 تفوته آدك الأيام فتا الحمد لله رب العالمين وصلاة والسلام على أشرف الأنبياء والمرسلين سيدنا ونبينا محمد وعلى آله وصحبه والتابعين لهم بإحسان إلى يوم الدين أما بعد نعم فاصل الأدلة التي يستمد من هالفقه أربعة الشيغ رحمه الله عبد الرحمان ابن ناصر السعودي رحمه الله هو now gone into the third fossil this is the third fossil we done two fossil before we are now moving on to the third fossil I want you to brothers remember insha'Allah something that I mentioned before when I define أصول الفق what did I say أصول الفق was it deals with what it deals with three things I said remember and this is something you have to keep with you all the time in order to understand the book from the beginning to the end أصول الفق deals with three things first thing it deals with was what معريفة الأحكام الشرعية and we spoke about that we did that in the first so we did that in the second fossil the last chapter what was the second thing that it dealt with أدلة إجمالية it dealt with comprehensive evidence is right the sheikh is now talking about أدلة هيا the third thing that it dealt with was what حال المستفيد the مجتهد he is going to bring that later we are going to speak about the مجتهد and the مفتي later insha'Allah so you have to know how these things work or how the علماء have chapted أصول الفق so now we are going to go into الأدلة the evidences التي يستمد منها الفق in which فق is rooted from يستمدوا it is rooted from فق where do we take it from we take it from how many أربعة أدلة الأربعة four evidences there are four evidences in which أصول الفق is rooted from the sheikh is now going to tell you إن شاء الله تعالى الكتاب و السنة the first two Awat الكتاب و السنة the Kitab and the Sunnah Awat the Kitab and the Sunnah are the أدلة which أصول الفق is taken from and now why did he mention الكتاب و السنة first because they are the أصل the Kitab and the Sunnah are the أصل so if I asked you today and I said to you what is أصول أدلة الفق what are the fundamental evidences of فق you are going to say to me what أربعة the first two is what الكتاب when we say الكتاب we mean the book which book القرآن العظيم the second one that it is و السنة and the Sunnah of the Messenger صلى الله عليه وسلم I'm not going to elaborate it because the sheikh is going to speak about each of one of them he's going to make a whole chapter for it he's going to speak about the Kitab by itself a chapter and then he's going to talk about the Sunnah a chapter and the other two that are remaining we were ordered as Muslims that when we have discussions in matters of فق to take it back to these two the Kitab and the Sunnah الله سلسل صورة النساء ay 59 فإن تنازعتوا في شيء فردوه إلى الله if you dispute in one another a matter we dispute each other in a فق matter we take it back to the two the two evidences the two places where we extract our evidences from it's our proof it's a it's our proof we go back to فإن تنازعتوا في شيء فردوه إلى الله بيبقت الله ورسولي بيبقت the message إن كنتم تؤمنون بالله وليوم الآخر if you guys believe in Allah on the day of jenmet ذلك خير وحسن تأويلة that is best and it's the best explanation and interpretation so understand here an argument occurs between you and two people you are another person and where do you go back to and say this is where it was quoted this is where it was said the Kitab and the the Sunnah now the Kitab and the Sunnah how do we take it back to the Kitab and the Sunnah the Prophet is not alive يبن القيم رحم الله he mentions in his Kitab إعلام الموقعين he mentions Ibn Al-Qaim that we take it back to the Sunnah of the messenger صلى الله عليه وسلمة we take it back to his traditions we go back to the hadith anyway when he was alive they would come to him فردوه إلى الله والرسولي the Prophet was alive they would say يا رسول الله what is the ruling in this matter يا رسول الله what should we do in this matter and the Prophet would give them a ruling now that he is dead now that he is dead وردو إلى الرسولي صلى الله عليه وسلم يرادو what is meant by it is what بعد وفاته الردو إلى the Sunnah you take it back to the Sunnah عليه الصلاة والسلام نعم الكتاب وَهُمَ الْأَصْلُ اللَّذِي خُوطِبَ بِهِ الْمُكَلَّفُونَ وَنْ بَنَا دِينُهُمْ عَلَيْهِ وَهُمَا and they both are the pronoun here وَهُمَا they refer back to the كتاب and the Sunnah وَهُمَا أي كتاب and the Sunnah are both what the Kitab and the Sunnah both of them are الَّذِي خُوطِبَ we took this word خُوطِبَ before what does it mean? address remember when we were speaking about Fiqh خُوطِبَ in which they were addressed المُكَلَّفُونَ we said who is a مُكَلَّف مسلمون بالغون عاقل pay attention a مُكَلَّف is a person who has sanity and he reaches age of piety and he is a Muslim عبادات are made obligatory on who the عبادات are obligatory on who and the issue of if Islam falls under the cliff we spoke about it in waraghat so the person who is reached age of piety and sanity he is a مُكَلَّف he is a مُكَلَّف good pay attention but pay attention عبادات عباد that a worship is made obligatory on you when these two are met pay attention you reach age of piety and you have sanity what is needed what happens here at this point you have to come all of the forms of عباد it's obligatory on you because you met the two conditions that were needed but what about transaction not عبادة but a معاملة transaction buying and selling the person if he did not reach age of piety can he buy and sell yes he can buy and he can sell something that is piety he can't sell a house can't sell big things but he can go to the shop and buy sugar his transaction is what it's taken into consideration what about if a person is insane and he breaks a person's car and he's got money his father has left money for him he's an orphan but he's insane yes the money will be taken from his wealth and the person's car will be fixed with it and we won't say he's غير مكلف he's not bad in nope so you have to realize the difference here of the issue of تكليف نعم والإجماع والقياس الصحيح now the other two the hour so he said four right we mentioned the كتاب and the سنة now we're talking about what إجماع and قياس why did he why did he separate إجماع and قياس from the كتاب and the سنة the reason is because the كتاب and the سنة are the أصل the إجماع and the قياس are the مستند مستند they lie they lean on the كتاب and the سنة how do they lean on it إجماع what does it mean first إجماع means can sense إجماع means هو اتفاق المجتهدينة في أسر على حكم شرعي and we'll come to that in details later there's no need for me to go into it now إجماع lean on what what does it lean on the إجماع leans on the كتاب and the سنة it leans on it because wherever you're bringing إجماع form is based from the كتاب and the سنة like for example the صلاة the صلاة that it's obligatory to be prayed the five daily prayers ظهر عصر مغرب عشاء and فجر those five phrase are they obligatory is their خلاف that these صلاة are not obligatory is their خلاف the إجماع is من عقد there's a consent no one can come and say I'm of the view ظهر عصر مغرب عشاء and فجر are not obligatory why because because generation after generation they've unanimously agreed upon that the صلاة the five daily prayers is what it's obligatory and you have to pray it does that make sense but this إجماع where did it come from it came from the ayah وقيم الصلاة established the prayer all of the علامة understood the ayah in the same way no none of them said that this command here is ليل استحباب that it's recommended to pray ظهر عصر مغرب عشاء all of them when they looked at the ayah they all took from it that these five daily prayers that it's واجب فرض عيم that it's obligatory for everybody to pray other matters you find that they have this command is it obligation is it recommended but not on the صلاة so this إجماع is rooted from what the كتاب it's also rooted from the سنة خمسة صلاوات كتبهن الله عن العباد five daily prayers Allah made obligatory on the people so it's rooted from what the سنة the قياس is also rooted from the سنة how is it rooted from the سنة remember when you spoke about the four pillars of قياس قياس stands on how many pillars four the four pillars the first one is أصل then we have a فرع and then we have a علا and then we have a حكم those with the five and we will speak about in details later because as I said the sheikh رحمه الله تعالى each one he gave it a chapter the كتاب is got a chapter the سنة has a chapter the إجماع has a chapter and the قياس has a chapter we're going to understand them each and every one of them properly when we come to it إن شاء الله تعالى pay attention now the قياس has those four pillars that I mentioned those four pillars which was the first one I mentioned أصل and where's the أصل that it takes it from when you're giving the فرع the sub-branch you're trying to you're trying to do an analogy from an أصل where did the أصل come from where did you get it from the كتاب and the سنة so the إجماع and the قياس both of them are what they are both taken from the كتاب and the سنة where is the كتاب and the سنة أصل both of them are revelation the كتاب of الله is a revelation and it's Allah's word and the سنة is a revelation from Allah سبحانه وتعالى because Allah said in the Qur'an وَنَّجْمِ إِذَا هَوَا مَا ضَلَّ صَاحِبُكُمْ وَمَا غَوَا وَمَا يَنْطِقُرْ عَنِي الْهَوَا إِنْهُ إِلَّا وَحْيُمْ يُوْحَا and also الحفظ الحكم رحمه الله فالسنة النبي وحْيُن ثان عليهم فالسنة النبي وحْيُن ثان عليهم سنة is the second form of وحي revelation it's a revelation from Allah everything that the prophet said was a revelation from Allah سبحانه وتعالى so that's why the sheikh is saying وَمْ بَنَا دِيْنُهُمْ عليهم the religion is built on it والإجماع والقياس الصحيح but remember here he said إجماع which is صحيح so there's an إجماع which is what فاسد الإحتبار there's an إجماع sorry there's a قياس sorry there's a قياس which is فاسد baseless نعم وَهُمَا مُسْتَنِدَانِ إِلَا الْكِتَابِ وَسْشُنَّا so those both are what مُسْتَنِدَانِ so they are مُسْتَلِينَ on both of them on the Kitab and the Sunnah as I have explained as I have explained فالفق من أوله إلى آخر لا يخرج عن هذه الأصول أربعة فق from the beginning to the end لا يخرج عن هذه الأصول أربعة it doesn't leave these four أصول it doesn't leave what these four fundamental what were the four we took in about القتاب والسنة والإجماع والقياس والصحيح those four if you study a book either this Kitab سنة إجماع or a Qiyas which is صحيح those are the what those are those are the four أصول الأربعة four أصول which are the fundamental أصول which evidence extracted from فق is based on these four so you start from طهارة and you go to the last chat so قتاب العبادات and قتاب المعاملات all of them you are what you are going to be studying قال الله قال الرسول أجمع العلماء والقياس والدل القياس مهتز لك نعم وأكثر الأحكام المهمة تجتمع عليها الأدلة الأربعة نعم so the sheikh he is saying what and the majority of أحكام which are important the which are important pay attention the which are important تجتمع عليها الأدلة الأربعة of these four أحكام they bring them together these four أحكام they bring them together نعم now look at this example إن شاء الله تعالى that you'll understand this for example الله تعالى تبركه تعالى so the sheikh is trying to say وأكثر الأحكام المهمة every matters that are important you will find that the these four are all present in it you can see all four of them present in it let's just take one of it الله said in the Qur'an let's take بيع transaction by the permissibility of buying and selling الله said in the Qur'an سورة البقرة I-200 and I-275 الله said وأحل الله البيع الله has made permissible transaction but permissible transaction buying and selling so do you have an evidence from the Kitab here also we have evidence from the Sunnah the Prophet he said the transaction the buying and the selling the people are of choice as long as they don't leave each other as long as they don't leave the gathering as long as they what they are still at the place everybody is of what this is of choice I can buy it from you if I want to I can say I don't like it I don't want it because I have what this major is here right now this sit that we're sitting here is a major of choice when I leave it it's a different situation we'll talk about that in so this حديث what does it show the buying and selling is permissible so we have a we have a we have a we have a we have a we have a we have a we have a we have a we have a we have a we have a we have a we have a we have a we have a we have a we have a we have a we have a we have a we have a we have a we have a we have a we have a we have a we have a we have a we have a we have a we have a we have a we have a we have a we have a we have a we have a لأن العلمة ينانميسي اكتبت باستخدام البيانستانيس و العالم الذي يوجده لذلك لدينا اجمع ماذا يترك now؟ القياس الصحيح الاعتبار القياس الصحيح الذي يأخذها القياس يتعلق القياس لا يجب على هذا ماذا؟ لأن المعاملات المالية هذه المعاملات يقوم with one another in terms of finance أن all of the four that you take within the principles that قياس stands on it will permit it the قياس, the الصحيح, the فرع you can use it, not only that analogy shows what that the people's life is based upon what's in the hand of another person I need water and you need money you've got what I need and I've got what you need I can't rub it from you I can't steal it from you it's not good for me to beg you for it if I beg you that you're going to beg me so the Sharia I brought a way, what is what that I'm pleased to give up what I have and you're pleased to give up what you have and I need what's in your hand and you need what's in my hand and no one is forcefully taken from him his own property or what he owns نعم ويجمعوا عليها العلمة and the scholars they agree upon it so I've just shown that all four of them are present like that نعم ويدلوا عليها القياس الصحيح so the Majosa is a Hakan, I like that you can find an ayah for it you can also find a sunnah for it you can find a jma'ah for it and you can also find a qiaas الصحيح والإتبار all every one of them نعم لما فيها من لما فيها من المنافع والمصالح because of that which benefit that is in it meaning the Sharia when it came and then it made something and then it allowed it through the through the Quran and the sunnah and then the jma'ah of the ummah came together and then the qiaas shows it because it's benefit in the ummah for it نعم إن كانت مأمورا بها ومن المضاري إن كانت من هي عنها if the matter is something that is if the matter is something ordered there's a masala in it and there's a benefit in it there is باية which the example I just gave you transaction by selling is there not a benefit what me taking from you what you have and you have is there not a benefit and a benefit in there نعم ربا ربا which the Sharia are prohibited are you with me that the Sharia are prohibited okay we have the qitaab that prohibits it huh we have the sunnah that prohibits the riba the ijma'ah of the ummah are unanimously agree upon that the riba is haram I'm not talking about there are some sur there are some things that they differed is it a riba or not they differed on it whether it's riba or not but they agreed that the riba is haram and the qiyas also proves that the riba is haram why because somebody else is taking extra from what you did when you gave he's sucking your blood نعم so anything that the Sharia are prohibited there's also what there's a harm in it if it's prohibited نعم والقليل من الأحكام يتنازع يتنازع فيه العلماء وأقربهم إلى الصواب فيها من أحسن ردها إلى هذه الأسول الأربعة هذا الشيخ يقول يجب أن نفهم يجب أن نفهم الكثير من الناس يعتقدون that the disagreements that are in the issues of fiqa are more لا it's not it is more than other maybe other things but it's not a lot there are disputes that they differ in مسائل الأحكام it is little for example sit down and try to count the differences that there are in the matters of salah all of the علماء I give an example of the issue of the salah all of them they agree they all agree so they all agree that the salah what that the person who is praying the salah should stand up they all agree the person needs to read fataha they all agree that he has to do ruk'u they all agree that he has to stand up from ruk'u they all agree that he has to do sujud they all agree that he has to do atakbeer they all agree he has to leave the salah they all believe that he sits between the two these are مسائل which are what they all agree these issues they all agree what do they differ on whether it's wajib whether it's mustahab but the doing of it all of them agree you can do this but is it wajib is it not is it mustahab either what they differ on the salah or any مسائل of fiq are مسائل which are very little then the sheikh said something very powerful very powerful not many people understand this powerful and I think every single person has to put brackets in this point وقربهم and the people who are the closest الى الصوابي فيها to the correct stance the scholars they differ in matters of fiq they all go different ways but you know who is always the closest to the correct path who is always right most likely all the time is who من أحسنة anyone who perfects ردها bring it back الى هذه الأصول الى أربعة bring it back to those four mention points الكتاب والسنة والإجماع والقياس الصحيح anyone who is good at doing that bring it back to the Kitab bring it back to the Sunnah bring it back to what the إجماع and stick it to the إجماع and also when you show that he perfects the قياس that he uses here anyone who is able to do most of the time he is on the correct but anyone who says أبو حنيف يسأل ماليك يسأل and just blind follows it لا شك ولا ريب that that person is wrong is gonna be more than his right so the more you are stuck to the Kitab and the Sunnah and the إجماع and the قياس which is صحيح the more you get it right the more you get it right so that's a powerful قاعدة so you have to underline that and remember that وأقربهم إلى الصواب فيها من أحسنة ردها إلى هذه الأصول الأربعاتي نعم فصل في الكتاب والسنة أم الكتاب so the Sheq Raheema the Sheq Raheema he's gonna go into the the chapter that we're gonna that we've spoken about the Adilla where they taken from now he's gonna go to each one each one one after the other one after the other one after the other now this chapter the Sheq is not just gonna talk about the Kitab and the Sunnah so I'll add a heading I want everybody to add this to إن شاء الله تعالى I want everybody to add this to it which is الكتاب والسنة ودلالتهما the Sheq is talking about the Kitab and the Sunnah and the way to extract evidences from both of them that's what he's gonna teach you in this chapter he's not just gonna teach you the Kitab and the Sunnah he's gonna explain what the Kitab is he's gonna explain what the Sunnah is and then he's going to teach you how the أحكام of the شريعة how the jurisprudence rulings are extracted from the Kitab and the Sunnah he's gonna teach us what is known as نص he's gonna teach us what is known as ظاهر he's gonna teach us what is known as the types of مفوم he's gonna teach us he's going to teach us the types of دلالات all of that الشيخ رحم الله he's going to teach us so he starts with which one he starts with الكتاب أما الكتاب as for the Kitab he says now he's gonna start with the Kitab what is the Kitab it's what he's gonna start with نعم so now the Sheik starts by saying فهو the Kitab is the book the book here is فهو هذا القرآن العظيم it is this great book that we have this holy book that we have كلام رب العالمين it is the speech of Allah سبحانه وتعالى now we have to underline the word كلام كلام is a characteristics of Allah it is a characteristics من صفاتي سبحانه وتعالى from the characteristics of Allah سبحانه وتعالى like Allah has other characteristics and Allah سبحانه وتعالى has characteristics of the Sunnah divided into two سفات which are سفات ذاتية and سفات which are سفات رعلية سفات which are ذاتية which are characteristics that are attached to Allah سبحانه وتعالى متعليقة بداتي it is connected to Allah who is سبحانه وتعالى like knowledge like hearing like seeing those are always attached to him سبحانه وتعالى meaning Allah is always knowledgeable and he always knows there is not a time when Allah does not know Allah سبحانه وتعالى he is always hearing and Allah is always seeing سبحانه وتعالى those are called what سفات ذاتية there is another type of characteristic the second type is called سفات فعلية سفات فعلية سفات فعلية are characteristics which are attached will it is attached to what it is attached to Allah سبحانه وتعالى will meaning Allah does it whenever he wills Allah does it whenever he wills for example Allah comes down the last third of the night when he wants to سبحانه وتعالى as for the characteristics of speech it is both it is سفات ذاتية and it is also سفات فعلية it is سفات ذاتية and it is سفات فعلية they affirm the characteristics for Allah تبارك وتعالى in what way they affirm it by making sure that the affirmation of any characteristics they affirm for Allah they get it from the Kitab and the Sunnah whenever they affirm a characteristic for Allah they get it from the Kitab and the Sunnah when they negate a characteristic from Allah they negate it based on the Kitab and the Sunnah based on the Kitab it is the speech of Allah سبحانه وتعالى that's what the شيخ said نعم نزل به الروح الامين نزل به الروح الامين نزل به نزل به الروح الامين على قلب محمد رسول الله صلى الله عليه وسلم this Quran who came down with it نزل به he came down with it her جبريل عليه السلام he came down with this and from الله تبارك وتعالى what word was used what word was used نزالة was used نزالة to show what that the Quran that the Quran came from above and it came down that proves Allah is above his throne سبحانه وتعالى Allah is what Allah is above his throne سبحانه وتعالى as he said in the Quran الرحمن وعلى العرش توا I also forgot to mention the evidences that proved that the Quran is the statement of Allah or it's the speech of Allah that it's the speech of الله سبحانه وتعالى صورة توبة آية 6 الله says وإن أحد من المشركين استجارك فأجيروا حتى يسمع كلام الله ثم أبلوهم أمنا وصول الله سبحانه وتعالى صورة البقرة آية 75 يسمعون كلام الله ثم يحرفونهم من بعد ما عقلوه وهم يعلمون and many other evidences show that the Quran is the speech of الله سبحانه وتعالى the sheikh he said here that Jibreel came down with it what is the evidence for it الله سبحانه وتعالى he said وإنه لتنزيل رب العالمين نزل به الروح الأمين على قلبك لتكون من المنذرين بالسان العربي مبين so the Quran is a it came down from who الله سبحانه وتعالى and the person who brought it to Muhammad was Jibreel عليه السلام where did he send it down to the messenger صلى الله عليه وسلم the heart of the messenger because the ayah says it وإنه لتنزيل رب العالمين نزل به الروح الأمين على قلبك لتكون من المنذرين so pay attention to this the Quran should be in our hearts and that shows us that's where the Quran came from and that's where it should always be it should stay in our hearts we should always memorize the book of Allah سبحانه وتعالى when the prophet tried to read with Jibreel because Jibreel would come and he would read the Quran and the prophet and it would automatically go to his heart whenever Jibreel would come and try to read the Quran to the prophet the prophet would try to read it with him and Allah said to the prophet لا تحرك به لسانك لي تعجل به don't move your tongue fast so you can catch up with him إن علينا جمعه وقرانا فإذا قرأناه فتبع القرانا إن علينا بيانا هذا القرانا when it's read just listen where the ones that are going to compile it in your heart and where the ones that are going to clarify for you so the prophet was moving his tongue fast with Jibreel to read it with him so he can take it on quickly but Allah wanted to pour it into his heart it was poured into his heart and Jibreel would come every year once to sit with the prophet and to listen to his Quran except the year he was dying he done it twice to him and if our messenger was revising the Quran which is the speech of Allah سبحانه وتعالى then why would somebody else not revise the Quran and not give time to read in the book of Allah سبحانه وتعالى the sheikh he got exactly from me the ayah that I mentioned that the Quran it was sent to the prophet for what so he can warn warn who the criminals the wrongdoers in that means what it's to warn so the Quran the job that it does it is that it gives glad tidings and it also does what it also warns the people what is it what is it warn them from it warns them from the destruction that awaits them if they go against the command of who Allah سبحانه وتعالى if they go against Allah's command what awaits them and the Quran is in what language بالسان عربي مبين the question that arises is that is the Quran all of it Arabic is there any word in the Quran which is not Arabic because Allah is saying that the Quran is بالسان عربي مبين that the Quran is the Arabic language which is clear the scholars discussed that matter and they mentioned and they spoke about it good who is the Prophet sent to للناس كافة the Prophet was sent to everybody he wasn't just sent to the Arabs he wasn't just he was sent to every single person عليه الصلاة والسلام so the Prophet صلى الله عليه وسلم is not a prophet to the Arabs is a what he is a Prophet to everybody he is a Prophet to everybody صلى الله عليه وسلم as Allah تبارك وتعالى he told us وما أرسلناك إلا رحمة للعالمين we have not sent to you except a Masih to all of mankind the whole universe everything so our Masih صلى الله عليه وسلم he was sent to everybody صلى الله عليه وسلم والعليم في كل ما يحتاجون and he came out for every single thing that they are in need of everything that we need the Prophet صلى الله عليه وسلم he came to what he came to tell us and to explain it to us that's what he came for عليه الصلاة والسلام anything that would get us closer to Allah he would get us he would tell us ولي ذلك the Prophet صلى الله عليه وسلم he said ما من نبي باعته الله that there is no prophet Allah sent إلا كان عليه إلا كان حقا عليه أن يدل أمته على خير ما يعلمه لهم that there was no prophet that came before me except that if there was a good in a matter for his people it was obligatory on him to convey to his people he has to tell them what is good for them and also the opposite anything that is evil that has harm in it it is upon that prophet to go and to convey to the people that the harm that lies in that matter for them now the benefit and the harm brothers is it just religious matters or even worldly matters even worldly matters our messenger came to tell them about what what they need for their worldly matters and what they need for their hereafter matters نعم وهو المقرو بالألسنة والمكتوب في المصاحف والمحفوظ في السدور the Quran is what المقرو it's the one that's recited بالألسنة with the tongues what you're reading is the Quran المكتوب في المصاحف and that which is written in the Mus'haf is the book of Allah the book of Allah what we have here right now is the Quran is the Quran of Allah pay attention also المحفوظ في السدور and that which is memorized in the chest is the word of Allah all of that we refer to it as what كلام الله the words of Allah سبحانه وتعالى so what you're reading is the Quran of Allah what is on in the book is the Quran of Allah what is in your chest is the Quran of Allah what is in your chest is the Quran of Allah what is in your chest is the Quran of Allah leave these philosophical answers which is أخي أزد my actions created by Allah so if my actions are created by Allah as he said in the Quran Allah has created you all خلقكم وما تعملون and everything which you guys do Allah created it so my voice is created by Allah so then that means what I'm reading is created that is باطن and the Salaf refuted it نعم your actions نعم your actions are created by Allah your actions are created by Allah but what you're reading is the speech of Allah don't say the same philosophical باطن explanation which is what is in the Mus'haf it's ink the ink was printed somewhere and the print is made is manufactured and the book is manufactured the page لا look how the Salaf are and the علم out we're saying what is written in the Mus'haf this is the كلام of Allah good what you memorize in your chest is the speech of Allah as well all of it it is what it is the speech of Allah in that brothers what we really need to know is we stick to what the Salaf of this Ummah the pious predecessors what they said we say قف حي توقف القوم نعم الذي لا يأتي الباطل من بين يديه ولا من خلفه تنزيل من حكيم من حكيم من حميد this Quran no falsehood comes to it in the front لا يأتي الباطل does not come to it falsehood does not come from the front من بين يديه from the front من بين يديه means in front of you ولا من خلفه and not from behind تنزيل it is sent from who حكيم من حميد الله سبحانه وتعالى it is sent from and this what he got it from what he got it from the ayah صورة الفصيلة ayah 42 he got it from ayah to 42 صورة الفصيلة so based on that brothers what we learn from the Kitab before he moves on to the Sunnah is that the Quran is the speech of Allah جيبريل came down with it to the heart of the messenger Muhammad صلى الله عليه وسلم meaning in the Quran what does it lie in the heart of the people in the ayah وإنه ولا تنزيل رب العالمين نزل به الروح الأمين على قلبك لتكون من المنذين بلسان عربي مبين in another ayah الله سبحانه وتعالى بل هو آيات بينات في صدور الذين أوت العلم الله سبحانه وتعالى it is in the chest of the people of knowledge الله سبحانه وتعالى بل هو آيات بينات في صدور الذين أوت العلم 49 everyone in the arts that's where the Quran stays it's kept also ليكون من المنذين the Quran came to warn and the Quran is in what language in the Arabic language but then straight after that the sheikh said to you the prophet and the Quran was sent out for what