 فشرف بل اشتغالي بالعلم ولا تبغي به ما عشت يا دا دا دا لا وياله من شراف عظيمي so my definition encompasses two main points كولو هو قولن it has to be it has to be speech تخصيص cannot be action cannot be used for تخصيص specification I will speak about that soon straight after this we're going to be going into أفعال the second thing that my definition encompasses is that that speech of yours has to be a speech which the Arabs have placed they have made it show specification because remember when we spoke about أصول الفق what did we say that it roots from الكتاب وصولة وقوال العرب the speech of the Arabs أصول الفق is from the Arabic language you may not say who is the person who placed أصول الفق وأول من صنفة وأول من ألف في الكتب محمد من الشافع المطلبي وغيره كان له سليقة مثل الذي للعرب من خليقة who is the first person we said that placed him الشافعي رحمه الله المام الشافعي was what in the Arabic language حجة he's a proof if you say شافعي said this then it's a wedge من وجوه العرب you don't need to be in qala Allah and qala الرسول he's a proof in the language المام الشافعي رحمه الله وذلك I told you عبد الملك الأصمعي came to شافعي عبد الملك الأصمعي is what he's an Imam in the language he came to شافعي at the age of 16 and he said to him he said to شافعي tell me about the أشعار of the people of Hudayl I'll write it for you and he wrote it for me at the age of 16 شافعي read it to him from the top of his head and he copied it all down and he kept it and he went and the reason why شافعي he said that he learned the Arabic the poetry of the Arabs and the pre-Islamic literature was so what لأخدم الفق ه brother's underlined that point so I can serve the fiq the reason why I learned the Arabic language is I want to serve fiq so أصول الفق and fiq and the religion is Arabic language so when we look at a word is it general we need to go back to the Arabic language do the Arabs consider this to be general yeah when we look at a word and we say this is khas this is specific we look at the Arabs do they see this to be specific we have to then the author رحمه الله he talks about at least which is the ruling now he goes into the ruling that is deducted and taken from when the khas comes what's the ruling that what happens now now we know what khas means we took his definition we understand what it means when khas comes what happens are you with me brothers what's the أحكام and the rulings that come from it the author says this is the حكم when تخصيص specification occurs and this thing was general what the تخصيص does is that it takes some of the things that were under the arm it takes it out it says you stand here and it says that you are no longer under the arm are you with me brothers so for example if I say to everybody stand up and I say أحمد not you أحمد is taken out from the arm that was there this general ruling of everybody stand up أحمد is taken out of it so what تخصيص does is أحمد and independent ruling which is you don't have to stand up you can sit down you can keep remaining in your position does that make sense brothers that's the حكم that comes from تخصيص then the author رحمه الله he tells us the types of تخصيص there are and he says and he explains to us that it's divided into two the first one is تصل and the second one is مون فصل two types of تخصيص there exists brothers are you all together we know what خاص means we understood it now we also even know حكم المترتب the rulings that are deducted and taken from the خاص we're now swiftly moving on to the types of تخصيص there is the author says متصل و مون فصل connected and disconnected متصل means connected and مون فصل means disconnected so what do they both mean define it for us what do they both mean define it for us let's take the first one which is the connected one the one that's known as المتصل is اللتي لا تستقل بنفسها it's the one that can't stand independently it can't stand independently متصل means the connected one it can't stand independently and the second one is اللتي تستقل بنفسها the one that can stand independently the author رحمه الله the author رحمه الله the مخصصات المتصلة the connected specification he bought only three three types how many types did he bring which one for the the connected one the connected خاص how many did he bring three he bought الاستثناء شرط and صفا استثناء which is exception شرط which is condition and صفا which is what a description we're now going to go over the first one of the three that he mentioned these three four under which heading المخصصات المتصلة the connected specification are we all together brothers so we're now going to go to what استثناء means استثناء is اخراج ما لو له لتخالف الكلامي استثناء means to take out and if you didn't take it out it would have entered into it اخراج is to take something out of something and if you didn't take it out it would have entered under the same ruling as the rest this is called استثناء this definition of the author is basically a linguistic lexical definition it's not a technical definition according to the صورين it's not the second one is شرط condition the author did not define شرط nor did he even define the third one which is صفا if you look at it he didn't define any of the two he only defined what استثناء and what does شرط mean and what also does صفا mean شرط means تعليق حكم على حكم بأدات معلومة شرط means connecting a ruling with another ruling with particular wordings that you use such as ادوات و شرط which you study in what نحو you use those ادوات there are instrumental letters there are tools that you use to use it as a condition it's called ادوات و شرط so the definition of شرط stands on two pillars the first one is تعليق حكم على حكم you're connecting one ruling to the other ruling meaning this won't happen unless this happens اقم if زيط stands I will stand so my standing is connected to زيط standing if زيط doesn't stand I don't stand does that make sense brothers what's the condition for this the condition is زيط stands I've connected my action the ruling of me standing up to the ruling of زيط standing up and I use a letter from the letters of ادوات و شرط which the scholar state in order to fulfill my needs in saying so the شرط is the second one the third one is صفة صفة is basically a description and a characteristics it's what the the grammarians will call نعت what would the grammarians call it they call it نعت امام و مضفر السمعاني لسكتاب القواطع و قواطع الأدلة he mentions that no اصوليين when they say صفة it doesn't mean نعت which the نحات call it and that صفة is more comprehensive and more general than نعت according to them because it's true brothers pay attention because under the صفة for the اصوليين حال is a صفة in اصول اصول فق تميز is also a صفة according to the اصوليين that's just a grammatical benefit إن شاء الله then the author went back to يرحمك الله mentioning four matters pertaining to the استثناء which is the exception the author goes back to speaking about what is back so the author first of all told us the definition of خاص are you with me then he told us the ruling of خاص which is number two number three he told us the types of خاص there is that there is a مطسل أنا then the author told us خاص which is مطسل that is three he mentioned are you with me brothers does that make sense the first one of the what the خاص which is مطسل استثناء and he told us four مسائل four matters pertaining to the استثناء which is the exception does that make sense to everybody the first one is وإنما يصحو that the condition sorry the استثناء the exception it's correct it's accepted it's taken into consideration بشرطل with the condition أن يبقى من المستثناء من هو شيء that whatever you're doing the exception from something is remained for example you can't say no one stand from the people except no one which one is the same something has to be left from it I have to leave somebody out of it there has to be something remaining from that which I'm doing exception does that make sense so I have to say no one is allowed to stand except but if I say no one is allowed to stand except no one this is not so the first condition is يبقى من المستثناء من هو شيء something has to remain the second condition is ومن شرطل أن يكون مطسل بالكلام it has to be connected to the speech this is a view that that Hanaf don't believe that Hanaf believe you can do it you can come and do it tomorrow so you can say my wives are divorced and you come back and the next day you can accept this one the Jamor believe if you don't do the exception now and your speech is not connected then all of them are divorced from you it's عام it's not خاص anymore so if you say my wives are divorced and you go to sleep and you wake up the next day and you say accept you because the condition was what what was the Shahrt and you call them a Tassan and the word is connected does that make sense the third one is so the first two are conditions from the conditions of theستثناء without those two this is not called theستثناء it's كرام which is like we you're not making sense what you're saying then the author mentions two other points and he says no one is allowed to stand except خالد can I say accept خالد no one is allowed to stand can I put it before it for example is that no one is allowed to stand except خالد can I say accept خالد no one else is allowed to stand according to the view of the school you can place تقديم الستثناء you can put إلا before the مستثناء منه he doesn't mind the fourth matter that he mentions is the fourth one is that the thing that I'm trying to take the استثناء from does it have to be from the same essence of the thing so for example if I say no one is allowed to stand except the monkey is the monkey the same because we don't believe in Charles Darwin's concept right we're not from monkeys they're our brothers yeah you do the career oh yeah I was worrying about that does that make sense he's saying that you are allowed to do a thing that's nothing to do with the essence of the thing you can't do استثناء of it does that make sense even if it's not the same genes he's saying then the author when on to speaking about two matters pertaining to condition he says the first he mentions is which is the condition the can you go back to front just like you did with the استثناء when I say I'm going to stand if Zaid stands can you say if Zaid stands I will stand can you do تقديم التأخير the sheikh says يجوز أن يتأخر عن المشروط you can delay it it doesn't have no effect it won't harm it when he says it's permissible here what he means by it is لا يؤثروا في الحكم لا يؤثروا في الحكم the fourth sorry the second that he talks about regarding a shard is يجوز أن يتقدم المشروط and it's also permissible for it to go forward it's allowed to go and it's also allowed to come forward no problem then the author he speaks about restricting a description the issue of he goes into this he says و المقيد بالصفة يحمل عليه المطلق كالرقابة قييدة بالإيمان في بعض المواضع و أطلقت في بعض المواضع فيحمل المطلق على المقيد the author here he speaks about he speaks about restricting a this is a this is a are you with me brothers الله سبحانه و تعالى يساتوس in the Quran و من قتل مؤمنة خطأ فتحرير رقابة لا يؤخدكم الله بالله في إيمانكم ولكن يؤخدكم بما عقدتم الإيمان فكفارة إطعام عشرة مساكين من أوصط ما تطعمون أليكم أو كسوتهم أو تحرير تحرير رقبة و نقدي في here تحرير رقبة و نقدي في here فتحرير رقبة و من قتل مؤمنة خطأ فتحرير رقبة مؤمنة so the first verse which was unrestricted got restricted with the second verse which is what that it has to be a believer with this characteristics is what restrict it are you with me brothers which is the مسألة that the ulema talk about and yet is what he is speaking about here restricted and what are none restricted the author's speech here has two directions he is talking about it from two angles the first one is called the author is talking about this line this sentence that he just said right now and this point that he brought forward he is speaking about it from two angles one is known as the angle of placing the angle of placing the foundation the angle of placing the foundation which is what he is clarifying to you that the restricted with a characteristics is a specification for the generalize that's what he is trying to say in terms of its the foundation for example he is trying to say to you sometimes the خطاب of the شرع and then it restricts it with a characteristics this is the intent of the author from this angle and what he means here by the word مطلق is really معام he really means what he means generalization but he only used the word مطلق from the angle of what he is not really watching his term and how he uses it as we would say he is using the term loosely he is using the word loosely the other angle is جيهة التمثيل from the angle of bringing an example to you which is that when he brought the example قييدة بالإيماني في بعض المواضع the author here is trying to bring you an example that will allow you to understand what it means by مطلق and what it means by مقيد the difference between مطلق and عام and خاص and مقيد what is the difference there is one underlining point that makes it different مطلق is generalization that is done from the angle of what على وجه بدلي and عام is done from the angle of شمولي على وجه شمولي that's the difference what does that mean مطلق means unrestricted عام means general so what's the difference between the two مطلق means that the generalization here they're both generalization by the way مطلق is general عام is general but the difference between them the generalization between the two of them is you can't restrict it to something what is the مطلق الله says في التحرير الرقبة المؤمنة فري the neck of a believing woman okay here what's needed for me is to free the neck of a woman to free somebody if I can't find this I go to another person another woman another person another person until I find a person when I find that person I'm restricting this general ruling into the specific person now are you with me brothers the عام on the other hand stays عام you can't restrict it to anybody you can't narrow it down to any particular person it stays على وجه شمولي it always encompasses everybody like in the application of the مطلق always becomes مقيد because you have to narrow it down to something does that make sense then the author رحمة الله mentions المخصصات المنفصلة which is the second one what's the مخصصات المنفصلة it is the disconnected specification we spoke about the connected one right we're now moving on to the disconnected specifications the disconnected specification my beloved brothers and sisters it goes back to three things الشرعو الحصو and العقل it goes back to these three المخصصات المنفصلة means the disconnected which is that which can stand independently the منفصلة means that which can stand independently right it goes back to three foundations the first one is الشرعو the شريعة the second one is الحصو it goes back to can we say empirical evidence tangible evidence it goes back to that and the third one it goes back to it goes back to العقل العقل the author is not going to speak about the other two are you with me brothers he's going to speak about only the first one which is the شرعي form of specification and what is the شرعي form of specification he mentions it's what الكتاب which is the Quran and the sunnah and the قياس these are the three that he mentions and the author tells you and explains to you the Quran is the Quran can be specified with the Quran and it can also be specified with the sunnah are you there brothers the sunnah can be specified by the Quran and it can also be specified by the sunnah the قياس are you with me it can be specified with the Quran and it can be specified with the sunnah he mentions all of that for you then the author says what we mean by utterance is وقول الرسول and the speech of the messenger again what did we say generalization generalization and specification is connected to speech but which speech Allah and his messenger speech not your speech so قياس could not specify the Kitab in the sunnah but it can be specified by the Quran in the sunnah لعم