Reading from the author's text with commentary and collation of manuscripts: "The fourth aspect: That knowledge of the general in a general sense necessitates knowledge of the specific
Machine translationRead the Arabic original
The reader: "The fourth aspect: That knowledge of the general in a general sense necessitates knowledge of the specific, and the general intention in a general sense necessitates the intention for the specific meaning".
The Shaykh : Yes.
The student: And the intention for the general meaning.
The Shaykh : That knowledge of the general in a general sense, meaning that I know that the general is general and not intended for the specific.
The student: "Necessitates knowledge of the specific, and the intention for the general meaning". I have an extra word, "meaning."
The Shaykh : You have "and the intention for the general meaning", which is how we have it.
The student: I do not have "meaning."
The Shaykh : And what do you have?
The student: And the general intention in a general sense necessitates the intention.
The Shaykh : I do not have "and the intention for the general meaning in a general sense"; he indicated it in the detailed study.
The reader: No, rather he indicated that he said: "The general is dropped from the alif". Shall we add it, O Shaykh?
The Shaykh : And the intention for the general meaning in a general sense.
The reader: "And the intention for the general meaning in a general sense necessitates the intention for the specific meaning. For if you know that every intoxicant is khamr, and you know that nabidh is an intoxicant, then your knowledge of that general matter and its presence in the specific necessitates your knowledge of the attribute of the specific. Likewise, if your intention is for food in an absolute sense, or wealth in an absolute sense, and you know the existence of a specific food or specific wealth in a place, your intention for it is realized, since knowledge and intention coincide in such cases, and speech clarifies the speaker's intent and purpose.
If one is commanded to perform an act by a name indicating a general meaning, while intending a specific act, then what we have mentioned regarding the ordering of the ruling necessitates that he intends that general meaning with the first, and that he intends that specific act only because it is realized through it.
So in his saying: 'Honor him,' there are two requests: a request for absolute honor".
The Shaykh : I have a request for absolute honor.
The reader: I have it saying "in" honor.
The Shaykh : Manuscript?
The reader: A copy.
The Shaykh : Fine.
The reader: "So in his saying: 'Honor him,' there are two requests: a request for absolute honor, and a request for this act which realizes the absolute act. This is because the realization of the specific necessitates the realization of the absolute. This is a correct meaning. If it meets with human acumen and intelligence, one benefits from it in many places and learns through it the path of clarification and indication.
It remains to be said that this indicates that the genus of opposition is an intended matter for the Lawgiver, and this is correct. However, the intention for the genus may be satisfied by opposition in some matters, and there is no need for what exceeds that. I said: If it is established that the genus is intended in general, then that is realized in every individual of its individuals. Even if it were assumed that the obligation dropped for some, the ruling of recommendation would not be lifted from the rest".
The Shaykh : I have "dropped for some" with a ba. Do you have it like that? In
The student: From some
The Shaykh : He said "in."
The reader: "Even if it were assumed that the obligation dropped for some, the ruling of recommendation would not be lifted from the rest".
The Shaykh : And "in some"?
The student: For some
The Shaykh : With a ba, okay, that works.
The reader: "Also, that necessitates the prohibition of conforming to them, for whoever intends to oppose them", for whoever intends, or for whoever
The Shaykh : Let's look at the last one.
The reader: "For whoever intends to oppose them to the extent that he is commanded to initiate an act that necessitates opposing them in matters where conformity was not part of our action, and we did not intend it, how would he not prohibit us".
The Shaykh : So, whoever intended.
The student: Because whoever intends to oppose them. The pronoun is "because."
The Shaykh : We do not have this.
The reader: This is only in the printed edition; he indicated it in the printed edition.
The Shaykh : Because it is.
The reader: Because.
The Shaykh : Because we do not have a pronoun; the important thing is that the meaning is: whoever intends to oppose them, how would he not prohibit us from doing the opposite, from doing the opposite.
The reader: And I also have in his saying: "For whoever intended to oppose them", he says "in" opposing them.
The Shaykh : Fine.
The reader: And in it "to the extent" is "to where," and in it "command" is "our command."
The Shaykh : Because whoever intended, meaning if Allah intended to oppose them, or the Messenger, how would he not prohibit us from performing an act in which there is conformity with them.
The reader: "For whoever intended to oppose them"
The Shaykh : Whoever intended
The reader: Whoever
The Shaykh : Whoever intended
The reader: "For whoever intended to oppose them to the extent that he is commanded to initiate an act that necessitates opposing them in matters where conformity was not part of our action, and we did not intend it, how would he not prohibit us from performing an act in which there is conformity with them, whether we intended to conform to them or not" The fifth aspect...
The Shaykh : This is an indication that similarity is considered similarity even without intention. Many people say, "I did not intend to imitate." We say: When similarity occurs, the ruling is established, whether you intended it or not. But if you intended the similarity, this becomes greater, it becomes a greater abomination and more sinful. However, if the similar thing is found, you must oppose them. Yes.
The questioner : Shaykh.
The Shaykh : Yes
The questioner : This paragraph, may Allah reward you, I did not understand it.
The Shaykh : Which one?
The student: The previous paragraph: knowledge of the general necessitates knowledge of the specific.
The Shaykh : We are not discussing it; if we discussed it, we would sit until dawn without understanding it. But between you and me, it is fine, but most of the brothers cannot grasp it. If you go back to... we took, I think, a small book we selected from this, because I remember now, when this passes us, we convert it into a comprehensible phrase in it. Is al-Muntaqa not present? It is present, yes.
The Shaykh : Yes.
The student: And the intention for the general meaning.
The Shaykh : That knowledge of the general in a general sense, meaning that I know that the general is general and not intended for the specific.
The student: "Necessitates knowledge of the specific, and the intention for the general meaning". I have an extra word, "meaning."
The Shaykh : You have "and the intention for the general meaning", which is how we have it.
The student: I do not have "meaning."
The Shaykh : And what do you have?
The student: And the general intention in a general sense necessitates the intention.
The Shaykh : I do not have "and the intention for the general meaning in a general sense"; he indicated it in the detailed study.
The reader: No, rather he indicated that he said: "The general is dropped from the alif". Shall we add it, O Shaykh?
The Shaykh : And the intention for the general meaning in a general sense.
The reader: "And the intention for the general meaning in a general sense necessitates the intention for the specific meaning. For if you know that every intoxicant is khamr, and you know that nabidh is an intoxicant, then your knowledge of that general matter and its presence in the specific necessitates your knowledge of the attribute of the specific. Likewise, if your intention is for food in an absolute sense, or wealth in an absolute sense, and you know the existence of a specific food or specific wealth in a place, your intention for it is realized, since knowledge and intention coincide in such cases, and speech clarifies the speaker's intent and purpose.
If one is commanded to perform an act by a name indicating a general meaning, while intending a specific act, then what we have mentioned regarding the ordering of the ruling necessitates that he intends that general meaning with the first, and that he intends that specific act only because it is realized through it.
So in his saying: 'Honor him,' there are two requests: a request for absolute honor".
The Shaykh : I have a request for absolute honor.
The reader: I have it saying "in" honor.
The Shaykh : Manuscript?
The reader: A copy.
The Shaykh : Fine.
The reader: "So in his saying: 'Honor him,' there are two requests: a request for absolute honor, and a request for this act which realizes the absolute act. This is because the realization of the specific necessitates the realization of the absolute. This is a correct meaning. If it meets with human acumen and intelligence, one benefits from it in many places and learns through it the path of clarification and indication.
It remains to be said that this indicates that the genus of opposition is an intended matter for the Lawgiver, and this is correct. However, the intention for the genus may be satisfied by opposition in some matters, and there is no need for what exceeds that. I said: If it is established that the genus is intended in general, then that is realized in every individual of its individuals. Even if it were assumed that the obligation dropped for some, the ruling of recommendation would not be lifted from the rest".
The Shaykh : I have "dropped for some" with a ba. Do you have it like that? In
The student: From some
The Shaykh : He said "in."
The reader: "Even if it were assumed that the obligation dropped for some, the ruling of recommendation would not be lifted from the rest".
The Shaykh : And "in some"?
The student: For some
The Shaykh : With a ba, okay, that works.
The reader: "Also, that necessitates the prohibition of conforming to them, for whoever intends to oppose them", for whoever intends, or for whoever
The Shaykh : Let's look at the last one.
The reader: "For whoever intends to oppose them to the extent that he is commanded to initiate an act that necessitates opposing them in matters where conformity was not part of our action, and we did not intend it, how would he not prohibit us".
The Shaykh : So, whoever intended.
The student: Because whoever intends to oppose them. The pronoun is "because."
The Shaykh : We do not have this.
The reader: This is only in the printed edition; he indicated it in the printed edition.
The Shaykh : Because it is.
The reader: Because.
The Shaykh : Because we do not have a pronoun; the important thing is that the meaning is: whoever intends to oppose them, how would he not prohibit us from doing the opposite, from doing the opposite.
The reader: And I also have in his saying: "For whoever intended to oppose them", he says "in" opposing them.
The Shaykh : Fine.
The reader: And in it "to the extent" is "to where," and in it "command" is "our command."
The Shaykh : Because whoever intended, meaning if Allah intended to oppose them, or the Messenger, how would he not prohibit us from performing an act in which there is conformity with them.
The reader: "For whoever intended to oppose them"
The Shaykh : Whoever intended
The reader: Whoever
The Shaykh : Whoever intended
The reader: "For whoever intended to oppose them to the extent that he is commanded to initiate an act that necessitates opposing them in matters where conformity was not part of our action, and we did not intend it, how would he not prohibit us from performing an act in which there is conformity with them, whether we intended to conform to them or not" The fifth aspect...
The Shaykh : This is an indication that similarity is considered similarity even without intention. Many people say, "I did not intend to imitate." We say: When similarity occurs, the ruling is established, whether you intended it or not. But if you intended the similarity, this becomes greater, it becomes a greater abomination and more sinful. However, if the similar thing is found, you must oppose them. Yes.
The questioner : Shaykh.
The Shaykh : Yes
The questioner : This paragraph, may Allah reward you, I did not understand it.
The Shaykh : Which one?
The student: The previous paragraph: knowledge of the general necessitates knowledge of the specific.
The Shaykh : We are not discussing it; if we discussed it, we would sit until dawn without understanding it. But between you and me, it is fine, but most of the brothers cannot grasp it. If you go back to... we took, I think, a small book we selected from this, because I remember now, when this passes us, we convert it into a comprehensible phrase in it. Is al-Muntaqa not present? It is present, yes.