 تفوته آدك الأيام فتا لم تفعله بشكل جيدا فهي فقط شيء لا تفهم ما يعني لذا أي مكان that the Shari'a makes it مجمل فما أجمله الشارع أي مكان which is مجمل أي مكان وبيينه and it clarifies it ووضحه and it clarifies it بيينه ووضحه and it means the same في موضع آخر in another place واجب it's obligatory on you أرجعه to go back to فيه إلى البيان الشارع you have to take the clarification that the Shari'a did for you if the Shari'a this matter which was so let's take this right now وقاتل حقه يوم حصادي وقيم الصلاة has the Shari'a explained to us what it is has the Prophet come and explained it to us you have to go to him and take it from him وقيم الصلاة establish the prayer you can't say I can't understand it you have to take it back to where it got clarified for you if it got clarified in another ayah you take the ayah that clarified it if the sunnah came and clarified it for you you take what the sunnah explained it to you for وقات أجملة في القرآن كثير من الأحكام وبيناتها السنة فوجب الرجوع إلى بيان رسوله صلى الله عليه وسلم فإنه المبين عن الله الشيخ يكتب أنه قاعدة عجيبة وكثير من الناس يعتقدون أنهم لا تفهم ما هو؟ أي مكان where the Qur'an does ijmal ويكتب أنه مجمل أي مكان where the Qur'an makes it مجمل في القرآن وفي القرآن there are a lot of حكام that are مجمل ويكتب that deliberately لماذا؟ بيناتها السنة وماذا؟ سنة are the job of the sunnah سنة's job is what؟ to clarify it ف인지م it is obligatory on you إلا بيان رسولي the Prophet's clarification and how he tackled the matter and explained it you have to go back to him عليه الصلاة والسلام فإنه المبين عن الله because his job was the one who clarified from Ouh الله سبحانه وعاله and now we find a what? pay attention brothers when I say this matter is very serious you have to un-realise you find a people explaining the Qur'an putting a commentary on the Qur'an يجب أن يتكلم عن القرآن و يخبرك أنني لا أعرف سنة جيدة مع الحديث. هذا ليس من my field. كيف تتكلم؟ كيف تتكلم القرآن؟ الله تتكلم القرآن و أنزلنا إليك الذكرة. محمد يستطيع القرآن عليك. كيف تفعل هذا؟ لتبين للناسي. لكي يستطيع التكلم على الناسي. الله يتكلم في البيت. و أنزلنا إليك الذكرة. يستطيع القرآن عليك. عندما يستطيع القرآن عليك. ما هو العمل الذي يجب أن تفعله؟ لتبين للناسي. لكي يستطيع التكلم على الناسي. هذا الذي يخبرهم. و العلم يتفكرون. لكي يستطيع التكلم و يتكلم. هذا هو محمد. هذا هو why the Quran is sent on you. عليه الصلاة والسلام. The ayah is in Surah Al-Nahal ayah 44. So the Quran. Whose job was it to clarify it? The messenger. So anybody who doesn't know the prophet's traditions. He's not familiar with the Hadith of the Prophet. And how does he explain the Quran? Let alone a person who doesn't even know the ayatah from the salaf. The salaf. The texts that have come from them. The Aqwal regarding the ayah. If you don't know it. Insha'Allah و تعالى there are many examples. Pay attention to this. ابن جرير الطبري. The great Mufassir. ابن جرير الطبري. The great Mufassir. Whose name was he's known as what? ابن جرير الطبري is known as what? إمام المفصرين. إمام أود المفصرين. That's what his name is. Somebody says to you. قال إمام المفصرين. And he reads a speech on you. Automatically know that he means by it. ابن جرير الطبري. ابن جرير الطبري. In more than one place. In more than one place of his تفسير بك. What does he do? He comes to an ayah. He explains the ayah. When he finishes it. He said if I was to explain this ayah in this way. It wouldn't be wrong. And it would not go against any part. It wouldn't go against the Quran. It wouldn't go against the Sunnah. It won't even go against the context of the ayah. But I'm not going to do it like that. Why? Because I have no one who preceded me in this commentary. No one preceded me in this example. In this explanation. And the fact there isn't. I'm not going to do it. Who is this? ابن جرير الطبري. Say this. إمام المفصرين. He's from the aim of the self. Who knew the language. Who knew the quality of the self. Who knew the ayah. Who knew the ahadith. Everything. So it's important. That when you explain the Quran. You follow this methodology. Which is that you explain it. According to the Sunnah of that. The Messenger ﷺ. Because any place which is مجمل in the Quran. You have to bring it back to the what. Just for example. Take the Salah. There are many more other examples. But just take the Salah for example. If you come to the people. And you're doing it. You have to explain to the people. What is it? The conditions of the Salah. The conditions of the Salah. The conditions of the Salah. The conditions of the Salah. The conditions of the Salah. The Sunnah of the Salah. You have to tell them. How are you going to know that? And where are you going to know that from? Does the Quran ever mention. The Erkan of the Salah. Does it mention the Sunnah of the Salah. Does it mention the واجبات of the Salah. Does it mention the مفتلاة of the Salah. Not at all. You're going to get that from where. You're going to get that from the Sunnah of the Messenger ﷺ. Remember in the ayah. وأنزلنا إليك ذكرة. لتوبيل للناس. ما نزل إليهم. ولعلهم يتفكرون. So the sheikh is very important. وقد أجمل في القرآن كثير من الأحكامي. Many rulings are Mujmal. Even look at the issue of inheritance. There are matters of inheritance. That you won't find the issue of the earth of the jinn. The granddad. You don't find it in the Quran. You only find it for the Sunnah. No matter the place. وأنزلنا إليك ذكرة. لتوبيلنا. ولذلك the way that the Sunnah clarifies the Quran. Sometimes is that the Sunnah actually comes with what. أحكام which are مستقلة. It comes with rulings that are not present in the Quran. أصلان. And it brings it to the table. The messenger does the alaihi salatu salam by way of revelation. And we said this before. The messenger does not talk from his own whims and desires. ما ظل صاحبكم وما غوا وما ينطقوا عن الهواء. إن هو إلا وحيون يوحى. Everything he says is another form of revelation. The messenger sallallahu alaihi salamah. So he clarifies it alaihi salatu salam. So at that point what are you going to do? وبينته السنة. The Sunnah clarified it. فواجب الردور it is obligatory to bring it back to the messenger. As for the Adilla that evidences of bringing it back. The evidences that show sorry. That it's obligatory for you to bring these back to the Sunnah. And you have to follow the Sunnah in this matter. We've just mentioned it previously. If I quickly remind you guys. فليحذرين الذين يخالفون عن أمره. أن تصيبهم فتنة أو يصيبهم عذابناليم. وما كان لمؤمن ولا مؤمنة إذا قضى الله ورسوله أمر أن يكون لهم الخيرات من أمرهم. إنما كان قول المؤمنين إذا دعوا إلى الله ورسوله ليحكم بينهم أن يقولوا. سميعنا واطعنا. قول أطيع الله واطيع الرسولة. الله أوسو السن ومن يشاككك الرسولة من بعد ما تبين لهلودة ويتبع غير سبيل المؤمنين أن نوله ما توله ونصره جهن المساءة مصيرا. الله دين سيزن نذأ آية. فإن تنازعت في شيء فردوه إلى الله ورسول إن كنتم تؤمنون بالله وليوم الآخر. ذلك خير وأحسن وتأويلة. كل هذه الآيات وماني مو. وماني مو. لنحديث صحيحين. من حديث أبي هوريلا. المسجد صلى الله عليه وسلم يسأل كل أمة يدخلون الجنة. كل أمة جنة جنة جنة. إلا من أبا يكسب المؤمنين who refuses. صحاب زي سن. جنة. جنة. سمزجر ساعد. لا أريد أن أدخل. يسأل. فمن أطعني. من أبا يبايزني. دخل الجنة. هو أنت جنة. ومن عصاني. من يسأل الجنة. دخل الجنة. ش Bloom. يا نفسة. ذلك لا ي산ك. الش home. suggestions. بذاكل حارج. لا ينقض your own understanding. الناس they When you say يوجد.. , يكطلون. . يوجد. لا، هذا is a this is a very powerful point they used to say for you to be a follower in the Sunnah is better for you than to be a leader in innovation for you to be a follower in the Sunnah is better for you than to be a head in innovation it's very important and always to remember that any لو كان خيرا لسبقون إليه إذا كانت جيدة في هذا المنطقة، أو إذا كانت هذه الآية، أو هذا المنطقة، هناك أشياء أكبر مننا، هناك أشياء أكبر مننا، يوجد أصحابنا و يجب أن نتابعهم. و أننا نعتقد أنهم ستفعلنا في هذا المهم، أو أنهم ستفعلنا في هذا المنطقة. نعم. و نظير هذا أن منها محكمة و متشابهة. و نظيرها و And the likes of it is another type, which is المحكم and متشابه. What does محكم mean and متشابه mean. محكم means مستقل بنفسي anything that can stand by itself و لم يحتج and it doesn't require إلى بيانة it doesn't require anyone to clarify it. Or you can say in another wording Or you can say in another wording محتمى لأ شيء that carries معنى وحدى only one meaning one meaning ليس في اختلافه and there is no differing in that issue the متشابه on the other hand is anything that it's meaning doesn't seem apparent and it requires something to clarify it or it can carry more than one meaning or it can carry more than one phase ايكام it's what? how does one deal with the محكم and the متشابه how does one deal with it and what is the طريقة what is the path of our self our pious predecessors from the صحابه ومالك وبي حنيفة وبي يوسف ويسحاق what were they way in dealing with the متشابه of the ayat in the Quran the thing that they did is to follow the ayah هو الذي أنزل عليك الكتاب منه آيات محكمات هنأم الكتاب واخر متشابهات فمن الذين في قلوبهم زيغ فيتبعون ما تشابه منه بتغاء الفتنة و بتغاء تأويل وما يعلم تأويله إلا الله والراسخون في العلم يقولون أامنى به كل من عند ربنا وما يذكروا إلا أولو الألبام in that verse Allah tells us that the Quran is a type which is محكم and a type which is متشابه the ayat which are متشابه which can carry more than one meaning we bring it back to the ayat which are محكم that only have one meaning I'll give you guys one prime example and as I said this is the طريقة من الصحابة والتابعين وإمت الحديث كالشافعي ولمام وحمد ومام مالك وابو حنيفة وابيوس والبخاري وإسحاق من راهوية وغيره من أئمة السنة their path was what that only had one meaning in it I'll give you guys an example الله تبارك وتعالى when this ayah who was mentioned by the way it came down and went to Najran they were a Christian people they were a delegation from Najran they came to the messenger when they came to him they said to him your Quran affirms Trinity your Quran affirms what? Trinity it affirms that there is the concept of Trinity he said where is it? they said when Allah talks in the Quran He uses the word نحنو a lot and they said نحنو is a plural وأقل الجمع ثلاثة and the minimum a plural can be is three because one is two is in Arabic language and the جمع starts from three and onwards from three onwards is called a جمع so they said أقل الجمع ثلاثة the minimum a جمع can be is three so based on your Quran you guys affirm the concept of Trinity now what did they leave? they left ayat which are محكم the ayat which are كليكة which is like what قل هو الله أحد أحد does that carry any other meaning does that carry any other meaning no they only carries one meaning which is Allah is one حان هو تعالم the word نحنو it carries more than one meaning it can be according to what they are saying plural it could be and it can also carry we studied in نحو the word نحنو it is used for two meanings one is المتكلم معه غيره a person who is talking and he is talking about him and others or it can be used as what المعظم نفسه and the person who is putting himself up speaking out of royalty so it can carry those two meanings متشابه why يحتميل أكثر من معنى it takes more than one meaning the people of whims and desires what do they do they look at those two meanings that it carries instead of saying which of those two meaning goes hand in hand with the محكم they take it back to which when did they take it back to الذين في قلوبهم زيغن فيتبعون ما تشابه that verse they will take it back to the whims and desires so they will say I like that one واضح and you find that in a lot of places in the Quran you will find that in the Quran so the طريقة أهل السنة in this matter is what that the آيات which are محكم are what we bring back the متشابه now there comes a little discussion here right now which we have كتاب a book what does the book have it's verses أقول محكم عجيب أن الصورة المهيدة صورة الأنقال عمران الله يسين آيات محكمات أم الكتاب الله تباركة أنه يسين في الصورة آيات المحكم آيات محكمات أن النذب الله تباركة على يسيز كل القرآن is the متشابه what does he say that الله تباركة على يسيز الله تباركة على يسيز الله تباركة على يسيز الله أحسن الحديث كتاب متشابه مثالي تخشعر في الصورة القرآن is what آيات متشابه so how does this come together a place is referring to آيات هو الذي أنزل عليك الكتاب من آيات محكمات هنأم الكتاب و أخر متشابه in this place الله يسين أحكمت آياته in this place الله تباركة على يسيز الله تباركة على آيات in this place الله تباركة على يسيز I don't know what he said الله تباركة على يسيز I don't know what he said الله نزل أحسن الحديث كتاب متشابه مثالي مثالي so how does this work another place is saying أحكمت آياته another place is saying how we have three stars here now the scholars have explained that and I want you guys to look at those points and make sure you bring it to me how to bring those views together فيجب أرجع المتشابه إلى المحكم it's obligatory to bring the متشابه back to the محكم ومنها ناسخ ومنصوخ and from amongst them is a ناسخ and منصوخ what is ناسخ and what is منصوخ simple as ناسخ and منصوخ is as follows ناسخ is الخطاب الثاني المتراخي whereas the منصوخ is what الخطاب الأول المتقدم the منصوخ is what's abrogated and the ناسخ is the one that's abrogated the منصوخ you do not implemented لا يجوز العمل به you can't implement the منصوخ whereas the ناسخ يجيب العمل به you implemented there are verses which are even the Hadith of the Prophet you find in the Kitab of the Sunnah ناسخ ومنصوخ an example for that is the Hadith it's the Hadith of the Sahih Muslim where the messenger said كنت نهيتكم عن زيارة القبور فزوروها فإنها تذكركم بالآخرة I used to prohibit you from visiting the graves verily I command you now to go and visit the graves because it reminds you of the hereafter it's abrogated by the previous rule the previous ruling of prohibition is now gone it's lifted implement this which is you go and you visit the graves نعم والمنصوخ في الكتاب وسنة قليل the one that's abrogated which you're not allowed to implement is very little in the Kitab and the Sunnah it's very little فمتاء امكان الجمع بين النصين وحمل كل منهما على حال واجب ذلك واجب ذلك whenever whenever it's possible to bring these two texts together you're able to bring them back together فمتاء امكانا when it becomes possible الجمع to bring together بين النصين between the two texts you're able to bring them together وحمل كل وحمل and to carry كل منهما ايش and every one of them you carry them upon what على حال واجب ذلك it's obligatory for you to do that if you're able to bring the two texts together and you you don't result to say one is abrogated the other then you have to do that you're not allowed to run to abrogation when there is a way to bring them together so if two people are discussing a matter one is saying it's abrogated and the other one is saying it's not abrogated and the wedge will jam'a is like this this is how you bring them together wedge will jam'a is like this and he shows the way to bring them together the one who is able to bring them together takes presidents over the one who is unable to bring them together نعم وما على معنى مناسب فيكون المتأخر متأخر ناسخا للمتقدم ولا يعدلو we don't turn to الى النسخي we don't turn to abrogation إلا except the following points these are the only times number one بنصن من الشارع a text from the شريعة says it's abrogated the hadith of the prophet where he said كنت نهيتكم عن زيارة القبوري I used to pray with you from visiting the graves I know where do you go to visit the graves this is a text clear cut the prophet is saying it we resort to abrogation here because the prophet is using it another example would be what another point could be او تعارض النصين الصحيحيني الذين لا يمكنوا حمل كل واحد منهم على معنى المناسب to carry them both in a way where they go together you unable to do that if you can't do it then فا يكون المتأخير ناسق للمتقدم so it's not a weekend authentic one both of them are Sahih prophet said it or it's an ayah from the Quran there is no way لا يمكنوا it is impossible or you're unable to حمل كل منهم المتأخير ناسق للمتقدم then the later one the one that comes late he abrogates the one that was before it the ruling is lifted for example for example how can you tell the time of which one was first and which was not some scholars they try to if it's a hadith if it's a hadith what they try to do is the companion who narrated it when he entered into Islam and the other one whoever was first who came into Islam he was going to be abrogated by the one who came in late into Islam and that is very weak that is a very weak point because this one who came into Islam late could narrate from someone who entered Islam very early and we know that the Sahabas narrate from one another Abdullah ibn Abbas used to go around and narrate from who other Sahabas were older than him so to use that concept is incorrect and I expanded on that when I was explaining I spoke about it in details there now so that is important that we need to keep that in mind so how can we know the which one is first and which one is late the way we can know is the time the prophet said it if it's a prophet tradition if he said this before the conquest of Makkah and he said the other one after the conquest of Makkah then the time determines it also if within the text if there is an evidence to say it such as when Allah he said now Allah has made it easy for you guys to show you what now the rule has changed when it shows what it shows that this addressing is now late نعم فإن تعذر معرفة المتقدم والمتأخر رجعنا إلى الترجيحات الأخر if we're even unable we struggle to find out فإن تعذر تعذر ميزوات we became unable we became unable to معرفة متقدم ميزوات أخرى who's first and who's late we're unable to find out we're struggling headache what do we do رجعنا we go back to إلى الترجيحات الأخرى we go back to the other forms of ترجيحات ميزوات to say this is stronger than this one we go to the other forms the other forms this is what tells us now some of you may think what are those forms and if you go to the book اللي اعتبار اللي اعتبار page 59 to page 90 page 59 to 90 he mentions 50 different ways to do ترجيح الامام العراقي he took الحزمي اعتبار because there's a book his book is called الامام العراقي رحمه الله يسأل he mentions 50 زينو دين العراقي he takes those 50 from الحزمي in his شرح امل الصلاح's book he has a nookah from the Salah who does it's called التقييد والإضاح في الشرح امل الصلاح العراقي هذا شرح زينو دين العراقي he took 50 من الامام الحزمي رحمه الله and he added he added to it 60 extra ones and made it to how much 110 he made it to how much he made it into 110 110 if you start from page 245 to page 250 he states those 110 ways to do ترجيح he summarized it for you in his تدريب in the second volume page 198 to 102 he summarized those 110 for you راذا أبو بكر من خزيمه أبو بكر من خزيمه he used to be called what امام الأئمة he was called what امام الأئمة كان الإيمام أبو بكر ابن خزيمه يقول أبو بكر ابن خزيمه used to say ليس ثم حديثان متعالضان من كل وجه there is no two حديث that oppose each other from every form or every angle ومن وجد الشيء and anyone who finds a hadith that opposes each other from every face or from every angle ومن وجد الشيء and anyone who finds two hadith that oppose each other from every form or every direction he used to say ليس ثم حديثان ليس ثم حديثان I will bring them together for you bring it to me and he used to stand on the pulpit and say that anyone who wants bring it to me I am here I will bring it to you also الإيمام التحاوي he has a problem a hadith which is a problem when you look at it from the apparent it seems it seems like it is going الإيمام التحاوي when he does it he brings this hadith together and explains it to you and when he does it and he explains it to you while he explains it to you he tries to push it to the Halifi madham and when you are reading that book you think to yourself the best madham is the Halifi madham there is no madham the way he brings it together and the way he explains it رحمه الله ورحمة الواسع so what I am trying to say is that the any hadith there is always a way to bring it together if you don't know which one is first which is after او جهد ترجيح is always possible ترجيح is always there نعم ولهذا إذا تعارض قول النبي صلى الله عليه وسلم وفعله قد ما قوله لأنه أمر أونه ينل أمه وحمل فرله على الخصوصية الخصوصية له الشيخ now is going to give you some ways some of the old who ترجيحة some ways to bring the text together these are just some of them so what did he say if the prophet's speech the prophet said something it is different to one another so what he said and what he did they are contradicting themselves as it seems to us but that's not the reality they are opposing one another which one do we give presidents قد ما قوله his speech is given presidents why لأنه أمرون because his speech is a command أو نهيون or is a prohibition his action is carried as what على الخصوصية we take his action as something that is specific to him we will say this is من خصوصية this is specifically for him this is what it is specific to him now this مسألة فيه نظر there is a look to it and the sheikh seems like seems like he just said it unrestricted like that and this مسألة needs another it is a look and it also requires a sort of research in order to get to this conclusion but he is correct in some forms the speech is giving presidents over the action but like the way the sheikh said it like that then this is a because for example the hadith of whistle the sahabas they connect in a fasting day after day pay attention to this the prophet prohibited the whistle he prohibited it from the companions by utterance and that is what it is a speech right then the sahabas they saw him doing it but who are you are still and that is an action صلى الله عليه وسلم if you look at both of them they seem like what التعارض right and the sahabas never said to themselves this is a speech it is general it is for us and the action is specific to the messenger صلى الله عليه وسلم they did not say that rather they used his action as evidence and they said to him you are doing it and they would not have said that if they knew that if he said something and he opposed it by his action take his speech and leave his action because that's for him they didn't understand it like that they questioned him for his action because they believed there was a proof for them so what did they say you are the one who does it you do it يا رسول الله and why are you stopping it from us to do it is what they said to him عليه صلى الله عليه وسلم that the matter isn't as the sheikh unrestrictedly said it and this issue of the prophet's action is it a حجة when is it a حجة how is it a حجة what are the types of the prophet's actions that which he does from عادة and that which he does as a عباد and that which is all of that there is a sheikh محمد إبراهيم الشكر he wrote a book on it where he talks about the أفعال ايبراهيم الشكر نعم إبراهيم الشكر he also wrote a book on it and there's another book جمال عزون it is called المؤمل إبراهيم الشكر he wrote this book he speaks a bit about it it is called المؤمل رجوع إلى أمر الأول something like that he speaks about the prophet's action in that book so you can see it there so it's not just a matter we say نعم so the prophet's things that are specific to him are built upon that أصل the أصل that he mentions and again as I said to you that is a look to it that is that is a look to it نعم وكذلك إذا فعل شيئا على وجه العبادة ولم يأمر ولم يأمر به فصحي أنه للإستحباب نعم if the prophet's action in a form of عبادة but he doesn't order us he doesn't order us to do it then the strongest view is that it's recommended and that's correct like the سواك the prophet used to do سواك before he prayed he would do the سواك and he didn't order us it rather he said نحادي البقاري and مسلم so if I didn't fear for my umma and it wasn't hard on my umma I ordered them to use the سواك so this shows what نعم that if he doesn't action and this action is عبادة he doesn't in a عبادة way and he doesn't come and he doesn't order us it the strongest is that it's recommended for you to do it نعم وإن فعله على وجه العادة دل على الإباحة نعم anything that he does out of way of عادة we are allowed to do it like the prophet kissing his wives when he was fasting this is an عادة not an عبادة we are allowed to kiss our wives it shows that it's نعم وما أقره النبي صلى الله عليه وسلم من الأقوال والأفعال حكم عليه بالإباحة أو غيرها على على الوجه الذي أقره anything that the prophet consents to like he sees something being done whether it's a speech or an action that he's done in front of him and he's silent about it he just doesn't talk about it it's the ruling that we give it is permissibility that's the ruling we give we give it permissibility you're allowed to do this and why على الوجه الذي أقره in the way he consented to it if he says what a good thing that this person did and he shows that it becomes recommended but if he just goes silent about it about it then this shows that it's على أقل why because the qaida is because the qaida is لا يجوز في حقه صلى الله عليه وسلم it is not befitting in his rights تأخير البياني to delay the clarification وقت الحاجة when it was needed it's impermissible it's incorrect for us to think that the messenger would delay clarifying a matter when there was a need for it عليه الصلاة و السلام