 فشرف بل اشتغالي بالعلم ولا تبغي به ما عشت يا دا دا دا لا وياله من شراف عظيمي الحمد لله رب العالمين له الحمد الحسن والثناء الجميل وأشاد أن لا إله إلا الله وحده لا شريك له يقول الحق وهو يهد السبيل وأشاد أن السيدنا ونبينا محمد صلى الله عليه وعلى آله وأصحابه والتابعين لهم بيحسانين إلى يوم الدين أما بعد هذا هو our second lesson in the explanation of خلاصة a summary in مقدمة في أصول التفسير written by sheikh and islam ibn taimiyata رحمه الله تعالى we finish how many chapters we've done two chapters so today insha'Allah تعالى this is going to be the third chapter and it's going to be the honor فصل في نوعي الاختلاف في التفسير المستند إلى النقل وإلى طريق الاستدلال الاختلاف في التفسير على نوعين منه ما مستنده نقل فقط ومنه ما يعلم بغير ذلك إذ العلم إما نقل المصدق وإما استدلال محقق والمنقول إما عن المعصوم وإما عن غير المعصوم والمقصود بأن جنس المنقول سواء كان عن المعصوم أو غير المعصوم وهذا هو النوع الأول فمنه ما يمكن معرفة الصحيح منه والضعيف ومنه ما لا يمكن معرفة ذلك فيه وما نقل في ذلك عن بعض الصحابة نقل صحيحا فالنفس إليه أسكان من ما نقل عن بعض التابعين لأن نحتمال أن يكون سمعه من النبي صلى الله عليه وسلم أو من بعض من سمعه منه أقوى ولأن نقل الصحابة عن أهل الكتاب أقل من نقل التابعين ومعجزم الصحب بما يقوله كيف يقول إنه أخذه عن أهل الكتاب وقدنه عن تصديقهم وأما النوع الثاني من مستند يل إختلاف وهو ما يعلم بالاستدلال لا بالنقلي فهذا أكثر ما فيه الخطأ من جهتين حدثت بعد التفسير الصحابة والتابعين وتابعهم بإحسان إحداهما قوموا متقدوا معاني ثم أرادوا حمل ألفاظ القرآن عليها وثانية قوموا فسروا القرآن بمجرد ما يسوه أن يريده بكلامه من كان من الناطقين بلغة العرب من غير نظر أن يريده بكلامه من كان من الناطقين بلغة العرب من غير نظر إلى المتكلم بالقرآن ومنزلي عليه والمخاطب به فأولون راع المعنى فأولون راع المعنى الذي رأوه من غير نظر إلى ما تستحقه ألفاظ القرآن من الدلالة والبيان والآخرون راع مجرد لفت وما يجوز عندهم أن يريد به العربي من غير نظر إلى ما يصلح للمتكلم به وسياق كلام ثم هؤلاء كثيرا ما يغلطون في احتمال اللفض لذلك المعنى في اللغة كما يغلطوا في ذلك الذين قبلهم كما أن الأولين كثيرا ما يغلطون في السحة المعنى في سحة المعنى الذي فسروا به القرآن كما يغلطوا في ذلك الآخرون وإن كان النظر الأولين إلى المعنى أصبق ونظر الآخرين إلى اللفض أصبق والأولون صنفان تارة يسلبون لفظ القرآن يسلبون تارة يسلبون لفظ القرآن وما دل عليه وأريد به وتارة يحملونه على ما لم يدل عليه ما لم يدل عليه ولم يرد به وفي كلا الأمرين وفي كلا أمرين قد يكون ما قصد نفياه أو إثباته من المعنى باطلة فيكون خطأهم في الدليل والمدلول وقد يكون حقا فيكون خطأهم في الدليل لا في المدلول أكثر من المسكين التي تحدث في تفسير are as a result of two things which appeared after the generation of the companions, their students, the تاربيرون and those who followed them in righteousness The first problem which arose was people believing in certain ideologies and then interpreting the Quran to fit those ideologies The second problem was a group of people who interpreted the Quran just as an average Arabic speaker would without considering from whom these words came to whom it was revealed and who they were addressing The first group concentrated on meanings that suited them without paying any attention to the real implication and context of the verses The second group concentrated on the words and how they were used by the Arabs and disregarded the context of the verses This group also mistakenly interprets words of the Arabic language thinking that their interpretations are linguistically correct The first group also falls into this error but more so their error is that they are incorrect in the interpretations they give to the meanings of the Quran The other group is also guilty of this The first group prefers to concentrate on meanings and the other group places emphasis on words The first group is further divided into two subgroups A group which strips the word of the Quran of their real and intended meaning And a group which gives the words meaning which they do not convey In both instances that which they wish to affirm on a gate may be incorrect And therefore they have heard in both the evidence and the ideology they wish to support with it Or that particular idea may be correct in which case they have only heard in the way they use the evidences الشيخ الإسلام الإبنوطيمي رحمه الله He chapted here and in his chapter he speaks about أسباب الإختلاف The reasons for disagreements And he clarifies رحمه الله تعالى that the asbab that necessitate التي أو جبت الإختلاف في التفسير that necessitated differences in تفسير جماع الأسبابي all of it comes back to whether it be إختلاف amongst the self or whether it be إختلاف amongst the متأخرين the late comers all of them go back to two types جماع الأسباب التي أو جبت إختلاف المفصرين the scholars of exegesis The خلاف only goes back to two things whether it be قديما وحديثا it doesn't matter The first one is أسباب تتعلق بالنقل The reasons that are related to نقل narrations So the خلاف really is regarding narration And the second one is أسباب ريزا تتعلق that is related to بالعقل intellect and rationality And that is what the author mentions as the deductive evidences So the خلاف is two It is narration related and also deduction related That's what this chapter and the heading which the author رحم الله gave and that as we said is the جماع الأسباب It is the underlining reason of why there is disagreement amongst the scholars of تفسير Now Difference in the exegesis can be of two types The source of the first is narrations And the other type is derived from different means For knowledge is either a truthful narration or a correct deduction And the narrations either originate from one who is infallible or one who is not Here we will discuss these narrations irrespective of whether they stem from an infallible authority or not This is the first category At times we are able to distinguish between authentic and weak narrations And at times we are unable to do so The difference in the interpretation of two types One of them is what we are used to narrating And the other one is what we are used to narrating So knowledge is either a truthful narration or a correct deduction And the narrations either originate from the infallible authority or one who is infallible And the conclusion is that the narrations either originate from the infallible authority or one who is not And this is the first category So what we are used to narrate is the fact that we can successfully track the knowledge of the authentic And what is not This is what we can do And from these lies— Here we are going to discuss this Here we are going to learn how to crack aer Hurry Well at first, we can start mowing أخرى .. حتى يرجع إلى النقل ، تعلمت بمفاقه ومنه ما يعلمون بغير ذلك والعديد هو .. أنه تعلم أخر than that ما يعني أنه يعني أنه يقوم بطريق العقلي استدلالا وستنباطه يعني ددكشن يقوم بددكشن ثم يقوم بإختيار الأختيار التي تخلق نقل الإختلاف عن العقل والإختلاف عن العقل اما استمباط أو استدلال يجب أن يعلم المعرفة. this is the exclusivity the sheikh is trying to do what is known as حصر and that it means فالعلم that knowledge cannot be it can't be unless it's from two angles إما نقل مصدق وإما استدلال محقق the first one is narration and the second one is deduction no other way can a knowledge be established and that's two different sciences that we always say that the student of knowledge needs to study the one that deals with a نقل narrations are sides of hadith sides of مصطلح الحديث علم الرجال all of those they deal with what علم النقل are you with me which is known as علم الرواية the second one is called علم الدراية الدراية here is what وصول الفق the person studies وصول الفق in which they learn and etc so the first one is to establish the evidence that you're using and then after that is once you've established the evidence that you're using is authentic you have to make sure what that the way you're trying to extract the ruling out of it is correctly that the way you're trying to extract the ruling is correctly then the وطرحم الله explains to us that the بنقول the things that are transmitted to us are of two types إما عم معصوم it's either transmitted to us from a معصوم and we said this usage of this word معصوم is a strange usage and it is a usage that we don't find in the Quran and the Sunnah in the way that they are trying to use it or the way it's been used we have it يا يو النبي يا يو النبي وإن لم تفعل فما بلغت رسالته والله يعصمك من الناس and we said that doesn't mean what they're trying to say here والله يعصمك من الناس means Allah is going to protect you يحفظك من الناس but here what they mean when they use the word معصوم is they mean he is infallible and he is far from الخلال deficiency in what he's conveying but what we find that the نصوص used is instead of the word عصمة the شريعة what does it use it uses the word الصدق الصادق المزدوق والعبدالله المسعود said حدثنا الصادق المزدوق الصادق المزدوق ممال الصادق المزدوق the one who is truthful and he is taken as trustworthy one so الصدق is better to use since that is the word that the شريعة that the نصوص الكتاب وصنة have used even himself شيخ ولسام تايميا mentions that this usage has come from the معتزلة in his book كتاب النبوات ابن تايميا himself in his book كتاب النبوات he clarifies that this word معصوم has come from the معتزلة and then the ones who used it and then the ones who used it so words like that is best to avoid them and not to use it and use what you can find from the كتاب and the سنة but the شيخ says here إما عن المعصوم وإما عن غير المعصوم so even the منقول that which is transmitted to us is of two types that which is عن المعصوم from the Prophet عليه الصلاة والسلام are you with me وإما عن غير المعصوم غير المعصوم are you with me and that which is not from the غير المعصوم who is it from not غير المعصوم it can be companions and other than them it can be the companion and other than them من التابعين من التابعين then the شيخ رحمه الله clarified that the جنسو النقلي the نقل itself which whether it comes from the معصوم or whether it comes from عن غير المعصوم whether it comes from the معصوم or غير المعصوم غير المعصوم means it means they don't do mistake in what they convey or they do mistake in that which they convey he says منهما يمكن معرفة الصحيح منه some of it we're able to find whether it's authentic or not وضعيف ومنهما لا يمكن معرفة to Dalek and there are some which we can't find out some of them we can find whether they're authentic and whether it's true we can find out and some we can't find out like for example the dog of the what dog was it what particular dog was it we can't find out نبي الله نوح when the flooding came the water that flooded the earth what type of what type of water was it was it water was ملحون وجاج was it salty water was it we don't know this نبي الله نوح sorry the the ones in the cave the dog that was with them was it a bulldog was it a German shepherd was it a Chihuahua نبي الله نوح we don't we don't know which one it is this is something we can't we can't know can we authenticate and it's one it's from the things that the people find out through the books of they're trying to find it from there in order to believe it or not now rather authentic narrations from the companions in this regard are more reliable than narrations from their students as it is a stronger possibility that the companion heard his opinion from the prophet صلى الله عليه وسلم or from another of the companions who in turn heard it from the prophet صلى الله عليه وسلم furthermore the companions narrations from the people of the book are less than that of the Tabi'a therefore when a companion adamantly holds an opinion it is not thought that he has taken this opinion from the people of the book especially since they were forbidden from believing them وما نقل في ذلك عن بعض الصحابة نقل صحيح فالنفس إليه أسكن من ما نقل عن بعض التابعين لأن احتمال أن يكون سمعه من النبي صلى الله عليه وسلم أو من بعض من سمعه منه أقوى ولأن نقل الصحابة عن أهل الكتاب أقل من نقل التابعين ومعجز من الصاحب بما يقول كيف يقول إنه أخذه عن أهل كيف يقول لأن يقول كيف يقول إنه يقول دائما أخذه وعن يقول كيف يقول وعن يقول هو جانب أخذه أخذه وعن أخذه فيه وِسَدَ مقروع وِحَبُغك لأن الأشياء التي يأتي لنا من أجل الأجل نجد أكثر ترانيس وكثير من ما نقل عن بعض التابعينة than that which has been transmitted to us from the تابعين which are the students of the companions meaning the narrations of the Sahabas have more weight in our eyes than the narrations that have come to us from the تابعين لما ده؟ لأن الإحتمالة أن يكون سميعه because there is a possibility that the companions have heard it from the messenger that's the first reason the second reason is the second reason is because the Sahabas the narration from the people of the book is less in number than the تابعين's transmission of the narrations of the people of the book so for two reasons he strengthened the narrations that have come to us from the Sahabas the first one is the Sahabas have either heard it from the Prophet or they heard it from a companion who heard it from the Prophet the second reason is because the Sahabas taking نقل الصحابة عن أهل الكتاب أقل من النقل التابعين the second reason is because the Sahabas them narrating from أهل الكتاب is very little in number in comparison to who in comparison to the تابعين because the تابعين they narrated more from أهل الكتاب they narrated more from أهل الكتاب قيم الجوزير رحمه الله he has a very powerful speech in his كتاب he has a powerful speech which he strengthens and he says that the commentary of a Sahabi on a vest has the ruling of Rafa if a Sahabi comments on a vest we're going to give it the ruling of Rafa and he strengthens that opinion because his argument is that the Sahabas didn't take the commentary the Sahabas did not take the commentary from themselves who did they take it from they took it from the messenger عليه الصلاة والسلام they took it from the Prophet عليه الصلاة والسلام and that's why the Iraqi says وما أتا عن صحاب بحيث لا يقال رأيا حكمه الرفع على ما قال في المحصول نحو من أتا فالحاكم الرفع لهذا أثبتا and that statement of العراق رحمه الله it seems like he's kind of he spoke a bit unrestricted meaning his speech is unrestricted it's best to restrict it ولي ذلك الشخصالح العصيم أحفظه الله he restricted the statement of ألمام العراقي and he said لكنما أطلقه العراقي مقيد بشبه الاتفاق بكون صاحب الله لا يعرف أخذ له عن الكتاب فعرفو الصحابي we can't give him حكمه الرفع أنه اشتركت الانتاء because from within them is the noble companion who was very famous عبد الله ابن عمر ابن العاص who the day of Yarmouk he had زاملتيني عبد الله ابن عمر ابن العاص the day of Yarmouk he had two big baskets and he filled them up with those two big baskets the books of the people of the Christians and the Jews he filled it up the scripture of the people of the books he filled it up there so his narration sometimes may not come from the prophet عليه الصلاة والسلام when he comments on it where may he have brought it from he might have looked at it and taken it from from the big book the people of the books he might have taken it from he might have taken it from them so this unrestricted writes that the Sahabi statement is always له حكمه الرفع is correct if we say as الصلاة والسلام he says لكن ما اطلاقه العراقي مقايده بشيء بالاتفاق بقول صاحب له لا يعرف he's not known فعرفوا he's known not to take from who the people of the book he's known and by the way the Sahabas who did that ونزرون يسير they were very little few they were not known to do that they were not known to take from the people of the books rather some of them just said it was some of the scholars actually said it was he's the only exception in this principle the rest of the Sahabas all of them they did not take from the books whereas if you look at the people of what if you look at the تابعين it's more in number it's more in number so now one may ask you which one does the heart and the mind find more tranquility in his تفسير we'll say the Sahabi what's the reason because of those two reasons which we mentioned because of the two reasons we mentioned now we've finished the second point now we're going to move on to the third now the second of the two categories in which differences occur relates to reasoning and deduction as opposed to narration most mistakes which occur in تفسير are as a result of two things which appeared after the generation of the companions their students and those who followed them in righteousness وأما النوع الثاني من مستندى يل اختلافي وهو ما يعلم بالاستدلال لا بالنقلي فهذا أكثر ما فيه الخطأ من جهتين حدثة بعد التفسير الصحابة واتبعين وتابعيهم بإحسان now we've finished the first point of the two reasons why the اختلاف of the مفصلين occur right the first one was what النقل the transmission right we spoke about the types of نقل there was إما نقل المصدق صح and then when we talked about the نقل we said إما عن معصوم وإما we also said that the نقل of the صحابة has more power and more strength in our eyes then the نقل that has come to us from the and we spoke about why there are two reasons he gave for that صح now we're moving on to the next where it comes from أسباب تتعلق بالعقلي وهي المستندى إلى الرأي وانظر the deduction we're moving on to the next reason why the اختلاف the sources of اختلاف where it happens and this is the second meaning يعني بالطريق العقلي لن نقل don't think it's the deduction we're talking about and شيخو الإسلامي بلو تيمي tells us that this is where the biggest اختلاف أكاز فهذا أكثر ما فيه الاختلاف الاختلاف فهذا sorry فهذا أكثر ما فيه الخطأ من جهتيني حدت بعد وتبعيهم بيحسان this is the one that has the most number where the خلاف comes from which is the issue of a deduction the majority of times is the issue of deduction good are you with me and the second reason is that there are two reasons there are two main factors that cause this to happen that the deduction goes wrong are you with me there are two main reasons why the deduction of those who try to deduce who want to deduce a rolling from an understanding from it there are two reasons why this happens to them so now the author goes into it now what we're going to do is the fourth and the fifth point you can read both of them together and if you can read the fourth and the fifth so we can just take that one together instead of having to bring you both back now