وأقول في القرآن ما جاءت به آياته فهو الكاريم المنزال وأقول قال الله جل جلاله والمصطف الهدي ولا أتأواله الحمد لله عب العالمين له الحمد للحسن والثناء الجميل واشد الله إلا الله وحده لا شريك له يقول الحق وهو يهدي السبيل واشد أن سيدنا ونبينا محمد صلى الله عليه وعلى آله وأصحابه والتابعين لهم بإحسان إلى يوم الدين أما بعد شاء الله تعالى today I want to speak about the studying and the practical ways or the methodology that a person can take in studying المدهب الشافرية nowadays what you hear a lot of people say is full anum so and so يحفظوا مدهب الشافرية so and so is memorize the مدهب الشافرية or you hear somebody say full anum so and so is a شافرية we have to really understand the difference between a person who knows الفرور الفقية على المدهب this person has studied for all sub branches of the مدهب and we'll speak about what it means for all الفقية what it means we'll study that but that person is just studied for all الفقية in the مدهب he or she hasn't really studied the مدهب as it should be as the scholars would say قد اختلط بعرمه ودمي اما قد اختلط بلحمه ودمي that this knowledge اما this مدهب has mixed with his skin and his flesh that is a person you can truly say is شافرية حقا or you can say if you wish صاحب ونفس شافرية so so as a real understanding of مدهب الإمام الشافرية is somebody who the مدهب has become mixed with his flesh and his blood so if studying for all الفقية doesn't really make you a grounded knowledgeable person in the مدهب الإمام الشافرية then what is it that makes you a person who can be it when the person he studies and he masters 10 sciences على طريقة أهل المدهب but he does it in accordance to the scholars and the people of this particular مدهب مدهب الإمام الشافرية you have to study 10 sciences and those 10 sciences إن شاء الله تعالى i'm going to outline for you what books that you need to study and we'll discuss a bit of those books and how you need to study those books and etc these 10 different sciences you study them على طريقة in the way that the scholars of the مدهب studied it and you also study these 10 sciences in the books of the مدهب not from other books not from other مدهب but you study it in what you study it in the مدهب the books are taken from within the مدهب let me touch on those sciences and mention what they are the first one is أصول الفق the first one is أصول الفق أصول الفق when you study it it gives you two benefits many more benefits that it gives you that الإمام الشارطة بي mentions رحمه الله تعالى الإمام القرافي mentions and other great scholars mentioned but i'm just going to restrict it to two which is that it gives you الملكة استمباطية when you study أصول الفق it gives you the ability to extract rulings from the evidences the quran and the sunnah and it also what does it do you'll also learn where the rulings were taken from when the scholars they say this and the other group of scholars they say this you will actually know and understand where they take their ruling from and you'll be able to understand the discussions and the dialogue that is taking place between the great scholars because you study the science called أصول الفق and أصول الفق in summary it it's a science in which a person learned three main things so the first one is معرفة أدلة رجمالية وكيفية استفادة منها وحالة مستفيد three things a person learned in أصول الفق he learns the comprehensive evidences number one the second thing that the person learns is how to benefit from the evidence دلالات الألفاب which a person can study more if they go to the explanation that we put on and the third one is وحال المستفيد the مجتهد and the مفتي and the قابي and the شروط المفتي and the شروط المستفدي and etc. those are the three main things that أصول الفق deal with so the first science that a person needs to master if he wants to become a true student is that they study وصول الفق and إن شاء الله تعالى I'll speak about the books that they need to take the second science is فروع الفكية فروع الفكية is it's also a science or it's also a knowledge in which the person learns معرفة الأحكامة الشرغية التفصيلية it's a person learns معرفة الأحكامة الشرغية the person learns that jurisprudence and rulings المستمدة that is rooted from that is taken from المستمدة من أحكاء من أدلة التفصيلية which is taken from the أدلة التفصيلية that is where it's taken from and أدلة التفصيلية is what makes it different from وصول الفق وصول الفق deals with أدلة إجمالية comprehensive evidences whereas فروع الفكية deals with أدلة التفصيلية detailed evidences so فق is العلم بالأحكامة الشرغية الفرقية العملية المستمدة من الأدلة التفصيلية الأصول الفق is what أصول الفق is العلم بالأدلة الشرغية which then deals with three points which is أدلة إجمالية which I just mentioned and كيفية الاستفادة منها وحاله مستفيد I don't want to go into that too much because that's not what we're we're here to talk about so the second science that the person studies is فروع الفقية على مده بالإمام الشفري and many people this is the only one that they study and then they think that they've truly understood مده بالإمام الشفري or that they have become or they have the rights to be called صاحب ونفص in شفري so also is grounded and is mastered the مده بالإمام الشفري when the truth is that they haven't and I believe this could be said about all of the other مدهيب it could be said about مده بالإمام ماليك مده بالإمام بحنيفة مده بالإمام أحمد من حمبل and مده بالإمام ماليك شافري وماليك all of them it could be said about but because we studied the مده بالإمام الشفري and since we're talking about المده بالإمام الشفري we're just restricting to the now the third science that the person needs to know so he can be grounded مده بالإمام الشفري is قواعد الفقية قواعد الفقية is important that the person learns it by studying القواعد الفقية all of the subbranches شتات كثير so many subbranches that are scattered all over the place you won't be able to bring them together unless you study قواعد الفقية because the subbranches are too much and the lifespan of yours is very short the professor عاليزرما he said أعماره أمتي مابينة ستينة وسبقينة وقليل ومن يدور ذو ذلك that the lifespan of my umma is between 60 and 70 and need to go over it so you most likely are not going to name after 70 and this is too much you won't be able to master every فرق and have detailed understanding of it so the way to do it is by studying القواعد الفقية قواعد الفقية it gives you ملكة استقرائية it gives you the ability to have a principle and whenever a far comes up or a subbranche appears or something incident happens you've always got a principle in which you can bring it back to you the fourth is the person needs to study is فرق فرق الفقية so we mentioned أصول الفق you mentioned الفرق الفقية we also mentioned القواعد الفقية now mentioning فرق فقية فرق فقية means the differences between the فرق that you studied sometimes you see an incident or you see a a fara which seems to be similar to a particular one what is the difference you need to know the difference one from the other and we're scholars have written books in that we're going to see إن شاء الله يتعالى على مده بالمام الشافيق you will see the books that are written in it so you study the فرق the differences between the فرق الفقية that you studied what's the difference between this issue from this issue okay because knowing the differences will allow you to give each one the appropriate evidence but if everything is the same to you the rule is that you give and the evidence is that you come out with will be wrong the fifth one is إصطلاحات you have to study the terminologies that is used within the مدهب here the person studies تاريخ المدهب the history of the مدهب and the تطور the formation and development that the مدهب went through also the person studies the most prominent individuals within the مدهب okay and the person also studies the who within the مدهب are for example the محققين of that مدهب who are the people who we can say they have done تحقيق within the مدهب every مدهب has their ones we'll see them إن شاء الله يتعالى المدهب الشافيق number six is and the person should study it is تخيج الفروع على الأصول تخيج الفروع على الأصول means what it does for you is it connects أصول المدهب the foundation of the مدهب to the sub branch that we took it connects the two the أصول of the مدهب and it will connect it to the فرع the sub branch that's out there that is important that you study that number seven is جدن جدن is knowing to respond and defend the views and the opinions within the مدهب so the person learns إقامة الحجة ورد الشبه how to establish the evidences and how to also how to also reject the doubts that have been brought that's what general benefits you and it teaches you that number eight is خلاف خلافيات is the eighth one خلاف is what is today known as فق المقارب خلاف is according to the علماء المتقدمين the early generation the great scholars when they wrote their books they called it خلافيات خلاف means what we call today or what is called in universities is فق المقارب فق المقارب which is known as comparative خلافيات is the same it's comparative now you're comparing the مدهب with other مدهب you're comparing the مدهب what they hold according to a particular issue and what the other مدهب hold and you compare the views you need to read that as well and books that have spoken about those we will speak about soon number nine is افتاء والتنزيل the مدهب they have فتاوات verdicts that they've given in issues فتاوة verdicts that they've passed you need to read the books that are written on that and how they applied it on a particular issue and this will give you great understanding so reading the فتاوة books written by the scholars of the مدهب and we'll mention them insha'Allah وطعاله some of them بيدن الله الكريم and how they how they then placed those فتاوات on the particular issues how they did that it's very important that you also read books of the مدهب in that number ten is طبقات طبقات is the levels and this reading about طبقات the levels of the مدهب and the levels of the scholars of the مدهب is very important it's actually what the scholars they call it they call الروح المدهب this is actually what gives life to the مدهب and we'll talk about that insha'Allah وطعاله we'll talk about that in more details insha'Allah وطعاله so the way that i plan insha'Allah وطعاله to explain these ten different sciences that a person needs to know in order to master the مدهب is in the following way the person has to follow us the student has to follow two particular programs and two particular approaches two particular ways the first one is دراسة he has to study these books he has to study books in each and every one of those ten has to study a book or two and i'm going to mention more than that insha'Allah وطعاله also the person has to have وطالع the person has to read has to have time which they give to reading books written by the people of this مدهب so you have your own private reading so what i'm going to do insha'Allah وطعاله i'm going to mention the books that need to be studied and taken from a شيخ and i'm also going to mention the the books that a person needs to study and read sorry the books that the person needs to read alone okay i'll mention those insha'Allah وطعاله the first one is the برنامج الدراسة دراسة the program of studying and learning will start with صول الفق the first مرحلة the first level if you want to master the مدهب is that you study the كتاب الورقات with the شرح of جلال الدين المحلي you take the شرح of الورقات by المحلي محلي his شرح of الورقات is the best and he's an Imam in the مدهب okay he's a great Imam شرح of الورقات he has a شرح on الورقات which is called التحقيقات the student he studies that and the scholars they have placed حواشي on it and there are two حواشي that are on it that are a bit hard and there are two which i'm going to mention which are simple and easy the حاشية which is or the two حاشية which have been placed on the محلي that are complicated and that are hard is the one written by الجاوي wrote جاوي أحمد بن خطيب الجاوي رحمه الله you think his name is هي هذا الشاقان هي هذه الحاشية on the شرح بالمحلي اوصو ابن قاسي العبادي هي هذا الشرح الكبير and اوصو صغير which is حاشية for محلي شرح بالورقات but those two are very hard for a person to benefit from it he has to have تماكن في علم الممتق the person has to have studied علم الممتق he has studied some at least he shared a study the أخذريز كتاب سلم المنورق in order to have some understanding of ابن القاسم العبادي and الجاوي حواشي on the شرح of محلي but an easy حاشية that is in place on the شرح of جلال الدين المحلي is the حاشية of دمياطي and the second one is this is easier حاشية of الدمياطي is easier and also the حاشية of قليوبي both of them are also a حاشي placed on the شرح of جلال الدين المحلي on theورقات the first two that i mentioned which is الجاوي رحمه الله and also ابن القاسم العبادي this is a bit hard and for you to benefit from it you would have to have تماكن في علم الممتق but دمياطي is حاشية and also قليوبي is حاشية you can benefit from it as for the حاشية of دمياطي it's مطبور it's published i've seen it like i haven't come across the publication whether it's published or not i don't know of the حاشية of قليوبي i'm not 100% sure on that one so if you is you can go and find إن شاء الله تعالى that is very good should a person go and look at other شروح at this particular level at this level should they look at other explanations of الورقات or should they just stick with محلي شرح of الورقات i would advise the person to stick with the شرح of المحلي because it's very very benefit and it's very easy and محلي رحمه الله he also has the ability to extract so much benefit out of the book but if a person wants to look at other شروح of الورقات at this particular level then i would say if you want you can look at الامام الكاملية شرح or the شرح of ابنه لكن it's better as i said to just to just stick with شرح محلي على الورقات that's the first level okay and the hours that it should take you to study the شرح of المحلي on الورقات it should be 30 hours إن شاء الله تعالى it should exceed 30 hours the second level of أصول الفق so if you first level you've taken the شرح of جلديل المحلي on الورقات you've finished that the best طبع for شرح of محلي the best طبع the best publication is دارو النفاقس دارو النفاقس they published it in one volume that is the best one i've seen unless something came out recently the second level of أصول الفق the scholars they dispute on two books the first one is اللمع written by إزحاق من إبراهيم الشيرازي رحمه الله تعالى or the غاية الوصول إلى شرح الوبب الأصول بأبي زكريا رحمه الله زخ يلاف amongst the scholars at this level should a student of the مدهب should he take اللمع by إزحاق إبراهيم الشيرازي or should he take the شرح of or should he take the غاية الوصول إلى شرح الوبب الأصول by شيخ الاسلام زكريا رصاري رحمه الله شيخ الاسلام ببنوطينيا he praised the كتاب اللمع بأبي زحاق إبراهيم الشيرازي he praised it greatly and he said that اللمع بس حق الشيرازي he really hasn't taken the طريقة المتكلمين أصول الفق his book as you would know or you should know is that كتب أصول الفق the latest stages started to become tainted with what is known as علم الكلام they started to emerge with أصول الفق علم الكلام which we don't tend to find in the early books of أصول الفق like الرسالة by رمام الشافقي with the رواية وربيع مسلمان المرادي وده كتاب الفقي والمتفقه بأي خطيب البقديدين those great scholars they wrote أصول الفق based on كتاب وصبنا but then what came after that you tend to find that they mixed it up with علم الكلام and they add like the مصتصف أبو بحمد الغزالية like that و لذلك فوست ابن القدامة المقديس يرحم الله when he read and he stood over the كتاب المصتصفة by بحمد الغزالي it forced him to take out so much things and summarize it and organize it and write it differently to the way that أبي ححمد الغزالي wrote it and he called it روضة المناظر و جنة المناظر which he took out of it علم الكلام that was in it from أليمان أبي ححمد الغزالي لكن أبي صحيحة الشي يرازي كتاب النمع شيخ الإسلام يطمئه also the غاية الوصول إلى شر حلوب الوصول the author زكالية أنصاري he's word and the way he talks it's actually very complicated for a student to understand it he's the كلام is full of الغاز and full of لغس it's a lot of times it seems like it's riddles not to mention that the كتاب أصلاً الوصول أصلاً was taken from or summarized from the جمع الجامع by تاجدين السكي الجمع الجامع by تاجدين السكي as تاجدين السكي mentioned he took from he took the جامع الجامع from a hundred لعب from a hundred different أصول الفقبوكس so جامع الجامع is a summary of a hundred books of أصول الفقبوكس and then what did an Imam and تاجدين السكي when he wrote his كتاب جامع جامع by the way when he wrote it he said that no individual can come after and summarize this book because he said under every letter of this book it signifies information that you cannot drop word out of it let alone you cannot drop a letter out of it let alone a word so زكري الانصالي رحم الاشيخ الاسلام زكري الانصالي he went forward to that challenge he said okay let me try and he tried to summarize جامع الجامع by تاجدين السكي and he called it لوب الأصول and to be honest when he summarized he got rid of vital information that was needed so the scholars they said that his summary wasn't as he wanted to fulfill rather he dropped out information that was vital and then what he did was when he wrote لوب الأصول he felt the need to explain it he felt the need to explain it and he then explained it رحمه الله تعالى and his explanation is very good i personally believe that if you have the strength and the ملكة and you're mashaAllah very enthusiastic and concituous and you're a person who's dedicated and aspirations are very high that i would definitely tell you to go for the ضاية الوصول إلى شرح لوب الأصول by زكري الانصالي رحمه الله لكن إذا كنت لا تحمل ذلك دعونا نقوم with لومع باي اليمام الاسحاق الشيرازي رحمه الله تعالى that's the second level the third level that we come to is after the person has done the first level of studying شرح الورقات باي هو محلي جلالدين المحلي and then the second level the person studied in that they study إذا اللومع باي بسحاق الشيرازي or the غاية الوصول إلى شرح لوب الأصول by زكري الانصالي the person who studied the third level the third level the person they take the the kitab البدل الطالع في حل جمع الجامع this kitab البدل الطالع في حل جمع الجامع is written by جلالدين المحلي there is another shah like this with this name with this exact name which is known as البدل الطالع في حل جمع الجامع with the same name written by خطيب الشربين رحمه الله لكن when i compared the two and i looked at the two it seems that the بدل الطالع في حل جمع الجامع by جلالدين المحلي is better and i don't want to go into the reasons right now but this is better and it has a publication which is actually very very good that a student of knowledge can buy and this is with the تحقيق of مرتضة دارستان مرتضة دارستاني is from دارستان he did تحقيق of the kitab and it's very good if you buy it with that publication you benefit إن شاء الله تعالى the best حاشية that was placed on the البدل الطالع في حل جامع جمع by جلالدين المحلي is the حاشية of العطار لكن again حاشية العطار it needs a person to have so that's not very good also that شرح is a bit hard but that حاشية is a bit hard حاشية of العطار the حاشية العطار is actually very complicated and it's hard for a student to truly understand it so it's best that the person goes and he reads the حاشية of البلناني البلناني is حاشية العلافة البلناني is actually better and easier أن يمنح تحقيق تدقيق he's actually a great benefit in that regard and it's easier for a person to understand here now once the person has done those three levels الفق على مده بالإمام الشافرين what's now open for you is المطالع you've done the first part which is دراسة you studied it with a teacher a teacher taught you those books he went through with you now what's open for you is to read them what you study is four ummahat four ummahat books and i'm going to mention all of those levels of those ummahat which you sorry you need to read by yourself you just need to do مطالع حر you sit you organize your time and you start reading them and you benefit you extract benefits from them and when you're reading them you buy a notebook you get a pen and you take these books and you try to summarize it number two is you try to rewrite the content page for your own self once you've done that you summarize those books and you've written the content page for it then you can say that i've understood this book and i'm going to mention these ummahat in four levels the first level the person who tried to read the also the person who tried to read التقريب والإرشاد by قاضي أبيض طيب قاضي أبيض طيب التقريب والإرشاد a person who tried to read the fourth one is and the fifth one is that's the first level this is the first level of the ummahat books that you need to study the second one is and also the that's the second level of the ummahat that you need to do the third one is and also the after that you go to the fourth level of the ummahat that you do is after you've finished those four levels and you went through those four levels in مطالع reading the person should go for the is comprehensive books which are called كتب التحقيق في الوصول these books are meaning the person would become be able sorry to say that this view is stronger or this opinion is stronger in قواعد الوصولية once you study these three books the first one is and the second one is and the third one is once you read those three books you've now reached that you've really taken the gist of what that's the first sciences from the 10 sciences is a person needs to know if he wants to ground himself and as you can see this shows us that knowledge is it's more than what we think it requires and it requires patience and it requires it's not going to the google search taking information from there and then thinking to yourself that you've understood and the second which is I'm going to leave because I want to make that one a discussion itself I want to go through the books of where they were originally taken from and then I will talk about which of those books does a person needs to study and then I will talk about those which the person needs to do he or she should read so let's put the let's put our pause for now and let's go into the third point which is القاعد الفقية القاعد الفقية as we said before the person should try to we've already explained what القاعد الفقية is you should know by now عمر القاعد الفقية the person should try to insha'Allah its focus on three books these three books will suffice you and all three of them you should try to or the first two you should study with the sheikh the first two you should study with the sheikh and the teacher should go over with you the first one is إضاح القاعد الفقية للطلاب المدرسة الصولتية this kitab is written by عبدالله بالسعيد الحظرمي الشحاوي رحمه الله ورحمة الواسعة he was a teacher he was a modelress إلى المدرسة الصولتية في المكة المكرمة he used to teach them and he authored this book this kitab is القاعد الفقية the author wrote it he made it two babs and a khatima two chapters and a conclusion and he of course started with القاعد الفقية the five القاعد الخمسة الكبرى the five agreed upon قاعد he built those five I would buy that kitab if I were you and I would go over it with the sheikh the best taba'a for that kitab is دارو الضياء دارو الضياء the best publication I have seen so far on that book the second kitab that I would say that you should try to read is الأشباه والنضائي لتاجدين السوكي the reason is because تاجدين السوكي is earlier than تاجدين السيوطي سيوطي has أشباه والنضائي as well and it's the أشباه والنضائي باية جلال الديل السيوطي so I said there are الأشباه والنضائي باية تاجدين السوكي and there's also أشباه والنضائي باية جلال الديل السيوطي سيوطي of course came after تاجدين السوكي was earlier and the earlier the better but the أشباه والنضائي باية جلال الديل السيوطي is the أشباه والنضائي وإبنو جيم الحنفي رحم الله تكفر he actually used the أشباه والنضائي and of course other books of the فق الحنفي he used it and applied it in his أشباه والنضائي but he really used جلال الديل السيوطي وإبنو جيم الحنفي الشرح of أشباه والنضائي because أحناف are the biggest مدهب in terms of number and they are very strong or they are very enthusiastic of تصبيف and كتابة writing and authorship أشباه والنضائي باية سيوطي which then was made into poetry which is الفرائد البهية ألا كل حال بأهدل ألا كل حال I wouldn't advise the student to focus too much on these books of القوائد الفقية because they can suffice you if you just take a little number إضاح القوائد الفقية لطلاب مدرسة الصولتية by الشيخ عبد الله وسعيد اللحجي الحظرمي and then you take أشباه والنضائي by تاج الدين السبكي and then after you do those two with the sheikh you go and you start to read the كتاب المجمع المدهب في قوائد المدهب by صلاح الدين الكيكلد رحمه الله his one you do and if you want the best publication for that then you should try to get the وزارة أوقاف of Kuwait they published the المجمع المدهب في قوائد المدهب by and this kitab by صلاح الدين الكيكلد by رحمه الله الشافري you find in it ما ليس عند غيره which you will not find with others من مباحث ماتعة some beneficial issues in them and this kitab by رحمه الله و تعالى because he is an Imam in the حديث of the Prophet ﷺ he was the Imam he was grounded in حديث and he was also grounded in قوائد الفقية so his book came out with but a lot of people don't know it and they don't really read it especially a lot of brothers who study هو شافري when it comes to قوائد الفقية you see that they really jump to reading the قوائد which is no doubt a great book the قوائد تقرير القوائد و تحرير الفوائد I think he called it and the قوائد الفقية is very great and it's beneficial لا شك ولا ريب but but he's a hubbly in Medhap so the Talib should try to first of all read the Qutb in Medhap and master those the fourth from the 10 sciences that the person used to master is الفروق الفقية الفروق الفقية we said is that the person learns the differences in الفروق الفقية الفروق gives you ملك and the ability to really know the differences that are in what that are in فيق issues for example you look at issue it seems similar to another one you would know if this issue is actually the same or if it's different and if it's different then where is it different because knowing the differences allows you as an individual to give the accurate ruling and your answers would be more accurate the مخطي to go through is by محمد الجواني عبداللعباليوسف الجواني he's the father of who he's the father of عبداللعباليوسف الجواني عبداللعباليوسف الجواني the author of the kitab الورقات he's his father كي he's called عبداللعباليوسف الجواني عبداللعباليوسف الجواني عبداللعباليوسف الجواني عبداللعباليوسف محمد his father is an imam his father is an imam his brother he was called عصحاب الورق he was called ويهتكسبة الفروق الفقية بمحمد الجواني م the students of knowledge buys the fit science تخريج الفروع على الأصول تخريج الفروعي على الأصول and we already mentioned what it means تخريج الفروعي على الأصول تخريج الفروعي على الأصول is we said it's the relationship between أصل المدهب the foundation of the مدهب and the the the you have here what is the relationship معها. هذا هو التخريج الفروعي على الغصول. السماء على هذا الموضوع يجب أن ي لهكي تبا التمهيد في تخريج الفروعي على الغصول با الإسنوي أو الأسنوي. I've seen both ways it being said. Some people they say الإسنوي and some they say الأسنوي. And I haven't come to the conclusion of which one is the right way of saying it أو دائما يكونون سرائعين. لكن كما ترى يكونون سرائعين سرائعين. السنوي أو الأسنوي هي إذا كتاب كنت التمهيد في تخريج الفروع على الأصول. كنت التمهيد في تخريج الفروع على الأصول. يظهر إذا كان ذلك مع قاعدة تجد التجد. فما تجد تكلمتك أنك يجب أن ترد تبيع أنت.  مع أقوال المدهب الماليكي يقوم بمدهب الماليكي لن يفعل أن يردون أخر أصبحت في أخر العسلات لتأخذ أصبحت مدهبك مثل ما يفعله هنا now مفتاح المصول إلى بناء فرور عالمصول ولكن مع المالية أنه أولاً يردون مع الشيخ التبهيد في تغريج الفرور عالمصول بأسلوي أو الأسلوي ربال 6 سايت إيز تاريخ المدهب ما يفعله هو إصطلاح كما يفعله وقبل أن أقوم بإصطلاح ومن ثم يفعل تغريج الفرور عالمصول ولكن أصبحت مدهبك أصبحت مدهبك أصبحت مدهبك يمكن أن أن يمug�� بما يقوم بإصطلاح المدهب ومدهب المدهب yet who are the Muathamine who are the people who rely on within the madhab and also the Khikul Ibarat the Ibarat in the madhab that I used and matchiston the Mughtar Hakil Advise you is a Kitab that ... I loved it I benefitted a lot from it it's the Kitab that is more important than a Qisli It has been premium in the shafiq إنه كان المدخل إلى جراسة المدهب الشافري. هذا الكتاب جيد. يجب أن تفهم بشكل جيد about تاريخ المدهب. تاريخ المدهب. ويجب أن يذهب through the formation. يخبرون عن استلاحات والتاريخ المستخدمة يخبرون عن who are the leaders. ومن who are the people who are relying on within the madhab. يخبرون عن ذلك. يخبرون عن وين الامرات. البعض المستخدمة التي يخبرون عن هذه المدهب. يخبرون عن سيارات والكتاب جيد. يفهم عن ذلك. لديك الكتاب بشكل مخطوط. يتتخبرون عن ترشيح ويخبرون عن ترشيح ويخبرون عن ترشيح ويخبرون عن سبك. ويخبرون عن تجدينا السبك. تاجد دين السبكة رحمه الله تعالى يوجد فيه فق عبارة المدهب التي تبحث عنها و.. إذا تذهب إلى الإنترنت يجب أن تجد مخطوط على أحد of the websites that I downloaded it from it's very good يوجد فق عبارة المدهب يمكن أن يتحدث ويوجد تطبيقات مفيسة to be honest but the book until now it's مخطوط and it requires حقيقة 10 somebody to come until you do the حقيقة of the book also if you look at the مقدمة of the كتاب نهاية المطرب في دراية المدهب بمعالي الدويلي the مقدمة by د. عبد العبيمة ديب in the beginning he also has in there some historical development or formation of the مدهب he mentions it there he talks about the terminologies that I use within the مدهب and etc also if you buy the كتاب الفوائد المكية باية علوي وصقاف رحبه الله و تعالى a person can benefit from them there are other books that are also beneficial that a person can benefit from now we are going to go into the seventh one that a person should look into now we are going to go into the seventh science that a person should study and learn if he wants to be grounded in the مدهب of إمام الشافيلي and that is الجدل الجدل جدل as we mentioned before by studying جدل the person he learns or he benefits in جدل the ملك the ability of إقامة الحجر to establish evidences ورد الشرح and to also repel and dismiss and dispel داوسة I'll go forward جدل that's what it benefits you if a person studies جدل that's what he will be able to do the book that I would advise is البعولة في الجدل by عبس حق الشرازي that's very beneficial and the chef himself he tried to summarize he tried to summarize بحق الشرازي and he tried to make it المرخص في الجدل لكن it is بخطوطة which إن شاء الله يطبعوا قريبا إن شاء الله hopefully it's going to be published soon it's been worked on as a رسالة جامعة علمية I think دكتورات it's been worked on so I hope it will be published soon بإمالي الكريب I hope it will be published soon بإمالي بإمالي بإمالي الكريب لكن البعولة في الجدل بألسحق الشرازي is very good and it's good because هي على طريقة المتقدمين and it's on the way of the early generation of the فقهاء الشافرية the eighth science is الخلافيات and I already mentioned that the خلافيات is what we call today فيق المقارن we call it today فيق المقارن comparative فيق three books are one I would advise the person to look at number one is الدورة المضية في مواقع فيه الخلاف بين الشافرية والحنفية مش بيطبق أبي معالي الجويني the second book is الإصطلاب في الخلاف بين الإمامين الشافرية وابي حنيفة لأبي مضفر السمعاني and the third one is النكة في الخلافيات لأبي تحق الشرازي so the first one is written بأبي معالي الجويني the second one is written by أبو مضفر السمعاني ومضفر السمعاني was an Imam in the حنفي مدهب 30 years he was a حنفي and then he left حنفية that became a شافرية for 20 years and so he wrote a book which he called الإصطلاب في الخلاف بين الإمامين الشافرية وابي حنيفة and the first one is من مضفر السمعاني he has طريق عجيمة in bringing points forward especially if you read his كتاب القوات قوات علادلة you see that he has نفس في أصول الفق grounded and you can see his understanding of مدهب الحنفية is amazing رحمة الله رحمة رسعة the 9 science that the student should definitely try to read and study is الفتاوة والتنزين and this is of course not something that a person a student of knowledge will study with a شيخ this one is مبالع a student read himself and he goes over himself and he studies it alone on his free time and the books that I would advise a student to read الفتاوة and the you learn the values are given and how they been applied of incidents of situations I would say read the فتاوة القادي القادي القادي القادي الفتاوة القادي القادي الفتاوة the الفتاوة الفتاوة الفتاوة and the the الفتاوة the الفتاوة الفتاوت هذه you apply then night المجموعة التي يجب أن تشاهدها هو باباقات الأصحاب باباقات الأصحاب is the levels of the imams of the madhab and this will benefit you when it comes to مساء المترجيح if you want to strengthen the views of the scholars and who do you give presidents to over who والداليكة الإمام النواوي who is in his نمقدمه في كتاب تهديب الأسماء واللغات when he talks about the importance of knowing the tarajim of the scholars he mentioned that one of the benefits of learning the scholars in their biography is that when they oppose one another and they differ on issues you would know who do you want to put forward and whose speech you give presidents to over who he mentioned that because his كتاب تهديب الأسماء واللغات as you can see from the name it deals with two things the first thing is the tarajim biography of scholars and their names and how it's pronounced and how it's written and it's also a tarajim اللغات which is it's like a قاموص it has the definitions of words the books that you should try to read or the book that you should truly give a lot of importance to is سبكي's كتاب طبقات الشرفرية الكبرى if you've read that that would be good enough for you but if you have free time to add more on to it then try to read إبلو هداية الله في الأسييني he's طبقات الشرفرية and also the طبقات الشرفرية با عبدالله إن شقاوي لكن as I said طبقات الشرفرية الكبرى با تهديب سبكي رحمة الله سفايسي here the student of knowledge has finished the program the program for دراحة to study the manhap those are the 10 sciences when those 10 brothers you study them as we mentioned before and you learn those 10 you now deserve to be called شرفرية or you now deserve to be said about صاحب و نفس الشرفرية you are grounded within the manhap and as I said to you before this is not unique for the شرفرية manhap alone it's something that can be said about the other manhap it's something that can be said about the other manhap إن شاء الله تعالى in tomorrow's session I want to speak about الفرور عالفكية which I haven't touched on I only mentioned 9 الفرور عالفكية is missing from me what I want to do إن شاء الله تعالى is I want to give you the تسلسل بعض الكتب المدهب I want to speak about some of the madhap books that are written the order that they were written in how they came out from each other and I will also إن شاء الله تعالى at that point I will mention the tarjama and the biography of ألمام الشفل and I will also mention the tarjama but in a summarized manner of ألمام النوي I will do that إن شاء الله تعالى and I will also mention a summarized tarjama of the ألمام الرافعي رحمه الله إن شاء الله تعالى that will be the conclusion of our session into the introduction of ألمدهب الشافغي how to study it and how to learn it anything which I have said that was wrong or incorrect is from me الشيبان أن الله has this message of free from it سبحانك الله وبحمدك أشهد أن لا إله إلا الله استغفروا وكواتوه إليه


Ssssssssssss not a s-drunk. When I was a kid, I was a huge fan of fighting games. I loved everything from Street Fighter II to Mortal Kombat II, to the art of fighting arcade game that my local video update store had. And I also loved X-Men. I was huge into the comics in the early 90s, so what I wanted more than anything was an X-Men one-on-one fighting game. I even wrote a letter to Nintendo Power begging someone anyone to make this game. It didn't even need to be anything original, just a Street Fighter style game, but with mutant powers. Well, it turns out some other kid wrote a letter, only they asked for a fighting game starring DC characters, because what we ended up getting on the Super Nintendo in 1995 was Justice League Task Force, made by Sunsoft and Blizzard Entertainment. Okay, there probably wasn't a kid writing a letter involved, but that's how I perceived it back then, and man oh man I was disappointed. This was exactly the kind of game I wanted as a kid, just with X-Men instead. And yeah, for better or for worse, this is essentially a Street Fighter II clone made at the time to specifically cater to fans of the DC Comics universe. There's nothing newer or anything spectacularly original here, and there doesn't really need to be. To this day, the appeal of this one is pretty simple. Do you like Superman, Batman, Wonder Woman, Aquaman, Green Arrow, and The Flash? And do you like fighting games? Then you'll probably dig this one. You can also play as the villains like Dispero and Darkseid, which is cool. And all the pertinent locations are here too, like Gotham City, Atlantis, and Metropolis, complete with stuff that gets smashed if you get thrown into it. Like I said, the controls are very simple if you're used to Street Fighter-style games. For instance, Batman's Batarang is the same as Ryu or Ken's Hadoken. He also has a grappling hook maneuver where you roll the bottom of the D-Pad from front to back before kicking. And it's the same thing with Wonder Woman. Her Hadoken move is a lasso and kick, and she can also produce a shield with another simple move as well. Every character is like that. And I guess that's the main flaw here. The fighting combat here is just more of the same, so it's kinda boring. Take a game like Teenage Mutant Ninja Turtles Tournament Fighters from Konami. That's another game that, on the surface, looks like your typical licensing cash-in, but the combat is actually really well done, because while the moves feel very familiar to the Street Fighter-style, it's not a total rip-off, and there's some new and original stuff thrown in, plus each character has their own unique range, size, and speed. Justice League Task Force? Not so much. Every character has a very similar feel, size, and all have the same inputs. Another big flaw here, however, is that the special move inputs are inconsistent. They don't always work as advertised, and this is especially annoying considering the computer can rattle off three straight moves, no problem. So yeah, this game, when playing against the AI, is really freaking tough. There is a story mode here, so you can pick your superhero and go through a gauntlet of fighters before a final showdown with Darkseid. Or you can just play the computer one-on-one, or of course play a second player one-on-one. There is a Sega Genesis version of this game as well, and while it plays pretty much the same way, there are some key differences. There's different backgrounds, certain characters like Wonder Woman have more moves, and you can also adjust the combat speed from slow, normal, or fast, and that's really a nice touch. The thing is, I still prefer the Super Nintendo game because the special move inputs are even more inconsistent, to the point that you just forget about using them and start button-mashing. Anyway, going back to the beginning, I did eventually get my X-Men fighting game, Children of the Atom for Arcade, and later Sega Saturn in PlayStation, but as a kid, I still would have loved an X-Men fighting game for Super Nintendo, even if it turned out like Justice League Task Force did. What I mean to say is, if you dig this game, I get it. It's really fun to play as these superheroes kicking each other's asses with special moves, so if you're a fan of DC Comics, you'd like this one. But if you're strictly looking for a fighting game, this one is a disappointment. And I gotta say, if you're looking for an under-the-radar fighting game, you're better off with something like Teenage Mutant Ninja Turtles Tournament Fighters, but Justice League Task Force, eh, it's just okay at best.


Well the fundamental object of linear algebra is the matrix. So this leads naturally to the question. What is the matrix? And the matrix is just an extension of the vector concept So we can think about this as an n tuple of m tuples So I have some basic tuple and I'm going to take a set of them So for example vectors are tuples. So here is a vector and both of these are three tuples So I have two vectors and so I can take the two tuple of vectors v u and that's going to give us a matrix It's convenient not really necessary But it certainly makes it a lot easier to look at a lot easier to interpret To have one set of vectors written out horizontally and the other set written vertically And so for a variety of reasons mathematicians choose to write the base vectors vertically So here's my first vector v one three negative two We're going to set that up as a column and a second vector one negative one four And I'm going to set that up also as a column So now remember tuples do have an order to them So it does make a difference whether I put this one first or this one first and again I've chosen to put this one first this one second Also to keep the lines of text from running into each other We also as with tuples will throw a set of parentheses around to indicate that I now have a matrix Now there's a couple of terms that we use when we talk about Matrices and so we have the dimension of a matrix That's going to be n by m where n always refers to the number of rows the number of horizontal rows and m refers to the number of columns the number of vertical columns So that's how to mention if I have a matrix a the entries of that matrix are going to be usually lower case the same letter ij where ij is the value in the i-th row jth column Now if i and j are Numbers which they are because they're telling us for example third row fifth column The one problem with this particular notation is that if we write that those tend to look like a single number So we often see the notation a i comma j to express the entries of a matrix And one important idea given any sort of matrix a the entries a i i The entries where the i and i the row and column values are the same these form what's known as the main diagonal of the matrix So for example, let's take a matrix that looks like this and we want to describe the dimensions and find a couple of entries Including the main diagonal so the dimensions correspond to the number of rows and the number of columns So we count them so this matrix has one two three horizontal rows and one two three four vertical columns So this is a three by four matrix again remember row always goes first column always goes second Now again the entry a ij is going to be the value in the i-th row jth column So when I find this entry a three one, I'm looking at the entry in the third row first column So that's going to be one two third row first column that entry is going to be eight Likewise this entry a one comma three well here I've split up those That location so this is still first thing is the row second thing is a column This is the first row third column and so first row is this one third column over that gets to be the entry negative one so a one comma three is going to have value negative one a Three five is the one two third row one two three four fifth column entry except there isn't any And finally my main diagonal those are going to be the entries where the row and column number are the same So that's a one one a two two a three three so I can pick those off first row first column is three Second row second column is four third row third column is going to be negative one And there isn't going to be any entries after that


I was standing in a schoolyard in the Democratic Republic of Congo. In the midst of chaos, conflict and misogyny, this community schoolyard represents a new start, a haven, a clean slate. For hundreds of previous child soldiers, this place is remedy from a lost childhood. This place is protection. The mothers who initiated the project overcame tremendous challenges for years. Their success today is proven by the fact that many of their employees are ex-child soldiers who went through their program. That was beautiful to see. A work from A to Z, a work from slavery to freedom. This is protection and this is why we're here today.


In the last class, as we have seen that, I was explaining about consciousness and creativity, I was explaining in respect to creativity, human and machines and how can we ascribe creativity to machines and is there any machine creativity or not. In order to prove that, whether of machines and creativity or not, we have to discuss about the consciousness and creativity. But in this second lectures on creativity, human versus machines, deals with the problem of the relationship between creativity and consciousness. There are many philosophical problems which can be raised in this connection. What is consciousness? What role, if any, does consciousness plays in the explanation of creativity? Here, I am not arguing whether machines or robots have consciousness or creativity, which we have already discussed in the last section. But in this section, I want to show how consciousness and creativity goes together. And what role consciousness has in a creative act? Philosophers have treated consciousness as a mystery for a long time. In the recent years, researchers from diverse fields like psychology, neuroscience, computer science, physics, etc. are showing interest in the subject and are coming forward to share their findings with others. Consciousness is very much related to the creative activities, because a human being cannot be creative without being conscious. This does not mean that a man who is conscious is necessarily creative, but consciousness is an essential feature of the human mind. If consciousness truly is such an essential feature of our mind, then the question is, is it, definitely, there are no universal accepted answers to these questions. We are still in search of a true theory of consciousness. Consciousness, all we know about consciousness that it is a phenomena which cannot be measured or observed or experienced in public, because it is a subjective experience as we have seen. It can be known only from a first person perspective, but not from the third person or scientific or objective perspective. Because the self is the subject which feels, thinks and perceives. This is the qualitative character of the human experience. Thomas Nagel, one of the profounder of this thesis on consciousness, he says that an organism has conscious mental states if and only if there is something it is like to be that organism, something it is like for the organism. We may call this the subjective character of experience. All experiences, therefore, are essentially subjective. As Searle has argued, subjectivity is the most important feature of the conscious mental state and processes. According to him, the conscious mental states do not have objective criteria and so are essentially first person experiences. For him, subjectivity is an ontological category. Searle puts it in this way. When we realize the world with this in our eyes, we cannot see consciousness. Indeed, it is the very subjective of consciousness that makes it visible in the crucial way. If we try to draw a picture of someone else's consciousness, we just end up drawing the other people's. Perhaps with a balloon growing out of his or her head. If we try to draw our own consciousness, we end up drawing whatever it is that we are conscious of. According to Searle, for the first person phenomenon of consciousness, it is irreducible and so cannot be explained objectively. It cannot be observed the way objective phenomena are observed. He comes to this conclusion by the following reasoning that the notion of observation of seeing something works on the presupposition that there is a distinction. There is a distinction between the thing seen and the thing seeing of it. But for observation, there is simply no way to make this separation. Any interpretation we have of our own conscious state is itself that conscious state. Now we have to explore what role, if any, does consciousness play in the explanation of creativity. In general sense, all conscious beings are creative because creativity is a feature of consciousness. We human beings manifest or show our creativity in our day to day life. For example, writing poems, musical compositions, scientific theories, painting and many other things are creative acts. This also shows that creativity is an essential feature of mind or consciousness because creativity presupposes that the creative being is conscious. There are many creative ideas which have followed from human consciousness. For example, creating computer or robots is an unexpected use of everyday objects that could have happened before. These machines have been created by creative minds. They themselves cannot be creative because they lack consciousness. Creativity is itself mystery which cannot be scientifically explained. As Borden writes, creativity is puzzle, a paradox. Some says a mystery. Inventors, scientists and artists really know how their original ideas arise. They maintain intuitions but cannot say how it works. Creativity is due to human intuitions which is beyond the scope of scientific investigation. Thus intuition is itself a creative process beyond the realm of scientific investigations. As we have already discussed, there are two kinds of creativity. Psychological creativity or Pe creativity and historical creativity or H creativity. There are some important features on creativity that I am not going to repeat here. But I am going to explain in comparison to human creativity and human consciousness. Now, we have to see machine consciousness and creativity is derivative. How the machine consciousness and creativity is derivative? The key words here are machines, consciousness and creativity. Now, it is entirely possible that the meaning of these words may change. Consequently, the statement involving them may no longer stand in the same logical relation to the other statement as they do now. This may occur for a variety of reasons. However, moving beyond the reasons for the time being, it can be asked whether it is possible for a machine to do self-conscious. The user answer is no. Woodenstein makes the following remarks while answering these questions in his philosophical investigations. He says, only of a living human being and what responsible behaves like a living human being can one say it has sensations. It sees, is blind, hears, is deaf, is conscious or unconscious. Again, he remarks, we do indeed say of an inanimate thing that is in pain. When playing with dolls, for example, but this use of the concept of pain is a secondary one. Imagine a case in which people ascribe pain only to inanimate things, pitide only to dolls. Thus, only of what behaves like a living thing can we say that it is conscious. This claim connects consciousness with life, but not with what constitutes life rather than with what manifests or express it. A living thing might, therefore, in principle qualify for the ascription of consciousness. So, long as it behaves like a living conscious thing, we are so prone to count the robbers of science fiction films as conscious beings, because though they are not alive, they act as if they are, as if they are. We cannot make a conscious stone, because the stone does not behave in a way we recognize as experience of its supposed consciousness. However, it may be claimed by some that machine can examine their own mechanism. Artificial intelligence programs, for example, suggest that their program have inbuilt mechanism to examine their own mechanisms. For example, as we have seen the movie on i-Robot and of Spider-Man 2 and many other movies which are based on artificial intelligence, and there you will find some kind of self-gama mechanism in the robot. And that shows that the self-gama mechanism is sufficient to explain the self-consciousness according to artificial intelligence scientist or machine intelligent scientist. The field of machine intelligence, a devoted in large measure to the goal of reproducing mentality in computational machines. So far as the program have been limited, but supporters argue that they have every reason to believe that eventually computers will, too, will have minds. It is easy to say that machines have consciousness, because it is logically possible to design and build computer-based machines that are intelligent and can read meaning in symbols. This is to say that intelligence is not necessarily embedded in living organisms, but many occur in a computer system based on silicon. One of the important strong claim is that any physical system that is capable of carrying out the necessary processes can be meaningfully intelligent. Hence, it is very easy to say that a machine has intelligence, because it performs important tasks like live human beings. It is hard to believe that machine is conscious, because there is no conscious effort in machines that is there is no subjective experience of machines. Now, we have to face the questions, is it possible that unintelligent machines could give rise to an intelligent conscious experiences? Consciousness is defined as the having of the perception of thought, feeling and awareness. It is the basic presupposition of all that we do in our working life. It is something we know directly. From this point of view, the machines are not conscious the way human beings are. As David Chalmers claims, one of the founder of non-mechanistic concept of mind in his book on the conscious mind, he has explained about this and that. The subjective quality is the consciousness is something the subjective quality of experience. He says that consciousness has subjective quality of experience. Consciousness has subjective quality because the subjective experience is a mental state. It is i who feels the i. The i possesses the central problem relating to consciousness. The i is not a part of the body, but it is more than the body. This is to say that the i is distinct from the body. This qualitative feature i is treated as the subjectivity of consciousness. That is why consciousness is defined in terms of qualitative field of experience or qualia and on which we have already explained, but I will be discussing in relation to creativity. Furthermore, as we have already seen, consciousness stands for an internal aspect. Since there is something, it feels to be like a cognitive agent. This internal aspect is conscious experiences. We know perfectly well that we are conscious of things around us, including other people, but we do not grasp consciousness itself. However, it is this common features, consciousness which may be said to be the central element in the concept of mind. The distinction between conscious and unconscious things, the fact that we cannot draw a line between the non-conscious and the conscious is similar to the fact that we cannot draw a line in the spectrum where blue ends and green begins. That we cannot draw a dividing line does not mean that there is no difference between the two extremes. It is the central issue in philosophy to draw the dividing line between the conscious and the unconscious.  Intentionality is a unique characteristics of the mental phenomena. This is because our consciousness is always consciousness of something. As all puts it, intentionality is that feature of certain mental states and events that consist in their, in special sense of these words, being directed at and being about, being of or representing certain other entities and state of affairs. Assault shows that all our conscious experiences are not intentional in the sense that there may be conscious experience which are not about anything to particular. of or representing certain other entities and state of affairs. Sol shows that all our conscious experiences are not intentional in the sense that there may be conscious experience which are not about anything to particular. Sol writes beliefs, fears, hopes and desires are intentional. But there are forms of nervousness, relations and undirected anxiety that are not intentional. Thus, intentionality is not the same as consciousness because once feeling of a sudden happiness or relation may not have any cause and so that a person may not able to cite the intentional referent of his or her happiness or relation. For example, if I have a fear or desire, it must be a desire, fear of something. Sol thus argues that conscious state in general are intentional in character. This intentionality already Prof. Ranjan Pandah has explained in his lectures and I will be explaining this intention in respect to creativity and consciousness. The intentionality of mental states relates the intentional state with state of affairs in the world. According to Sol, intentional states represent objects and state of affairs in the sense of represent that speech acts represent objects and state of affairs. According to him, just as there is a distinction between the propositional content and the illusionary force in a speech act and in the same way in the case of intentionality, there is a distinction between the representational content and the psychological mode. As we have already discussed that the instrumentalist reduce intentionality to mechanical processes. According to instrumentalists, we can attribute intentionality to a mechanical systems. Since the machine can have an intentional stance, as Dennett points out, the definition of intentional systems I have given does not say that intentional systems really have beliefs and desires but that one can explain and predict their behaviour by ascribing beliefs and desires to them. Again, Sol has argued that intentionality cannot be reduced to the causal processes in the brain since it is a part of consciousness. Intentional and mental phenomena are part of our natural biological life history. As Sol puts it, intentional phenomena like other biological phenomena are really increasing feature of certain biological algorithm in the same way that metosis, meiosis and other secretions of bile are really increasing feature of certain biological algorithm which we have already explained some of lectures. For Sol, human beings have certain intrinsic intentional states which are caused by processes in the nervous systems of these organisms and they are realized in the structure of these nervous systems. He advocated that what is called biological naturalism according to which mind is really real in the natural world. This entails a form of property dualism in the Cartesian traditions which accept mind as an emergent property of the natural order. Like John Sol, David Chalmers also has explained, argued that no reductive explanation of consciousness is possible because consciousness logically does not supervenient on the physically fact. According to him, a consciousness is naturally supervenient but not logically supervenient on the physical facts. His argument is that consciousness different from all other properties including biological properties such as life. For example, in the case of a Jumbi though they are physical features of a human organism yet it lacks consciousness. According to Chalmers the logical possibility of Jumbi seems equally obvious to me. A Jumbi is just something a physical identical to me but which has no conscious experience. All is dark inside the physical identity between a Jumbi and a human being does not entail the Jumbi being conscious thus we have to accept that there is an explanatory gap between physical processes and mental processes which we will explore in the next sections. According to strong artificial intelligence the machines like computers have intelligence though they have no consciousness but the question is do computers have intelligence in a derivative sense but that does not make them have conscious intentional experience. This raises possibility that intelligence cognitions and information processing do not require consciousness. If machines are not conscious it does not mean that human beings are not conscious it is consciousness which makes the distinction between mind and machines. And again it is consciousness which accounts for the first person or subjective experience. Machines lack consciousness as they are designed to function mechanically. It is important to discuss the relationship between consciousness and free will in this connection. It is not easy to prove that the one is impossible without the other but it is certain that we cannot prove that the robot is conscious and that it has a free will. We have complete causal explanation of all its behavior and this explanation does not at any stage depend on its consciousness and so its behavior cannot be a proof of position of consciousness. Consciousness is not a property that can be detected in a machine by any physical examinations because it cannot be identified with any physical characteristics but a conscious robot is just an assemblies of more elementary artifacts, silicon chips etc. Therefore it has no element of consciousness and free will in it. Machine consciousness is thus impossible and which needs no elaborate demonstrations. Machines or robots are purely material things and consciousness requires immaterial mind stuff and mental states and events are a product of the person of the brain. Program is not in that way a product of the computer. A machine is inorganic and consciousness can exist only in organic brain. It is not that consciousness is necessary to explain certain behavior in machines although one may feel that consciousness can go along with actions of the machines. It does not follow the follow from it that in fact consciousness accompanies them. Machines that seems to use the word conscious correctly do so simply because they are programmed in a certain way. Machines remains life less and in and in not devices even if they are manipulated intelligently by the human designers. The robot is simply a machine which is essentially distinct from the human in its behavior aspects. Therefore humans and not robots are conscious. It is true that a robot can be can do many things which human beings do. Another important fact regarding machine is that machines or robots can do more work than humans being. Even then a robot has no consciousness, no free will and no mind. It is really absurd to talk of a stone or a stopwatch whatever it is conscious because it is absurd to talk of as it is being dead, asleep, drugged or unconscious. However there are case where it is very difficult to decide the question of consciousness. That is bacteria, jellyfish, etcetera which are unlike stones, stopwatches and the computers. In these cases it is difficult to say whether these organisms have minds like ours. As we know some qualities that belong to human minds do not belong to any other organism. In contrast to these however idea of a conscious machine is a contradiction in terms because the word consciousness stand for something natural and the word machine stand for something artificial. It is absurd to say that machines are conscious. Thus the idea of machine consciousness and creativity is at least derivative concept and at worst a self contradictory notion. Now we have to see that how machine intelligence and consciousness fails in explaining consciousness and creativity. As we have seen already that the way artificial intelligence explains the concept of creativity and consciousness is very mechanical and artificial. It explains consciousness in terms of computational of the brain and so it fails to account for the creative feature of consciousness. As we have already argued that creativity is one of the essential feature of the consciousness because artificial intelligence removes explanatory gap between mind and body because according to it there is no distinction between mind and between the mental activity that mechanical functions of the brain. Now we have to see the hard problem of consciousness which is very interesting. The hard problem of consciousness are the aversalmas are shown is the problem of experience special to first person perspective character which cannot be explained within a scientific framework. Cognitive science can explains a systems function in terms of its internal mechanism but it is not possible to explain what it is to have subjective experiences because it is not a problem about the performance of functions. In recent times all sort of mental phenomena have yielded scientific explanation but consciousness has stubbornly resisted this explanations. Many philosophers and scientist have tried to explain it but the explanation always seems to fall of the target. Now the question is what is it so difficult to explain according to Chalmers. Cognitive science has explained why there is conscious experience at all. We think and perceive there is a way of information processing but there are also subject to individual aspect of consciousness which go beyond information processing. Chalmers writes that when it comes to conscious experience this sort of explanation fails what makes the hard problem hard and almost unique is that it goes beyond the problem about the problem of performance of functions. To see this not that even when we explained the performance of all the cognitive and behavioral functions in the vicinity of experience perceptual discriminations categorizations internal access verbal report there may still remain a further questions why the performance of these functions accompanied by experiences according to him. Even if all the functions of a systems are well articulated there is further questions as to why there is any experience at all accompanying their functions. Cognitive science fails to explain why there is any experience at all even though it explains all the brain functions according to Chalmers. The hard problem of consciousness consists in the why questions regarding consciousness but the question is why is the hard problem is hard and why are the easy problem is so easy according to Chalmers. The easy problems are easy because this concerns the explanation of cognitive abilities and functions. To explains a cognitive function we need a mechanism that can perform the functions the cognitive science offers this type of explanation and so are well suited to the easy problem of consciousness which can see this now. On the other hand so the hard problem is hard because it is not a problem about the performance of functions. The problem persists even when the performance of all the relevant functions are explained. Machine intelligence has not solved the hard problem of consciousness because as we have seen it has explained consciousness only in terms of easy problem of consciousness. Easy problems are all concerned with how a cognitive or behavioral function is performed. These are questions about how the brain carries out the cognitive task that is how it discriminates stimulus, integrates information and so on. Whereas the hard problem of consciousness was beyond the problem of about how functions are performed. If artificial intelligence tried to give a definite definition of consciousness then it leaves out the explanatory gap that is to say it discusses the discussion between mind and body. If this is so then it leaves out subjective experience and out for there will be only a third person perspective of consciousness and if that is a third person perspective of consciousness then machine consciousness is possible. Now we have to see explanatory gap and subjectivity which is one of the important aspects of human creativity and human consciousness. Consciousness makes the mind body problem really intractable. The reductionist deny that there is a mind body problem at all. For them there is no explanatory gap between mind and body because there is no distinction between mind and body. Mind can be explained in terms of body and there is nothing called the mind. Since the mind itself is a part of the body therefore for them the mind is reductively explainable in terms of body. On the other hand many philosophers hold that mental states are not reducible to any physical states that is the mental states are not reductively explainable. Chalmers argues that no reductive explanation of consciousness can succeed because there is subjective quality of experience therefore he argues that this quality of consciousness makes it different from all other properties including emergent biological properties such as life and these things we I have already explained in the few lectures. The essence of body is special extensions and the essence of mind is thought though it takes to be the defining attributes of mind which in an incorporeal substance a substance that is non-special in nature. What follows from Descartes view is that consciousness is essentially a first person for subjective phenomena and conscious states cannot be reduced or eliminated in to third person perspective therefore it is consciousness which make the explanatory gap between the first person and third person perspective. But according to Cartesian conceptions we have access to the contents of our own mind in a way denied us in respect to matter there is something special about our own knowledge of our own minds that naturally goes with the Cartesian view. Pradhan argues that the mental life with his qualia cannot be nomologically determined by the physical conditions of the universe. The following as are the reason for the thesis that the mental life is independent of the physical body though they coexist. First with the qualia of the mental life mental state cannot be reduced to any unartificial machines like the robot or machines tables they are unique of the person concerned. Secondly the qualia are the essence of consciousness and so must the increasing to the conscious subject there is integrally gap between the qualia and the physical world remains at the qualia are understood widely as belonging to the conscious subject. Consciousness according to Nagel makes the gap between mind and body and subjectivity is its most troublesome features self is the subject which encompasses our feelings thinking and presumption. The qualitative character of consciousness or experiences is what it is like is the subjectivity and subjective experience as we have seen in the section subjectivities cannot be explained reductively. It is not analyzable in terms of any explanatory systems of functional states or internal states since they could be ascribed to robots or automata that behaved like people though they experienced nothing there is a subjective feeling attached to our conscious experience because subjective feelings are the outcome of our conscious experience that is consciousness itself cannot be established simply on the basis of what we observe about the brain and its physical effects. We can explain which property of the brain accounts for consciousness distinct cognitive properties namely perceptions and introductions necessarily mediate our relationship with the brain and with consciousness. We cannot understand how the subject aspect of experience depends upon the brain that is really the problem. Consciousness according to salt is essential subjectivity and this is not a mechanical state as many philosophers believes some of these are biological systems are consciousness and that consciousness is essential subjectivity. The term pain is subjective as it is not ascribed to any observable because it is a first person experience. The pain itself has a subjective mode of experience. John sol puts it like this he says that conscious states exist only when they are experienced by some humans or animal subject. In that sense they are essential subjective. I used to treat subjectivity and qualitiveness as distinct features but it now seems to me that properly understood. Qualitiveness implies subjectivity because in order for that to be qualitative feel to some event there must be some subjective that is experience or event no subjectivity and no experiences. That is to say that the qualitative experience can exist only as experienced by some subjects because conscious states are subjective in this sense it is legitimate to hold that there is a first person ontology as opposed to the third person ontology of mountains and molecules which can exist even when there are no living creatures. Therefore, subjective conscious states have a first person ontology because they exist only when they are experienced by a subjective as self. It is I who has experience in this sense it has the subjective existence. This gap between the self and the body not only establishes explanatory gap but also gives the ontology of first person perspective. Therefore, the subjectivity or I is the central problem of the explanatory gap. Cognitive science tries to explains how conscious experience arise from the electrical processes of the brain but it cannot show how and why conscious states belong to the subjective or I. This qualitative feature of mental states brings the existence of qualia which are the qualitative experience of the human mind which I have already discussed about while I was discussing on qualia but I would like to discuss here on qualia in relation to machine creativity and consciousness. Now, let us see qualia in respect to consciousness and the creativity. Qualia are the interesting quality of consciousness and conscious experiences. For example, the experience of testing a suit is very different from that of watching a movie because both of these have a different qualitative character of experience. This shows that there are different qualitative features of conscious experiences. That is why we cannot derive the pleasure of eating suites by watching movies and vice versa. David Chalmers writes that a mental state is conscious if there is something it is like to be in the mental state. To put it in another way, we can say that a mental state is conscious if it has qualitative field and associated quality of experience. These qualitative fields are also known as phenomenal qualities or qualia for short but functionalists like Dennett have argued that he has been eliminating qualia from this course of mind. The basic reason is that the mind is a machine, it cannot entertain the so called qualitative subjective experiences called the qualia. We have to show how the mentality of human mind cannot be represented in a mechanistic model and that are subjective mental states which need a fast person according to Dennett. Qualia are supposed to be properties of subjects that are ineffable, increasing directly or immediately appraisable in consciousness. Qualia are ineffable because one cannot say exactly what way one is currently seeing, tasting, smelling and so forth. Why qualia are ineffable is that there are increasing properties which seems to imply entirely that they are somehow atomic and unanalysable since they are simply there is nothing to get hold of when trying to describe such properties. Since qualia are ineffable and intrinsic, qualia are private because are interpersonal comparison of these appearing are systematically impossible. Lastly, since they are properties of experiences, qualia are directly accessible to the consciousness because qualia are properties of one's experiences with which one is immediately apprehensible in consciousness. Thus, qualia constitute the phenomenal structure of the mind in that they enrich our understanding of the mind and also provide clue to the ontology of the mental state. What the ultimately is as distinguished from the physical is to known from what the qualia revealed about mind. Therefore, the qualia play a very vital role in the understanding of human mind and human creativity. The important question is that, is Janet Wright in calling qualia the private and ineffable experiences of pure sort? Obviously not. The notion of privacy as we have we known from Wittgenstein's private language argument does not apply to the qualia in the sense that the qualia are intersubjectively intelligibly and that they are available for interpersonal communications. The qualia of color perceptions are such that any two persons belonging to the same linguistic community can easily communicate their color experience and can understand each other well. This shows that the qualia in spite of being subjective are not private at all as to their ineffability or otherwise goes without saying that they are expressible in an interpersonal languages that is the reason why they are accessible to all because if they are suitable placed. Thus, Janet's main argument that the qualia are inaccessible to all except the subject of qualia does not hold good. Again, Janet's argument that qualia are atomic and non-relational is equal weak for reason that the subjective experiences need not be atomic at all because they can be taken as constituting the stream of consciousness in that way they constitute a single unbroken series of conscious experiences. In this sense, the qualia are holistic rather than atomistic. The fact of the matter is that the qualia never exist in the isolation and that they are always in a constellation. For example, the color of experience of a red rose is not only that of the color red, but also that rose plant of certain shape and size. Here, the two experiences do not stand apparent, but constitute the whole. The Janet is skeptical about the reality of the qualia because he believes qualia to be the private experience and there is nothing in the mind that can correspond to these qualitative features of mental states. According to him, the qualitative features are the appearance of the brain state which really are the functional state of the brain. Janet argues against qualia because for him the brain functions as a machine. The brain performs multiple function that is to say that all varieties of thoughts, all mental activities are accomplished in the brain by parallel multi-terror process of interpretations and elaborations of sensory input. That is to say that that is why this model of mind is called multiple draft model of mind. This model which I have already explained in the some of the lectures while I was explaining the artificial model of mind. I am not going to repeat all these things, but Janet has been arguing that the possibility of machines, consciousness and machine creativity, but in order to show that the impossibility of machine, consciousness and machine creativity, we have to argue against Janet's view on mechanistic model of mind. The nature of mind under this model is unfolded in cognitive process which the mind undertakes. For Janet, the mind it turns out to be computing machines programmed to cope with the cognitive representation of the world. For machine functionality like him, the structure of the mind is the structure of the machine consciousness. Therefore, in this respect there is no place for the subject qualia among the mechanical state of the mind. Now, the question is can the qualia be made a part of the third person perspective? Janet's directionistic program is fully committed to the reducibility of the qualia to the brain state. However, this can be opposed on the ground that the qualia are ascribed to a conscious subject and not to the brain because the brain is a physical state though with infinite physical capacity. The subject is not reducible to the brain in the sense that brain itself belongs to the subject. Our conscious mental states have different conscious experiences. For example, a man can see something as red today, but tomorrow he may see the same as green. That is the thing remaining same as man's color experiences can vary from seeing red to seeing green. In this case, the person's color experience undergoes an inversion in the sense that he sees something different from what he used to see earlier. Here, the man is not misidentifying the same object. Rather, he systematically goes on describing his previous experience of red as that of green now. Therefore, we cannot deny the logical possibility of our qualia being inverted in the sense of oneself and of others. The qualia inversions does not entail the physical and the machine functionalist notion of consciousness because qualia inversion would not be possible if the conscious states would have been functionalist states of the brain. The qualia inversion cannot be ascribed to the physical and the machine state. Therefore, functionality approach to consciousness must be rejected on the ground that conscious state are not physical state because conscious states have qualia. Schumacher is one of the profounder of this inverted qualia. He says that in inverted spectrum, there should be a systematic difference between the character of someone's color experience and a certain time and the character of that same person's color experience at another time. But it is conceivable that the two people have similar functioning visual system, but only the thing looks red to one person while they look green to the others. In this spectrum inversions, way things look is possible, but that cannot be given because person's mental life cannot be explained in mechanical terms. As we have mentioned earlier, there is a first person dimensions of the conscious states in that only for the first person point of view we can understand the conscious state. The first person point of view is such that it takes the mental state as belonging to a person's from his or her subjective point of view. In this connection, we can mention source view the first person perspective provides an ontological state to the subjective mental state. Mental states are subjective not in the epistemological sense of being known exclusively by the subject, but in the ontological sense that they are essentially revealed only to subject. The mental life of man cannot be fully represented in a mechanistic system and there are subjective mental state which need a first person perspective of their proper understanding. Functionalism is incompatible with our semantic externalism because functional organism is not simply a matter of sensory inputs, transition from one state to another and motor outputs. Semantic externalism refers to the content of our words and thoughts which is partly determined by our relation with things in environment. Therefore, a robot which has a program encoded into its system does not have any relation to the external element and this kind of limitations is existing not only into machine functions but also to touring machines. Therefore, functionalism is wrong in holding the thesis that a proposition attitude is just like a computational state of for the brain. For example, to believe that there is a cat on the mat is not the same thing that there is a physical state or a computational state believing that there is a cat on the mat. Then the question is whether the semantic and propositional attitudes propositions, attitudes, properties and relations are irreducible to computational, propositional relation. This is impossible because propositional attitudes refers to the intentional state that is to say that it refers to various states of affairs in the world. If I say that I am doing some kind of activities and I will be planning to do some kind of activities and in that sense I have many kind of intentional state and that intentional state cannot be reducible. Therefore, functionality is wrong in saying that semantic and propositional attitudes predicates are semantically reducible to computational predicates. There is no reason why the study of cognitions is required that we try to reduce cognition either to computations or to the brain process. We may well succeeding in discovering theoretical models of the brain which vastly increase our understanding of how the brain works but if we will reduce the human mind into brain in no way helps us understanding the mind. Therefore, functionality fails accounts for the real nature of the mental state because of unsuccessful attempts to reduce mental state to the mechanical state. It fails as a theory of mind because fails in a reductionistic domain and it explains in the meaningless way of about the human mind. And therefore, fails the mind in explaining in the non-computational way. Therefore, if it fails then it cannot explain the consciousness and the creativity and even if it explain the consciousness and creativity epistemologically the subject of consciousness is intimately known to raw feeling. Metaphysical speaking of the raw feeling things are real part of the mental world. Logically there is you can think of something there is a artificial machines and which has artificial consciousness and artificial creativity but metaphysically it is impossible and necessarily it is impossible. And therefore, mechanistic approach of mind is not possible to explain consciousness and creativity. This is all about creativity machine versus human or human versus machines. Thank you.