 فشرف بل اشتغالي بالعلم ولا تبغي به ما عشت يا بابا دلا وياله من شراف عظيمي الحمد لله رب العالمين ولا عاقبة للمتقين ولا عدوان إلا على الظالمين وأسلم على من أرسله الله رحمة للعالمين سيدنا ونبينا محمد وعلى آله وأصحابه والتابعين لهم بإحسان إلى يوم الدين وعنا وكتاب الوراقات للإمام بمعالي الجوين رحمه الله تعريف العلم والجهلي لأحكامة الوضعية لأحكامتهم الصحيح ونأخي باطل ونأخي دفعات بين باطل وفاسد أكورة إلى العلمة where they differ they distinguish between باطل and فاسد إن شاء الله تعالى today we're going to be talking about knowledge and ignorance the sheikh says والفق هو فق is أخص من العلم فق is more specific than knowledge is more specific than knowledge meaning فق is something which is more specific to a particular type of knowledge and that knowledge علم is more broader the word علم is more broader than the word فق are you all with me والعلمة so he told you at that point والفق هو فق is what is more narrow and more specific whereas علم is what more broader والعلم and علم is the definition of علم معرفة المعلومة it is to know ما من شأنه أن يعلم that which its matter is for you to know علم means معرفة is to know that which needs to be known okay علما هو as it is به في الواقع as it is in its reality والجهلو and ignorance is what تصور الشيء is perceiving something على خلاف opposite to what ما هو that which it is في الواقع in reality so the sheikh he defined when he defined ignorance he defined one type of the types of ignorance because ignorance is two types he defined one of them he defined جهل المركب الامام أبي معالي الجويني he defined جهل المركب the compound ignorance are you with me good بصالح الفوزان شرح we're gonna take we're gonna take المراد بالفق هنا the fiq he means here أبي معالي الجويني he means fiq here المعنى الشرعي he means the technical definition of it so when he's comparing between fiq and علم he's comparing between the technical definition of fiq and knowledge للمعنى اللغوي not that linguistic meaning why لأنه because الفق في الاستلاح because fiq in its technical definition is what معرفة الأحكام الشرعية because fiq in its technical definition is معرفة الأحكام الشرعية المكتسبة بأدلة تفصيلة we took كما تقدم as we took before والعلم and knowledge is أعمو منه is more broader more encompassing than fiq لأنه because knowledge يصدق على العلم بالتفسير you can say تفسير is not علم والحديث you can say is علم والنهو you can say is علم والبلاغة you can say is علم وغيلي ذلك and other than that whereas that's not called fiq فق is a branch from knowledge فصار الفق so fiq became أخص صامي للعلم فق became more specific than knowledge so what can you say you can say فكل فقه علم فق is knowledge is علم وليس كل فق علم but not every علم is what فق حن is a fiq okay that's the first part of what الفق أخص من العلم we took that part the second one is the definition of علم the second part is what the definition of علم the sheikh defined علم as what معرفة المعلومة it is to know that which is needed to be known علامة هو so there is three things أبي معالي الجويني عليه رحمة الله huh oh sorry he said two points he defined knowledge with two two points when he defined علم he defined it with what two قيد two points but it should have been three I will add the third one what is the first thing معرفة is to know what is معرفة mean معرفة means الإدراك it is to know it is to comprehend المعلومي the thing that you want to know this this is the معلم I'm going to use in order to know it's called what because this is the thing I need to know right so this is called the معلم good and what I'm going to do is I'm trying to comprehend what this thing is so I look at it this is called the معلم very good and knowledge is what that your comprehension of the thing that you're comprehending is as it is علامة هو so my comprehension and this thing are intact so my comprehension is an opposite to what is not opposite to the to the thing that's the first thing when you say sorry the first part is معرفة المعلومي it is first of all so how many things did he mention what are the two things معرفة المعلومي معرفة comprehension and it's consistent with what you're comprehending are you with me the first part the first part of what I said the sheikh said which is معرفة المعلومي comprehending the thing that you want to know which is the first thing what are you trying to do you're comprehending the thing that you're looking at one you're comprehending it very well trying to understand it this what leaves lack of comprehension صحيح lack of comprehension of this that's the opposite to the first part of knowledge is what knowledge has what is the comprehension of something to what you're trying to comprehend are you with me that's the first part what is the opposite to it lack of comprehension for example you come to a person and you say to your brother معرفة المعلومي and he says to you he tried to look at and comprehend what it is his brain has no understanding and comprehension of what he's trying to look at does that make sense that's called جهلون بسل and the answer that comes from that person is what I haven't comprehended it there's no comprehension in my mind regarding it that is called جهلون بسيط good the second قيد the second قيد which is the second part of the definition which is what علاما هو as it is so the first one was you comprehending a thing the second one is as it is as it is and this one it brings out you comprehending something different what it is and that's called جهلون مركب and the sheikh defined it for you by saying جهلون مركب is what تصور الشيء it is to picture something or it's to perceive something علا خلافي opposite to what علا خلافي ما هو به opposite to what it is are you with me وفي بعض النصخ and some of the publication the way it came out it says علا خلافي ما هو عليه في الواقع and that is وها ذا اوضح that's more clearer which is what which is what that the perception or the comprehension it is different to what it is different to the reality of the thing that you're comprehending so what is the difference between جهلون مركب and جهلون بسيط the جهلون مركب there is no comprehension in his brain at all جهلون بسيط he has nothing in his brain when you ask him I don't know he says to you the other one who is جهلون مركب what will he say to you I know now he said I know I know what it is and then you ask him what it is and then he will say to you this is a khaki so is there a comprehension is there a comprehension in his head yes but is that comprehension is it intact with the reality of the thing no it's not so here I have to stop and explain a matter to you which is the علماء of منطق they talk about كتب علم المنطق when you look into it you find something that they talk about called تصور and تصديق تصور and تصديق and you have to distinguish between these two it helps you تصور means when I explain it and define it you guys might be able to able to tell me the English meaning for it تصور means I know what تصور means تصور means perception تصور means perception that one is simple and what is the word تصور in Arabic what is the definition for it it is الإدراك it is when a person he has an image in his head الخالي عن الحكم but it's far from what and it's away from any rolling are you with me give you an example it has there's no rolling attached to the the thing that you have that you have pictured in your head I'll give you an example brother سعد somebody comes up to me and says to me عبد الرحمن all these brothers that I sit in here it's my first time I've met you guys once before all of you guys I've met you guys all once before and you all told me your names so somebody asks me and says to me where's سعد and I put my finger on سعد did I perceive him did I image سعد correctly according to the name here of his good but is there a rolling on سعد for me in the sense where if you asked me is سعد a truthful person an honest person a happy person a person who has anger management issues the answer is no I can't I only have تصور on him in my head without him or I have in the sense where I know how he looks like as for anything beyond that I have what I don't have anything on it تصديق is what تصديق is a picture with a rolling so سعد I pictured him and I also have a rolling which is his lazy yeah I'd say that I'd say that so I have a picture in my head or somebody asks me تصير yeah yeah so it is a perception are you with me so there is ادراك or a comprehension I have of سعد now I also have a rolling attached are you with me I have a a rolling attached to it that's called تصديق لذلك they combine it in one line of poetry by saying ادراك من غير قضاء تصور وما عهو تصديق وذاك مشتهر so that is important you know it so what's the difference that the one both of them what do they have they both of them have a picture in their heads are you with me the one that has a picture in his head and also has a rolling with it that one is different from the one that just has a picture and no rolling to it it's important the جهل مراكب he's one who has what one who مثلا you asked him هل تجوز صلا you ask him to a person who is جهل مراكب you say to him is it permissible to pray a prayer with تيموم عند عدم الماء when there's no water you ask a person who is جهل مراكب you say أخي there's no water I don't have water am I allowed to do تيموم and then pray he says to you لا يجوزه I'm a letter juzu it's not permissible this person he's called جهل مراكب he won't say to you he won't say to you he won't say to you he won't say to you he won't say to you this is called جهل مراكب this is called جهل مراكب what does مراكب mean I'm going to explain to you سمية جهل مراكب it was called جهل مراكب لأن صاحبه because the individual يعتقد الشيء يعتقد الشيء he believes in something ويتصوره and he perceives something so he has a rolling and what does he have and he has a perception now that rolling it can be according to the reality and it can also be not according to the reality but he has a perception and what comes with that perception I believe a rolling that comes with it he will say to you letter juzu good ويتصوره and he perceives it على خلاف ما هو عليه opposite to what it is I'm a different to the reality of the matter فهذا جاهل that is ignorant person ويعتقد but he believes ويعتقد أنه يعتقد على ما هو عليه he believes that he believes that is what the reality of the matter is so he believes that he's believing is in accordance to the reality of the matter and that's a second ignorance and then how many ignorance are there in him ففيه جهلاني to ignorance جاهلون بالمدرك ignorance in the perception وجاهلون and also a what ignorance بأنه جاهلون ignorant not knowing that he's ignorant so there's two that's what it's called compound ignorance ولي ذلك at the point he said جاهلتا ولم تدري بأنك جاهلو you are ignorant and you don't know that you're ignorant فماللي who can bring it to your attention بأن تدري بأنك لا تدري who can bring it to your attention and make you know that you don't know because I can at least teach you that in it I can work with you and I can make you understand so جاهلتا ولم تدري ولم تدري بأنك جاهلو you're ignorant but in reality you don't know that you're ignorant who can only come and bring to your attention that you don't know and that you need to because what would happen at least then you will go and try to find out what it is one of the things brothers that causes or brings a person to fall into this form of جاهل which is called جاهلو مراقب is when he tries to take knowledge from other than a sheikh or a person of knowledge he takes it from books or he takes it from the internet or he takes it from a friend of his that person he falls into جاهلو مراقب ولي ذلك the poet he said ومن نال العلومة بغير شيخ anyone who takes on knowledge without a teacher without a sheikh يضل عن الصراط المستقيم that person will be misguided from the straight path وتلتبسوا الأمور عليه حتى and matters will mix up on him matters they will all mix up on him and it will all go wrong in his brain matters حتى until يكون أضل من توم الحكيم until he becomes more ignorant than توم الحكيم until he becomes more ignorant than توم الحكيم who is توم الحكيم توم الحكيم they said he was a man who was very جاهل جاهلو was جاهلو مراقب and the poet carries on saying the poet will explain to you who he was تصدق بالبنات على الرجال he gave women a صدقة to men صدقة men who were not married he said to the men he said to the men that were married your wives sometimes allow these brothers to take your wife تصدق صدقة love for your brother what you love for yourself and do صدقة and then read the آيات of صدقة تصدق بالبنات he gave the women in charity I let the جاهلو to men to come and sit with them you read the بداكة جنات and his intention was to get جاهلو مراقب ولذلك ولذلك once they said they said he's donkey smoke توم الحكيم he's donkey smoke and they said that he's donkey said لو أنسفت الده if the time was just if it was a just time that we live in today كنت أرقبه I would have climbed I توم الحكيم would have been my riding beast he would have been my my riding beast why لأنني جاهلو بسطن because my جاهل when he asked me something I said I don't know وصاحبي جاهلو مراقب and my friend is what جاهلو مراقب his ignorance is what جاهلو مراقب so what happens فيه جاهلاني there are two ignorance present in the person جاهلو بالمدراكي وجاهلو بأنه جاهلو جاهل in the perception جاهل on the fact that he's ignorant as for the person who has جاهلو بسطن what's his answer ففيه عدم الإدراكي بالكلية he only has one issue but said by the way it's the opposite to مراقب it's the opposite to compounded it just means singular ignorance meaning he has not perceived anything the definition of جاهل sorry علم I think the best definition that was given for the definition of knowledge was the definition شيخ بلعو if he mentions in his which is that هو إدراكو الشي على ما هو عليه إدراكي جاهزيما it is to perceive something as it is with a perception that is with certainty so perceiving something as it is with certainty so that's why I said the third point that the sheikh didn't mention أبي العالي الجويني we're going to add it to it we're going to add it on for him which is what he didn't mention that he has to be done with what جاهزيما are you with me it has to be done with conviction as they say unwavering conviction that the person he believes in this that is 100% so those three when those three points are found then it becomes are you with me what is it perception of the matter okay the third one is as it is and the third one is what and the third one is with certainty with certainty when we said remember the first part which one left the first one we said it is comprehending the matter comprehending the matter what left جهل مراكب left when we said as it is جهل مراكب left and when we said the last one with unwavering conviction what left these ones are the ones that leave شك ظن left شك ظن and left and وهم and وهم those three leave what is شك شك is when something is 50-50 for you 50-50 what is it when something is 50-50 it's called because there's no like there's no that conviction is not there it becomes شك the second one is ظن ظن is what when it's 90% when it's it's more than 50% 60% 70% 80% 90% are you with me what is that called that is called ظن that 90% is called what that 10% that's left is called وهم that 10% is called وهم نعم we'll take all of those how many do you have in total if you count you have 6 and they are called the 6 stages of comprehension are you with me you have علم you have the 2 types of ignorance and you have the 3 that I just mentioned 6 in total so what do you have you have علم you have جهل بسيط جهل مراكب you should have شك you should also have ظن and then you should also have what وهم also have وهم أقساموا العلمي types of knowledge how many types of knowledge are there والعلم knowledge والعلم knowledge أضروريوا before I move them there is a matter which I need to mention which is some scholars did say that the definition of knowledge should never be known but the definition of knowledge should never be used knowledge shouldn't be really defined nobody should take their time out to define knowledge are you with me there is no need to define knowledge knowledge is a because to define something is for you wanting to have knowledge of something correct so how can you define knowledge if you wanted to get knowledge from what you are defining so it doesn't work like that رداليكا they say a poet said a man was set a task to go and define the water he said go and define what water is so the poet he said فكرة طولة ليل فكرة طولة ليل all night he thought he thought how can he define water in the morning they won't answer from him يعمل فكرته to make his brain work and to find out what's the definition وفسر الماء بعد الجهدي بالماء but when he woke up in the morning after a lot of effort that he put into finding the best definition for it he came up and he said الماء هو الماء water is water it's one of those things that the poet said وليس يصحف الأدهاني شيء إذاحتاج النهار وإلا دليل it is not befitting for the mind if the sun the day the daytime requires definition if it needs to be clarified to the people means something that's that clear doesn't require a definite definition and that is the طريق بخاري تُك الإمام البخاري صحيحي did not define إبن حجر رحمه الله he said one of the reasons why he probably didn't define knowledge because بخاري has a كتاب كتاب العلم بخاري has it إبن حجر said the reason why he didn't define it the first reason was because علم is حب it doesn't require to be defined and he also said maybe بخاري didn't define it because بخاري's book is not a dictionary he doesn't define words also the definition of and when I said that the other definition was better than the definition of أبي العالي الجويلي is because أبي العالي when he defined it look what he said علم معريفة is معريفة المعلومي when you're defining something a word of that word shouldn't enter the definition because he said العلم knowledge is what معريفة المعلوم معلوم is from knowledge because there's there's that eye and there's that lamp and there's that beam present in the word معلوم so the Arabs they say that when you're defining اللي يدخولها it shouldn't enter it اللي يدخولها فيها it should not enter it بعض مشتقاتها anywhere that's rooted from it it should not enter the definition of the word that you're defining that's important so that is it he also he himself أبي العالي الجويلي he has a bigger book وصول الفق which he called it البرهان it's a bigger book than this book that we're reading right now he also said there is no need for what for علم to be defined for knowledge to be defined he mentioned that good أقسام العلمي the types of knowledge there are والعلم knowledge علم أضروري there's two types of knowledge there's knowledge which is called علم الضروري and علم المقتسب knowledge is two types علم الضروري and علم المقتسب the shape will define to us what they both what they both mean علم الضروري ما لا يقع علم الضروري is what ما لا يقع that which does not full or doesn't occur عن نظر with observation and study and look for evidences علم الضروري is something that you don't need to observe and you don't need to look for evidence for it okay it doesn't require observation and insha'Allah and insha'Allah later we're going to take that the one another it happens in two meanings another which is رؤية العين the seeing of the eye and it can also mean what رؤية الفكرة the brain your thought or something علم الضروري doesn't need you to have any studying educating yourself on it it's something if you choose to even if you even choose to make yourself become ignorant of it you can't it's something that no one is able you know it by way of necessity that is what that's what it is such as what كل علم الواقع it is it is the knowledge that occurs and it occurs by two ways by the way as you mentioned علم الضروري occurs by two ways first one is called كل علم الواقع بإحدى الحواس الخمسي it occurs by the five five feelings they say five senses five senses occurs by the five senses which are what السمعو hearing والبصارو and seeing والشموت taste is belly واللمسو touching والذوكو tasting it occurs through the five that knowledge it is what it's علم الضروري it is what علم الضروري you know that this person is sad do you need evidence for it to be brought to you that this is sad how did you come to know him whenever you see him can anyone open a doubt on you and say this is not sad do you need external evidence for it no good also when you see fire do you know by seeing fire do you automatically know that event is very sad look at a little child when you get close to a fire who taught him what school did he go to find that fireman huh who now so we're going to and it also is taken and how else if it's brought to you by multitude narration are you with me if I came up to you today and said to you there's no such there's no such a thing called Baghdad it doesn't exist it's all made up but you believe it why have you seen Baghdad it's a multitude narration who told you that Baghdad exist you can't put your finger on any particular person because it's what it's a large number حد التواتر it became too much you see good as for the second type it's called that was the first type the second is called it's the type of knowledge where you have to go and look for it you have to go and find out this occurs through what and another observation and and it occurs by you looking for evidences and this is what another is what another is here I told you before another happens two ways it's then another here is your brain you have to work your brain and and you have to work your brain out في حال المنظور in the thing that you're thinking about what means means what you have to go and look for evidences what evidence is هو المرشد it is the that which you want to the thing that you're requesting that's what it means all of those points we're going to define them one after the other after the sheikh defined for us what knowledge was and we learned what knowledge is he now moved on to telling us that knowledge is how many types two types علم ضروري علم المقتسب you see but we have to understand here whose knowledge is he referring to the خالق or the مخلوق the مخلوق Allah's knowledge is not called ضروري nor is it called مقتسبو so here we're talking about what علم المخلوق the knowledge of the creation okay that's the the two types is us the creation not the creator الله تبارك وتعالى and there are two types the first one is علم ضروري a knowledge which you learn through necessity عبدالله ابن صالح الفوزان he says وهو it is ما لا يقع عن نظر it is something that your brain doesn't have to work for it and you don't have to go out of your way to look for evidence for it you don't وذلك and that is إذا كان إدراك المعلوم ضروري and that is if that thing you got it by way of what you perceived it by way of necessity لا يحتاج it does not require that thing in another it doesn't require you to move your work your brain and it doesn't require you to go out of your way and look for evidence such as what كالعلم the knowledge بأن النار حارة to know that the fire burns وأن الكعبة وأن الكعبة is what قبلة المسلمينة وأن الكعبة is the قبلة of the believers that's علم الضروري for the Muslim also we Muslims what is also علم الضروري for us وأن محمدل صلى الله عليه وسلم رسول الله that the messenger صلى الله عليه وسلم is who is the messenger of God for us is علم الضروري that should not انت علم so what happened the 80s what did they put in they put it علم المقتسب and then when they succeeded in that after bit what did they put it into run they took it out of the knowledge that's what they did and then what did they put it into شك and then finally what did they do it وهم bit by bit for us it stays at the first time which is علم الضروري it's a knowledge if we even want to as a Muslim if I want to even disbelieve in محمد صلى الله عليه وسلم it's like me trying to convince myself put your finger into this fire I can't my mind will not let me this knowledge is forcefully can you make yourself ignorant of the fire not burning of the fire burning sorry and say you know what it doesn't burn I don't believe it burns you can you can مثلا that is ومن العلم and the knowledge اللدي لا يحتاج إلى إلى نظر it doesn't require your brain to move so remember this all the time underline these two لا يحتاج إلى نظر it doesn't require نظر and it doesn't require نظر نظر is those two what does another mean as I said it is that your brain doesn't have to think okay what about تدلال you have to go out of your way look for evidences no you don't and it happens by two ways it occurs by two ways one is what as I said بإحدى الحواس الخمسة الغرا the five senses like hearing seeing touching smelling and tasting فإنه يحصل العلم بها knowledge can occur by one of those without you having to what be doing another without you don't have to work at your brain وليس تدلال and you don't have to also what and you don't have to what and you don't have to look for evidences for example if you hear Saad's voice huh if you hear Saad's voice would you know that it's his voice would you know it's his voice Saad's voice you heard it Saad would you say to yourself that's the sound of a horse you would لأنه it hit your ear and it became العلم ضروري you have to go out of your way and say Saad sit down make that noise again and or go out of your way and research huh that you don't or you see a white color or you saw a white color do you need to go and find evidences that this is why and what not no oh mess said just meant or you touched something somebody said turn around and it made you touch something and it was water they put your hand into water can you say that was fire huh العلم ضروري you will know it if somebody made you touch something hard and something soft can you tell the difference you can that's علم ضروري that is also all of it or somebody made you smell something they close your eyes from you and they told you smell something huh you can say this is that was a perfume or عتر or that was what and something that smelled bad something that rotten food العلم ضروري or somebody put something in your mouth and made you taste it now I'm going to ask you a question if some each each sense doesn't necessarily allow you to recognize it by another way so for example if I made you touch there's some food if you look at it it looks so juicy and nice and it tastes what from the eyes what does it look like it looks like this is this is nice food صحيح and then when you taste it it is the most sour huh sour your sour very sour but when when you look at it you thought it was very sweet and when did it turn out to be sour so all of those are that every all of that which comes through those means is called علم ضروري علم التواتر for example تواتر we took it تواتر is the knowledge that comes to you through a multitude multitude narration we say خبر جماع it's a group of a large amount of people يستحيلوا التواطور على الكديب but it's impossible for these people to agree upon this issue a Chinese guy tells you about Baghdad but an Australian tells you about Baghdad but an American tells you about Baghdad but an England tells you about Baghdad one from Baghdad tells you about Baghdad can you not he said you guys all agreed upon this lie does that make sense all of those people cannot lie تواتر it is that is important the second type is called علم النظري علم المكتسب it's both names are used it's called علم النظري علم المكتسب and it occurs with the two that the other one doesn't occur with what it is that which occurs another in Westidlal it requires from you what it requires for your brain to work and it requires for you to look for evidences we will stop there Insha'Allah Insha'Allah Insha'Allah Insha'Allah