(Discussion on the estimation of the mind and that it is included in the generality, and clarification of the rule that mental probabilities do not enter into the evidences of the transmitted texts) So there, it becomes

The Shaykh :" So there, it becomes in abundance and sufficiency *** for every one who has an opinion and every one who has calculation "
"There" means if you take the original principle, which is that the original ruling is permissibility, and also if you add the generality of the word and the meaning, you are sufficient with this for every one who has an opinion and every one who has calculation.
" And the estimations of the minds have not been guaranteed for us *** to be clarified by the text and the Qur'an "
"Estimations of the minds" means what the minds estimate. The minds estimate long, broad, and difficult things. Yes, is this guaranteed for us to be clarified by the Qur'an? No, because among the matters estimated by the intellect, there are some about which the Shari'ah is silent, so they enter into the generalities. They enter into the generalities. For this reason, Ibn Hajar and other scholars said: " It is not befitting that we bring up mental probabilities in the linguistic implications " because if you wanted to bring up mental probabilities, no proof would be established for you. Every proof can have a mental probability brought up against it, and in that case, the benefits of the linguistic proofs are lost. Undoubtedly, if we went about estimating as some people do now—may Allah guide them—if you bring a proof, he says, "It is possible that it means such and such, it is possible that it means such and such. Take its apparent meaning." But if you say, "It is possible that it means such and such," the second person says, "And it is possible that it means such and such." And if we say, "It is possible that it means such and such, and it is possible that it means such and such," what will the implication be? It is invalidated, not for me and not for you. Because if you say, "It is possible that it means such and such," and I say, "It is possible that it means such and such," and the third person says, "It is possible that it means such and such," by what do we prove? Take the word by its apparent meaning, as the Companions (may Allah be pleased with them) took it, and they were sufficient without straining and being pedantic. For this reason, the Prophet (peace and blessings be upon him) said a true word that testifies to the truthfulness of the Messenger (peace and blessings be upon him), despite the many signs indicating his truthfulness. What did he say? The pedant is destroyed. The one who does not reach life is the one who takes matters by their apparent meaning and accepts them as the Companions accepted them. This is the one who is upon the truth. For this reason, I tell you that you will not find the light of faith in the hearts of the pedants unless Allah wills. Why? Because their hearts are always anxious, bringing up objections and doubts, and they do not remain submissive. If you looked carefully, you would judge that the hearts of the common people are purer than the hearts of many students of knowledge, because they take matters by their apparent meaning with acceptance and complete submission, without bringing up probabilities. For this reason, I warn myself and you from this path, the path of probabilities. Leave these aside. Take matters by their apparent meaning. And praise be to Allah, you have not been addressed except by apparent meanings. And the probabilities that necessitate doubt and skepticism, keep these away from yourselves so that you are safe. For this reason, he said:
" And the estimations of the minds have not been guaranteed for us *** to be clarified by the text and the Qur'an " .