوا به شيئا إن تبدوا شيئا أو تخفوه فإن الله كان بكل شيء عليما من إله غير الله يأتيكم بضياء السادس المعرف بالإضافة مفردا كان أم مجموعة كقوله تعالى وذكروا نعمة الله عليكم فذكروا أالا الله لعلكم تفلحون السابعة المعرف بأل الاستغراقية المعرف بأل الاستغراقية مفردا كان أم مجموعة كقوله تعالى وخلق الإنسان ضعيفا وإذا بلغ الأطفال منكم الحلم فليستأذين كما استأذن الذين من قبلكم وإذا بلغ الأطفال منكم الحلم فليستأذين كما استأذن الذين من قبلهم وأما المعرف بالأل عهدية فإنه بحسب المعهود فإن كان عام فالمعرف عام وإن كان خاصا فالمعرف خاص مثال العام قوله تعالى إذ قال ربك للملائكة إني خالق بشرا منطين فإذا سويته ونفخت فيه من روحي فقعوا فقعوا له ساجدين فإذا سويته ونفخت فيه من روحي فقعوا له ساجدين فسجد الملائكة كلهم أجمعون ومثال الخاص قوله تعالى كما أرسلنا إلى فرعون رسولة فعصاف فرعون الرسولة وأما المعرف وأما المعرف بأل التي لبيان الجنس فلا يعم الأفراد فلا يعم أفراد وأما المعرف بأل التي لبيان الجنس فلا يعم الأفراد فإذا قلت الرجل خير من المراه أو الرجال خير من النساء فليس المراد أن كل فرد من الرجال خير من كل فرد من النساء وإنما المراد وإن كان قد يوجد من أفراد النساء من هو خير من بعض الرجال أكثر من المعرف مثل المعرف ومعرف من من who has brought the truth ومن who believed in it those are the righteous and those who strive for us we will surely guide them to our ways indeed in that is a warning for whoever would fear Allah and to Allah belongs whatever is in the heavens and whatever is on the earth أم 5 ينقل المعرف مثل the saying of the most high there is no true God but Allah and worship Allah and join none with Him if you reveal anything or conceal it indeed Allah is the knower of everything which deity is there other than Allah that can bring light for you do you then not hear number 6 the possession noun سنجلة أو بلرو defined through a possessive noun مثل the saying of the most high mention the grace of Allah upon you number 7 the defined noun سنجلة أو بلرو by the way of definite article ال of inclusiveness like the saying of the most high and man was created weak and when the children among you come of age they also ask ask permission of those before them as for the defined noun by virtue of the al acknowledgement according to what has been acknowledged so if it is general then it is deemed as defined in general terms on the other hand if it is specific then it is considered defined as specific an example of العام is the saying of the most high the Lord said to the angels I create man from clay when I have breathed into him of my spirit and fashioned him they prostrated to him all the angels every last one of them fell down in prostration an example of specific is the saying of the most high as we sent a messenger to فرعون so فرعون disobeyed the messenger so we took hold of him in a severe way as for the al that helps to define the class noun then the singular nouns are not made general if you were to say the man is better than the woman or the men are better than the women which is not intended that each and every member of the male agenda is better than each every individual of the female agenda rather that the male agenda is better than the female agenda though there may be members of the female agenda that are better than some of their counterparts الشيخ رحمه الله now goes into سياغ العموم the form of general these are alfad words that indicate and show general statements of the messenger or general statements but if a person can't say that this term is general or no one can say that this is general unless he knows the forms of general the sheikh here he mentioned 7 of them the sheikh mentioned 7 there are many more than that but the sheikh mentioned 7 which are the most common 7 the most common once we will go through one after the other the first one that the sheikh mentioned is what shows generality in itself in and within itself and the sheikh mentioned the word and he gave the example of the آية إن كل شيء خلقناه بقدر the word it shows generality in and within itself same with the word same with the word same with the word same with the word they all show generalization and generality in and within itself the آية إن كل شيء خلقناه everything Allah says we created it بقدر with aقدر إن الله بكل شيء عليم Allah has knowledge of everything another hadith which would be evidence is do كل شيء in everything to your wives except sexual intercourse when they are on the menstruation do everything with your wife when she is on her menstruation except sexual intercourse so you are allowed to do everything with your wife other than sexual intercourse because she is on her menses the word كل the scholars they said it is the strongest form of generalization like they said it has to be in the context of affirmation but if it is in a context where a negation goes before it that it doesn't show generalization it doesn't show generalization it doesn't for example if you say لَمْ يَقُمْ they did not stand كل طلب all the students it doesn't show generalization it doesn't because a negation went before it because some of them could have stood up okay and the scholars they call this they call this ثلب العموم when the generalization is deliberately stripped from it also the word جميع الشيخ mention that as well as the first part جميع الله says I am a messenger to all of you أم يقولون نحن جميع من تصر so the word جميع means all of us the word كافة as well where الله says كل of them كما يقاتلونكم كافة as they are all fighting with you another word that the sheikh didn't mention which is معاشر they also show generalization as well like when الله says so it shows جميع بمادته what shows generality in and within itself the second one is is nouns of condition nouns of condition أسماء الشرط when he said فلي نفسي whoever does righteous action he done it for himself you see also another example could be ومن يتوقع على الله فوحسبه anyone who relies on Allah تعالى when he comes to eat فوحسبه الله is enough for them and also another example could be من تشبه بقومن فهو منهم because the man here is أسماء شرط so 4 places that I mentioned all 4 of those places is the اسم شرط يفيد العموم it shows generalization من عملة صالحة فلي نفسي ومن أساءف عليها ومن يتوقع على الله فوحسبه number 3 من تشبه بقومن فوح منهم 4 also one of the اسماء الشرط is the term as Allah said فأينا ما تولوا فتم وجه الله wherever you turn Allah's face is there فأينا the word أينا is اسم الشرط يدل على العموم it's a noun of condition and it shows generalization أينا is the noun again is it's emphasis only the same is أي ممرأة whichever woman نكحة gets married and marries off نفسها she married herself off بغير إذني وليها without the permission of a guardian فنكحوها باطن the messenger said it 3 times فنكحوها باطن but look what the hadith says it says again أي ما إش أوصو which word are we looking at here we're not looking at the ma we're just looking at the word أي أي is a word اسم شرط يدل على العموم and the ما is مؤكده it's a مؤكده له it's emphasizing on it أوصو from the حروف الشرط the in and the in in and the in but the in and the إذا they don't show generalization and they don't show specification even that though they are اسماء شرطي which ones in and إذا the ones that show I mentioned it to you are 3 من shows generalization أي نأ shows generalization and أي shows generalization the other 2 which is in and in they don't show generalization the third one that the sheikh mentioned is اسماء والاستفهم what do you call it what do you call it interrogative interrogative now which is فمن يأتيكم بما إمعين who's going to bring you gushing water pure good water who's going to bring it for you it's a question here it's اسماء استفهم generalize who also the other one is the word ما الله says ما دا أجب توم المرسلينة ما is اسماء استفهم it encompasses everything also أي نأ the word أي نأ is also اسماء استفهم when you say so we took the word أي نأ can become اسماء شرط and you could also be what اسم استفهم right good also there is another thing that they are استفهم they are interrogative nouns but they don't show generalization what is it هل even though it is an استفهم interrogative noun and the همزة the همزة both of them even though they are interrogative nouns ليست من سير العموم it doesn't show generalization for example somebody says هل جاء زيد did زيد come we say هل is أحرف استفهم right لا يدول على العموم it doesn't show generalization the fourth one that the sheikh mentioned is اسماء المصولة اسماء المصولة that the sheikh mentioned is the relative noun right the relative noun the relative noun which is والذي جاء بصدق وصدق به أولائك هم المفلحون والذي the word الذي here الذي here is from اسماء المصولة the relative noun right how do you know it shows generalization because look at the ayah what did it say أولائك was used هم was also used it shows generalization right another example is والذينا والذينا جاهدوا فينا لنهدينا هم سبولنا والذينا is اسماء صول it encompasses all of the مجاهد إن في ذلك العبرة لما يخشع the word man is اسماء صول as well it encompasses every single person who face Allah أزوجلها also والله ما في السماوات وما في الأرضي the word ما is اسماء صول as well in two places in that verse والله ما في السماوات وما في الأرضي it also shows generalization also فانكحوا مع طاب لكم من النساء the word فانكحوا مع طاب the ما هي is also اسماء صول it's a relative noun what does it encompass all of the righteous women of the Adam the daughters of Adam you can marry them the fifth type that the الشيخ رحمه الله mention is the indefinite which is in the form of a negation in the context of a negation this one the example that the شيخ رحمه الله brought is وما من إله إلا الله but listen to this the word وما في السياق pay attention to this it can show generalization in one of two situations pay attention وما في the indefinite which is in the context of a the negation story which is in the context of the indefinite which is in the context of a negation it shows generalization but the way that it shows generalization in two ways إذا نصن في العموم it's a nas in عموم or it's ظاهر في العموم what does that mean نصن في العموم means أنها لا تحتمل غير العموم it cannot accept the generalization there's nothing else you can say there's no other interpretation except it only shows generalization and that's when the word mean enters it and the example that the sheikh brought here is وما إلهنا is the what is the indefinite so the negation we found the indefinite is إله and the word من is in there if the word من is in there as well now it becomes نصن في العموم it's only general it cannot be another meaning are we all together or نكرة في سياق النفي it can show the generalization ظاهر في العموم ظاهر في العموم means 80% 10% 80% 70% it shows that it's general such as لا ريب فيه there's no doubt in it فيه in it it's a guidance for the believers the word ريب هي نكرة في سياق النفي where's the negation لا ريب the scholars they say تدنل على نفي جميع الريبي it negates all of doubts from the Quran العظيم but it's ظاهر it's ظاهر because من didn't enter it من did not enter it and also the sheikh brought here while he was on that point he mentioned in there as well is النكرة في سياق النهي and the نكرة في سياق الشرطي and the نكرة في سياق الاستفهمين الكاري so what does it mean and the نكرة the indefinite in the context of negation we already took that what does it mean by the indefinite which is in the context of a prohibition like like وعبد الله واشب الله ولا تشريقوا به شيئا and do not associate partners with him ولا تشريقوا به شيئا شيئا is a نكرة is in the context of a negation because it says ولا تشريقوا and do not associate partners prohibited so it shows generalization that's the example for the would you call it النكرة في سياق النهي وربعا نكرة في سياق الشرطي the indefinite which is in the context of a condition like if you hide something if you show something أو تخفوه or you hide it فإن الله كان بكل شيء عليمة الله is one who has knowledge of everything the word here it's a what indefinite in the context of a condition because the word in is there right what does it do فتعموا أي شيء generalization another example for that is انتج تريبوا كبائر عما تنهون here ونكفل عنكم السيئاتيكم وندخلكم مدخل كريما أما الحديث of the prophet أول ضالة anyone who finds a lost property he finds something that's lost فوضال ما لم يعرفها he is a stray if he doesn't advertise it if a person finds something which is lost and he doesn't go out there and advertise it and he doesn't announce it and tell the people and describe it then he himself is misguided the word it's it shows generalization so any property you find even if it's small even if it's big it doesn't matter the third one that the sheikh mentioned was after the nafi was which is called the rhetorical question rhetorical question an example for that is so we have the word it's a man is before it which is a man it shows generalization it's also a it's an indefinite in the context of a rhetorical question it shows generalization another example is is there anyone who's going to is there any creation sorry that provides from you from the sky and the earth خالقية is in the context of a what it's an indefinite in the context of a rhetorical question so it shows generalization as for the verse where Allah says هل أتا على الإنسان حين من الدهر لم يكن شيئا مذكورا and the آية هل أدلكم على تجارة تنجيكم من عذاب أليم those two verses and the word هي نن is an indefinite and هل is already mentioned which is a should we not show generalization it doesn't هل أدلكم على تجارة تجارة here is what it's an indefinite in the context of a what it doesn't show generalization why because they said this is not إستفهام هل أتا على الإنسان حين من الدهر لم يكن شيئا مذكورا this is called إستفهام تقريري and the second one هل أدلكم على تجارة تنجيكم من عذاب أليم it's called تشويقي so it's not that's why it doesn't show generalization but if an indefinite comes in the context of an affirmation does it show generalization no it doesn't show generalization like كاتب بالعدلي right between yourselves كاتب بالعدلي كاتب is indefinite it's in the context of an affirmation right in the context of a statement it doesn't show generalization the scholars they said it only shows a generalization if it's if the comes in a what in the context of like what he said I sent down on you from the sky water Allah is trying to tell us his favor that he bestowed upon us so this shows generalization ما أنهي shows generalization same here is فيهما فاكهة ونخل ورمان فاكهة is an indefinite نخل is an indefinite رمان is an indefinite يخرج من بطون هما شراب مختلف ألوان وفي شفاء للناس شفاء is an indefinite all of them are في فياق الامتنان in the context of what these favors upon us and the favors of course is اثبات it's an affirmation but it's a type of an affirmation which is امتنان number six the sheikh mentioned المعرف بالإضافة مفردا كان أم مجموعة number six is the possession noun single or plural it is وذكورو نعمة الله عليكم وذكورو mention نعمة الله the blessing of Allah عليكم upon you وذكورو نعمة الله the word نعمة is a what it's one blessing right okay is a what it's remember we're looking for a what نعمة الله it has to be مضافا مضافن إلي are we all together so here the معرف comes in many ways right it comes in elephant land right and it also comes in إضافة it comes in the إضافة right you need to know that نعمة الله you made it معرف it's now known the blessing of Allah but the word نعمة is a what it shows generalization وأما بالنعمة ربكة it shows generalization بالنعمة ربكة the word نعمة is one but it shows generalization الله says أحلى لكم okay هي أحلى لكم I have made permissive for you what ليلا تصيامي ليلا تصيامي ليلا هي is a what it's a it shows generalization it shows generalization also if it comes in plural as well the إضافة if it becomes plural as well فذكورو ألا الله the word نعمة what's the plural for it ألا الله right ألا is a plural of the word نعمة if somebody asks you نعمة is plural is نعم and it's also ألا فذكورو remember ألا الله it shows generalization the ألا is being described to Allah so that's why the author look what he said what did he say إذا المعرف بالإضافة مفردا كان أما جموعا and he gave you the مفرد and the مجموع he gave you the آية فذكورو ألا الله لعلكم تفلحون okay they show generalization remember all of the blessings of Allah it's not a specific blessing okay another example could be for that one which is إن الله ورسوله ينهيانكم عن لحوم لحومور الأهلية فإنها ريجسون الله and his messenger are prohibiting you from لحوم لحومور الأهلية فإنها ريجسون أقل لحوم here is a what it's الجمع المضاف it shows generalization what does it show it shows generalization the seventh and last one that the sheikh brought that is المعرف بالأل we took المعرف بالإضافة and المعرف بالأل that which is definite through possession we took that already and now we're taking the معرف which is definite through the article the now I'm going to quickly summarize this one for you because it's very important the L in terms of it showing generalization or not it's three types it's how many types three types the first one is that which shows generalization and that's the they call it the L which is that one shows generalization and the sheikh here I will I will I will okay the one that people know most is الإنسان it's called the question here is what's the how do I know the the scholars they say the way that you know it is if you put the word كل in there the mean won't change if you replace the L with كل it will stand the mean will still stand that's what the second type is that which shows generalization in one situation and not another situation so some situations it can show generalization and in some situations it doesn't show generalization that's the one that is called the first one it shows generalization all the time الإنسان it shows generalization how do you know the and what's the how do you know from the other ones you know it by placing the word كل and the meaning won't change the second one is الإنسان it can show generalization and it may not show generalization depends okay remember العهدية it comes in three types let me explain this to you first العهدية it comes in three types the first one they call it they call it عهد ذكري they call it عهد ذكري عهد ذكري which means if someone says اشتريتوا كتابة I bought a book ثم قرأت then I read I bought the book you already know what book it's talking about because you just told me I bought a book and I read the book it's been mentioned for you there and then that's what the first type is called it's called عهد ذكري I mean it was just mentioned the second one is called عهد ذهني عهد ذهني means someone came and they spoke to you about for example the importance of كتاب فتح الباري they spoke to you about فتح الباري and they told you the value and the benefits in فتح الباري which they said it's the بشرح and the next day you came and you told the person اشتريتوا الكتاب I bought the book a day later this is called عهد ذهني it's in the people's minds it wasn't mentioned it was not in the context but it's in the mind of the people the third one is it's called عهد حضوري عهد حضوري عهد حضوري is when you say اشتريتوا I bought هذا الكتاب this book this book and you point at it the L in all of those three are all called عهد but they are different types of عهد that's a side benefit you can find more details in مغني اللبي by مهشام الأنصاري okay here now in terms of the L عهدية there are two ways we're not going to go into these types we've done that already we want to go into الالعهدية how it shows generalization I said it can show generalization and it may not show generalization I said that right when does it show generalization the thing that was being addressed here remember all those three examples I gave you the all three types it's something that's theirs but we both know one way or another right that's عهدية if the thing that's been addressed and that you and I both know what it is if it's general then the L that's in it makes it general فيكون المعرف عامل so the معهود the thing in the mind of us is general so then it becomes general with the L entering it the example for that is when your lord said اني خالق when I'm going to create بشار and human منطين from clay that's a way to when I straighten it ونفخت فيه من الروح and I blow my soul into it فقعوا لو سجدين of all of you drop in prostration فسجد الملايكة to the angels they prostrated كلهم all of them اجمعون all of them the word ملايكة was mentioned before اذ قال ربكة للملايكة it's called حدية right it was really spoken about and which type of adi is it احديكلي right that's the type it is right now here the angels are already general it doesn't mention which angel prostrated it just says the angels then Allah says فاسجد الملايكة the angels prostrated the L which is in the second الملايكة is generalization why because the previous angels the second one is it's not general it's specific that which you and I talking about is specific and then the L was put into it it becomes what specific it can't be general like the sheikh brought example كما ارسلنا الى فرعون رسولة we sent فرعون a messenger you and I both know the messenger that was sent to it's not all messengers it's a specific messenger that was sent who is it فعصا فرعون الرسولة فرعون ديسبايد الرسولة here is going to be what it's going to be specific are we all together some scholars they don't take their opinion and they actually took a benefit out of this they said that فرعون ديسبايد نبي اللهي موسى and the second type of الرسولة هي even though it's are we all together they say that the محود is also how is it if one messenger is disobeyed it's like you disobeyed the what the entire but according to this now we need to take that way and the way it is and the sheikh brought another the third type of L which is that which does not show generalization at all okay so what's the first one it shows generalization always right and the second one which is it can show generalization depending and it may not show depending and that's the which one the third one is the one that doesn't show generalization it doesn't which is the one it's called the one which shows generalization which shows generalization and that's the one that the sheikh brought for saying a man is better than a woman he is not talking about all men it's talking about that's what it's called it's talking about the the gender of men but it's not talking about every single man it's better than every single woman because there are women that are better than men okay that's what the sheikh was speaking about there the author then says he said acting on the general it is necessary that we act on the general until it is proven that it is specific this is because the text of the Quran and the Sunnah require we act on what they signify until evidence to the contrary until evidence to the contrary حتى كل مدينة تصدرها تصدرها. أعطينا الثالث من الشيخ هنا. أعطينا الثالث أن المدينة تصدرها لنا لكي تتعامل علىها as soon as it reaches us. as soon as we hear of this general's text we need to implement it straight away. And we don't say I'm not going to follow the general text unless I find a specific because there could possibly be a specific. No, you act upon the general and you don't stand around and wait for a specific evidence to come about. The second point that we benefit from the statement of the sheikh here is that the general is implemented even after the specific occurs. Just not in that specific thing. Just not in that text where it was specified. But anything other than that, we implement it. So if a general comes and specifies something there's a specific, okay, it's an exception here. We don't implement it in that specific but then we will still implement it in other things. That's also what we benefit from the sheikh رحمة الله تعالى. The author then says بما يشبه حالة سبب الذي ورد من أدلي في اقتص بما يشابهها. مثال ما لا دليل على تخصيص آيات الظهار فإن سبب نزولها الظهار أو سبن صامة والحكم عام فيه وفي غيره. ومثال ما دل الدليل على تخصيص قوله صلى الله عليه وسلم ليس من البر الصيام في السفر. فإن السببه أن النبي صلى الله عليه وسلم كان في سفر الفراء زحاما ورجلا قل ظل عليه فقال ما هذا. قال صائم فقال ليس من البر الصيام في السفر. فهذا العموم خاص بما يشبه حالة هذا الرجل وهو ما يشق عليه الصيام في السفر. والدليل على تخصيص بذلك أن النبي صلى الله عليه وسلم كان يصوم في السفر حيث كان لا يشق عليه ولا يفعل صلى الله عليه وسلم ما ليس ببر. لذا عندما نجد شيئ جنون الذي يأتي بشكل جيدا يجب أن نأتي أسوعد على道 كله لأن موكينة كانت صديقه تنسون على سواحة تجمعها. إنهاء when an evidence indicates the specific nature of that text thereby making it specific to whatever is similar to it. شخصية حيث لم تensiveض when no evidence makes general text specific is the saying of the most high regarding they are, when a man pronounced that his wife is at the back of his mother to him intending by it to divorce her. المساعدة المساعدة was the companion Osugno-Slamet who said this to his wife, but the ruling is general for him and other than him. And an example of when evidence makes something specific is the saying of the Prophet ﷺ. It is not from righteousness to fast while traveling. The reason behind that was when the Prophet ﷺ was on a journey, whereupon he saw a crowd and a man being shaded by them and said, what is this? They said he is fasting. He said it is not from righteousness to fast while traveling. The generality is specific to those who resemble the condition of that man. In other words, when fasting becomes strenuous for someone whilst fasting, whilst traveling, sorry, the proof indicating it is specific is that the Prophet ﷺ used to fast while on a journey when it was not difficult for him. And the Prophet ﷺ did not do that which was not righteous. The Sheik ﷺ goes into a very famous known as if there comes a general text. The text is general, but it came down on a specific person. So the wording of the text is general, but it came down on a specific individual. Should we implement the wording or should we specify it to that person it came down on? The Sheik ﷺ is of the opinion that we follow the wording, the generalization of the wording. And he brought two evidence for that. Even though it came down on a particular person, the Sheik ﷺ said, we what? We go by the generality of the word. And the example we gave is the Surat al-Mujadalah. You can say مجادلة or مجادلة. Both ways you can say it. It's the issue of Adh-dhihar where Allah says اللذين يظاهرون منكم من نساءما هن أمهاتهم. The word that was used in the ayah is general. How is it general? Allah says اللذين يظاهرون. اللذين what did we just take? It's a moussoula, a relative noun. What does it show? Generalization. So the wording of the ayah that came down was general. But who did it come down on? It specifically came down on Osib Nusamit and his wife, خولا بنتي ثعالبة. رضي الله تعالى عنهم أمه. May Allah be pleased with both of them. It came down on them. So should we take the سبب النزول which is خاص or should we follow the نس which is عام. The text which is general. Which one should we follow? The Sheik here is of the opinion that the text is for everyone. It's not just specific for who. Osib Nusamit and خولا بنتي ثعالبة. It's not specific to them. Another example the Sheik brought. I mean another evidence that the Sheik brought. No sorry. He did it but I'll mention it. Which is the issue of the water. This is the first حديث بلوغ المرام. Where we were narrated. أصحاب السنة. أبدوه تلميذي بلمان. And the women all of them narrated it. This is the first hadith of بلوغ المرام. يسأل إنه نركب البحرة. ونأخذ معنا قليلا من الماء. And we go and we mount on the sea. We go on the sea. We take little water with us. أفنت وضع من ماء البحري. Should we do with it from the ocean? The water from the sea. No. Should we do with it from it? The messenger he said. He used a لفظ عام. He used a general term which is. ما أهو. We just took that which is. مضاف. And we just took the إضافة من سياغل. عموم. We just took it right now. But it came down on a specific situation which was. He was asked about the وضوء of the of the ocean. The water sea. صح. That's specifically the question that was asked. But the answer he gave was general. صلى الله عليه وسلم. And then the sheikh's opinion here. أن المحققون من الأصولين. The scholars of. تحقيق. أصول الفق. Including the author himself. They see. أن العبرة. بعموم. لفضلا بخصوص السبب. They take the generalization of the wording and not who it came down on. Because they say. لأن الحجة في اللفض الشارع. وهو عام. The proof is in the wording of the legislation. As for the reason. It has no rights to specify it. And their argument is that the companions understood it like that. The companions. They wouldn't specify. They would use a generality. Where would the Sahabas do that? حديث صحيح البخاري نوصلب. That the Sahabas would take the generalization of the word. عبدالله من معقلين. عبدالله من معقلين. He said. جلستو إلى كعب المعجرة. I sat with. عبدالله. I sat with. كعب المعجرة. Who say this? عبدالله من معقلين يسيد. Okay. I sat with him. فسألتو عن الفيديو. I asked him about the fidia. I asked him about the fidia. What fidia is he talking about? He's talking about the ayah. فمن كان منكم مريضا. أو به أدم من رأثه. ففيدية من طعام. من صيام أو صدقة أو نصك. So Allah says. فمن كان منكم. Whoever from amongst you is what? I want you to talk to him with you. So the word man is used. Man is what? شرط. It's a condition here. أسمع شرط. What did we say? من سيغ العموم. It shows generalization. فمن كان منكم مريضا. Whichever of you is sick. Okay. أو به أدم من رأسه. Or there is a harm on his head. ففيدية من صيام. He does fidia. By fasting. أو صدقة أو نصك. In other words, a person is in Hajj. يلا تشهي ها ولا ين حج. You're not allowed to write. But if a person becomes sick from his head. He's sick he has to cut his hair off. He can. ففيدية من صيام. أو صدقة أو نصك. عبدالله من المعقلين يسر. I asked him about this. I asked him about this issue of the fidia. كعب من عجره he said. نزلت فيه a came down on me. سمجوز لزمين. خاصة. A specific came down on me. وهي لكم عامة. But it's true for you guys. إذا صحابة رسول الله. They implemented. أشيق من عثيمين is taking. أن محققون من الأصولين. Which is. أن العبرة بالعموم. اللقضي لابي خصوصي. السبب. وشيق من عثيمين mention that. He gave an exception. He said there's an exception here. He's not the only one who gave this exception. This exception also came from إبن الدقيق العيد. إبن عثيمين mentions. And before him. إبن الدقيق العيد mentions in his كتاب. إحكام الأحكام. Which is. أشارع بعمدة الأحكام. This is one of the best books. If not the best book. On the explanation of عبدالله حكام. Where. They gave an exception. Which is. The statement of the messengers. And he said to the man. ليس من البر الصيام في الصفر. ليس من البر الصيام في الصفر. It is not from righteousness. Fasting. While traveling. This is a general statement. It's general. It shows generalization. الصيام right. It shows every fasting. Whether there is hardship in it. Or not. It doesn't matter. It's general. He said. You don't take the wedding. You look at what he came down on. He turned away from what he said. Right. He said that. This حديث came down. Specifically on who. Specifically. Came down. On. A man. Who was. Fatigue. He was tired. He was. So. Drained out. That the people were shading him. And the messengers saw him. And the Prophet said. ليس من البر الصيام في الصفر. It is not from righteousness. Fasting. While traveling. He's talking about that man's situation. So. He's saying that. It's talking about anyone who's liked his situation. But why did he divert from him? And him. And him. Why did they divert from what they've already established. Which is that the wordings followed. And not the reason and where the context they came down on. The reason they said is because. Other external evidence showed. That the Sahabas they fasted whilst traveling. And the messengers himself traveled. He's not read that in his point where he said. At the ending where he said. ودليل على تقصيسي بدالك. And the Prophet ﷺ كان يصوم في صفر. To show you that this is specific to this man. And anyone who's liking situation. Is because he's Allah ﷺ. He fasted while he was traveling. And if it was not from righteousness. The Prophet wouldn't have done it. So what we take from here is a very powerful issue. Which is. That the خصوصية is two types. The first one is called خصوصية الشخصية. Which is the one that I mentioned in the beginning. The one. For كعب المعجرة. And the. أوصيب نصابت. And his wife. That's called خصوصية شخصية. It personally came down on them. That type. Which is the خصوصية شخصية. Is general. You take the generalization of the wording. And the second type is خصوصية الحالية. The خصوصية الحالية. Is like this man. Who was traveling. And became fatigue. And physically unable to fast. And the messenger said to him. ليس من البرصيام في الصفر. ليس من البرصيام في الصفر. This hadith. Is specific to him. And anyone who is like him. This is called خصوصية الحالية. This one specific. I will stop there. إن شاء الله تعالى. Anything which I have said. That was wrong. Incorrectly. From me and Shaytan. And Allah. His messenger are free from it. سبحانك اللهم. بحمدك. أشد ولا إله إلا الله. أستغفروا كاتوب إليه.