 فشرف بل اشتغالي بالعلم ولا تبغي به ما عشت يا دا دا دا لا وياله من شراف عظيمي الحمد لله رب العالمين له الحمد الحسن والثناء الجميل وأشدوا الله إلا الله وحده لا شريك له يقول الحق وهو يهدي سبيل وشدوا النسيدنا ونبينا محمد سل الله عليه وعلى آله وأصحابه والتابعين لهم بإحسان إلى يوم الدين أما بعد إن شاء الله تعالى سوف نتبقى اكسرانيشن of the book دفع إيهامل الضراب عن آيات الكتاب written by الشيخ العلمة محمد ابن محمد المختار ابن عبد القادر الجكني الشنقيطي رحمه الله نأخذ الثلاثة امام المخصوصية التي قادرها وانتخذها سوف نتبقى إلى الثلاثة الشيخ يتخذ الثلاثة الثلاثة من الثلاثة في صورة البقرة قولوه تعالى في الشيخ لا رأيب فيه لا يوجد دائم فيها الشيخ يقول هذه نكرة في سياق النفي ركبت معلاء فبونية على الفتح والنكرة إذا كانت كذلك فهي نص في العموم كما تقرر في علم الأصول ولا هذه التي هي نص في العموم هي المعروفة عند النحوين لا التي لنف الجنس أنما لا العاملة عاملة ليس في ظاهرة في العموم لا نص فيه الشيخ الشيخ محمد المين الشانقيطي رحمه الله وطعالا رحمة واسعة يأتي إلى هذا العموم لا رأيب فيه لا يوجد دائم فيه ويخبرنا لا رأيب فيه يظهر جنواليزايا لا رأيب فيه لا يوجد دائم فيه لا يوجد دائم فيه ولا يوجد دائم فيه كل شيء يجب أن يتوهره تسكير أن لا رأيب فيه يتوهر جنواليزايا يجب أن يحاول لجنواليزايا وإن شاء الله نريد تكتب عن ت �انز وقد يفهم أنه ما يحاول وإن شاء الله ونocused على هذا الوصول على عموم جنواليزيشن وخصوص وامر ونهي ومطلق ومقايد ونص وظاهر ومجمن ومبياً ونسخ they all enter the chapter of the lalatu alfaz in other words the lalatu alfaz is a chapter which deals with six issues six matters it deals with الامر و النهيو which is the first command and prohibitions this is this is the third chapter in أصول الفق when you study books of أصول الفق the third chapter that you come to after studying أحكام and taking the different types of أحكام دراع أحكام الشرعية التكليفية as they call it أما أحكام الشرعية الوضعية and each between five types each of what five types الإجابو أن ندبو التحريمو الكراهة and الإباحة that is الأحكام الشرعية التكليفية that is you have الأحكام الشرعية الوضعية you have the سبب you have شرط you have المانع you have أداء and you have شرط i think i mentioned شرط so الشرط سبب مانع and then you have أداء which is you have to give المانع that is الأحكام الشرعية الوضعية that is the first chapter in أصول الفق then you go to الأدلة the adilla is the evidences according to the أصوليين the evidences is what الكتابو والسنة والإجماء والقياس الصحيح it is the kitab and then it's the sunnah and then it's the consensus and then it's the the analogy which is correct ودحكم and the إله and the فرع are all intact that is called قياس الصحيح then you come to the third chapter which is called دلالات الألفاظ دلالات الألفاظ means what the indications that the word indicates دلالة means something to show you something to indicate something to you so it's called دلالة دلالة الألفاظ and i said how many how many points are there the first one is الأمر والنهيو commands and prohibitions and then you have العام والخاصر generalization and سياد then you have third third when you have المطلق والمقايد which is unrestricted and restricted and then you have النصو والظاهر النصو means when something shows and we're going to touch on that later شاء الله تعالى i'm not going to say what it means now النصو والظاهر and then you have المجمل والمبيان which is ambiguity and clarity and then last but not least you have النسخو abrogation now if you look at what i've just said right now you realize that the دلالة الألفاظ they indicate their meaning from what where have you taken the ruling from the meaning of the wording you took it from the wording that's what it's called دلالة الألفاظ النصول الفق you have to remember and i've said this once before اي فقيه and النصول is a person who knows when to observe the و to stick by the wordings and when to move away from the wordings and start to and move on to the meaning so here لاريب فيه we have what is known as أمر we have an عام generalization i have something that's generalized as الشيخ says so word forward we need to understand what it means first of all now now that you've told us دلالة الألفاظ is the third chapter and the last chapter is the fourth chapter is التعارب والترجيح when it comes to get against one another how to reconcile between them anybody who learns الأحكام and then learns the أدلة the كتاب what it means what does it mean what does it mean and you understand what قياس means and what is it what's in the جماعة after studying what أحكام what it means then he goes for أدلة and he understands where the دليل is and then he moves on to learning دلالة الألفاظ and that is the stomach that's the backbone of أصول الفق دلالة الألفاظ the person really understands it and then he becomes able to go directly to الترجيح والتعارب when the textual evidence seem to be coming against one another that you're able to reconcile between them in the correct manner then you really have a very strong understanding of أصول الفق you have a very strong understanding of الأصول الفق but what concerns us here is دلالة الألفاظ the sheikh has said something so we are on the second one which is after الأمر و النهي و الدلالة الألفاظ is what it is it is an عام and a cause generalization and specification so what is عام and what are the forms that the عام comes in so that's what we're going to know we're now going to go for so first what is عام and what does it mean the عام is اللفظ المستغرق it is a word so it's لفظ دلالة الألفاظ it is a word so when we say word we took out meaning are you with me in other words i found that that this is general not by the meaning but the existence and the presence of this word when the minute i read i realized that this word is here i know it's generalization now so اللفظ المستغرق it is a word that encompasses لجميع ما يصلح له it encompasses المستغرق means what that word every meaning that it can have is taken in board on board for example if i use the word المشرك you can't take any pagan or politist out of this if i say المسلم if i say رجولو i mean all men there's no man you can say oh what about black man i said you can't say white man i said the word is استغرار i've chosen to is that make sense مستغرق مستغرق لجميع ما يصلح له for everything that is befitted for it very good دفعة وحدة one time not in different stages not gradually but all at once when we say we're trying to get rid of numbers numbers are restricted without any restriction numbers are restriction for example if you say 10 you've restricted it and because remember the 10 is مستغرق لجميع ما يصلح له دفعة وحدة is a number but it's not so when you come to مينغيلي حسنين you got rid of what العدد a number because a number is restricted 10 11 is outside it whereas an عام nothing is outside it it encompasses everything very good that's the meaning that is the meaning what are the way the forms that it comes in the سياغ what is that what are the ways and the forms that it comes in we need to know and the forms that it comes in seven seven forms if you ever hear this is general this is general these are the seven forms the first one is the first one is if it comes in the the form of men and there's three types of men you with me it comes in three forms of the man that man can be more سولة a connective it can be a شرطية conditional or it can be استفهمية a question if it comes in any of those three forms مو سولة connective شرطية conditional استفهمية which is a interrogation any of those three if it comes in it it shows generalization الله تعالى the usage he used it in the ayah so فمن يعمل anyone who does خيراً a good فمن يعمل مثقال ذره it can be a mustacy it can be a small very small a atom size يراه يوسيط the day of judgment this man is a good good that is an example of when it's a مو سولة as a شرطية as a شرطية is ومن يتقلها يجعل له مخرجة ويرزقه من حيث لا يحتسب ومن يتقلها anyone who is conscious of الله تعالى الله will give him an opening ومن يتقلها anyone who is تقوى الله سبحانه وتعالى يجعل له مخرجاً الله will make an opening for him are you with me ومن يتقلها يجعل له الله will make for him مخرجاً an opening مخرجاً an opening good that is man the second one is ما ما is from the words that I show generalization and it's when it's a connective ما المو سولة when it's a connective وزالا سبحانه وتعالى يسألني آية ما يفتح الله ما يفتح الله للناس من رحمة فلا ممسك لها ما يفتح الله the word here ما is a مو سولة where ever الله تبارك وتعالى opens ما يفتح الله where ever الله تبارك وتعالى opens for the people then there is no one who can stop it nobody who can prevent it if Allah chooses to give so Allah says ما يفتح الله whatever Allah opens there's no one who can come whatever that what ما here shows generalization the third one is الاسم مو سول the one الذي and التي and anything that comes out of those words they show generalization وزالا سبحانه وتعالى يسأل واللدان يأتيانها منكم فآذوهما واللدان يأتيانكم واللدان يأتيانها the ones who come to you منكم those who come to you واللدان يأتيانها so the word واللدان here shows what it shows generalization من ألفاض العموم so we have three the fourth one is الال استغراقية the l which is استغراقية صح the l which is استغراقية that shows generalization and there's it is when the word has an alif al lam in it and it shows like for instance Allah says وخلق الإنسان وضعيفة the the human was created weak الانسان that means all humans were created weak so we are what we are weak creation of الله سبحانه وتعالى وخلق الإنسان وضعيفة also from the alif al lam shows generalization because it's called الاستغراقية also في كل كل the word كل when you see in arabica it shows generalization there's nobody who can say كل نفسي دائقة الموت every soul must taste death كل نفسي دائقة الموت every soul will taste death so this word كل here right now it shows generalization كل بدعة يوم بلالة every innovation is misguided كل بدعة so there's no ifs or buts it's unrestricted very good then we have المفرد المضاف the singular if it's attributed to a معرف something that is known it's attributed to something that is known so you attributed this blessing to Allah this shows generalization this shows this shows generalization meaning every blessings of Allah وإن تعد نعمة الله كل نعمة الله all of Allah's blessings because it is what it is a مفرد that is attributed to a معرفة الله تعالى last but not least which is the one that the sheikh mentioned now which is the indefinite now i want you to understand this one very well and that is the indefinite in the arabic language which is a نكرة the نكرة which is an indefinite it comes in three four contexts context the indefinite a word that is indefinite can come in one of four contexts it can either come in the context of negation which is the one we have right now so you have an indefinite word and the context that it's in it's a negation الله is negating something or the prophet is negating something or a person is negating something but then within that context that context you see an indefinite word or it's the second one it's that it's in a context of prohibition it's in the context of a prohibition that's the second the third one is that it's in the context of interrogation so there's an negation so there's an indefinite in the context of an interrogation last but not least it is an indefinite in the context of a condition so now we look at this is how you say you say نكرة في ثياقنا في أول نهي أول استفهم أول شرطي how many four right to في دول أموما they show generalization so for example if we go and we look at it the prophet ﷺ he said لا صلاة there is no prayer لا صلاة there is no prayer فهو لما لم يقرأ بفاتحة الكتاب حديث نريتي با بخاري المسلم من حديث أبو حريرا لا صلاة there is no prayer what's this called negation right good لا صلاة فهو لما لم يقرأ بفاتحة الكتاب so we have here what what are we looking for we're looking for what we're looking for the indefinite and we're looking for the negation so who can help me find the negation we need two things in all it's a generalization came out of it we need a negation and we need an indefinite so you tell me what what word is the negation what word in لا صلاة what is the where is the negation the لا is نافية the لا is what it's a negation يسعد tell me where is the indefinite very good the صلاة is an indefinite because there's no elephant lamb before it if we have a negation and then comes an indefinite what do we have here so somebody comes up to you and says to you what about صلاة الجنازة وصلاة التلابحة do i still have to read صورة الفاتحة and say yes وربع السنة do i still have to read فاتحة say yes why what's the evidence for it لا صلاة صلاة here shows every صلاة unrestrictedly whatever the صلاة you pray you have to read صورة الفاتحة where's your قاعدة you put it from تقاعدة is أنك يرطون في سياقنا في أو النهي أو الاستفهام أو الشرطي to feed all moment shows generalization doesn't make sense so we haven't finished so شيخ here has this we have this i in front of us now now we've understood all moment right we have an understanding of what عن means and the meaning of عن and we've also taken an example for each of the سيغة صح or each of the types how many types did we mention we mentioned seven types we bought how many out of the men beautiful and how many did we bring out النكرة the نكرة before we bought out of it very good that is very good now what we need to do in شاء الله تعالى is read what the sheikh said he goes هذه النكرة في سياقنا في we know that now what it means this is a نكرة and indefinite in the context of negation ركبت معلائن which has been compounded of the word the letter لا فبونية على الفتح and then it was what it became مبني with فتح very good وانكرة إذا كانت كدالك فاية نصف في العمومي اه شيخ is using technical terms وهذه عادته وديدنته this is his عادة and he's ديدنه شخه his gnomes this is ترقم حمده امان شقائطه يافتي بي شخص امان امان شقائطه وزنه وصولي ونفصر ونفقيه وانه يهدح الله كم gave him all of this so he would you you're going to grammar when he needs to use what he wants from it you're going to بالاغه he will use what he wants from it he'll go to وصول الفق and so he might say one sentence but for us it requires hours of explanation so he says وانكرة إذا كانت كدالك if the indefinite is like that like what in the context of negation he says في نصف العمومي it is a nest in generalization but does that mean it's nest in generalization meaning it can't have any other meaning it can never ever be a specification نص here means it is 100% generalization and this was one of the chapters i told you that we study نصول الفق المنبه دلالات الألفاض قد يلاسي الأمر والنهي الأمر والنهي لسه فاست the second one was what I learned the general and the individual and then after I said المطلق والمقيد and after I said النص وظاهر and then after I said المجمل والمبين and then after I said the general and the clear and then last but not least النسخ so النص وظاهر you're going to bring the word الضهر this the نكرة this type of نكرة which is لا ريبة فيه it is a نصف العمومي do you know what a نص is in Arabic language when Allah says in the قرآن تلك عشرة كاملة numbers are نص can you take 10 in any other any other meaning when Allah says this is 10 and it's complete تلك عشرة this is 10 كاملة can somebody come and say 10 it means 9 so here the sheikh saying that the نكرة في سياق النافي إذا ركبت معلائن في نصف العمومي it is a نص in generalization where did he get this from كما تقرر في علم الأصولي this is how it's stated in the books of أصول so for example you go to the كتاب روضة النظر و جنة المناظر by ابن قدامة المقدسي you go to the كتاب شرح التنكيح الفصول written by القرافي المالكي you go to his book himself his book which is his مدكرة في أصول الفق you find that this is um this is present this is present but the sheikh mentioned something else after this كما تقرر في الأصول ولا أهد so now when we studied the نكرة في سياق النافي from what angle did we study it now or from what field did we go go to it from أصول الفق the sheikh now he what he went in and from another angle or he now is speaking it from the grammarians angle now the علماء النحو when they look at the نفه so he said this law that we have in لا ريب فيه التي هي نصف العمومي this one which is a nus in generalization this one that we have which is a nus he المعروف عند النحوينة this type of نكرة that we have with us in لا ريب فيه which is a nus in in عموم it is known by the grammarians as these the grammarians they call it النفه الجنسي they call it اللا التي ننفه الجنسي okay so this one that we have right now which is لا ريب فيه it is لا نافية is the now which is negation لنفه الجنسي and it is not and it is not the law that takes the place of ليسه فيه ظاهر في العمومي لا نصف فيه لا نافية which is عاملة لعمل الليسه which is the second type he says this one is not a نس in عموم it's only ظاهر in عموم ظاهر means what 60% indicates it but there's a تأويل it can't be taken and it can also take خصوص it's not 100% it's ولي ذاكي that's the difference between نص and ظاهر نص has the ظاهر sorry has the opposite of تأويل the تأويل is open they even though the ظاهر is the apparent is more كلايرا ها are you with me like for example if i say رايتول أسد i saw a lion the first ظاهر that comes to the mind will stop first thing that hits the mind actual lion right but there is is there a possibility that i mean a brief person there is that percentage it's very low but the percentage is what it's there i saw a lion could mean a brave courageous individual but the thing that hits the mind first is قد ظاهر يتبادر إلى دهني it's the mind first so the لاء which is العاملة عملة ليس it is a ظاهر في العموم لا نص فيه it is نص in it so let me simplify this the لاء الماء النافية the لاء النافية is of two types are you with me it's of two types the ناء النافية التي the one which is known as لنفيل جينسي are you with me and the second one is the لاء that takes the place of ليس the one that is known as لا التي لنفيل جينسي according to the grammarians is what that one it is عموم is generalization like in it's عموم how do we take it by way of نص whereas the لاء which is العاملة to عمل ليس the لاء that does the job of ليس في ظاهر فلعموم it just shows it by a parent but it's not enough in it when do you how do you distinguish between the لاء التي لنفيل جينسي the لاء which is نفيل جينسي and the لاء which is عاملة to عمل ليس how do you distinguish between it the grammarians they set five rules five conditions they stipulated five conditions when those five conditions are met they said that the لاء here is عاملة to عمل ليس if not it is it is ناء which is not عاملة to عمل ليس now I want you to do your research I want you to all find out what those conditions are and the way to identify one from the other I'll look at it tomorrow and then I'll explain it to you all what it is let's carry on the statement of the شخ وعليه based on that so now that we've understood my beloved brothers and sisters who are listening now that we've understood that this لاء here what type of law is it according to the grammarians نا جميل لنفيل جينسي right good and according to the what is it according to the grammarians this what is the لاء here it is نف يون في سياق is نكرة في سياق نف ي to فيد العموم it shows generalizing for them this is عام this عموم here that we have right now is what based on what angle do we take it is from ظاهر of it is also from the نص since this لاء ريب فيه is نص and there's no way out of it how do we reconcile it with the verses which say وإن كنتم في ريب مما نزل على عبدنا if you are in doubt or that which we have sent down on our our profit if you're in doubt of it and we have this آيَ لاء ريب فيه negating any doubt there could be in the strongest معنى it just said it is it is a نف يون a negation which is عموم we've taken it by نص strong how do we reconcile it that's what the sheikh is trying to do here بإن الله يكلم good فالآية نص this آية is a نص في نف يكل فرد من أفراد ريب عن هذا القرآن العظيم that this آية is negating every single individual and every single person on the face of this earth is removing saying that he has there's no doubt in the quran regarding it وقد جاء في آيات أخر that there has come other verses ما يدل على وجود ريب فيه that there are doubts in the quran لبعض من الناس for some people كالكفار الشاكينة like that these believers who have doubt كقوله تعالى وان الله سلوة إن كنتم في ريب من ما نزلنا على عبدنا وكقوله أن استيقمنة الله وارتابة قلوبهم فهم في ريبهم يترددون وكقوله أن استيقمنة الله بلهم في شك يلعبون so these verses are stating that there is doubt الله says وارتابة قلوبهم their heart doubt has entered it فهم في ريبهم يترددون they are regurgitated inside their doubt بلهم في شك يلعبون in their doubt they are playing so how do you reconcile between it ووجه الجمع في ذلك the way to reconcile between it is أن القرآن باله من وضوح الأدلة وظهور المعجزة ما ينفي تطرق أي ريب إليه وريب الكفار فيه عما بصائرهم كما بيانه بقوله تعالى this quran is the clearest and it is from the evidences which are most clear and it's miracle is the most apparent miracle and that miracle removes any doubt that may come to anybody's mind and the power and eloquence in this quran but the doubt that's coming to the kufar is not because there is doubt in the quran no it's because they are blind they blinded from seeing the quran as الله said أفما يعلموا أنما أنزل إليك من ربك الحق كمن هو أعمى إنما يتذكروا أولو الالباب أفما يعلموا does he know أنما أنزل إليك من ربك دا which has been sent down on to your lord الحق with the truth كمن هو أعمى are they the same the one who knows that which has been sent down and that which hasn't been sent down so الله refer to the one who doesn't know كمن هو أعمى the one who's blind سيبنو محمد مير شقيطي says فصرح بأنما لا يعلم أنه الحق so the ayah clearly states that the one who does not know the truth أن ذلك إنما جاءه that this has come to him من قبال عماه it's come to him from his blindness ومعلمون and what is known is أن عدم رؤية للشمس لا ينافي كونها لا ريب فيها للظهورها and what's also known is just because a person cannot see the sun and he's blind he can't see the sun it doesn't negate that the sun is clear and that the sun is out and it's shining just because you can't see it and you're blind the sun is still bright and the sun is is clear so the sheikh he brought the statement of the poet إذا لم يكن للمرء عين صحيحة فلا غروا أن يرتاب والصبح مسفرو that if a person has a sick eye and he's blind he can't see he has he does not have an healthy eye that is not shocking and it's not something to be amazed the fact that he can't see even that the sun is out this poetry i looked and i don't know anyone who said it i don't know who is attributed to مفتاح العلوم سكاكي he owns it and also الاتباع باي ابن أبي العز الحن في رحمه الله أن الترازن أذز وعمدت القارئ ببدردين العيني all of them they bring that quote but they don't attribute it to the sayah who said it so الله تبارك و تعالى knows who said it وأجاب بعض العلماء and some of the scholars they responded by saying بأن قوله that the statement of Allah لا ريب فيه is a خبر أريد به الإنشاء they said لا ريب فيه is a خبارية لفظا إنشائية معنى لا ريب خبر أريد به الإنشاء it is خبر in its construction but what is intended by it is إنشاء which is a command لا ترتبو فيه do not have doubt in the Quran do not have doubt in the Quran so it's not even a statement it's actually a command because you can only say to a command that it's a lie so you can only say to a statement that it's a lie or truth صح but if it's إنشاء then you can't say the Quran didn't even state that there's no doubt in it all it said to you is don't have doubt in it based on the second opinion and then the sheikh said then based on the second opinion there won't be no ambiguity or there won't be no doubt regarding it there would be this problem إبنو كثير رحمه الله إنه استفسير he mentions a benefit which is some of the Qur'an from some of the reciters they stop at as he said ومن القراء من يقفوا على قوله تعالى that some of the Qur'an they step over the verse of Allah لا ريب and then ويبتديوا بقوله تعالى and they start with after that فيه هدى للمتقين and this is is done by Nafeel and Asim as you would find it in معجب القراءات and he says و الوقوف على قوله تعالى trying to stand over لا ريب فيه stop in there is most befitting is most befitting أولى للآية التي ذكرناها ويقولوا تعالى ألف لا مين تنزيلوا تنزيلوا الكتاب لا ريب فيه من رب العالمين based on that he says to step on لا ريب فيه and then هدى للمتقين فيه هدى للمتقين he says that is it's the best and it's good to do that so إن شاء الله تعالى this is a fa'ida let him look at few mentions next إن شاء الله تعالى ست بإذن الله الكريم our next session إن شاء الله with this book we will I will speak about I will speak about what is خبر and what's إن شاء لأن أصوليين when they divide the كلام they look at the كلام from many angles one of the إعتبار is مدلولاته shows and they divide it from that angle تقسيم الكلام بإعتبار مدلولاته they divide it into a خبر and إن شاء so إن شاء الله تعالى next session إن شاء الله تعالى before we go into the next one which is هدى للمتقين we will go over what is خبر and have a good understanding of what خبر is and إن شاء what is a good understanding of إن شاء we will do that with إن الله كريم next lesson إن شاء الله تعالى don't forget the شروط of لا أن فيه العاملة عمل ليس the conditions that are stipulated by the grammarians if you can bring them I will إن شاء الله تعالى make sure that I look at it with إن الله الكريم