 To this reason, the companions rarely differed regarding the exegesis of the Qur'an. This difference occurred more in the time of their students, the Tabi'un, but was still considerably less when compared to later generations. In short, the more noble a generation was, the more profound their knowledge, understanding, and unity. Now we move on to the fourth point. He clarifies here Ibn Tamia, and then Niza'a that the disputes and the arguments between the companions regarding the exegesis, Qalilun jidda, it was very little. And the reason for that was not what, they had two things we didn't have. They saw the revelation come down and they understood the interpretation. For them they were companions of the Prophet ﷺ. They were companions of the Prophet ﷺ when the Qur'an was coming down. They knew where it came down, the incidents that it came down on, the situation that it came down on. So their understanding was greater and stronger. And it is better than anyone who came after them regarding it. Waleed Ali Ibn Tamia gives you a qa'idah which a student of knowledge needs to memorise, memorise. If they don't memorise this book, but just this principle alone, it's enough for the Prophet ﷺ. Which is Every time a generation is noble and great The unity, while the knowledge and the clarification is greater. However, whenever a nation or a people are noble and they are good, then the unity is there for them. So first of all, when the people are good. And now we ask ourselves, why has the companions, their disputes and arguments, didn't get between their unity? Didn't get between their unity. Why isn't that? They disputed, they argued on issues. Ma'a dalika, the itima'a and the itilaf was present amongst them. It was present amongst them. The reason for this, The first one is, their hearts were pure. The heart which was understanding the exegesis of the Quran was a pure, clean heart. The hearts were empty from They didn't have all of that in their hearts. They also didn't have in their hearts what preconceived notion. They were not They were not believing something before the verse came. And having a preconceived notion that was getting in their way to accept what the Quran is saying. They weren't like that. They actually looked for the answers in the Quran. So that was the first reason. Their hearts was pure. There was no hate, jealousy, envy. There was none of that in their hearts. They also had no preconceived notion. So when the evidence came to them and it reached them, they were so happy and they're so excited to take the ruling from the verse. You hear me? In other words, their heart was empty from two things. Two illnesses which destroyed the heart. Which is There was no And there was no And this is the part that many deviated groups fell into. The second reason is because The knowledges which they had was knowledge which was clean. The knowledge which they had was clean. They were not busy with philosophy. And whatnot. And also their understanding was also pure. Their understanding was greater than the understanding of those who came after. Because of the fact as I mentioned, they were there when the revelation came down. They saw it with their two eyes. They knew the places it came down and the situations in which it came down on. And that's why Ibn Rajab Al-Hambari wrote a book called The virtue of the knowledge of the Salaf over the knowledge of the Khalaf. They were, they're better. Now. The point here is that the Tabi'ur studied the exegesis of the Qur'an from the companions just as they took from them the prophetic sunnah. They would also comment on the Qur'an using their deductions basing them on other evidences just as they did with the Hadiths of the Prophet Sallallahu Alaihi Wasallam. And the point here is that the Tabi'un found the interpretation of the Sahabah just as they did with the knowledge of the sunnah. And if they were talking about it using their deductions and deductions, they were also talking about it using their deductions and deductions. They took the exegesis from the companions. The way they took the sunnah from them. This is a senate. This is a chain. The knowledge is what? Taken from one generation takes it from another generation takes it from another generation takes it from another generation. And that's why Muhammad ibn Sirin said What saves this religion and protects this religion is chain of narration. He says if it wasn't for the chain of narration, everybody would have said whatever they wanted. Somebody would have just come to them and said the Prophet Sallallahu Alaihi Wasallam did this. And who could stop him? But we're going to ask him where is your chain for this? Are you with me? Where did you get this from? Give us your chain. Give us your senate. Are you with me? Where did you get this from? Give us your chain. Give us your senate. So they took the tafsir from the companions. Are you with me? They took the tafsir from the companions. The companions took it from who? The Prophet. How did they take it from the Prophet? Tafsir, which is the bayan, which is khas or the bayan, which is am. The two types of tafsir that the Prophet Sallallahu Alaihi Wasallam did, right? They were there and they took it from him. The sahabas. The tab'in came and they took it from the companions. And from those who took it from the companions directly was Mujahid ibn Jabrin. Mujahid, may Allah be pleased with him, said, He said, He said, He said, He said, I opened the mujahid three times. From the beginning to the end, He said, Every verse I will stop him. And I will say, What is this verse? What is this verse? So, Mujahid actually took the first type of tafsir which was what? Bayan khas. Which was what? Word for word. He took it from Ibn Abbas. Word for word. Another one is Abul Jouza. Abul Jouza, What did he say? Jawart ibn Abbas, Ithna yashara Sala. I was a neighbor of Ibn Abbas for 12 years. And he said, I took the tafsir from him, all of it. That's another tab'in. So the tab'in, They took the tafsir from the sahabas, directly from the sahabas. Just the same way they took the sunnah from them. The same way they took the sunnah from the sahabas. But there's something else which he mentions. But they did something else. They also, They also Dhan Stimbabat, they came out with deductions. The tab'in, they came out with deductions. The reason for that was because What was found at their time, the need called for it, Al-Hajjat-ud-Da'iyat in Ileh. The situation that they were in called for that. Because things happened at the time of the tab'in, from the reality and the situation. And deductions. Divisions. Matters took place at that time. They didn't happen at the time of the sahabas. They were forced to speak about this issue. They had to speak about these issues. They didn't speak about it. The Sahabas didn't speak about it. The tafsir of the Quran. And Are you with me brothers? But The way they spoke about it, pay attention. Was that the Sahabas placed those ayats When they were commenting on it. The tafsir of the Sahabas was a general tafsir. Are you with me? But when the tab'in came and the groups came Their matter became Placing on groups now. Because those groups were some Majority of them were not present at the time of the The Sahabas, they came after the Sahabas. So the tazeel and the placing Is what the tab'in did. Because of the things that came at their time. So now We finished the first chapter. We're now going to move insha'Allah Insha'Allah Ta'ala to the second chapter By the will of Allah Al-Kareem. And One of them To express Each one of them About the meaning Of an other Other than the Sahabas It shows the meaning In the name Other than the other meaning With the name With the meaning Of the names that Are sufficient That are between the The meaning And the meaning And that's like the name Allah Al-Husnah And the name of the messenger Allah, peace be upon him And the name of the Qur'an And the name of Allah All of them are One name The second one To remember To remember Each one of them Of the names of the year Some of its types On the way of the representation And the continuation of it On the type Not on the way of the Supplication For the limited In its general And its special And They may come They may come Many They may come They may come Many of these The door They say This verse It came down like this No matter If the mentioner is a person Like the reason Like the reason The mentioner In the description And it is known The reason for the The mentioner To understand the verse So The knowledge Because The knowledge Because The reason And they say It came down This verse In this way He intends To see that It is the reason for the The mentioner And intends To see that This is the inside of the The verse And if it is not The reason As you say About this verse In this way And if it is known This is the saying of One of them It came down like this No mention The other It came down like this If the word It came down Like the As we mentioned In the description For example And if the mentioner One of them Has a reason It came down For his sake And the mentioner The other It came down So it is possible To tell them That It came down That is the reason Or it came down Twice Twice For this reason And once For this reason And once For this reason That One of them And it came down For his sake For the sake For the sake It came down To be said And sit down For this reason And one of them Has an opinion For that One of them Has an opinion For that One of them Has an opinion For that Sub Spain There is An opinion And one And the Rumors And the Rumors The word is a word that is used in the language of the word Qaswarah. The word Qaswarah is used in the language of the word Ramah and the word Asad. The word Asas is used in the language of the word Qaswarah. The word Ramah is used in the language of the word Asad and the word Asas is used in the language of the word Ramah. The word Ramah is used in the language of the word Qaswarah. Don't put a shadow on it, waqaa lafdhi waqaa lafdhi waqaa lafdhi waqaa lafdhi waqaa lafdhi waqaa lafdhi waalfajr walayalin' ashr washaf'i waalwatr wa ma'ashbaha thalik fmithluhada kad yuradubihi kullul ma'anil leti qaala has salaf waqad la yajuzu thalik When you read waal al-fajr, it's a place where you say waal al-fajr Don't put a shadow on it, waal al-fajr, waal watr Yes. Yes. Yes. Yes. Yes. Yes. Yes. Yes. Yes. chapter differences of opinion amongst the predecessors in the exegesis of the Quran a difference of variation the predecessors differed little in the exegesis of the Quran however they differed considerably more in issues whenever they do differ in the exegesis of the Quran it is more a difference of variation than contradiction this is of two categories the first the expression of one and the same idea by using different words such as them referring to the same concept by one mentioning a particular aspect concerning it and the other mentioning another aspect these explanations are like using equivalent names which lie between synonyms and antonyms similar to this are the names of Allah the names of the Prophet Sallallahu Alaihi Wasallam and the names of the Quran the names of Allah all refer to him the most high the second category to mention by way of example an illustration some aspects of the general term being referred to in order to draw the attention of the listener to the type of thing that is being referred to and not to completely define the boundaries of the word from this category is also the statement the reason this verse was revealed was due to such and such especially if it was due to a person this is the case with the background regarding the revelation of certain verses knowledge of the reasons for which a verse was revealed assists one in understanding that verse for knowledge of the cause helps to bring out knowledge of the result the statement this verse was revealed due to such and such can sometimes mean that this was the reason the verse was revealed it can also imply that this meaning is also present in the verse even if it is not the reason for its revelation ie the meaning of this verse is such and such if this is known and one states this verse was revealed due to due to this this does not contradict a similar statement from someone else so long as the word can include both meanings as you have explained when discussing tafsir by way of example likewise if one mentions a reason for which the verse was revealed and then mentioned a different reason it is possible that both are speaking the truth and that the verse was revealed after a number of incidents took place all the verse was revealed twice on each occasion for a different reason these two different categories of tafsir which we have just mentioned variation in names and attributes or different categories and types with which they are described such as illustrations are the two most predominant types of tafsir found amongst the predecessors which may be thought of as differences in opinion another type of difference which can be found is where we have ambiguous words this can be done in two ways firstly it is ambiguous because it has a number of meanings in the language such as the word qaswara which can refer to a shooter or a lion and the word asasa which can refer to both the advent and departure of the night the second way it can be ambiguous is because even though the word originally only has one meaning it denotes one of two different types or one of two things such as a pronominal subject which at times can refer to a number of things like in the verse then he approached and descended and was at a distance of two bolens or nerah other similar words include al-fajr the daybreak al-shuffer the even al-watar the odd and layalin ashar the ten nights it is possible that these words have the meanings the salaf gave to them or their meanings could be otherwise another statement of theirs which is commonly thought to be a difference of opinion is when they express an opinion each using a different choice of words these words are similar in the connotations but not synonymous there are very few words in the Arabic language which are synonymous this is even rarer in the Quran if not nonexistent it is rare to express the exact same meaning using two sets of words at best the meanings will be approximate this is from the miracles of the Quran from here we can see the mistake made by those who substitute certain words with others the correct opinion is that of the grammarians of the basra school who state that it is a case of implication to gather these varying sayings and opinions of the salaf is very beneficial by gathering all these opinions one will have a clearer understanding of the intended meaning much more so than if he was just to collect a saying or two even with all of the above there exist genuine differences of opinion amongst the salaf such as their differences in matters of jurisprudence he clarifies after he has told us previously in the previous chapter that when he said that the khilaf amongst the sahabas and this was the argument between the sahabas in the commentary in the commentary of the Quran very little and it was in the commentary of the Qur'an and it was in the commentary of the Qur'an and he told us that he told us that the khilaf in the commentary between the sahabas and the tabi'een that it is more in the tabi'een than it is found in the sahabas he already told us that but now he wants to tell us even the ones that we find within the sahabas so question is The Khilaf of the Sahabah's female beinah between themselves in Tafseer of the Qur'an or the Khilaf between the Tabirin which was more The Khilaf between the Tabirin is more But then now Ibn Taym is going back to tell you in this chapter that the Khilaf that you find the Khilaf that you find at the Salaf including the Sahabahs and the Tabirin majority of them is I mean the overwhelming of it overwhelming Khilafat is something that is known as Iqtilafu Tanawwu lalah lakh-tilafu Tabat lakh-tilafu at-Tabat The majority of the Khilaf amongst the Sahabahs is known as Iqtilafu Tanawu Iqtilafu Tanawu means Ma yunkinu fihi sihatu al-ma'naini ma'n It's something which you can say both meanings are correct Meaning there's a way to reconcile between the two statements and we'll look more into that How many types there are from the Iqtilafu Tanawu Are you with me? We're going to see that But the Iqtilafu Tanawu means that two statements are both statements which you can say they are right So they're not contradicting themselves They can be reconciled and they are heading towards the same direction Wa amma Iqtilafu Tabat as for Iqtilafu Tabat Fa yemteni ur sihatu ma'naini ma'naini You can't say both of them are right You can't say both of them are right In other words whatever meaning you said here The meaning that's being stated here is totally and utterly different from the other meaning That's what Iqtilafu Tabat means Then the author mentioned The predecessors differed little in the exegesis of the Quran However, they differed considerably more in issues related to rulings ahkam Whenever they do differ in the exegesis of the Quran It is more a difference of variation than contradiction. This is of two categories Wa khilafuhum fil ahkami aqtaruhu min khilafihim fil tafsir Wa ghalibu ma yasuhu anhum min al khilafiyarji'u ila khtilafi tanawu'in La khtilafi tadad Wa darika al sanfaan Here then the shiq raheem o Allah tells us An al khilafi l-lidi jaraa baynuh fil tafsir That the disputes, the difference of opinion That came between The The salaf of this Ummah The pious predecessors The khilaf that came between them is little Very little Fid tafsiri in the exegesis Wa khilafuhu fil ahkami aqtaruhu min khilafihim fil tafsir The difference of opinion in jurisprudent rulings In hukum Fikkiyat Fikkiyat Fikkiyat Fikkiyat Fikkiyat Fikkiyat Fikkiyat Fikkiyat Wa ghalibu ma yasuhu anhum min al khilaf And then he tells us Ibn Taymiyat The majority of the khilaf That have come from the correct and authentically It goes back to Iqtilafu tanawwa ila khtilafu tadad So you need to know that Pay attention So the khilaf between the sahabas Between themselves Intafsir is more Is less sorry Than that khilaf The differences in which they had in regards to Iqtilafu tanawwa ila khtilafu tadad And the difference of opinions Which they had in matters of Tafsir and exegesis Was Iqtilafu tanawwa ila khtilafu tadad And then the author Rahimahullah What is now going to say is The Iqtilafu tanawwa In Tafsir It goes to two Fundamental reasons Two underlining reasons He's going to now tell us That The Iqtilafu tanawwa The differences Of exegesis Between them He's going to now tell us In the second point So now we've taken the first point This chapter it has 13 points How many points does it have? 13 points So we've now taken the first point We're now moving on to the second point The first There's some idea by using different words Such as them referring to the same concept By one mentioning a particular aspect Concerning it And the other mentioning another aspect These explanations are like using equivalent names Which lie between synonyms And antonyms Similar to this are the names of Allah The names of the Prophet And the names of the Quran The names of Allah All refer to him the most high The sheikh here now mentions the first Reason The first Assal Of Which Iqtilafu tanawwa Goes back to you The first one is Each and every one of them Uses A term Other than the term that was used by the other one Are you with me? But We're communicating the same that They're speaking about the same thing Everyone is choosing to use different descriptions And attributes of that thing It shows one thing But You don't find that in the what You don't find that So everybody is explaining and talking about the same thing But everybody chooses what Chooses a different word Are you with me brothers? But each one, the word that they've chosen Has a meaning that's not in the other one's Wording So both of them are talking about the same That They've taken different wordings And the meanings that are in the Wordings are different So they're differing in the wording And they're differing in the meaning But they're not differing in the Thing that they're talking about That's why the sheikh says What does it mean Anything that comes together In the thing that they're talking about In the essence that they're talking about Is the same The attributes and the characteristics Of this thing The names of Allah SWT Somebody comes up to you and says to you For example, he says to you Ar-Rahman Another one comes up to you and says to you Al-Azeez Ar-Rahman and Al-Azeez Are they both Allah Are they both talking about two different gods? No, they're both talking about what? One that But what have they differed upon The wording Which one is taking a different wording But they're also differing in the meaning Because in the meaning of Ar-Rahman Is not what's in the meaning of Al-Azeez Ar-Rahman means Al-Rahmat Al-Waasya And Al-Azeez means Al-Ghalibu Fi Amri Ar-Rahman means one who's merciful And Al-Azeez is the one who wants Something and it will happen in a Coolness how he wants it Are you with me That's the first type he says And he expresses each one of them That each one would use Al-Muradi in a different way In the same way To show one meaning They're showing one meaning One essence here But they're not showing the same meaning And the same wording is not being used here Are you with me This type Are you with me, this type How many times did we say We said two Explain the first one right now That has three categories that come out of it This is the first one The first type Of three types The first one is Are you with me Describing the word Describing the word Describing the word Describing the word Describing the word Describing the word Describing this And you're explaining this With a word That the shariah has used or the language has used Don't want an example to come The first one is Describing the word Describing the word Describing the word By a term coined and done By the shariah So you use the word Or the language has already been set by it The second one is Are you with me You describe the word Are you with me You describe the word Which it consists of By twin propositions Which it consists of Last but not least Describing the word Describing the word By meaning You're describing This word based on that Which necessitates from it And that's the three Dalalat that we always speak about, Dalalatul, the Dalalatul Afzia, the three times, Dalalatul Mutabaqah, Dalalatul Tadamul, and Dalalatul Iltizam. We give examples always for a house, for instance. A house, when you say it, you will think automatically those, you know, you would think of rooms, you would think of a kitchen, you would think of a toilet, you would think of living room and sleep. See, all of that is Dalalatul Mutabaq. The word is being placed all of that in it. Dalalatul Tadamul is when you take a portion of that house, for example if you say door, if you say a room, that's Dalalatul Tadamul. Dalalatul Iltizam is basically if there's a house, if there's doors, if there's locks, if there's kitchen, if there's toilet, then that means somebody must have made it. So what happens here is that when the Tafsir is being done, one would take the Dalalatul Mutabaqah, one would take the Dalalatul Tadamul and one would take the Dalalatul Iltizam. Let's give an example of that. Muthila Dalika bi Tafsir al-Saraat al-Mustaqeem, the word saraat al-Mustaqeem. There have come three Tafsir from the Salaf, some said it means al-Islam. That's Dalalatul Mutabaqah, which is the first type. It's using the word for what the Shari'a plays for it. Are you with me? How does the Shari'a plays this word? It's a Hadith of Nawaas ibn Sam'al. Nawaas ibn Sam'al narrated it in Hasein. It's a Hadith which is very long. The Prophet, as he would say, al-Saraatul Islam. The Prophet said that. Are you with me, brothers? So this is the Dalalatul Mutabaqah. The Prophet's statement, sallallahu alayhi wa sallam, is set and it's placed. So it is Tafsir al-Kalimati, bim'anaah al-ladi wudahatul sharaatan, or logatan. The Shari'a plays this word and he gave it meaning. The Dalalatul Tadammuni means to say, Tariqul Ubudiyah, the part two servitude. That is Tafsirul al-Kalimati bim'anaah al-ladi Tadammalatu. That's it describing and explaining the word, meaning that it consists of. Islam consists of many things. Ibadah is one of it. Are you with me? That it consists of. It has Mu'amalat. It has other things that it consists of. The third one, which is that this one said, is that the saraatul mustaqim, that's the Quran. Are you with me? And that's bim'anaah al-ladi wudahatul sharaatan. And it's a ma'anaah al-ladi wudahatul sharaatan, because if we say that the Quran is, the Prophet's statement explained to be Islam, Islam can't exist without a Quran. It necessitates that there's a Quran in place. The religion is taken from Allah, through a means and a way. Are you with me? Islam's rulings don't become clear, except with this book, right? So this, from the two types of different interpretations, which is what the author mentions here, what was the first one he says? And you express all of them on the other side, this we said three come out of it. Three meanings are actually what come out of it. No.