وَأَقُولُ فِي القُرْآنِ مَا جَاءَتْ بِهِ أَيَاتُوهُ فَهُوَ الْكَارِيمُ المُنزَالُهُ وَأَقُولُ قَالَ اللَّهُ جَلَّ جَلَالُهُ وَالْمُصْطَافَ الْهَاديِ وَلَا أَتْ أَوَّالُهُ إن الحمد لله نحمده ونستعينه ونستعصره ونعود بالله من شرور عنفسنا ومسيئة عمالنا من يهدي الله فلا مُضِلَّ له ومن يُضلِل فلا هديَّ له وشدوا الله إلا الله وحده لا شريك له وشدوا أن محمد العبد هو رسوله اللهم صلِّ على محمد وعلى آل محمد كما صلِّيت على إبراهيم وعلى آل إبراهيم إنك حميده مجيد اللهم بارك على محمد وبارك على محمد كما باركت على إبراهيم وعلى آل إبراهيم إنك حميده مجيد أما بعضو، we were in the lecture which we started the practical steps in how an individual can attain knowledge. In our last lesson, we spoke about the method in which a person can, the methodology that if a person takes, he can attain knowledge as it should be. And we said that من هجية العلمية, the practical methodological way in which a person can attain knowledge, we said this by two ways. The first one we spoke about is التدرج في الطلب. That the person is gradual in attaining knowledge. And we said that five things fall under that. When we mentioned مرحلة التأسيس. And then after we spoke about مرحلة التأسيس, and we gave an example for it. Then it went to مرحلة التدليل. And we spoke about مرحلة التدليل means. Then we mentioned the third مرحلة which is مرحلة العلم المقارن. And we spoke about that and what it meant. And we gave an example for it. And then we went into مرحلة التحري which is the fourth مرحلة التحري. And then we finally moved on to the last one which is مرحلة التخصص. مرحلة التخصص. We spoke about that, what it meant. We gave an example for it. We discussed all of this in detail. And we also spoke about the need, the necessity. There is for having to be إشراف علمي. That either there's a university or an institute that plays a role in your study when you're learning. Or whether you have a شيخ which is مطقن.  Then we spoke about the second part that is needed if a person wants to take a correct methodology in attaining knowledge. And to be precise and accurate in knowledge, the methodology that is needed. The second point that we mentioned was observing every particular مسألة a correct observation. And we said that this takes place in five ways as well. And we mentioned the first one being تصور المسألة تصورا صحيحا. And when you look at a مسألة whatever it may be you have a correct perception of it first of all. And we went on to the second معرفة الحكمي knowing it's really. And we went on to the third which was معرفة أديلة الحكامي. Knowing the rule evidence for that ruling. And then we mentioned in the fourth معرفة الجوامع والفوارق بين المسائد. Knowing what they have in common and the differences there are. And the last point that we mentioned was معرفة المراتب المسائد. Knowing the levels of the matter or the issue that you are looking at. Now, إن شاء الله تعالى after we finished all of that we stopped there. Today, إن شاء الله تعالى my plan بإذن الله الكريم is to go through a very important point and then I'm going to another heading إن شاء الله تعالى which is to bring to your attention that the people and even the scholars they differ in terms of their understanding and their precision and their accuracy in knowledge. The فهم of the علماء the scholars the scholars the students of knowledge their understanding are not all the same. And their precision they are dubbed and how they mastered knowledge it's also not the same. They may share the term علماء scholar with each other that doesn't necessarily mean they are all the same in terms of their knowledge they are different of different levels and different on different scales because we have to understand that knowledge is بحر الله ساحل له that knowledge is an ocean that doesn't have no shore Knowledge does not have a shore meaning it has no ending point you're just going to be in that ocean forever once you go into knowledge it's a بحر الله ساحل له it has no shore A student of knowledge will struggle he will struggle to get to the bottom of knowledge rather it's impossible for him to do so and every time that the student emerges deep into the ocean and he goes even more and he goes into it even more the more that the student of knowledge realises how far the bottom is the more he goes down and the more he sinks in the more he starts to realise that knowledge is actually further than what he thought in some terms the water is like the mirage the person is driving they see water in front of them every time they come to the place the water is still in front of them that's how knowledge is when you first start you think you can see the ending of it you think you know what is it that's needed from you but when you start going in you realise this is needed as well and then it starts telling you know you need this one now no no no this one is what you need and the person will keep going and he won't get to the bottom of it و لذلك الامام الشعبي رحمه الله he said العلم ثلاثة that knowledge is ثلاثة أشبار that knowledge is three spans is three handspan okay knowledge is what it's three handspan knowledge فمن لا لمن هو شبرا anyone who attains from knowledge a handspan the first handspan شمقة بأن في وضن لأنه لا the person becomes arrogant and he thinks he has attained knowledge so knowledge is three handspans when the person actually studies he attains the first handspan what happens he becomes arrogant that stage the person starts to think he knows everything he actually starts to think he's attained knowledge he really thinks he knows و من لا لشبرا ثاني when the person takes the second handspan of knowledge صغورة إليه نفسه the person's left becomes small to him و علماء and the person comes to know أنه لم ينله he did not attain knowledge when he moves on to the second handspan of knowledge the person will start to realize I really haven't attained knowledge meaning he moves on to the stage called مرتبة التواضع he leaves مرتبة التكبر where he was arrogant which was the first and he moves on to the مرحلة التواضع he moves on to the level of humility humility and humbleness he becomes very humble و أم مشيبر ثالث then the person moves on to the third he moves on to the third handspan and when he moves on to the third handspan فهي هات لا يناله أحد أبدا when he moves on to the third stage he starts to actually know that he will never ever get to the bottom of knowledge he realizes when he waits the heaviness and he realizes that knowledge is a بحر الله صاحي لله فهي هات it's impossible he realizes that anyone will really attain knowledge when he took the statement of the people and he explained it and in other words meaning he worded it differently in his كتاب حلية طالب العلم he worded it to make you understand it العلم ثلاثة أشبار من دخل في الشبري الأول تكبر you see the knowledge is what it is three handspans if you go in first handspan what happens you become arrogant and he said و من دخل في الشبري الثاني but when the person enters the second handspan تواضعه he becomes humble و من دخل and if the person enters في الشبري الثاني when he enters the third handspan علمه he realizes that that he ما يعلمه he knows nothing he realizes that he actually doesn't know anything and this what this insist is is where the علماء became different الله تباركه التعالى he made the scholars فيما بينهم amongst themselves الله made them different سبحانه وتعالى in the amount which they have attained from knowledge and the amount which they gained from knowledge and even in the amount of their understanding and how they understood knowledge are different و ليسوا and they are not على حد سواء they are not of one level one category they are scholars but they are not all of one level and the difference sometimes can be vast can be very great and it can be a lot ابن الجوزر رحمه الله he says in his كتاب سيد الخاطم he says ما أكثر تفاوت الناسي how great is it it's really great the differences they are between the people in what فيل فهومي in their understanding the people's understanding and comprehension of knowledge ابن الجوزر says it's very different it's a great difference حتى العلماء even the scholars يتفاوتون the scholars they themselves are different التفاوت الكثير and the difference is very great فيل قصولي والفروح their difference is even in عقلي the related issues not all of them understanding the same one has a very lower level than the other and one has a greater understanding even a فروح in عفق الأشيوز they are not all the same one's understanding is very deep he went a step further he moved forward شكول السام المتيمة رحمه الله he said something like that as well in his he said that an individual's understanding might be short a lot of people he said their understanding might be short in understanding what Allah and his messenger were saying in this ayah or this hadith and then he goes on to saying the people's understanding he said it varies it varies and he starts to give examples like the examples that we gave before داودة السليمان a father and a son two prophets of Allah but who had the understanding in this particular issue and داودة و سليمان إليه حكومان في الحر إذا نفشت في غنة ملقوم و كنا لحكمهم شاهدين ففهمناها سليمان we gave the Sulaiman the understanding look what Allah said after that و كل أن آتيناه حكما وعيما both of them we gave them knowledge both of them we gave them leadership both of them we gave them wisdom like who is the one who had the understanding in this particular issue نبي الله سليمان and he is the son and he is the what he is the son of داودة and then you see that not everybody is the same in their understanding also ابن القيم say something like that رحمه الله تعالى he says it in his صلاع كل مرسلة and he also says it in his كتاب إعلام الموقعين عرب العالمين but what is it that makes the people's understanding different where does it go back to what's the source or the reason that makes people's understanding different that one person understands deeper than the other person it goes to many but if we try to sum it down if we try to narrow it down if we try to bring it together we will say it's two the first of them is الله سبحانه و تعالى he gifts a particular person it's a gift موهبة يلا الله gifts a particular individual that he gives them a sharp mind okay he gives them a strong brain he gives them a sharp mind and Allah does this for whoever he will سبحانه و تعالى and Allah has never questioned why he does what he does فعالوا ما يريد لا يسألوا عن ما يفعالوا وهم يسألوا الله has never questioned why he does something but the people are questioned the people are questioned why they do what they do so Allah might gift to a particular person an understanding which he hasn't given this particular person understands all of this is what how he willed سبحانه و تعالى and this scholars they say this is Sulaiman Sulaiman's understanding over his father Dawood was a gifted was a gift from Allah سبحانه و تعالى الله سبحانه و تعالى gave it to him and this is what the scholars call ملكة when you hear the scholars call this person's got ملكة in this issue means this thing has become part of him it's a gift that Allah gave him so if we say it's got ملكة in فق it's got ملكة in Arabic language it's got ملكة this means that this person's ability is innate it's an innate ability that is placed in them it's like breathing for this person they don't have to go out of their way that Allah gifted them سبحانه و تعالى و لذلك الشيخ و الإسلام he says he says it is he says من المعلوم what is known is that الأمور الدقيقة the very minute issues سواء كالد حقا whether it's true or باطن or whether it's falsehood إيمان and whether it's belief or كفر or whether it's disbelief لا تدرك you cannot comprehend it إلا بذكائن unless you have a a great brain and you have you're smart that's the first type the second is from what did I say it goes back to the what did I say it goes back to the the people's understanding it goes back to what did I say I missed that point point that I missed I said how much does it go back to it goes back to two the first one sorry brothers is the first one is باعتبار مقدار مقدار التحسيل the amount that the person takes on okay that's the first one write this down don't rub the first one that you just wrote you're going to come to it Insha'Allah what I mentioned but the person's ability to understand over another person or to have a great understanding it comes from two things the first one is this person's ability to attain knowledge their patience that they endure for seeking knowledge the effort that they exert the fact that they are running and they are willing to attain knowledge this is the first one people are not the same in the amount that they can take صح somebody can take a great large of knowledge okay you can take a what a great large he'll six he'll six for six hours seven hours and taking knowledge one person after 45 minutes he can't take it anymore his brain is overloaded he can't take it anymore so the first one it goes back to مقدار تحصيل the amount that the person attains and the amount that the person digests and takes in every time the person increases knowledge and every time the person enhances in their knowledge what also grows with it their understanding it also grows with it so they get more understanding and their perception becomes stronger and this really goes back to high aspiration that's the first the second type is what goes back to the comprehension and the understanding in and within itself it doesn't go back to your strength your ability it goes back to what the capability of understanding and the understanding itself and how sharp how quick it can get into the person's mind it goes back to the understanding itself the people are not the same someone someone might have high aspiration it's the six hours he might be sitting there and another person has he's sitting there for six hours they both have the same aspiration they have the same heart but then one is taking it in faster this goes back to what it goes to the understanding itself both people are sitting in the class but the ability to take in the information is not the same so the second one is what goes back to the understanding itself it doesn't go back to any external your efforts it doesn't go back to that this this is two types is this one the second type is two types okay and I mentioned one of the types which was the one I just told you which is gifted Allah gives it to you سبحانه وتعالى somebody they have never worked for it they're just smart they're clever they're sharp they made even in that less effort than other people but it's just something Allah gifted them they look at something quickly that's it they understand it the second one that one is الله سبحانه وتعالى allows a person's understanding to enhance based on the sincerity Allah opens their heart for them He gives them a sharp understanding due to their sincerity due to their truthfulness Allah opens door for understanding which they never had before they were not a person who could understand but because they came with sincerity and they were truthful in what they were doing in the path that they were trying to achieve Allah opens for them what does He open for them the ability to understand it's an effort that they exerted but because they came with sincerity الله تبارك وتعالى chose to make them understand ولذلك إمام أحمد رحمه الله he was asked من نسأل بعدك who should we ask after you when you die أحمد who should we go to and who should we ask questions who should we go refer back to عبد الوهاب ابن الوراق go to عبد الوهاب ابن الوراق go to him and ask him then they said to him إنه ضيق العل this man's knowledge is very narrow أحمد رحمه الله he said عبد الوهاب رجل وصالح عبد الوهاب is a righteous man مثلوه somebody like him يوفقوا لإصابة الحق somebody like him he's a righteous man somebody like him Allah gives him He gives him the ability to be in the correct way so because he has sincerity and he's a truthful man he's a righteous individual Allah places him upon the truth he makes him utter the truth Allah makes him come with the truth the same as when a person is what he's truthful, he's righteous he's noble Allah makes him understand الله تبارك تعالى He makes the person understand this person never used to memorize properly he used to try and try but when he came with sincerity he said الله I'm doing this for your sake and he came with سطق الله تبارك تعالى opened his brain for him and he allowed him to what? to memorize إذن when you look at the علامة and the people generally and you want to know whose understanding is why is he higher than another person people always think it's because Allah gifted this person they always want to that one الله this person is a genius Allah is a genetic thing when he was born that way it's just the way Allah created him and that's not the case there are other things that are needed as well that is one and it's one a person can understand and have a strong understanding based upon what توفق من الله الله gives him توفق الله gives him the ability سبحانه وتعالى and Allah opens for his doors based on his إخلاص and based on his سطق how truthful he is okay and also the first one which I mentioned which is that the person he nurtures himself upon high aspiration he's strong he wakes up he knows it's the morning class and he comes he sits down he gets his pen and paper out right and he exerts a lot of effort into it to try to what to understand he doesn't leave this place unless he understood it the precision brothers now that we've mentioned that the precision and the understanding and the comprehension that a person has of a مسألة is of two types when can we actually say this person is precise الله مبارك he is on point he is a person who has dubbed an إتقال he's mastered he is actually precise and not Allah we can actually say that about him is when two things are in place for him أل أولى the first of them is ضبط المسألة this مسألة he has narrowed it down he's got this مسألة this particular issue he's understood it very well I already spoke about that right what we mean by remember when we're speaking about معرفة معرفة to knowing how to observe a particular مسألة remember we mentioned some things that are needed from you the first one was being تصور المسألة تصور صحيحا the first one I just mentioned ضبط المسألة you mastered the مسألة remember we said five things is needed from a person the first one is تصور المسألة تصور صحيحا that you first will perceive the thing properly I'll give an example if the scholars they speak about the issue of مسدكة touching your private part does it break withو or does it not break withو the question here is first of all before we go into the rouli or does it not or does it the question is what do the scholars mean by مسألة what does مسألة actually mean when the scholars they say دكة do they also mean قبل of the مرأة as well when they say مسألة when does the word مسألة go towards touching your private part that the Arabs use the word مسألة touching through a حائل through an object or do they mean direct contact what do they mean by first of all let's perceive the issue before we go to the rouli as we said before الحكومة على شيء فارغ العال تصوري because to place a rouli on a matter you first need to have correct perception what do you need correct perception so first of all let's discuss that remember brother we spoke about this before then when the person says okay yes this is what mess means that the Arabs when they use the word mess and the فقهة are speaking about this issue that they mean by this بدون حائل it's without a without a barrier okay good what do they mean by when they say ذكر they also mean قبل of the مرأة and this is مبابي تغليب the women also falls under it after first of all agree on the perception first then we say now that we've agreed on that because it's no point me saying mess with ذكر and he has another understanding of what is meant by mess with ذكر he's talking about mess which is through حائل or he's talking about قبل of the مرأة is not in the word ذكر then our our discussion is going to be different okay so we've mentioned that already before then when the person does that he understands the picture and he understands what he's talking what he's spoken about then he says the ruling based on what I've understood from this mess and I've done تصور on is that it is ناقذ الوضو that it nullifies the person's وضو it breaks the person's وضو the third stage is okay what's the evidence for it okay what's the evidence for it the evidence is the person is مَمَّسَّ ذَكَرُوا فَلِيَةَ وُضَأَ anyone who touches his private part then he should what he should do it based on the Hadith of the Prophet then the person goes back to the watch with how do you extract the ruling out of the Hadith where do you get this from and because the Prophet is commanding us مَمَّسَّ ذَكَرُوا فَلِيَةَ وُضَأَ الأمرو تقطد الوضو then the command because the Prophet commanding us that's a principle according to the scholars this person here right now he knows what he knows what he knows the perception of this مسألة which is the first one I'm talking about ضبط المسألة he's mastered the مسألة he's got it that's the first one brothers are we together ضبط المسألة that those five points that we mentioned it's in place the second type of ضبط I'm a precision or even accuracy اتقان of the مسألة is that the person has what سلامة الدليلي والجواب عن المعرض this is really you find anyone having this one now which is what that your evidences is safe from any opposition and even if opposition come and even if opposition does come you know how to respond to it this now is a level of ضبط precision that many can't go towards many people know they are ruling they know their مسألة they master this particular issue they know what it's about the do's and the don'ts and the ruling for it and that they can talk about it but what they can't do is and they struggle greatly with is the second type which is سلامة الدليلي that this evidence is free from what that this evidence is what it's free from any opposition and if you find any opposition on it that you're able to respond to it fast that you can give an answer to it but not many are able to do that و لذلك شيخو الاسلام ابنو تيمي says in his مجموعة الفتاة لا بد من ذكر الدليلي والجواب عن المعرض شيخو الاسلام تيمي says this it is necessary it's required to mention the evidence for yourself and to respond to any opposing other ideas that is where the people go different do you see it brothers the reason why scholars would be different in their levels is some people's doubt and their precision and their accuracy of knowledge and their their understanding of it is on the first level they know what's for them they've perceived this issue very well they know the ruling pertaining to it they know its evidences they know even the levels of prohibitions when they come and they try to which one is which they know the جوامع and the فروق the differences they know every rule of that the only difference they can't is if an opposing person comes let's give an example for this issue that we're speaking about the issue of if the person brings the حديث of the prophet where he said where the prophet صلى الله عليه وسلم he said إِنَّ هَا بِلْضُ عَتُمِكَة that this private part is a part of you when the prophet said to the companion that all your private part is when the prophet said to the prophet our message of Allah shall I do will do shall I do will do after I touch my private part what did the prophet say to him verily that your private part is what it's a part of you this person hasn't reached that level to respond to that he hasn't got the ability to do that and he won't speak about that he can't he's only at the first stage of precision he's at that first level where he's mastered his مسألة that he's talking about he can tell you that صورة of it he can give you the تصور which is صحيح he's able to give you the حكمة تاني to this issue he can give you the دليل that's needed in this particular issue he can give you the واجه الدلالة and how to extract the ruling from the evidence he does all of that he knows all of that but he doesn't have the ability to what to respond respond to what to respond to counter counter evidences and my evidence is that against what he's upon ودلالكة knowing knowing what is for you which is the first type which is ضبط المسألة knowing it's ruling knowing it's having a تصور of it knowing it's evidences and etc that is the lowest form of ضبط that is the lowest what it's the lowest form of precision it's the lowest you've got precision but it's the lowest form it's the what it's the lowest form above that is درجات or stations above that and that is by doing what استعاب الأثر the person goes out of his way and he increases on the evidences for himself and he also increases in the evidences that are posted he actually does more research he does more research in the particular issue I will together he also has what he also increases in observation and analyzing the same evidence that he once had trying to extract other things from it and trying to see more from it also reading the opposing opinions out there that are mentioned by the squalors the responses that were given to them the evidences that they brought forward and etc this is what it's an extra level now it's an extra level for example today you might find to clarify the matter even more you might find for example the people of innovation for example اشعري مثلا who is built he's what he's got doubt he's got precision what's his doubt like in ضبط اللي مدهبي he has a doubt of his method he has that a soul that's needed he knows the evidences that's for him of a so called evidence he knows a ruling in this particular issue for him he has the levels he knows what you're done and etc he knows everything for himself he's doubt are we all together he's got doubt he's mastered that he's got that first level which is ضبط المسألة he will speak about the he's عاري from the أقوالي he knows the statements that have come from he's عائمة he knows where they differ amongst themselves he knows within his method and he knows that but he's not got ضبط of the opposing views he hasn't got ضبط of the opposing views for example سلامة الدليل والجواب عن المعرب that there's no opposing evidences against your points a lot of the people don't know that so what happens and a lot of the discussions that you see today debates and discussions that you see two people who might know their own metahabs properly are discussing something not one of them can respond to the other one each one is just stating what is for them will they ever get anywhere I'll get anywhere and it's a person who knows their metahab in the debate and also knows their metahab of the person who's speaking more than them or like them the minimum that you would need in order to debate a person is that you know their metahab as much as they know it or even more or even or even more you either have to be the same as them and you have to know your one you have to know you have to know your one but if your understanding of your metahab is good and you're strong at it but you can't respond to these points there's debate is not for you you're ضبط of the first or المسألة أما سلامة الدليل والجواب عن الوعار this is not for you this is not for you when the arecans scholars sometimes when they mention فهم understanding the علما when they mention the word الفهم sometimes they mean by فهم ضبط what we mentioned before when they call فهم ضبط the two types that we mentioned of ضبط ضبط المسألة and also the سلامة الدليل والجواب عن الوعار those two that I mentioned they might call it فهم a person has an understanding ما شاء الله and sometimes the scholars they don't mean that by فهم that's not what they mean by فهم the فهم that they mean here is إصابة الحق that the person is in line with the truth they got it right they are the one who are right that word فهم is used in this regard as well when the person is given توفق and the ability to be in line with what is right this is called what الفهم when we say they have understanding so we say we don't have understanding but they have their understanding and they have books and they've read and they researched and they looked into it we mean the second type which is what they've got what الله hasn't given them توفقوا للصواب they are not in line with what's right so we say because what's it going to benefit you if what you're saying is so much information you have so much statements of the scholars and you have their words and what they said and you can speak about all of it but all of it is wrong it's not what Allah meant and it's not what the Prophet meant is that فهم it's really not فهم does that make sense it's not what it's not فهم and then what we learn here as all this was a side point was that people's understanding are different and there are causes that makes people's understanding different sometimes the lack of understanding it goes back to you as an individual you're lazy-less and you can't be bothered you don't want to do it it's not because the information is hard necessarily but you're just not in the mood of learning you're not like that you could go back to that sometimes and sometimes you could just actually go back to the knowledge the understanding itself of course it's different two people might wake up come out from the same room brothers and they come to class and they both listen and just one understands and the other one is just going over his head they've both come the first day they've both never studied this before but it's something Allah gifts him سبحانه وتعالى or one of them one of them might come with a sincere heart and he might come with صدق he may not even be the genius one but he's got إخلاص and he's got صدق you see that person he's going to reach what? he's going to get it right the majority of the time he's going to get it right the majority of the time because guess what he goes where the evidence goes he doesn't really have an agenda behind the way he looks at everything it's sincere oh this is for Allah تبارك وتعالى الله وتبارك وتعالى here I want to speak about brothers if we go back to the first type of دبتو المسأل remember what I just mentioned how many the top دبتو is what? two times right the first that you you understand your مسأل what are the things that can aid you support you in that regard there are things that can aid you if you come with it will aid you to have that دبتو المسأل I already told you دبتو المسأل means you have five things we spoke about that already but what is it that can aid me and help me to come with that I can have دبتو المسأل before I even talk about سلامة الدليل والجواب عن المعارض responding to the opponents and what they said first we have to have precision in your own in the own information right the مسأل the things that help you brothers is the following number one is that تركيزوا على المتن المدروس the method the book the text that you're studying this text that you're studying in every single level that I speak about different levels I'm already spoke about different levels remember مرحلة what was the first one مرحلة تأسيس صحيح brothers مرحلة التأسيس was the was the first thing that we mentioned that the person comes with and then we said مرحلة التدليل and then مرحلة العلم المغارن and then we spoke about مرحلة التحريل and then مرحلة التخصص these were different levels right these were what there were different levels we really spoke about it in our previous previous lesson all of those levels there are books that you're going to study with a sheikh whether it be in a university or whether it actually be with a sheikh that book which you're studying in each of those five levels that I mentioned you try to memorize them what do you try to do you memorize it you give importance to memorizing it you also try to exert a great effort in understanding that particular text don't jump from one text to another text and say that I've done this for a bit you know I'm going to start doing another one I want to do this one no, stick to the text that you're studying okay also don't mix that particular subject if you're studying مثلا you're studying right now الوراقات مثلا in أصور الفق okay or مثلا you're studying نحو you're studying أجوار you're studying نحو you're studying أجرومية أما ابنه أجرامية you're studying that book so what happens you go out to another class and you're studying نحو الواضح of the side as well it's the same subject right so you're studying أجرومية هيا أما أجرامية and here while you're studying you're studying نحو الواضح they're both the same subject they're both grammar so what happens to the person the person gets confused it's good that the person doesn't if it's the same subject if it's the same field you do one book you don't bring another another same book in that because this is what what does it do to you you shut it to them it scatters your brain all over the place and it makes you it weakens your adopt and your precision stick with one book give importance that particular method that you're studying and don't look at other other books make sure that you're studying with a person who knows that subject very well who's good at it who's very good at it who's mastered it who's strong at it also at that same time that you're studying it avoid going too much off topic your concern and your mission for every level is that you've understood the text some people they confuse the difference between the text and the شرح of the book your importance brothers what is important to you is for example you're studying a جرامية or you're studying a جرومية if you're studying a جرامية right now your concern should be the method you're the method what does the author mean when he says الكلام هو اللفظ المركب المفيد بالوضع what does he mean by that you understand what the word what he means by that don't confuse yourself with the شرح تحفظ السنية في شرح مقدمة جرامية don't confuse yourself with that and don't go into that and look at the شرح especially when you're trying to understand a book that you're studying with the شرح don't even buy the شرح don't buy don't buy the شرح buy the text alone bring it to the classroom read the text on him then later when you go to the شرح and you've understood the text it will be like water for you when it will be so it will flow for you so the first point that will help your brothers is you give a lot of importance you exert your efforts on the method that you're studying with the شيخ each level every level the books that are being taught you give them a lot of importance وحفظ المسائله and you try to memorize the مسائل that are in it you memorize it we'll speak about the memorization a bit later وتلخيصها another thing you need to do as well in this level is that that particular book that you studied try to summarize it bullet points every chapter that you do كتاب القهارة what did the teacher teach you he said so many things right summarize the whole chapter the ending make a little part for it where you summarize the whole chapter of كتاب القهارة summarize it what would it benefit you ليس ولا مراجعةها when you want to go back later to revise it it's so easy because each point that you bullet pointed under it so much things that can come to your mind okay but they're with me but when you prepare خطبة الجبع do you think you write everything you're going to say no you write an آي or a حديث or you just write a word or two on the paper just so when you're giving the خطبة you look at that it reminds you of all of the things that you want to say it gives you a chain of thoughts true or false that is what it's meant to be it isn't meant to be that the person keeps looking at their paper all day where they can't lift their head because no the paper is actually meant to just be when you look at it it just reminds you of the point that you want to say I mean the evidence that you want to extract just reminds you sometimes when you come you lose that chain of thought when you lose the chain of thought your mind goes everywhere the paper is to remind you what to do the same is when you want to when you study a subject you've been studying this chapter كتابة طهارة let's say for a month okay and once after you finish a month what information has the teacher been saying every day in that month so much he's been saying a lot of things are you able as an individual to remember everything he said word for word but if you bullet point that you summarize it and you make it small points whenever you look at it you remember all the things he said under this point and all the things he said under it as you can summarize 30 days about a month's class into a page or two this shows what this shows that you've understood this subject now I'm in this particular chapter when I look at the scholars they say any book that you've studied and any book that you've read that you can't summarize is not a book you've understood two things if you can do to a book that you've studied a book that you've read if you can do two things to that book you've truly understood that book you can put that book away and start about it you've understood it what is it you can summarize that book you can summarize that book remember summary means you don't get rid of information which is vital you have to just get rid of what the sheikh is saying that's repetitive okay how do you know what's repetitive unless you've really understood it what is it repeating here that's already said you're getting rid of that again what you're going to have to the ability that comes with summarizing a book is that the statement that you're going to take out and the parts that you're going to stitch together have to be flown that's a flown it's a lot of effort that is inserted inside summarizing it's not just an easy job it's not an easy job the second thing that you should be able to do is you have to be able to rewrite the content page for that book if you could do content page for the book and make your own فهرص your own content page for that book it shows you've understood the book so if you've done your own content pages and their headings are going to be from you as well because what does that actually show that this whole five six pages the sheikh was speaking about this particular issue you've understood it this is the main point that he's focusing on true or false and then those two things is an indication that you've understood that book that you've what? you've understood that book and later when you want to go back to referencing that book or you want to extract a a code that you want to read from it you're not going to go to the whole book you're just going to go to the فهرص that you wrote at the beginning of the book the فهرص and you're just going to quickly reference it and say your research are going to be so fast if a person goes can you talk about this topic tomorrow you can easily you can easily put it together the reason is because you've got a content page for just about every book that you've read very important organized now the second thing that helps you and it aids you is I mentioned it before but now I'm going to mention it independently which is important to memorize يا اخوة مماريزيشن is very important if a person doesn't memorize brothers and he doesn't memorize three things three things while seeking knowledge there's not going to get anywhere the first thing that you memorize the مسائل the مسألة you memorize it the scholars are talking about the whole مسألة you memorize it this means you're memorizing text what are you memorizing texts as well as for example you have to memorize نواقض الوضوء مثلا there's a text that's a مسألة all the things that you need to know it what's it number 2 number 3 how much is it ورأى شروط لا إله إلا الله ورأى the condition of لا إله إلا الله you need to memorize each one that's the first one you memorize the مسألة the second thing that you need to memorize is they'll حكم بتاني to that مسألة the ruling بتاني to that مسألة is it halal is it haram is it wage is it not to memorize the حكم بتاني to that there's no point you know in all of that but you don't remember what's the ruling regarding it the third thing that you memorize is the evidence the evidence is pertaining to that and the evidence is are what 3 things I'm a 4 if we say what are they القرآن the person that memorizes the Quran at the top of their head are we all together some of the scholars they used to say memorizing the Quran is not a student of knowledge it's been before seeking knowledge it's even before you become a student of knowledge you memorize the Quran you're not considered a student of knowledge that should be from the norms the baker the shopkeeper the guard those people all have to try to memorize the Quran okay are we all together anyone who says to you I'll tell you this anyone who tells you that actually you don't need to memorize the Quran you don't forget it don't worry you want to learn the religion just read these books study this class and stuff they've deceived you they've lied to you and I will reassure you one thing wherever years go by you look at that person and you really hate them from the bottom of your heart when you reach an age where you can't know longer memorize the Quran become tired and you're fatigue and you're old and the responsibilities have become a lot on you you'll realize that this individual has deceived you إخوة لاني the Quran is a sass that's why all this time I haven't spoken about memorizing the Quran the reason is because it shouldn't be an issue of bringing it into seeking knowledge it's way before that are we all together it's from the sass from the foundation we're talking about a person wants to seek knowledge okay seek the Quran is before seeking knowledge it's something even the ones who don't want to seek knowledge the عامة النس the people from the streets to try to memorize the Quran so we say forget a student of knowledge who wants to extract the ruling from the Quran and the Sunnah so the third one is brothers at دلائل and at دليل the person tries to memorize the evidence I said is four the person memorizes the Sunnah we'll speak about the books that they should try to memorize but they should memorize 40 حديث النوي they should try to memorize عمضة الحكام and بلوغ المرام they try to memorize these books because بلوغ المرام is a حديث الحكام a حديث الحكام are what حديث which are pertaining to Jewish brilliant rulings صح so the person will know if somebody asks him Matt is pertaining to quickly issues we'll have the evidence quickly because he memorizes بلوغ المرام and he memorizes عمضة الحكام و المحرر من عبدل هادي و المنطقة he memorizes those books he could اشتحضار of it and I truly advise anybody to memorize بلوغ المرام I'll say laugh for them بلوغ المرام I'll speak about in more details so if the person memorizes the Quran and they memorize بلوغ المرام and if they add on to that after finishing 40 النوي بلوغ المرام and the person adds on to that رياض الصالحين the reason why I say رياض الصالحين is because بلوغ المرام is a book if you want to give a lecture if you want to give a reminder if you want to talk about heart softening it's a book that is amazing in that field نواوي رحمة الله he has bought how for a hadith in it okay we all together لكن بلوغ الرياض الصالحين بلوغ المرام are different that the book the hadith are different بلوغ المرام is specific to think related to hadith doesn't talk about heart softening or anything like that it's specific to what think related issue at the ending of course half of the hadith he brings of course the etiquettes and the manners that I needed he concludes with the kitab which is jamea but he brings other points on the side but generally the book is written based upon حديث الحكام the person memorizes it so those are the three things that you memorize as a student of knowledge مسائل المسألة you memorize the حكم the ruling for it and you try to memorize who said that this is حكم when we say the حكم as well remember you learn the what you've done and how to extract the evidence from the evidence that falls under the حكم as well and the evidence itself those three is what's needed from the student the memorization comes through two ways there's two types of memorization there's what two types of memorization a first time is called حفظ النص what is it called حفظ النص the person goes home they sit down and they memorize it حفظ النص they write it 100 times 200 times they write it so many times they read it they write it again they read it they write it again they read it they write it again they read it and it sticks onto the long term memory and the person her holds it حفظ النص this is the first time which everyone here knows this one where does it come through it comes through حفظ النص repetition and reading and going over it and going over it again it's the way that the people memorize the Quran the way that the people should memorize the حديث of the Prophet and how the people memorize the مطون and the منظومات poetry and etc that is the first time the second time is called حفظ النص what does it mean it means this person didn't go out of their way to memorize it but because this person has been reading this book so many times okay or they be coming to this class so many times or the fact that this person has been teaching this book for so many times he's taught it so many times it's now kind of stuck to his head okay it's got stuck to his brain this is a person who is known to do Adam and another he's been consistent in observing in the books he does a lot of مراجعة revision this is what he does تقليب صفحات he turns over pages a lot and keeps looking at بين الفينة والأخرى from time to time that's what he does then this person even though he may not getting word for word he won't be able to because he didn't do حفظ النص but he has what is known إستهضار he has a the 80% of the 80% of the where he's at with him ولذلك محمد ابن أبي حاتم the student of ألمام the student of ألمام البخاري رحمه الله محمد ابن دلس الشافعي محمد ابن إبراهيم محمد ابن إبراهيم البخاري رحمه الله ألمام البخاري محمد ابن أبي حاتم he said قلت لمحمد ابن أبي حاتم ألمام البخاري أسألهم يومن أسألهم أسألهم قلت لهم هل من دوائن يشربه الرجل هل there a medicine that a person can take فينتفع به للحفظ that can help his memorization هل there a medication that you give and you prescribe and if a person takes it will help with their memorization now the reason why that question will be asked to محمد ابن is because he was he was مطق ثبت his memory was beyond comprehension so look what he said رحمه الله so is anyone better than him to tell us where the the answer for this question is he said رحمه الله فقال لا أعلم I don't know any medicine that a person can take a medication that a person can be upon so he went quiet for a bit ثم أقبل علي وقال then بخاري turned towards his student محمد ابن أبي حاتم and he said to him لا أعلم شيئا I do not know a matter أم فعودي الحفظي I don't know anything مو beneficial for memorization من نهمة الرجل وموداومة النظر ريتة than what the person's love and passion for knowledge and also موداومة النظر the consistent looking repetition when a person when they want something and they're driven they're hungry for something and the second thing is that the person has موداومة النظر consistently he's overlooking this issue he's looking at it he's sorry he's looking over it he's looking over it again and again and again and again he's going over it so many times he's not stopping a week back comes back again another week comes back he does it again A lot of people come up to me sometimes and they say to me I'll try to memorise this بقوى الله يكون the biggest mistake that they've done was they try to do it all in one sit doing it in 10 hours in one sit is better that you divide that 10 hours you do it every day an hour you do it every day an hour for 10 days is much better than when you do it 10 hours in one sit are we all together brothers? the reason is because every single day it will feel like it's the first time it felt like I'm necessarily memorised it coming back again I just memorised it what happened? it bounced off their brain because of the stress and the thought and whatever's in your head so you separate those 10 hours and you divide it into 10 different days then it will go into your brain and that is that's what he meant لا أعلم شيء أنفع للحفظة من نهمة الرجل ومداومة النظر the person has to have high aspiration has to have that lofty drive and that want and that hunger for knowledge and he also has to have كثير النظري في المسائل والكتب the person has to look at books a lot observe them and consistently be look at it don't give don't dismiss it ولي ذلك the self they used to know the importance of memorisation خليل ابن أحمد الفراهيدي when he spoke about the importance of seeking knowledge and when he talked about the importance of memorising for student knowledge he said الاتفاض بما في صدريك أولا من درسي ما في كتبك he said memorising I'm a keeping sorry sorry he said keeping was in your heart takes more presidents than studying was in books in other words what you've already memorised to make sure that it doesn't go outside your heart takes more presidents than taking new information on board are we all together it's very powerful also عبد رزاق ابن أحمد الصلاعاني he said كل علم لا يدخلوا مع صاعبه الحمام فلا تعدوا علما عبد رزاق ابن أحمد صلاعاني شيخ إما محمد إما محمد شيخ he said كل علم any knowledge لا يدخلوا مع صاحبه that does not enter the toilet with the person is not knowledge when you go toilet the knowledge that doesn't go with you to the toilet is not knowledge don't consider that to be your knowledge it's not yours we all together the knowledge that you know is when you go to the toilet where you got nothing you buy yourself what you can say at that point what you can speak about that point is the knowledge you have and what you've memorized then and then is what you know that's what your knowledge is that's what you can claim okay not what's in your library not what's in your books not in the notes that you wrote no ولذلك عبيد الله الصير في رحمه الله he said ما حواه القمط it is not knowledge what is written in scrolls and books that's not knowledge ملعلم knowledge is nothing إلا ما حواه إلا ما حواه صدر knowledge is nothing except that which the chest has what's in your heart that's what real knowledge is that is what that is what his real knowledge is because what's outside we will share it you got books I can go buy them tomorrow Insha'Allah it's just money you just beat me bothered you got a bigger library then I just a couple of days Insha'Allah put money together buy a bigger library I can make a library I can buy all the books that you have I can buy better publications that you have صح the true knowledge is and somebody can take it from you that book can be lost your notes can be lost if you lose all of that to the Scottish that's not knowledge knowledge is truly what comes with you wherever you go wherever you stand wherever situation that you're in what you can say what you can articulate what you have in your chest that's what you can claim that's your knowledge that is your that is your knowledge حفل الإمام عبد الرحمن ابن مهدي رحمه الله he said الحفظ الإتقان he went in more details what's the what is real knowledge what you memorize right and what is it that you memorize what does it mean memorization he said الإتقان it's something you don't need to think when you say it just flows of your time that's what حفظ is to hear them those scholars have the mind the person doesn't think as soon as you ask him if he reads it to you it's on the tip of his tongue to them that's what's also the word إتقان doesn't involve just that ability to say that it also means the person has found the word إتقان involves understanding as well that the person isn't just a parrot you just memorize everything he's saying it that the person has إتقان means he's mastered it he's got a lot of precision of it and then this حفظ was not just مجرد it wasn't مجرد الألفاث it wasn't just the mail the letters and the words that the person does I'm a حفظ مجرد النصوص that the person is memorizing so much so much text so much different books different publications لا سلف to them was what مصحوبا بالفهم it was a company with understanding that the person has with their memory understanding that's what when he said الحفظ الإتقان is to actually master it when Muhannah asked about memorization what is it he said إتقان here means حفظ النصوص مصحوبا بالفهم is that the person has what that the person has memorization of the text is a word with him and he also understands what he's saying that is what's meant by it that is what he was saying رحمه الله the third thing that will help our brothers and that will aid us is عدم الإنتقال من مرحلة إلى مرحلة I kind of touched on it before but I'm going to make it its own heading which is don't move from one stage to another stage before I spoke about don't move from one book to another book here I'm talking about if you're in the مرحلة التأسيس you're in a stage where foundation is being made for you you're on that first level مرحلة التأسيس don't jump to مرحلة تدليل or مرحلة التحرير you're on the first level you're at the position where you're grounding yourself don't get excited and see a book which three volumes say and somebody tells you what this book talks about and you get over excited and says رحمه الله I want to start this book I really want to say wow this is the book I love no you're at a stage right now do what you're upon and don't move from that particular مرحلة to another مرحلة don't move from one method to another method unless you've mastered the one before that if you don't have thought of the previous book and you don't have تماكن you're not strong on the previous book then there's no way you should go to the next book because guess what the next book is relying on a person who's understood the previous book the information that's going to be in the second book is a greater and a more information that you should have taken from the first book if you didn't understand أجرمية try to understand قطر الندر it's going to destroy you go to what show you have to understand أجرمية and know what this book is and know what the author of أجرمية is trying to say I will tell you now reading the كتاب تلبيس الجهمية by Sheikh al-Islam when you have القواعد العقيدة واصطية حموية تدمورية or Sheikh al-Islam by Sheikh al-Islam going to his تلبيس جهمية it's going to confuse you it's an ocean reading his درء تعارض العقل والنقل when you haven't done عقيدة واصطية you haven't done حموية تدمورية you're going to be confused okay the person shouldn't move from one book to another book he shouldn't move from one level to another level unless that person has mastered that particular level which they're in first of all master previous one understand it properly go into it very well digest it by doing what by memorizing its مساءل memorizing its أحكام memorizing the evidence putain into that don't move if you haven't done that then move on to the second level we'll stop there إن شاء الله تعالى and we'll carry on the remaining بإذن الله الكريم tomorrow we'll finish it all بإذن الله الكريم tomorrow anything which I have said that was wrong or incorrect is from me إن شاء الله is a free from it سبحانك اللهم بحمدك أشدو الله إله إله إلا الله


On this episode we focus on marketing your salon on social media also how do you deal with no shows and layering fine hair but still having that nice choppy edge to it. This and more here we go. Welcome to the Matt Begg show that Bolanize is here. We are here to answer all of your questions. We have some questions submitted on fsesocial.com which is our social media website. If you guys haven't signed up for that make sure you go sign up. I know that I keep begging you every video but it's very important to me so if you like this show and you like our videos you have to become a member on fsesocial.com. That's all I'm gonna say about that. So we have some questions from that community also you guys use the hashtag the Matt Begg show on Instagram Twitter anywhere that you can use a hashtag so I got some questions from that as well so thank you guys for everyone whoa thank you for everyone that has submitted questions to the show let's get started I was thinking Matt Begg leans on the table I'm only on the table nope I lean on the solid part yeah I didn't realize you moved your hand so much I mean I should have known that yeah I can keep them solid so you can that's all right all right guys so question number one comes from Carly Rosario from the fse social app and she says I need advice I know oh I want to know how to market your business do you offer specials where are you marketing outside of social media I'm a new stylist and honestly I'm off to a great start and I never imagined it would be so good so soon sweet but right now 80% of my marketing is spent on social media and I want to know how to up my game to bring in more clients I think this is like a fantastic question I actually already answered this question on the fse social app you did yeah my response was watch the map extra so so this is really cool oh you saw this question on there yeah breakfast and I saw it on there and I answered the question today yeah oh nice all right so um so we're our minds are connected all right so Carly this is what I would say this is such a good question let's break it down there's different parts of it so do you offer specials so when our salon first opened I definitely offered specials I don't think there's anything wrong with that I don't think you should necessarily discount your services what we did was we created memberships which was cool so it was like a monthly membership where people pay monthly the great thing about that is they got a discount but it was more like they were part of a club and it kept their frequency of visit up so that the way that you create a successful business is that you you base it around how often your guests are coming in and how much how many services you're doing per guest coming in so we look at our software we use millennium software and we look at our frequency of visit we study that number the industry average female guest is coming in about five times a year right now which isn't very good so if you can get that number up that's what it's all about so you want your salon to average around 8 to 10 12 would be perfect so really look at that stuff I think a lot of people if you have already built your clientele I'm gonna kind of move into the rest of the question if you've already built your clientele you feel good about the amount of people you have maybe now it's time to cater to those people you know what I mean like don't don't look for more people more people doesn't mean better business more people means more complicated business and now you're saturating your time with more people so the quality goes down a little bit and then what happens is you're not worth the amount of money you're charging so I would focus on maybe raising prices if you if you're ready for that if your book is getting full if your book isn't getting full maybe start working on like a membership basis or even just really work on your quality of service for those guests you have because the only two things that I would invest my time in for marketing a salon at this point is social media which social media you're doing but are you doing it fully the right way are you only targeting people within your area are you only like on Facebook I can target women ages 30 to 50 in New Hope and maybe us surrounding town and target that and then what are you targeting are you targeting an ad because no one wants to see just a picture maybe it's like the best work you've ever done blast that picture out and just celebrate the picture celebrate the hair don't even talk about your salon I think a lot of people too often are just you know my salon ten dollars off a haircut that's what you're gonna mark it out there no one wants to see that no one wants to come to a salon it's a discount salon they want to come to a salon it does great work so post your best work on Facebook blast it out to people in your area and you're gonna get a bigger response from that then you are on an ad and the way that you can test that is post an ad on Facebook and then not an ad but post like a picture with your prices and all that and then just post a beautiful picture of your work you're gonna see get a ton more likes on that piece of work then you do on the the one with all the numbers on it so coming from like a bystander like the whole like SEO like social media SEO being search engine operating yeah social media Instagram YouTube videos like photography seems to come pretty naturally to you so maybe somebody who that doesn't come naturally for yeah maybe they take their marketing money and invest it in themselves take like a couple classes for photography or an SEO business class at the community college or something along those lines so that way they know a little bit more about what they're doing with their social marketing yeah I mean I think you can learn a lot of that stuff I totally agree with you the problem is I think a lot of people spend a lot of their time they spend a lot of their time taking like classes and stuff on that but I think nowadays like I didn't take a class on any of this stuff and maybe it does come a little more natural to me but it didn't really come natural I just spent hours and hours studying oh yeah so I think like if you're on YouTube it's really just paying attention to what is working like if you make a post on Facebook I think a lot of people just post it up they move on to the next post they don't think about well how did people react to it you know and if you start looking at your social media a little bit different and when you make a post take a look at it a couple days later and say and start analyzing what posts are working what time they're working there's great reports on Facebook it's not it's not a hard thing for anybody I think you just spending time doing it is the hard part and it's how you learn to learn how to do it exactly learn by like going on the internet and searching yeah there's times that that works for me and then there's times that like I feel like I'm a giant black hole and I'm in nothing but ads and I'm just like I'm done with that yeah yeah and you need like you need that hands-on kind of visual so yeah there's a lot of different opportunities I don't think you need to spend a lot of money this day and age promoting your business I also don't think you need to be out there door to door begging people to come in I think making social media posts and taking care of the people that walk in the door are the two most important things to have a successful salon and the fact that it's come fast and easy to you is fantastic because it doesn't come like that to most people and so I would take advantage of that and if it doesn't feel like it's coming easy to all of you guys out there and not just Carly I would say don't worry about it it doesn't come quick and easy I I spent definitely three years of the whole memberships and just trying everything I could to get people to come back in the door so and now you know we're not even doing marketing right now because I can't we can't really we're getting new clients I don't want an influx of more new clients because we don't really have the room right now so that's the whole situation that we're going through and making some changes which we'll talk about in a little bit I think a really good and this is gonna be like a shameless plug a really good video for social marketing or social media marketing would be Josh Dix's video on how to social media yeah all right cool so next question is from Chrissy of VEDA on Instagram she says how do you handle no shows do you have consequences for clients no showing not sure if we answered this question but I'm pretty sure we didn't because that asked me about this today this is something that we are because our books are full and they're full for pretty much about three weeks out at this point with almost everyone with everyone basically so the problem is when you have your books full and you've planned out your time and then somebody no shows it's very it's very frustrating for a stylist because you have your planned out money that you're supposed to make if somebody no shows then yeah I made the mistake of adding up that the money that no showed on me last week or canceled last week right was very depressing yeah so that's a lot of money that leaves your book when it could have been filled with somebody that would have shown up so are there consequences we're working on that now our consequences at this point are if you've if you become a person that does it multiple times like Thad has a couple guests that are consecutively not showing up you're just not allowed to pre-book and you can call in and hopefully there's an appointment available if there's not you can't pre-book and I did that to one of my guests before who wasn't showing up and now he's back on rebooking because he started showing me that he would show up for his appointment so I gave him another shot it's not a negative thing you just have to be honest with people and explain to them that you know it's I have to put people there that are gonna show up and that's just that's the reality you know it's not I don't not like you you're a great person but it's just yeah that's the tough part is that the three people that I'm most I would say frustrated with because I like them like right they're great people like once they're in the chair like I love talking with them I love working with their hair right but it's that day of like canceling or like last minute like canceling that just or no showing exactly so that's that's what I would say I mean you could charge them for no shows that's another thing you could take a credit card I think that's fine people seem to be a little bit more negative about that but I know there's a lot of salons that do it at this point in time so maybe have it like that they can't pre-book their appointment but if they are insistent on pre-booking their point then they pay that they have to prepay for their appointment you can do that with a gift card and just keep that on the file and say if you don't show up like the gift cards getting charged yeah so that way they don't have to worry about about being like well I don't want to leave a credit card on file like I don't it's good call that I like that one yeah you just make that up I'm thinking about that yesterday that's good that's what we should talk so I think that's a great idea because it puts the money in the business they don't have to leave a credit card on file I like it yeah security good safety so that that would be the answer I think that's a good solid answer thank you all right sweet all right do I get the bad bowling yes Ashlyn Lou on Twitter we got everything today can we see a salon tour I'm curious about the layout so I mean this is the layout there is only one more room in this entire building and it's our washroom there's kind of a bathroom so we're working on we're actually working on a remodel of the salon we have a lot of things in the works right now there's actually the reason I haven't really been putting out as many videos because there's some days where I like the last two weeks I've been insane I was in Orlando and and then I get back and we're working on a renovation here and we're also working on a couple other things so there will be a salon tour video there just hasn't we haven't needed to have one because honestly you're looking at the whole thing I'm in the front door and just like walk straight back nothing special about the layout of this salon let's put it that way all right last one is Jose yeah Instagram so says hey Matt I remember in your video on how to layer fine hair you kept the layers within the top rectangular section and cut everything below one length how do you modify that for a client who has fine hair but also wants more texture at the perimeter and more volume in the crown so if you guys saw the how to layer fine hair yeah basically I took everything from Pridal Ridge and layered up and I cut everything from Pridal Ridge down at a one length just to keep the bottom of the haircut fatter then we did seamless layers on the top so you didn't see that separation of the layers if I were going to break up the bottom I would probably cut the bottom with like a carving comb or something just to shatter it or a little more point cutting with my scissor and I would detail it that way I would still not elevate the bottom because they have fine hair so I would want to keep that heaviness to it would you do anything I actually did a similar technique on a client yesterday who has fine hair a little bit longer than shoulder length okay I did it completely dry I use my stine puffins and I point cut it I point cut the perimeter and then I did some side cutting around the perimeter to give it a piece here more textured look and then I did the same layer so you just talked about sweet so yeah that's what that's you can always alter everything and that's where you don't want to mimic everything and I like this question because it's altering the haircut that you saw to fit your guests and that's what it's all about all right cool so those are the answers thank you guys so much for submitting the questions again if you haven't signed up for FSC social but FSC social dot com there is a there's a lot of you that haven't signed up we do have 3,000 people on there now which is good so you can ask your questions share your work get involved in the community that's what it's all about so go to fscsocial.com sign up submit your questions and they'll be answered on this show and and that's pretty much it so thank you guys so much for watching follow Thad and follow us everything at Freestyle on Education also there is nothing else actually I don't know what I'm talking about no idea all right guys thanks for watching we'll see you on the next show


Shoi ro run bau pendo, i ve shuhu ti dich maskina, mi ba tavla ro do lozhbo bau, i ma ne shertu zhbo sel bau, i kuhi mi drashakahi, ri ve shuhu letivni. Okay, that's enough of that. So what is lozhbon? Let's say constructed language, whose origins go way back to the 1950s, originally designed to test the Sapir-Warf hypothesis that the structure of a language determines, or at least shapes, a native speaker's thought process. So think about Newspeak in George Orwell's 1984, which was supposed to not only simplify the English language, but also make it impossible to think unorthodox political thoughts. So it seems that currently the strong version of the hypothesis that language constrains thought is pretty much discredited, but the weak version that language shapes thought has some evidence. Anyway, apparently the inventor of Loglan, Dr. James Cook Brown, decided to claim copyright on the components of the language and to prevent community modification. Sound familiar? So in 1987, the Logical Language Group created lozhbon, which reinvented the vocabulary. So the features of lozhbon include phonetic spelling, basing the grammar on predicate logic, and making the language have no morphological or syntactic ambiguities. So let's see some examples. Consider I run a mile versus I run a program. The word run has different senses here. The first is physical, while the second is computational. But in lozhbon, a word only has one sense. So here's another example. I saw a man with a telescope. It's ambiguous because we don't know whether I used a telescope to see a man, or the man that I saw physically had with him a telescope. Or how about the chicken is ready to eat? Who exactly is going to do the eating here? In lozhbon, the grammar doesn't allow these types of ambiguities. There are no homonyms in lozhbon where the same spelling and same sounds have different meanings. So in English, the word die is both a noun and a verb, and they mean very different things. There are also no homophones, where a different spelling leads to the same sounds as in cellar, the thing underground, and cellar, a person who sells. And there are no homographs, where the same spelling leads to different sounds like lead, as in the metal, and lead, as in a parade. To be fair, English is a natural language, and has all the evolutionary baggage that goes along with it, while lozhbon is a constructed language. But the rules of unambiguity are baked into lozhbon, so in theory at least, an evolved lozhbon still wouldn't have these problems. Because of its unambiguous parsibility, lozhbon would make a great common language between people and machines. It would remove a whole layer of complexity on identifying parts of speech, disambiguating words, and so on. In Ian M. Banks' culture novels, the language used to speak between people and between sentient machines is moraine. And as far as I can tell, lozhbon is as close to moraine as we're going to get. Now don't conflate the language's unambiguity or its basis in predicate logic with spock-type emotionless logic. The grammar is how you say something, but there are no restrictions on what you can say. In any case, the full reference grammar is here, in this book, which is also freely available on the internet, linked down below. This is the 1997 version, and there have been a few changes since then, but nothing in print and nothing very major. The dictionary is fully online and has never been published, in part because while parts of the vocabulary are stable, words can always be added. So before we start, just a word about the alphabet. Lozhbon uses the Roman alphabet from A to Z, except for H, Q, and W. The vowels are pronounced A, E, E, O, U, and Y is pronounced A. C is always pronounced Sh, J is always pronounced Z, and X is pronounced H. Finally, the apostrophe character is pronounced H. Why not use H for that? I think it has something to do with the history of logline. Anyway, the other two characters used in Lozhbon are the comma, which separates syllables, if they would otherwise run together, and the period, which is a mandatory pause. So let's start, as with many things on the internet, with a cat. The word in Lozhbon for cat is Mlatu. The word Mlatu is, in the grammar, really a relation. The definition of Mlatu is, X1 is a cat, or feline animal, of species, or breed, X2. The X1 and X2 in there are placeholders, or arguments, where you put the things that are in the relationship. So if I wanted to say that I am a cat, I would be in the X1 position. In fact, a sentence or statement in Lozhbon is simply one relation, all the arguments that go with it, and any additional tenses that apply to the relation. An example of a tense would be the time tense, so I could say I am a cat, or I was a cat, I will be a cat, yesterday I was a cat, and so on. Another example would be emotional tenses, so I could say happily that I am a cat, or confusedly that I am a cat. There is also a system for modifying relations, so that I could say I am a black cat. There is a system for modifying arguments, so that I could say five of you are cats, and for skipping arguments, so that I could simply say cat. Note that I never have to include any trailing arguments like the species argument. There is also a system for adding arguments to a relation, as in I am a cat sent by the authorities in order to arrest you for crimes against the internet, and many more systems for basically anything you would want. So let's start constructing some sentences. Now before I continue, let me just say that Lozhbon has specific words for grammatical categories. The word for sentence is bridi, and the definition of bridi is X1 is a bridi with the relation X2 and arguments X3. The word for relation is selbri, which of course is itself a relation. X1 is a selbri with relation X2 in language X3. And the word for argument is sumti. So in I am a cat, the relation is a cat is the selbri. The argument I is the first sumti, and the entire sentence is the bridi. The ordering of a bridi is essentially one sumti after another in place order, with the selbri somewhere in there after the first sumti. Normally, you put the sumti first, then the selbri, then the rest of the sumti, but you can move the selbri further down, rather like instead of saying I am a cat, saying a cat am I. In that sentence, there is more of an emphasis on the fact that I'm a cat rather than something else. Now the word for I in Lozhbon is not a relation word, it's a prosumti, meaning that it stands in for a sumti. And the word for I is me. And so we can put together our first full bridi, me-mla-tu. Okay, let's modify the selbri. The word for black, as in the color, is hekri, meaning X1 is black or extremely dark colored. So you can guess what me-hekri-mla-tu means. Hekri-mla-tu is the selbri here. Historically speaking, it means X1 is a black color type of cat, and the specific meaning is left up to the people communicating. Now I never said that Lozhbon was semantically unambiguous. You can always use circumlocution to make the meaning more clear, if necessary, as in I am a cat which is black colored. What if I want to use that X2 position in me-la-tu, as in I am a cat of breed Persian. I am a Persian cat. The word for Persian, as in culture, is kul-nir-farsi. X1 reflects Persian or Farsi culture in aspect X2. There's also a word for Persian, as in the language, ban-fuh-hasu. X1 is the language with ISO 639-3 code FAS, or Persian. Or Iranian Persian as a language, which is ban-fuh-hasu. X1 is the language with ISO 639-3 code PES, or Iranian Persian. But none of these really means Persian as a cat breed, so let's just use it as a name. In Lozhbon we can lozhbonize a name according to certain morphological rules. The rules convert Persian into Persian. Those dots signify mandatory pauses, so you can't run the sounds of the word into other words, otherwise the parser will break. And what I have now is a grammatical class called shmevla, meaning X1 is a name word, meaning X2 in language X3. Now a shmevla is not a sumti, so we can't just use it as X2. We have to convert it into a sumti. And there is a word in Lozhbon which does that, la. It is not a relation word, but something more like an English article, and it turns any following shmevla into a sumti. So our sentence is now mimlatu, la, perjan. Now suppose that someone adds a word to the dictionary for the Persian breed of an animal. Suppose it's juter-perja, meaning X1 is a Persian breed of animal X2. Now I can't simply use juter-perja in the X2 position of mimlatu, because juter-perja is not a sumti. We need a converter word, and there are several. We've seen one, la. One of them is lo, which is like a, or sum. There's also le, which is like the. Lo is nonspecific, that is, you don't have any specific instance or instances of the thing in mind, while le is specific. We usually say my cat is a Persian, instead of my cat is the Persian, so I think lo is the right one to use here. So now we could say mimlatu, lo, juter-perja. But what would happen if I left out lo? I would end up with mimlatu, juter-perja. Here there is no X2 sumti because the sentence doesn't parse like that. Mlatu, juter-perja, would be the salbury, and it would basically mean cat-persion breed. Like there are different types of Persian breed, and one is a cat. Are there any other animals that have Persian breeds? I don't know. Okay, let's try to translate the first sentence of the hobbit. In a hole in the ground, there lived a hobbit. So first, let's tackle the salbury. We're looking for a word live, as in dwell in, not remain alive. That word is khabju, X1 dwells in location or home X2. Now, clearly in this relation, X1 would be a hobbit. We can lojbanize this to a name like hobbit. But someone's already gone and added a word in the dictionary. Reader hobi, X1 is a hobbit of mythology X2. And we've seen that lo is a nonspecific converter of a salbury to a sumti. So now we have lo reader hobi shu khabju. Shu is a word which separates the first sumti from the salbury. It's necessary here for reasons we'll see later. Now we can put a hole in the ground as X2 of khabju. Kevna is the relation for a hole. X1 is a hole in X2. And ground, as in land surface, is tumsve. X1 is the ground of land X2 at location X3. Now we can't just say kevna lo tumsve and then try to use lo to convert that to a sumti because lo converts a salbury to a sumti. And kevna lo tumsve is not a salbury. You can imagine that if we just say lo kevna lo tumsve, then any reasonable parser would just imagine we have two sumti one after the other. We can instead use tumsve kevna, which is a salbury, meaning X1 is a ground type of hole. And it seems pretty clear to me what that means. So we can now say lo reader hobi shu khabju lo tumsve kevna. It just means a hobbit dwells in a hole in the ground. There are two problems with this translation. One is that we're relating a story and that usually means everything is in the narrative past or story time tense. To put a breedy in the past tense, you just prefix it with pu. Pu lo reader hobi shu khabju lo tumsve kevna. A hobbit dwelled in a hole in the ground. A pending key to a tense makes it sticky so that until further notice, you don't have to use the tense in every following breedy. So pu ki lo reader hobi shu khabju lo tumsve kevna. A hobbit dwelled in a hole in the ground. The second problem is that this is very dry. It has nothing of the nuance of the English version which puts a hobbit at the end of a sentence. This is a kind of punch or emphasis to the reader because up until then the sentence was quite ordinary. We could try shifting the salbury. Pu ki lo reader hobi lo tumsve kevna shu khabju. A hobbit in a hole in the ground dwelled. A bit more poetic sounding but to me it doesn't really capture the impact of the original. Now in Lojban there's a way to exchange two places in a relation. The word se swaps the x1 and x2 position in a relation. So if khabju means x1 dwells in location x2, then se khabju means x1 is a location dwelled in by x2. It's sort of equivalent to the passive voice but the English passive voice is more limited compared to swapping x1 with any other argument in a relation. So let's try it. Pu ki lo tumsve kevna shu se khabju lo reader hobi. A hole in the ground was dwelled in by a hobbit. I don't like it. But we can use the rich tense system of Lojban. Lojban has a tense for location, nehi, which means within or inside of. Just because khabju has a place for the home of the dweller doesn't mean we have to use it. So instead we can say pu ki nehi lo tumsve kevna lo reader hobi shu khabju. In a hole in the ground a hobbit dwelled. I like that. Ship it. So what have we learned so far? Bredi, selbri, sumti, a whole bunch of other relation words. Lo, le, and la, shu, se, pu, and ki, and nehi. Now you might have noticed that the relation words all seem to have at least five letters while the smaller functional words have less. This is a result of the word form rules of Lojban. Relation words that have five letters in the pattern ccvcv or cvccv are called gismu or root words. X1 is a root word expressing relation X2 among argument rolls X3 with affixes X4. As of 1997 there were about 1,350 of them. Since then about 185 have been added as experimental. Words not in the list can be formed by combining words that are in the list. The first method is what we saw before. Modify one gismu by another gismu like hekrimlatu is a black cat. Or suppose we wanted a word for android. Maybe renma minji or human type of machine could be used. This grouping is called a tanru. X1 is a binary metaphor formed with X2 modifying X3 meaning X4 in usage X5. Tanru are always ambiguous with the meaning up to context and what the speaker and listener understand. Many times the meaning is fairly obvious as with hekrimlatu. And this is why shu was necessary in lorider hobby shuhabju because otherwise you'd end up with just a sumti, lorider hobby habju. A hobbit type dwell action. Maybe a hobbit lifestyle? Tanru can also be formed from a gismu and another tanru. Consider small black cat. The gismu for small is shmalu. We could try shmalu hekrimlatu but unfortunately lojban groups to the left. So the tanru here is formed of shmalu hekri modifying mlatu. And I have no idea what a small type of black coloring is. Maybe slightly black? Gray? In any case, lojban has a word where you can explicitly group the parts in a tanru. Bo. Bo binds its neighbors into a group. So shmalu hekri bomlatu forces small to modify black cat. Another way we can say small black cat is by saying that the cat is small and black. In lojban the word zhe is used to bind its neighbors into an and group. So shmalu shekri mlatu means small and black cat. That is the cat is small and black simultaneously. What about black and white cat? We can't use zhe because that would mean the cat is both a black cat and a white cat simultaneously. What we mean by black and white is that the cat is black in parts and white in parts. Lojban has the word zhoi which is the mixed together meaning of and. So hekri zhoi labna mlatu would be a tuxedo cat. The next way to form a word or concept is to sort of smash the gizmu together.  Going back to our human type of machine example, renma has two combining forms rem and reha while minji has mihi. Under the rules we can't combine rem with mihi because that leads to a double consonant which is disallowed. We are allowed to insert a y leading to rema mihi or we could try reha mihi. This also is disallowed because all relations must have a cluster of consonants in the first five letters not including y or apostrophe. We are allowed to insert an r leading to reha mihi. We can also drop the final vowel in a gizmu and use that as the combining form. So combining reman with mihi to form reman mihi. The combining forms of gizmu are called rafsi and the combinations are called lujvo. So now we have several types of relations gizmu or root words tanru or metaphorical groupings and lujvo or combined words. By the way the dictionary entry for android is formed from remna simsa which means similar to and minji. Remna and simsa combine to form remsmi which means x1 is humanoid and that combines with minji to form remsmi mihi a humanoid type of machine which is probably more precise than my attempt. The final way to form a word is to borrow it from the native language. This borrowed word form is called a fuhivla. To do this you lujbanize the word then add a prefix formed from a rafsi of the gizmu that describes the general category of word. So if we really hated remsmi mihi we could first use the rules to lujbanize android to maybe chandroy and then combine with a rafsi from machine minji mihi chandroy maybe. So now we have gizmu lujvo fuhivla and tanru. A tanru is just a string of words where the words are gizmu lujvo or fuhivla. Those three types of relation words are called brivla so a tanru is a string of brivla and a celbri in a bridi is a tanru or a brivla. Okay so how about we try translating the first line in a Stephen King novel like the stand which is on everybody's mind. Uh wait that's just sally that's in the preface does does that count? Well okay the context is getting someone's attention. Lujban has a whole bunch of vocatives which are words used to address someone for various purposes. They precede eishmevla. The lujban word for getting someone's attention is juhi so juhi salis. To end this video let's translate the first sentence in Stephen King's dark tower the gunslinger which goes the man in black fled across the desert and the gunslinger followed. The first part seems pretty easy the celbri is going to be something like x1 fleas but there's no dictionary entry for flea. Flea basically means to run away from something. There are many entries including run and the one most interesting is bajliha. x1 runs away from x2 via route x3 on surface x4 and don't forget to start story time. You can run the small words together because they still parse the same. How about the man in black? We have nanmu which means x1 is a man.  We need a relative phrase such as who wore black clothes. In asumti we can start a restrictive relative phrase using poi. The phrase is restrictive because it narrows down the sumti. Poi is followed by an entire breedie and is terminated if needed by kuho. And finally keha is used inside that breedie as a prosumti to refer to the sumti that the phrase is attached to. So let's put together wearing black clothes. Dasni means x1 wears x2 as a garment of x3. It might be sufficient to just use hekri as x2 just black stuff as no specific garment. So dasni lo tuho hekri. Tuho is a quantifier like a number but it means there is no count not even one just stuff. So now we have puki lonanmu poi keha dasni lo tuho hekri shubajliha. Paho is a directional tense capturing a cross and shantuha means x1 is a sand desert. So puki lonanmu poi keha dasni lo tuho hekri shubajliha paho lo shantuha. You might ask why lo, uh and not le, the. Well we haven't introduced the man or the desert so we have no prior reference to them. Once we've mentioned them we can start using le because then it will be clear that we're referring to the previous mention. Let's deal with the gunslinger followed. Follow in this sense is jersey x1 pursues x2. We should really fill that x2 place with something referring to lonanmu so that there's no doubt about what the gunslinger is following. To refer to x1 of the previous bridi we can use the sumti legohi so jersey legohi. There is no word gunslinger in the dictionary but hey let's use a tanru to combine gun shmashel chahi with man. Lo shmashel chahi nonmu shu jersey legohi. Now to combine the two bridi we use ije. i begins a new bridi. Remember zh from small and black cat. It's the same one but when used after i it connects the two bridi in a logical and connection. So finally we have puki lonanmu poi keha dasni lotuho hekri shu bajliha paho lo shantuha ije lo shmashel chahi nonmu shu jersey legohi. Thanks for watching. Kiheiro Kinzga.


The Minister of the Environment, Mr. Balarabi-Lawal, announced during the 2024 budget defence meeting with the National Assembly Joint Committee on Environment held at National Assembly Complex on Friday, December 15, 2023 that his ministry aims to address the shrinking lake chard. He outlined plans to draw water from larger water bodies in other countries aimed to reduce the lake chard to combat its reduction. The minister emphasised that this initiative alongside monitoring rainfall patterns to alleviate flooding constitutes crucial project implementation in 2024. The minister highlighted the federal government's efforts towards rain harvesting and flood trapping as innovative strategies to transform flood disasters into opportunities for prosperity. And that's why we need to have a lot of money in the area of climate change and in the area of crisis. We are going to sign a lot of other engagement with some international organizations, particularly FAO and the World Bank. Thank you. And the Committee of Environment in the House of Representatives, our mission is to ensure that the budget we are going to pass today is a budget that will have an impact on our environment at the end of 2024. Thank you.