 فشرف بل اشتغالي بالعلم ولا تبغي به ما عشت يا دادا دادا وياله من شراف عظيمي وين لي اكتاب الورقات الإمام أبي معالي الجويني رحمه الله يسaid after he spoke about the prophet صلى الله عليه وسلم's actions after he had spoken about the messenger صلى الله عليه وسلم's actions here he mentioned ثلاثة أقوال three views or three opinions regarding the prophet صلى الله عليه وسلم's actions in which no evidence has shown that it's specific to him الذي لم يدل الدليل على اختصاصه به that it hasn't shown that this is specific to the messenger صلى الله عليه وسلم and this is in the Shafi'a according to the Shafi'a Madhab these three views stands the first view is حمله على الوجوب brothers pay attention insha'Allah if the prophet صلى الله عليه وسلم doesn't action and there is no evidence that the prophet doesn't action and there is no evidence that comes and it does not show that this is specific to the messenger صلى الله عليه وسلم what is it? is it wajib? is it mandoub? how do we deal with it? in the Shafi'a according to the Shafi'a Madhab and that is the view that Abu Ma'ali al-Jawini inclines to he's a Shafi'a and he's the author of the Kitab Nihaya tul-Matlab في دلائة المدhab he mentions three views the first one is حمله على الوجوب if the prophet صلى الله عليه وسلم does something and no evidence shows that it's specific to him then we take it obligatory في يكون واجب and it becomes wajib the second is حمله على الندب that it's recommended so it becomes highly recommended and the third one is أن يتوقف عنه that the person withholds and he doesn't say anything about it توقف فيه means أن يتوقف عن الحكومي بيكون واجب واجب على اوما دوبا that the person doesn't say it's wajib and now notice he says that it's recommended and the call which is مختار the chosen opinion is from all of these opinions and the strongest of those is that the messenger صلى الله عليه وسلم his actions in which he does getting closer to Allah سبحانه و تعالى and he does it in obedience to Allah سبحانه و تعالى and now evidence has shown that this is specific to him we take it as what النهول الندبي that is recommended so the second call is the strongest so it becomes مستحب and it enters into the chapters of باب و نفلي the chapters of نوافل there's also another type of action that the Prophet ﷺ used to do which the author didn't mention مؤلف doesn't mention it وعلي الدرين doesn't mention it and it is الفعل النبوي the Prophet ﷺ's actions المبياني للمجملي that clarifies ambiguous there's another type of action of the Prophet which the author doesn't mention and that is the action of the messenger صلى الله عليه وسلم in which he clarifies ambiguous like قوله تعالى the statement of Allah ومسحوا ومسحوا برؤوسكم ويب over your head then the author رحمه الله he mentions three points that he concludes this chapter with the first one is his statement where he says وقرار صاحب الشريعة على القول الصادر من أحد هو قول صاحب الشريعة which he says وقرار صاحب الشريعة the Prophet ﷺ's consent على القول الصادر من أحد that comes from somebody هو قول صاحب الشريعة is like the Prophet ﷺ's speech pay attention to this somebody does something in the presence of the messenger صلى الله عليه وسلم somebody does something a speech that speech and the Prophet ﷺ saw it and he never said nothing about it he went quiet and he agreed to it it's like the Prophet ﷺ said it the second that he mentions is وقرار وعلى الفعلي كفعليه and an action is done in front of the Prophet ﷺ the author says this is like the Prophet ﷺ's action himself in terms of the حجة these two points that he talks about is both referring back to the إقرار the consent the Prophet ﷺ's سنة is three by the consent of the علماء قول فعل and إقرار they differ with the صفة خلقية and صفة خلقية the Prophet ﷺ's ethic is should it be added to the sunnah the Prophet ﷺ's creation he how he looked should that also be added to the sunnah there's a difference something that they don't differ upon is قول النبي ﷺ the Prophet's speech وفعل and the Prophet ﷺ's actions وقرار and the Prophet ﷺ's consent what he consents to consent means سكوت النبي the Messenger ﷺ is silent عند قول غيره or فعلي when somebody does an action or a speech in his presence now there's an issue that needs to be tackled here what about if this thing is not done in front of the Messenger does it also take the ruling of إقرار meaning it's not right in front of him he's not there looking at the person does it take إقرار should we say this is the ruling of consent that the Prophet consented to it some علماء said yes and some said no and the strongest of those two opinion is that if it's done at the time of the Prophet ﷺ if the Prophet didn't see it and didn't know of it الله did الله who سبحانه وتعالى did and الله تبعرك وتعالى would have told the Prophet about it and now it shouldn't be done are you with me brothers so anything that was done at his time ﷺ it takes the ruling of إقرار consent the author said something a statement unrestrictedly which needs تعقيب it needs correction and that is على القول الصادر من أحد a speech that occurs from anyone are you with me some of the scholars they said when he said أحد إن it shows that it's anyone whether it is a Muslim or whether it's a kafir is that correct and أحد إن anyone so it doesn't mean that any speech that comes from any individual doesn't matter who it is and that the Prophet ﷺ is there it's even if it's a kafir yeah brothers here what's the answer if you look at his definition that he gave when he was talking about إقرار what did he say وإقرار الصاحب الشريعة على القول الصادر من أحد إن هو قول صاحب الشريعة that the consent of the Messenger of Allah ﷺ to a speech of a person it can be any person it is like the Prophet said it that if a kafir comes and does something something in front of the Prophet and he goes quiet it's consent if a disbeliever does it it's also a consent all of it's consent is that right a specific to the believer yeah anybody else جميل that's it exactly it it can be from anybody the reason is because the Prophet ﷺ his job was to convey what was right and wrong and he used to do that even the disbelievers he used to correct them and man came with a big thick moustache he cut his bed the Prophet ﷺ من أمرك بهذا who told you to do this and he said my leader the man I'm from he told me to do this he told us to cut our beds and let our beds mustachko this thick and the Prophet ﷺ he grabbed his bed and he said الله أمرني بهذا as for me Allah commanded me سبحانه وتعالى to let my bed grow are you with me brothers so even the disbeliever what he does if the Prophet is silent about it it's a consent the Prophet would correct him the Prophet would correct him عليه الصلاة والسلام the third matter that the author spoke about is وما فعلا في وقته that which was done at his time في آهده which is the issue that we just spoke about which is something that is done at his time في غير مجليسي not in the Prophet's gathering وعليما به and the Prophet knew it ولم يمكن and he didn't reject it فحكمه حكمه ما فعلا في مجليسي is like it was done in his gathering and as I said to you this matter that he takes the opinion that he holds here right now which is that it's specific to the fact that the Prophet has to know is not something that the أصوليين generally all accept some of them believe know it has to be based on what his time that's enough because الله سبحانه وتعالى يعلى مخائنات الأعيون وما تخفص صدور الله knows what's in the chests of people so the Prophet صلى الله عليه وسلم would have been told about it if it was wrong نعم وؤمن الناس ومعنى هم يوزن عن فضول فقيل معنى هم نغبي من قول ي ізن نسخت ما في هذا الكتاب وحدuff ويلوز نصف الكتاب بالكتاب ونصف السنة بالكتاب ونصف السنة بالسنة ويلوز نصف المتواتجة بالمتواتجة بالمتنموات نصف الأحادي بالأحادي وبالمتواتجة ولا يديوز نصف المتواتجة بالأحادي الأثى رحمه الله now goes into a fasta lakhar another unit من فصولي from the unit of ؤسول الفق and it is the concept of an abrogation the author now is going to speak about what we call أن ناسخ والمنصخ تقديم سيارة ويقديم سيارة ويقديم مقديم ذات معي ويقديمها تقديم نافق حولك-هي والأول هو العزالة وقيلة واله هو أيضا أن نقلو. عزالة هو أن ينقل ويشارك now these two meanings he mentioned them and he is the author is more inclined to the first of the definition the first two he's more inclined to the first one because when he spoke about the second one he used a form which the علما كل صغطة مرير بأ as though it's an opinion that he doesn't like so he likes the idea that it's called but what's the best definition linguistically for the word is to say is the best the reason why we say is the best is because it combines between the two definitions which is to remove and also to change all of them are in the meaning of the word are so those two meanings are in the definition of the word are does that make sense كلاهما بوثهم يرجعاني إلى رفعي بوثهم go back to the definition of the word are that's it's lexical meaning it's technical meaning the author said he said هو الخطاب الدال على الرفع الحكم الثابتي بالخطاب المتقدم على وجه الولا هل كان ثابتة مع تراخيه عهو so the author رحمه الله he defined it as what هو الخطابه it is the addressing of the شريعة the شريعة خطابه شريعة as addressing and that addressing indicates a dollar that shows على رفع الحكم الثابتي that it's removing a solidified placed ruling بالخطاب المتقدمي with so the ruling has been moved the first ruling has been moved بالخطاب المتقدم على وجه الولا هل كان ثابتا if it wasn't removed it would have been there مع تراخيه عهو there's one that's coming there's really a ruling in place another one is coming and what is doing to the previous ruling that was there it's getting rid of that ruling now and it's bringing in a different ruling but that definition of the author doesn't seem like it's very comprehensive the better definition will be as follows is رفع الخطاب الشريعي it is to lift a شريعي definition a شريعي addressing شريعيه means الكتابه السنة it's to lift it or حكمه or its ruling or هما معن or both of them at the same time with what لكن بخطاب شريعي متراخيه and you're moving it and getting ready rid of it with a later ruling a ruling that came later so three things is in my definition my definitions in my definition that I gave it encompassed three points number one مرفوع which is the خطاب الشرع the first point is something that's been lifted the first part of my definition is something is getting lifted what is it that's getting lifted my beloved brothers and sisters three things I said الخطاب الشريعي which is the شريعي is addressing or حكمه or its ruling or هما معن or both of them together simultaneously that's the first point second is what does it what does the خطاب الشرعي mean brothers it means the wedding are you with me the Quran has wedding and it has meanings right صح are you with me brothers you have to understand when you're talking about abrogation you have to know there's wordings because sometimes what gets abrogated is only the wordings the meaning still there are you with me brothers and sometimes the opposite is true so sometimes the wedding خطاب الشرعي here means what the wedding or حكمه means its meaning or هما معن or both of them at the same time that's the first one second thing is there's another خطاب الشرعي that's removing it second point my definition holds which is a رافع and the third one which is شرط رفعي the condition the condition that is that هو تأخر خطاب الشرعي رافع the one that wants to lift the previous ruling has to come later are you with me we have to know that it came later are you with me brothers then the اوطر الحمو الله he divided the نسخ in three three three اعتباراته he divided in three the first one is abrogation باعتبار متعلقه the اوطر الحمو الله he divided the نسخ into three he divided into three the first one is the abrogation in terms of what it connects to باعتبار متعلقه in terms of what it connects to are you with me brothers the second type was اقسام النسخ باعتبار المنسخ إليه the second one is the types of abrogation there is in terms of what المنسخ إليه the thing that has been abrogated to each one we're going to speak about in شاء الله and the third one is اقسام النسخ باعتبار ناسخ the types of abrogation in terms of the one that's abrogating so let's go to the first one of the three which is اقسام النسخ باعتبار متعلقه باعتبار متعلقه the abrogation in terms of what it's connected to and it's two types the first one is divided into two and that is نسخ الرس وبقاء الحكم is removing the letters and letting the ruling stay and the second one is نسخ الحكم the ruling is lifted وبقاء الرس and the letters are going to remain there's a third type that the author didn't mention which is نسخ الرس والحكم معن lifting the writing and the ruling both of them and the reason why the author didn't mention that is because if he said each one then of course the third one can come out of it he doesn't deny it is مبابي دلالة التزام he left it because of that so when I say رس what do I mean by رس the wedding I mean الله فضو المبنى I mean the letter and the construction of the weddings that goes and حكم I mean ما يدل عليه اللف which is لبعنا the meaning are you with me brothers the second type of definition from the three the second one is is what اقسام النسخ categorizing the نسخ in what باعتبار المنسوخ اليه the thing that is being abrogated to and that is divided into two two types منصوخ one that's abrogated إلا غير بدلن without any changes it's abrogated with no change لا في رسمه not in its wedding ولا في حكمه and not in its what in its ruling والآخرو and the second which is منصوخ الى بدلن it is abrogated with a change and exchange something else took its place في رسمه وحكمه معا او احدهما إذا in its its حكم and its رسل simultaneously or one of the two then the author رحم الله clarifies and explains the منصوخ that the one that's been abrogated to an exchange it's been exchanged to something are you the brothers is two types he says منصوخ الى بدلن اغلض which is what it's abrogated to a more harsher ruling and the next one is منصوخ الى بدلن اخفا it is abrogated with a easier ruling and of course there's going to be a third type but he didn't mention which is النسخ الى بدلن مساوين that's equal to it abrogation to a what to something that is equal to it exchanging with something that's equal to it the author رحمه الله he only spoke about المنصوخ الى بدلن في حكمه remember in his حكم those two which was what منصوخ الى بدلن اغلض ومنصوخ الى بدلن اخفه it's in the حكم it's in the ruling that the harshness is in the ruling and the harshness is in the what so the ease is in the ruling in other words when الله سبحانه وتعالى says الآن خفف الله عنكم وعليم أن فيكم ضعفة الله now knows your weak this is a what the ruling before was hard in the battlefield each person had to fight 10 people الله سبحانه وتعالى he exchanged it with a ruling which is easier which is two people no problem are you with me but sometimes the ruling gets even more serious this is in the حكم now the author didn't mention what about in the wedding okay in the wedding is two types but the author didn't mention it which is منصوخ الى بدلن من جنسي which is exchanging this is the wedding this is the letters okay it's two types the first one is منصوخ it's abrogated الى بدلن من جنسي and exchanged with something like it something that's of its essence and when we say something of its essence we mean an ayah with another ayah so the abrogation is coming from another ayah that's equal to it which is قرآن قرآن or حديث بحديث بحديث with another حديث the second type is منصوخ الى بدلن من غير جنسي that it's been abrogated and it's been exchanged to something that's not from its essence like نسخ آية بحديث in abrogating an ayah with a حديث or نسخ حديث باية abrogating a حديث with an ayah the author didn't mention those two but they exist now now we move on to the third type of categorization where the author says رحمه الله ويجوز النسخ الكتاب بالكتاب ونسخو السنة بالكتاب ونسخو السنة بالسنة and this is dividing the نسخ the abrogation باتباري الناسيخي based on what is the one that's abrogating and the author رحمه الله he divided it into the first one is قسمة الناسيخ باعتباري جنسيه قسمة الناسيخ باعتبار قوة دلالته that is divided into two this statement of the author here brothers I have to go fast I have to finish this quickly شاء الله تعالى okay be sharp we had a nice warm up this morning right now to go in we've got two more books to go through today in شاء الله you guys are ready right yeah the first one is categorizing the نسخ the one that's abrogating باعتباري جنسيه in accordance to its essence and the second one is categorizing قسمة الناسيخ the abrogating the one that's abrogating باعتبار قوة دلالته in terms of the strength of what it indicates the first one is of those two which is categorizing the نسيخ in terms of its genes is of two types ناسيخ من الكتاب ويانسخ الكتاب والسنة the first one of those two is categorizing to two ناسيخ from the كتاب and the second and that happens with the كتاب and the the second one is ناسيخ من السنة the abrogation of the سنة and it can be done with the with the سنة alone and so the second one which is the ناسيخ in terms of its strength of what it indicates it's two types the متواتر and it can be abrogated with متواتر or أحد and the second one is the أحد which is it can be abrogated with أحد only according to what the author mentioned and that is not a strong opinion جمع بينهما يتوقف فيهما إليم يعلم التأريخ فإن علم التأريخ انسخل تقرد ببيرو متأخذ وكذا إن كان أخاصيخ وإن كان أحدهما عاماً وأخاً أخاً وخاصاً إخصص عاماً وخاصاً وخاصاً وخاصاً وخصاً وخصاً وخاماً كل واحد منهم بخصوص الأخرى المساعدة الرحيمة الله هنا يتحدث عن ما نتحدث عنه قبل أنه تعارف تحديث هناك تحديث هناك ماذا تعارف يعني؟ ماذا تفنش لها؟ تعارف يعني تقابل الدليلين لتحديث بحيث نتضمن أحد بمخالفة أحدهم الأخرة في نظر المجتهد They are opposing one another in accordance to the observation of a مجتهد Again, in my definition there are four points My definition encompasses four points Number one, that there is a تقابل opposition تقابل means what? That they are facing each other The second one is, it's two evidences It can't be the view of a person and a dillil That's not called تعارف يكلم سقط it drops straight away We're talking of two dillils opposing each other The third one is, the opposition is occurring على وجه المخالفة that there is a خلاف here It's not that they both mean the same They're synonyms or they're مترادف It's actually that there is an opposition بمخالفة أحدهم الأخرة that they are actually opposing each other The fourth is It's all in accordance It's all in accordance to the observation of the مجتهد The reason why we say that في نظر المجتهد is because There's no two dillils that really oppose each other in and within itself All of this is in accordance to the مجتهد for him It seems like it's contradicting Are you with me brothers? The author, رحمه الله He explained that the تعارف It takes place in regards to the نطق, the utterance Remember? And what did the author already say in the beginning When we were studying? What did he say that the نطق is? He mentions that the نطق is قول الله وقول رسوله صلى الله عليه وسلم It's Allah's speech and the messenger's speech But this statement of the author As the scholars say is خرج مخرج الغالب It's not necessarily all the time It can be other than that But what he means by this is that the majority of the times Then the author, رحمه الله Mentioned that the oppositions are four types The first one is التعارف بين دليلين عامين That there are two Generic evidences that are opposing each other That's number one Number two he says التعارف بين دليلين خاصيني Two evidences that are specific are opposing each other And number three what he said was التعارف بين دليلين عامين ودليلين خاصيني Opposition between a general evidence and a specific evidence And the fourth one which he said is التعارف between a general and specific evidence on one side And a general and a specific evidence on the other side Shall I repeat it one more time? It's four types in which the author mentions That the تعارف occurs The first one is التعارف بين دليلين عاميني Two general evidences are opposing each other The second one is two specific evidences are opposing each other The third one is a general and a specific evidence are opposing each other And the fourth one is general and specific on one side And then general and specific on one side are opposing each other The first two The author proved that this is not تعارف And he proved how to deal with it He said فإن كان عاميني if both of them are general فإن أم كان الجمع بينهما جمع If we can bring them together we bring them together وإن لم يمكن الجمع If we're not able to bring them together بينهما you توقفوا فيهما we would hold from it فإن لم يعلم التاريخو if the time is not known which one was first فإن علم التاريخو if the time is known which one is which يونسخ المتقدم بالمتأخري We give presidents to the later one over there The early one وكذا إن كان خاصيني And that is if they are two specifics So the author mentioned three levels He mentioned الجمعو and نسخو and التوقف The first one is reconciliation The second is abrogation And the third is to say الله وعالما تتوقف And to withhold And to توقف as we said It means You don't give any rule into anything You just go quiet He said I'll leave it I don't know what to do here Are you with me? الجمعو means what التأليف بين مدلولي دليلي توهم تعارضهما دون تكلف ولا إحداث You bring these two evidences together But when you try to bring them together They seem like they're contradicting each other You bring them together without any تكلف تكلف means it can't be far-fetched It has to be reasonable the way you try to reconcile between it And you're not allowed to innovate anything to reconcile it You can't go and initiate a new ruling Just so you can reconcile between two evidences That's important نعم يعتبر القوض من بوليدة في حياتهم وتفقها وصابة من أهم الإجتهاد ولهم يرجعوا على ذلك الحكم ولجمعوا يسحبوا بالقوض لهم وبفعلهم وبالقوض للعظيم وبفعل القعض وانتشاروا بذلك وصكوط النارطين عاد The author goes into another unit From the units of Usul al-Fik Which is an Ijma'u Consensus The author defines Ijma'u as what اتفاقوا علماء أهل العصري على حالتها Three points is what his definition consists of Number one And now اتفاقوا when there's an agreement Two That this agreement is connected It is made by the علماء of that time And he mentions what he means by the علماء He says The علماء we mean here by the فقها And according to the علماء like him They mean فقها as the مجتهدين We now call that مجتهد But when they say فقها they mean مجتهدين Okay Then the third thing that his definition consists of is what أن متعلقه الوارد عليه هو حكم حادث It's an incident that took place A situation And the حادث here he means by it A شرعي Issue So it can't be worldly matter It can't be about We all agree that a watch shows time And so shows No, that's not it That's not it It has to be a matter related to the religion That definition also is not a definition Which we are really inclined to The definition that we should take on board is as follows اتفاقوا مجتهدين عصرين من عصور أمة محمد صلى الله عليه وسلم بعد موت على حكم شرعي It's the agreement of the مجتهدين of this أمة So we don't care what the disbelievers It doesn't go with us It's the agreement of the مجتهدين عصرين من عصور أمة محمد And that So that agreement can be any time In the time of أمة محمد صلى الله عليه وسلم بعد موت after the prophet's death And it is based on what على حكم شرعي It has to be on a شرعي related matter If it's a worldly issue That the red light it means to stop This is not an إجماع Which they are speaking about here They're talking about a حكم شرعي It has to be related to the شرعي Then the author رحمه الله He mentioned four issues That are spoken about When it comes to إجماع Can sense The first issue that he speaks about is That the إجماع of this أمة Is a proof دون غيريها other than it And the author رحمه الله He's saying that إجماع is a proof It's an evidence The consensus is an evidence And the evidence for that is قوله تعالى لستيم من الله ومن يشاك الرسول من بعد ما تبين له الهداة ويتبع غير السبيل المؤمنينة ويتبع غير السبيل المؤمنينة Means what A path other than the path of death Believers And the believers here means The companions number one Because they were the believers When the ayah came down Also Allah سبحانه وتعالى He says فإن تنزعتم في شيء If you differ amongst yourself in a matter Bring it back to what Bring it back to Allah and His What about if we don't differ upon a matter It's an إجماع ذهنين If we don't differ Then we don't have to take it back To Starman Sunnah We already have an إجماع Are you with me brothers? Number two is what The second point that he mentions here Is that إجماع حجة على العصر الثاني وفي أي عصر كان The Sahabas if they agree upon a matter And they have إجماع on it This إجماع is a proof against The second generation after them Which is that تابعين Are you with me brothers? They have to follow the Consensus of the Sahabas The third point that the author Speaks about which is Some scholars when they said That the consensus of the Sahabas Is accepted Is that once they all die Then we'll say that That إجماع has happened now Are you with me? It's after they all died And we lose all the companions It has to be That whole generation has to go Are you with me? So if إجماع happens at a time The مجتهدين of that time Have to all die Then we'll say This is an إجماع of that era Are you with me? This is the author He doesn't like the idea And he doesn't believe in that So for example If the Sahabas agree upon a matter In an issue of the religion It is not obligatory to look at What That their whole generation goes Some of them remain And then the تابعين Come into place Who are from أهل الإجتحاد Their إجتحاد Is not taken into consideration Since the Sahabas have already Agreed upon a matter The fourth matter That the author speaks about is That إجماع is correct And is accepted When it comes from Who the مجتهدين The scholars of إجتحاد And how is it That they can agree with each other They agree with each other Based upon speech or action If they clearly state all of them That they are in agreement With each other Then it's accepted If they all agree With each other By action Then it's also an evidence Then it also says وَيَصِحُ بِنْتِشَارِ دَارِكِ And also إجماع Can't be taken into consideration If it spreads If it spreads وَسُكُوتِ الْبَاقِينَ And the rest are silent about it And this is called إجماعُ السُكُوتِ And it's a حُجَّ على الصحيح It's a proof According to the strongest opinion Like The Sahabas They do a consensus here And they agree upon Each other in a matter And the rest are silent about it They don't say anything They hear what they agreed upon And they go quiet Their silence Is a sign of affirmation Where it's with you Because if the Sahabas Differed within themselves In this matter He would have said I don't agree with this This is wrong Are you with me brothers? But The view that says That it's strong And that it's the strongest Many people misunderstand إجماع السُكُوتِ Is it a حُجَّ The scholars differ Amongst themselves If the إجماع السُكُوتِ Is a حُجَّ Do you guys understand What إجماع السُكُوتِ I explain it now If it's a حُجَّ There's a خلاف But you have to understand Where the خلاف is And where it is Where it is They do differ a point A point And they agree on a point The point that they Agree upon is If the consensus is done By way of silence They're all silent They believe That's not حُجَّ Straight away But if Our time goes on And another generation comes And no one's still Objecting against that consensus They now believe That إجماع السُكُوتِ Is taken into consideration And this is They don't differ on this Are you with me brothers? If another generation comes And they don't say anything About the previous generation What they said And there's no one Disagreeing with it And then a third generation comes And they also Don't say anything If a fourth generation comes And says I don't agree with this إجماع السُكُوتِ Is not a حُجَّ And says No no no And the righteous Agree that it's a حُجَّ now Because something additionally Happened Which is called The time in length That anyone went on Now Can I have that? Yes, mind Yes, store is mind وقول رواحدي من الصحابة ليس بيخبجة على غنية على القامل الجديد The issue That the author now speaks about Is a concept called The statement of a صعابي When he says The statement of a companion What do we have to understand brothers? خرج مخرج الغالب The action of the companion Is also the same He's only saying speech Because that's the most common But it doesn't mean Only speech Okay brothers خرج مخرج الغالب He means all the time So the action Of the companion Is also enter this And also even the consent Of the صعابة Is enter this Anyways If the speech Of the companion Is not a حجة قول الواحدي من الصحابة One companion's speech Or action Or consent Is not a حجة On who على غيره On other than him So it's not a حجة on another companion Nor is it حجة even On the generations to come