 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 الجبيل وشدوا الله إلا الله وحده لا شريك له يقول الحق وهو يهد السبيل وشدوا النسيدنا ونبينا محمد سم الله عليه وعلى آله وأصحابه والتابعين لهم بيحسان إلى يوم دين أما بعد وإن كتاب دفع إيهام للضرب دفع إيهام للضرب عن آيات الكتاب رتن باي الشيخ العلمة محمد الأمين من محمد المختار ابن عبد القادر الجكني الشنقيطي رحمه الله تعالى وياؤن السكث فاس الشيخ رحمه الله يسيز قوله تعالى لا استيقبنا بله مثلهم كمثل الذي استوقد نارا الشيخ سيز أفرد في هذه الآية الضميرة في قوله استوقد وفي ما حوله وجمع الضميرة في قوله ذهب الله بنورهم وتركهم في ظلمات لا يبصرون مع أن مرجع كل هذه الضمائر مع أن مرجع كل هذه الضمائر وهو لفضة اللذي من قوله مثلهم كمثل الذي الشيخ رحمه الله يسيز قوله 17 سورة البقرة وان now he wants to إن شاء الله تعالى uplift an apparent contradiction that may occur to some people's minds now this one with all honesty does not seem like a contradiction in any way, form or shape but the sheikh رحمه الله تعالى his way of dealing in this book as I said to you is that he does not care the level of concern regarding a verse because the issue of seeing a verse contradictive is a subjective matter it differs from person to person some people may not see this as a contradiction where some others may so the sheikh's job رحمه الله was the way he dealt with this was that he made sure that every verse that may have any form of concern regarding it or even a question mark to it by anyone he wants to answer it for them but as I said this verse does not seem to have any flaws or any contradiction regarding it but as I know it in the Quran does but the issue is some verses the concern and the worry might be a bit high for some people or a lot of people but this one seems like it's not going to be for a lot of people the sheikh's concern or the he wants to bring out that may occur to some people is that the ayah says مثلهم كمثة للذي استوقد he says أفرد في هذه في هذه الآية الضمرة the pronoun in this verse which is اللذي in which الله تعالى uses for the no sorry استوقد نار but الله says ما حوله حوله the ha in there حوله is a pronoun the singular are you with me so أفرد في هذه الآية الضميرة في قولي استوقد نارا so وفي ما حوله behind حوله the pronoun in there the ha is singular وجمع الضميرة في قوله and then look it's plural what ذهب الله بنورهم بنورهم is a pronoun plural وتركهم is another plural في ظلمات الله يبصر so الله سبحانه وتعالى is speaking about the same people one time referring to them in a singular and one time referring to them in a plural even that though all of these pronouns are going back to what اللذي the one that says ما حوله if you the merger of that ضمير the returning of that ضمير what that hat goes back to is اللذي بنورهم وتركهم both go back to us what اللذي as well مع أن مرجع كل هذه الضمائلي شيء وحده وهو لفظة اللذي they all go back to the wording اللذي which is in what مثالهم كمثال للذي so look we have here we have ما حوله the hat is going back to who اللذي that pronoun goes back to اللذي دهب الله بنورهم وتركهم is going back to what اللذي so how does that work والجواب عن هذا the answer to this is أن لفظة اللذي مفردون so the sheikh now is going to give us three answers محمد مينش رحم الله is going to give us three answers of how to answer it two answers are strong according to him and the third opinion is very weakens it he weakens the third opinion the first one is أن لفظة اللذي مفردون that the word اللذي is singular wording ومعنى هو عمل but the meaning in it is plural لكل ما تشمله صلتها based on everything in which it is connected to in other words اللذي is a sila and it has موصول it is a sila connecting to something that is connected to and this is something we took remember when we took it about ألفاض العموم did we not say اللذي is from ألفاض العموم سيغ العموم when we took سيغ العموم we said من من استفهام whether it is a استفهام and etc we said ما اللذي all of those in عصول الفق they are dealt with as سياغ العموم and that's what the sheikh says وقد تقرر في علم العصولي أن الأسماء المصولة كلها من سياغ العموم they are from what they are from the general generalization عموم and we did that before when we spoke about it is in a specific book when we were speaking about when we were speaking about the عموم we said the عموم whether it is a موصولة is it شرطية or استفهام we said ما if it is a موصولة اسم موصولة الاستغراقية كل المفرد المضاف انكرة في سياق النهي انكرة في سياق النهي او الاستفهامي او الشرطة we spoke about that it is not the case اللذي is from اسم موصول and it is from سياغ العموم but we have to take an exception out of here generally speaking the اسم موصول it shows what عموم إلا ما دلت دليو على انه لم يرد منها العموم except anything that it is not intended it is not intended to show generalization such as خوله تعالى الله statement والذي احسنت فرجها this is not meant by every person ما الذي اسم موصولة but it is not meant by every woman it is only meant by who مران is the one that is intended here the only person who is intended here is اسم مران المران هو اللتي احسنت even though the well-net is used here this well-net is not عموم it is only specifically to her and the evidence is shown that it is specifically to her but generally speaking نعم that اسم الموصولة is from سياغ العموم we took that فإذا تحقق ذلك so if that is the case فعلم know ان افراد الضمير باعتبار لفضة اللذي وجمعه باعتبار معنى now somebody is going to ask you and say to you ما حوله is that plural or is that singular? ما حوله is that singular and it is going back to what الذي that is looking already as a letter the wording so that ما حوله is going back to the wording whereas ذهب الله بنورهم واتراكهم when it is plural it is not going back to the wording it is going back to the meaning it is going back to the meaning so when the singular was used it was going back to the wording which is already a singular word صحيح but ذهب الله بنورهم واتراكهم is going back to the meaning not the wording so that's what the sheikh says there's two اعتبار observing it اعتبار اعتبار لفضه اعتبار of its meaning its meaning and he goes ولي هذا المعنى ولي هذا المعنى جرع على ألسلة العلماء أن الذي تأتي بمعنى اللذينة and now the second view opinion sheikh mentions which is what the second opinion which is what that that the الذي in the verse is actually اللذينة اللذينة لفضا ومعنى so it should be كمثل الذي استوقد أي كمثل لذين استوقد that's what it is لفضا ومعنى that's what the sheikh that's the second opinion وذهب الله بنورهم so it's correct there's no problem with that one so it brings شواهد from آيات to support this opinion he says كقوله تعالى وكقوله like الله statement جاءوا بالصدق وصدق بأولائك the beginning is والذينة sorry والذي which is a singular but then Allah says أولائك so that shows its plural the verse is meant to be والذينة جاءوا بالصدق وصدق بأولائك هم المتقون so that's another one and also in the statement of Allah لا تضطلوا صدقاتكم بالمن والأذة كالذي ينفق ماله وهو رقاء الناسي what does the beginning say لا تضطلوا صدقاتكم بالمن والأذة كالذي is a singular after that what does Allah says لا يقدرون على لا يقدرون it's plural so that is going back to لا يقدرون which is in other words is meant to be كالذي ينفقون instead of so here the الذي is actually وقوله وخذتم كالذي خاضو وخذتم كالذي خاضو in other words وخذتم كالذي خاضو that's what the sheikh is saying بناء على الصحيح من أن الذي فيها موصولة لا مزدرية وخذتم كالذي خاضو that is the which is a moussoula or is the الذي which is a مزدرية so if it's a moussoula as I said it's going to be وخذتم كالذي خاضو that's the opinion that sheikh is going to take but if it's مزدرية it's going to be وخذتم كخو بكم and now that he's brought verses from the Quran he's going to bring verses from the كلام of the Arabs they use it like that he said like the statement of the poet who said بارك في أحد في قائم منهم ولا في من قعد إلا الذي قاموا بأطلاف المسد إلا الذي الذي هو what الذي هو the singular قاموا is a what is a jama'a so the sila to who the sila of الذي is قامو which is a wawal jama'a so in other words it's meant to be وقول الشعري and the statement of the poet and this poet is وأنشده سيبويه وانشده سيبويه لإطلاق الذي وإرادة that the word الذي is used and that is intended وإن الذي حانت بفلج دماؤهم هم القوم كل كل القوم يا أم خالد again here we find what الذي is used and then بفلج دماؤهم their blood you see قوم is plural قوم is plural وزعم إبنه الأمباري إبنه الأمباري claimed his name is called أبو بكر إبنه محمد إبنه الأمباري he's the scholar of the Arabic language and he died a year 320 328 if you look at the كتاب بغية الوعد بغية الوعد written by Imam Sibوي he speaks about him even تهديب written by تهديب الأزهري you find him he quotes him and brings him a lot وزعم إبنه الأمباري أنا لفضة الذي في بيت أشهب جمع بالسكون وأن الذي في الآية مفدل أريد به الجمع so the statement of Sibui أمباري here is that the word the line of poetry which we read which is أشهب إبنه روميلة statement which is إن الذي حانت بفلجن دماؤهم هم القوم وكل القوم يأم خالدهم that the alladi that's being used here is actually with this سكون and that the alladi that's in the verse is مفردون intended by a jama but the great scholar of the Arabic language محمد الله he didn't accept it from Mbari and rejected it ومام سيبوهي didn't accept it and that's why محمد الله وأن شده سيبوهي he wants to mention that this is something سيبوهي strengthens as well this understanding of this line of poetry of أشهب إبنه روميلة the third opinion which is the last one is وقولوا عديل إبنه الفرق عديل إبنه فرق العجلي some people say some say عديل I've seen all of that وبيت أساق القوم وبيت أساق القوم إخوة الذي غوايتهم غي وروشتهم رشتي so he brings that line to poetry just to prove the previous point but the last one is وقال بعضهم this is the third opinion وقال بعضهم and some of them claimed المستوقد واحد لجماعة معهم that the mustoaked and the one who is finding the fire is actually one but he's trying he's doing it for a group of people so another so that I can be clear he's saying that it's only one person who wants to مثلول الذي كمثلول الذي ستوقد نارا is one person but he's doing it for a lot of people so when the جماعة is being used he's talking about the people who he's doing it for when the singular is being used he's referring to him alone but that قول الشيخ فضعفه the weakness of that is not hidden from anyone it's weak very weak opinion so I have three answers in summary خلاصة القول is that we have three answers the first view is that الذي is مفرد in its wording ومعناه عامل and the meaning is general the second one is no كمثل الذي is actually لافضل ومعنى لافضل ومعنى I have many ayaat for that such as قوله تعالى والذين جاءوا بالصدق وصدق بأولائكة هم المتقول قوله تعالى لا تبطلوا صدقاتكم بالمن والأدى كالذي ينفق ما له رئاء الناس the evidence for show الذي هي is لا يقدرون على شيء من ما كسب is the same aya same verse لا يقدرون so it's meant to be this is what she is saying وخذتم كالذي خاضوا أي كالذين خاضوا if we take the opinion of course that the الذي هي is what موصولة ولا مزدرية and he brought some examples from the Aqlam of the Arab through the call of the Rajis في قائم منهم ولا في من قاعد إلا الذين قاعد إلا الذين قاعد and also the other line of poetry and the third opinion that he brought ماهي أخبرت بها ماذا؟ أنهم تعرفون أن مستوكيد هو one person لكنه يفعلها لشخص الناس لذا عندما ترون سنغلأ تقرر للمستوكيد و عندما ترون جماعة يستخدمون في مستوكيد هو تقرر لشخص الناس who is great in the fire for و لا يقفى بعفوه و نشيك نسيك في الثلاثة من المجتمع سنوقف الآن لتالي سسنة مع أفرح يحمل الضرب و أيات الكتاب أي شيء أخبرت أن هذا كان أفرح ومن الشيطان والله ورسوله برئان منه سبحانك اللهم بحمدك أشهد أن لا إله إلا الله أستغفروا كواتوله