 تشرف بالاشتغالي بالعلم ولا تبغي به ما عشت يا دا دا دا لا وياله من شراف عظيمي ثم when he came to define the word Majaz which is the opposite of it he goes mad to do with it the word to do with it it means it's something that has been taken out of it has been removed from its original usage and it's now been used for something other than what it was originally for okay that's what he mentions and even that definition is not as great as it should have been the best definition would be to define it exactly opposite to what حقيقة is so to say and I explain what that meant is to use it other than that which was agreed upon by those who are discussing this issue so that encompasses all types so أهل اللغة when they use a wording this becomes a حقيق and a مجاز can be placed for them the people of عرف if they're using a word there's a حقيق and there's a مجاز if they agree upon this word it's going to mean this in our customs this is what this is somebody comes and tries to use a way so this definition falls in all three even in حقيقة الشرعية are you there when we spoke about قضية الغلو we said حقيقة الغلو in الشريعة is what is that what's the حقيقة of it the حقيقة is that it encompasses what's the difference exaggeration and negligence both meanings are in الغلو in our شريعة that's the حقيقة of it حقيقة الشرعية are you with me brothers so the author he categorized the حقيقة in three types which is حقيقة إما لغوية وإما شرعية وإما عرفية the first one is لغوية which is the people of the language so it is مستعمل في مستوح عليه من الإسان المقارطة في اللغة it is basically we all know what the word حقيقة means now we all understand what حقيقة means so it is the حقيقة according to the linguistics pay attention brothers let me just give you guys an understanding of something what do the علباء of صرف call أصل are you with me is it the same definition which they give it to that the أصولين give it to the أصولين they use أصل for example what they use أصل as for example one of the four pillars of قيات مثلا so when you come to أصول الفق the حقيقة of أصل is not the حقيقة of أصل in صرف do you understand brothers so each word فن has a حقيقة of that word so you need to when you are speaking in that field you use their words according to how they use it according to their حقيقة and according to how they agree upon it they agree that this word means this for them the صرفين they the أصولين they said we agree that this word means this for us so according to the linguists and the scholars of language their حقيقة is what مستعملة في مصطول حالي من لسان المقاطرة في اللغة in their language they said let's agree that this word is going to mean this we're going to be using it in this particular way so anyone who tries to divert from that is now going to مجازن with حقيقة does that make sense the second one is الحقيقة الشرعية حقيقة الشرعية is مستعملة في مصطول حالي لسان المقاطرة في الشرعي in the شريعة in the شريعة this terminology has a meaning okay and this is where the corruption came for the مرجعة when they looked at the word إيمان linguistic they found that the word إيمان linguistically means التصديق to believe right but the شريعة has a particular definition for it that's the linguistic meaning that's no problem that's حقيقة اللغوية حقيقة الشرعية is different حقيقة الشرعية is what إيمان يقولوا معملوا يزيدوا بطاعة وينقصوا بالمعصية can the sharia not define a word in a particular meaning can it not where did the problem come to the مرجعة too from they try to define a شرعي تام with the حقيقة اللغوية so بدعان ضلالات came to them from this but if they ask themselves to find out what is the حقيقة الشرعية of the word الإيمان according to the شريعة itself they would have known that it has الإيمان القولون وعمل يزيدوا بطاعة وينقصوا بالمعصية the third one is الحقيقة اللغوية الحقيقة اللغوية which is knowing the customs and the looms are you with me brother a group of people might within themselves agree that this is going to be the case this is a حقيقة عرفية this is our noom, this is our customs this is now called here مستعملة في مصطول حالي من الإسان المقاطبة في العرفي in the orph are you with me brothers and as you all know والعرف معمون به إذا ورد the orph is implemented if it comes as Abdulhaman الناسر السيد رحم الله says شرعون من الشريفي if an orph comes it is معمول وimplemented الله says سبحانه وتعالى وأمر بالعرفي وعرض عن جاء وأمر بالعرفي الله says command them orph orphia means customs and looms سبحانه وتعالى الله says the prophet said to هيمدا when she said أبو سفيان is a رجل وشحيح he is a stingy man doesn't give a husband so the messenger he said خذي ما يكفيك take what will suffice you and take you and your children بالمعروفي he didn't give a limit to it he didn't tell her you have to take this much he didn't say بالمعروفي take what the noobs of a woman lives on in that particular moment don't exaggerate and don't go low so the عرف is implemented then the author after that mentions أقسام المجاز the types of magaz there is he mentions them so he goes in and the author this type of categorization of magaz which he is doing is known as أقسام المجاز بالكلمة it is the categorization of magaz in terms of its wordings are you with me brothers because remember that magaz is two types magaz is two types the first one is called المجاز الإسنادي when it is connected to what بالتركيب الكرامي the first type is called it is called the compounded magaz magaz is metaphorical figure of speech it's the opposite to حقيقة using a lion for a person who is courageous and brave it's not that this person is a lion he's not on his force he's not eating people you see it's metaphorical so the first one is called المجاز الإسنادي the author doesn't deal with that here but the author deals with this in this book right now the magaz he deals with is called المجاز بالكلمة he's not talking about the compounded words the sentences he's not talking about that he's only talking about المجاز بالكلمة and that he categorized into four are you with me brothers the first one is المجاز بالزيادة it's a magaz which is adding something on and the author مثلا بقوليه تعالى the example that he put forward is the statement of Allah there's nothing like Allah وتعالى so what is the magaz that's extra here are you with me brothers the magaz that's extra here are you with me are you with me brothers the كاف is and the مثلا are the same meaning are they not the same meaning they are the same meaning ليسا nothing is كمثليه like him the كاف and the مثلا is the same for example if I say زيدك عمر so he said here the first one which is المجاز بالزيادة there's an additional thing are you with me and he's referring to the كاف are you with me brothers what's the reason for so it is the كاف and he's trying to say it is زائدة it's an additional and the reason why it's an additional قصيدة بتأكيده نفي المثلي and it is actually to emphasize that there's truly and nothing like him the fact that the كاف is used and the word مثلا is used it's actually trying to drill in the point that there's nothing like him that's basically his opinion but the opinion we take is not that the usage of the words زائدة is actually not healthy and using this word زيادة is not healthy and it is something a person should abstain from especially when it comes to Allah's speech and especially the grammarians use that a lot many of the أسولين they use that a lot and this is a problem and the reason why it's a problem is because and this is mentioned by جماعة من المحققين from those محققين is المحققين of أصول إذا بو كود ألبرهان أليما مزاركش يا رحمة الله إليس كتاب البرهان he expands on this issue even إبنه الشام الأنصاري إليس قوائد إليس قوائد بو كودة الإعراب عن قوائد الإعراب are you with me brothers which خالد الازهري explained where he called it مؤسل الطلاب or you can say مؤسل الطلاب what ways I said مؤسل الطلاب في شرح قوائد الإعراب which خالد الازهري explained the book of who explained the book of إبن الشام الأنصاري so these two great normal scholars they disagreed and they kind of responded and debunked this claim of those who say that the word ليس كميث ليه شايت and this calf is زائدة this concept of using the word زائدة is additional to the Quran the reason is because you can act you're trying to say that this word can be dismissed if I drop the calf out right now it won't change the meaning and can we say that about the Quran can we say a letter from the Quran has no importance in it no we can't say that rather the scholars they say what تحقيق the correct view is that the calf here it's actually a سلة it's actually a سلة so a connective can't be dropped are you with me brothers and it is yes it is emphasizing on negation not emphasizing of the word middle it is not emphasizing on the middle it's emphasizing on the ليس كميث ليه شايت so that's سلة and a مصولة it was mentioned for you there but which is the second the second type of brothers are you with me the second type of what مجاز بالكلمة right with wording is the author mentions it is المجاز بالنقصان which is the magaz of taking away something reducing something are you with me brothers and some others they refer to it instead of the word نقصان they call it المجاز الحدف they call it المجاز الحدف they mean the same and what is it that's missing الله says go and ask the village can you go and ask the village can you go to the walls and speak to the village so what was it that was meant to be said اهل القرية so the word people is missing so اهل القرية are you there brothers so what happened here is that the تقدير of the قرام is what القرية what's negated grammatically فحديف المضاف the مضاف was taking which is اهل وابقى المضاف إليه are you with me and the مضاف إليه which was left which is القرية right those two which I just mentioned right now are you with me brothers which is مجاز which is بالزيادة and the magaz which is الحدف or we call it if you want or even a large amount of علماء لا يصمون هذن وعيني they don't refer to those two types of magaz ولي ذلك one of the scholars who refused that there is magaz at all and he doesn't believe there is magaz he is none other than the great عالم المتبحر محمد الامين الشنكير he negated the existence of the magaz he wrote a book منعو المنعو المجاز he negated the existence of the magaz and he published with his he published it together he negated his existence and he said there is no such thing as it and he expands more on this issue and we will mention what view we are inclined to insha'Allah in this regard the third one insha'Allah the author mentioned from the what المجاز بالكلمة the third one which he mentioned is المجاز بالنقلي means taking a word and using it for something other than what it was used for it's not like it's moved from it's original usage that's what it means so the linguistic meaning moved from pay attention to a meaning other than what it was for example he says the word غائط is actually bed by the word غائط it's the land that is not hard because if you urinate in a place which is hard it will come back to you so it's the land that's soft when you urinate it will take your urinate and it won't bring it back and it's out in the open that place is called غائط but then what happened was wherever it comes out of the human being is referred to it so it's called غائط and they refuse to call it a specific name the Arabs wouldn't do that and this is a form of chastity you know don't say vulgar words and use speeches like that that's the third one the fourth one is المجاز بالاستعارة المجاز بالاستعارة is like the statement of Allah جدار يريدوا جدار يريدوا أيان قضاء جدارا الله was talking about the story of not نبي الله موسى and he had it right and Allah said the wall wanted to fall so when did he attribute to the wall Allah a want just like the human has a want are you with me brothers جدار يريدوا the wall wants to just like a human wants to so this type of مجاز بالاستعارة is that when the word is actually borrowed before it was moved from it's actually moved from غائط الي before it was moved it's fully moved from that meaning to this meaning but the استعارة means to borrow the word actually استعارة means to borrow something this word borrows it it borrows it from the حقيقة اللغوية it's a linguistic meaning and it starts to use it in another usage and in this situation there's always going to be a مشبه and there's always going to be a وشبه and etc which is the أركان of تشبيه which the scholar speak about and you study that in بلاغه صحب brothers you study that in بلاغه just like right now what happens as I said Allah him and a person right so what do I do I say if this person is courageous are you there so I say for example سعاد is like a lion the question is who is being compared سعاد who is he being compared to a lion what is he being compared to the lion with are you with me brothers bravery courage all of that صحب brothers and it differs when the lion the eloquence grows more powerful this is where بلاغه comes into place what about if the lion is being compared to سعاد does it not become more eloquent now more eloquent right who does it give this priority to سعاد this is another type of بلاغه that the scholars go into and once you learn that are you there brothers and you study it you learn the eloquence of what the Quran carries what تحقيق the correct opinion that we take brothers right now is that we finish those are the 4 types that he mentioned what تحقيق with the opinion that we take regarding that the مجازو and the one that he mentioned which is that المجازو بالنقلي actually falls under the 3 that we are going to mention and they are only 3 types the first one is المجازو بالزيادة المجازو بالحذ في and المجازو بالاستعارة those are the 3 and the نقل enters each one each one has it النقل in it they encompass all 3 of them and my beloved brothers and sisters when it comes to affirming and negating مجاز it is a matter we can say without a shadow of a doubt من المسائل الكبار التي حارت فيه الأفقار it has really preoccupied people's minds and it has really confused many وقتالفت فيه الأمضار and how people observe it it has differed you find علما الكبار who say yes there is مجاز and others who say no there is no مجاز but of course we are going to speak about it more but what we don't accept is إثبات المجازي افهم المجاز مطلقا unrestrictedly there is مجاز that is incorrect that is incorrect to say there is مجاز and affirming unrestrictedly and saying that it is all forms of مجاز is there it exists it is there and you just leave it unrestrictedly then this my beloved brothers and sisters is المصادرة لتصر في السلف في جملة من النصوص الشرعية it is actually opposing the Salaf who had the Ummah the Pais predecessors in their dealings with the Kitab and the Sunnah and also to say that there is no مجاز unrestrictedly and it goes against the Arabic language in their speech and as we know brothers العربية is what هي اللغة الشرعية as الامام الشرطبي ورحم الله حققه في كتابه in his book الكتاب الموافقات and this language today is what Arabic is the language of the Quran and it is the language of the Sunnah and it is the language of this religion so Arabic is for every Muslim for the Arabs Arabic is the language of every Muslim that's your language because it's your religion okay but the مجاز my beloved brothers and sisters is present but it's present when there is a thing that shows its presence there has to be a قرينة are you there brothers there has to be a قرينة so what we say is فالمجاز الممكن the مجاز that is possible هو المجاز المصروب بالقرينة دالة عليه it is the مجاز that is accompanied with a قرينة أما إذا خلا من القرينة but if it's absent from a قرينة فلا يلتفت إليه we don't give any observation to it لتخلو فيها because the قرينة is missing the قرينة means what there has to be external force that proves its existence because the actual of the speech is the حقيقة right if you come up to me right now and you say to me brother I saw a lion I'm not going to understand it as a courageous brave person by default I'm going to say where did you see the lion you went to the zoo that's the first question I'm going to ask you right but then you say to me but look what he says after that now he says no I saw a lion giving a خطبا the word خطبا is a قرينة it's a قرينة it's an external force that diverts the because I know a lion can't stand and uphold it and watch people and Google خطبا without eating them صح so what I'm going to say to you is that this person is talking about a courageous person are you there or he says I saw an ocean today and I'll be like which ocean did you see and he said I saw an ocean talking today when he says talking I know he's talking about a person whose knowledge is vast you see brothers the talking is a دليل or not it's a قرينة it's a قرينة that shows that we've diverted the word from its original meaning there has to be that are you with me brothers as for Allah's names and attributes لا يحملوا على المجاز you can't do a majaz for that why can't you do it لتخلوا في القرينة because the قرينة is missing and as pious predecessors they didn't understand they didn't understand this claim of majaz from the Allah's names and attributes so you can't say Allah's name for example all the characteristics of hand you can't say it means strength and power an ability that's majaz that you're trying to run to but where is the قرينة for it since you're unable to bring a قرينة we leave it at its what at its حقيقة ميني when you do that when you make a person who observes sheikh al-Isab ibn-utamiya and brings all of his speeches together we realize that this is what he's trying to say as well and everybody says that sheikh al-Isab ibn-utamiya didn't accept majaz but sheikh al-Islam ibn-utamiya's negation of al-Majaz was when there is no قرينة for it and Jamaluddin Al-Qasimi who's one of the scholars one of the scholars who worked on the work sheikh al-Isab ibn-utamiya and he had he gave a lot of consideration to what he stood over it he stood over sheikh al-Isab ibn-utamiya's works some of the books that we have of sheikh al-Isab ibn-utamiya's works today he's from the محققين who brought it out from his manuscripts heim صديق حسن قال عبد رحمة يحلمي عبد رحمة يحلمي they were the ones who produced it these works and if you go to his Tafsir جمال الدين القاسمي he brings and transmits statements from sheikh al-Islam ibn-utamiya لا يوجد في شيء يبقوه you won't find all of these statements in ibn-utamiya's works today that are published are you with me brothers جمال الدين القاسمي brings statements from sheikh al-Islam ibn-utamiya proving that sheikh al-Islam ibn-utamiya except what المجاز when it is the kareena is there جمال الدين القاسمي brings it in his Tafsir and it's not present in the works of sheikh al-Islam ibn-utamiya that we have today it's not published yet and as you all know sheikh al-Islam ibn-utamiya's works are being published as time goes on and it's been worked on so my beloved brothers and sisters it is necessary and this is something very important for every individual اهل السنة to distinguish التفريق بين موارد اهل السنة في استعمال الالفاب فنن و موارد اهل البدع if اهل السنة use a wording اهل البدع use a wording remember to distinguish between the usage of each parting when اهل السنة والجباع افام مجاز and when a mubtadir affirms a magaz you need to know what they each mean اهل السنة when he says magaz is there he means بالقرينة when a mubtadir says that he means بدون قرينة without any wherever you call it to my desires I'm going to call it magaz and I'm not going to say it's not literal meaning are you with me brothers because اهل السنة والجماعة they sometimes use a wording فإن اهل السنة يطلقون اللفظان you read with him on it و يطلقوا غيروهم اللفظ and other than them اهل البدع might use the same word as them و يريدوا به معنى الاخر بان يتزلنها the meaning so what would happen فيقولوا بإن اهل السنة وغيري مشتراكن في اللفظ واختلاف في المعنى they share the wording but they differ in the meaning so what we say my beloved brothers and sisters is what the قاعدة which we fully agree upon which is العبرة بالحقائق والمعاني the reality is the meaning and the reality of what you're intending not the structure and the wording which he uses fancy words can't be used by everybody I can call خمر جوس جوس is pretty simple now we look at the reality of what you're referring to as جوس so the قاعدة is العبرة بالحقائق والمعاني للالفظ والمعاني and this is a thing a person who would understand لمن كان له عقل أو ألقى السمع هو شهيد a person who has an understanding or a person who has a heart even a comprehend a matter with will understand what we're saying here right now and these are important principles I won't go out of their ways to misguide label us as innovators by saying that there is my jazz and I will stop there for today's class on الورقات I said that was wrong or incorrect فإنه مني ومن الشيطان والله ورسوله بريعاني منه بسبحانك الله ما بحمدك أشهد أن لا إله إلا الله أستغفرك وأتوب إليه