 تشرف بالاشتغالي بالعلم ولا تبغي به ما عشت يا دادا دالا وياله من شراف عظيمي هذا هو يوم الثلاثة في دورنا التي نسمعها ضبط العلم ويسمعها ضبط العلم نحن نفعل ثلاثة بوكس إن شاء الله يتعالى سنفعل الثلاثة بوكس بإذن الله الكريم شرح تعظيم العلم اسم الله الرحمن الرحيم المقعد الرابع سرف الهمت فيه إلى علم القرآن والسنة إن كل علم النافع مرده إلى كلام الله وكلام رسوله صلى الله عليه وسلم وباق العلم إما خادم لهم فيؤخذوا منهم تتحقق به الخدمة أو أجنبي عنهم فلا يضروا الجهل به المقعد الرحيمة الله في هذه الثلاثة يسمى صرف الهمة لتعديد تلك العلم إلى علم القرآن والسنة يجب أن تفعل أخوانا خطأ الشخص الذي تتلققه هو علم القرآن والسنة هذا مئة في بعض المساعدة يجب أن تنظر طريقا وفردهم علم القرآن والسنة أنت تريد أن أعلم القرآن من السنة. هذا هو your goal, that's why you study the religion. And the author, it would have been better if he added onto that والفقه المصطم بطب منهما. And the fiq that is derived from both of them. Because fiq is categorized into two. Fiq أكبر and fiq أصغر. The major fiq and the minor fiq. The major fiq is عقيدة. عقيدة is مقصد من مقاصد العل. It's one of the objectives of knowledge. And the second one is فقه الأصغر, which is the one commonly known as fiq. فقه العمليات الطهارة, الصلاة, الصيام, صوم, حاجل, etc. والفقه المصطم بطب منهما. The fiq that is derived from the Qur'an and the sunnah is a goal as well that a person should strive to. Then the author says after his chapter إن كل علم النافع مرده إلى كلام الله وكلام رسوله صلى الله عليه وسلم Every beneficial knowledge مرده إلى كلام الله. It goes back to the speech of Allah سبحانه وتعالى. وكلام رسوله and the speech of the Messenger صلى الله عليه وسلم وباق العلوم إما خادم لهم and the remaining other sciences they serve the Qur'an and the sunnah. سعلم المصطلح which is نخبط الفكر what we studied. أنا الوراقات وهوقف لجلسطر إن شاء الله وتعالى أن قواعد الفقية أن نحو أن بلاغة أن صرف أدب ياربك لتشاه All of these are sciences and what they do is خادموا لهم they serve the Qur'an and the sunnah. وذلك as I mentioned yesterday الإمام الشافعي ورحبه He memorized so many poetry. الإمام الشافعي ورحبه He memorized a lot of poetry. And he was asked Why is he memorizing all of these poetry? And what is his purpose behind this? الإمام الشافعي ورحبه And he was asked Why is he memorizing all of these poetry? And what is his purpose behind this? الإمام الشافعي ورحبه And he said لأخدو مل الفق هأ So I can serve the Qur'an بأخدو مل الفق وינت show there is God أعظم لأخدو مل الفق وين consoles وين عاط into this Allah, maybe No other إمام الشافعي ورحبه إمام meringue إمامzz إمام إمام That you can understand و لذلك الأصمعي عبد الملك إبن قريب الأصمعي و when he met an Imam al-Shafi'u he said that عبد الملك إبن قريب الأصمعي he said و لا شافغي و شافغي was at the age of sixteen he said I took from him the ash'a'ar of Hudayl the poetry of the people of Hudayl I took it down from him he is the one who took me it and he himself عبد الملك الأصمعي he himself was an imam in the Arabic language he was an imam in the Arabic language مشافعي did all of that to learn the Arabic language to master the language to give time out to the language as he mentioned لأخد مصفقها so I can serve فرق so this falls under the علوم which the author here mentions علوم which is خادمة they serve the Qur'an and the sunnah أصول الفق is the same the person studies the lalat al-alfadah we will be speaking more about that when we study أصول الكتاب الورقات when we study الورقات we will explain more what أصول الفق is about but it's a science without it a person will truly not be able to extract ruling from the Qur'an or the sunnah you won't be able to and then comes which is a science that allows you to watch know what is authentic and what is not authentic because you can't base a ruling on something that is on something that's weak so these sciences the author calls it the sciences which serve فق or serve the Qur'an and the sunnah in simple terms some others call it علوم الوسائل the instrumental knowledge it's an instrument an instrument is what you use to open doors with if you want to open things you use an instrument you want to break down something you use an instrument أصول الفق المصطلح الحديث نحو تجويد and others are all they are all instrumental knowledge and there is the second one is called علوم المقاصد which is the objective it's the ultimate استقراء السنة and sometimes what happens is you meet a person for 30 years, 40 years 50 years he's learning he's learning قرعات or he's even learning نحو بلاغة and he does not know any fiqh really he doesn't know the Qur'an تفسير he knows قرعات he doesn't know the sunnah of the Prophet and this is a khalalah deficiency which is that you preoccupied yourself with something that was a means and you left off something that was مقصد the goal is to understand the Arabic language and only to understand the Qur'an and the sunnah but the aim was not for you to spend the rest of your life in the Arabic language he mentions that the Arabic language is like salt it's like ملح it's like what salt anybody they put salt in their food it doesn't taste so nice does it I wonder if too much is added to it there's always that moderation that's needed نحو is like that if you don't have it at all you're deficient and if you overdo it it becomes what it also becomes a deficiency a problem you have to know enough to understand the Qur'an and the sunnah that is the ultimate goal يأخذوا منهم تتحققوا به الخدمة the other sciences what you take from it is whatever will allow you to understand and fulfill the need of the Qur'an and the sunnah the Arabic language what you need from it is an amount that amount you need from the Arabic language or the علوم that are known as علوم الوسائل the instrumental knowledge is what can allow you to understand the Qur'an and the sunnah the amount is the amount you need to take as I said going overboard with it it's going to cause you problems the second science is so the sheikh divided the sciences after the Qur'an and the sunnah he divided them into two the first one was what علوم sciences and the second one is علوم أجنبية it's what we call علوم العالات علوم وسائل and it is what he helps what anything that would it would help you in understanding the Qur'an and the sunnah it's the one we spoke about now the second one is علوم أجنبية it is sciences it's foreign and what it means by that is that it doesn't serve the Qur'an and the sunnah it's like learning engineering or learning medicine or also learning any other sciences the sheikh says being ignorant of it will not harm you being ignorant of engineering engineering will not harm you in a sense where it won't harm your Qur'an or your sunnah نعم فإلى القرآن والسنة يرجع العلم كله وبهما أمرا النبي صلى الله عليه وسلم كما قال تعالى فاستمسك بالذي أحيى إليك إنك على سراط مستقيم أثى رحمه الله فإلى القرآن والسنة يرجع العلم كله all of knowledges they go back to the Qur'an and the sunnah فإلى القرآن والسنة يرجع العلم كله all of knowledges go back to the Qur'an and the sunnah وبهما and with them with the two of them أمرا النبي صلى الله عليه وسلم and these two is what the messenger صلى الله عليه وسلم was commanded كما قال تعالى فاستمسك in Arabic language they use the word تمسك and this is the one that ابن بداود used in his حائية which is a book in عقيدة يسد تمسك بحب لله والتبع الهدى ولا تك بالدعية لعلك تفلح ودن بكتاب الله والسنن التي أتت ع الرسول الله تنجو وتربح he said تمسك hold on to it but this ayah doesn't say تمسك it says إستمسك and the قاعدة the principle for the scholars of grammar is every time the structure becomes more then the meaning also becomes more غالبا so the قاعدة is زيادة المبنى زيادة في المعنى غالبا تمسك is how many letters it's تاق ميم سين and كاق إستمسك أكسر 2 6 altogether so because it has 6 letters it has more meaning that's the majority of the times not always the case that's why we said غالبا like for example the word scene what does it show the word scene if it goes before a present verb if it goes before a future right are you with me brothers scene when it goes before a present verb سيفعلون it was يفعلون right it was seen before it and it became سيفعلون what does it now show future right what about if you put before it صوفة it also shows future what was the difference based on this principle because صوفة has more letters and it's 3 letters scene wow and fa and سيفعلون is only one letter extra which is the scene it's only scene then the sofa shows more of a future than scene that's what the قاعدة is زيادة المبنى زيادة في المعنى غالبا so the professor here is being told to him استمسك hold on to it even more so it's not just hold on are you with me it means hold on to it even more بالذي أحيى إليك the revelation that has been sent on you and the revelation that has been sent on the messenger عليه الصلاة والسلام أزالمام الحافظ الحكمي رحمه الله سيز فالسنة النبي وحيثان عليه ما قد أطلق الوحيان وإن ما طريق ففتقر الروي إلى الدراية سنة النبي is another form of revelation نعم الله سبحانه وتعالى says about the messenger والنجم إلى هو ما ظل صاحبكم وما غوى وما ينطق عن الهواء إن هو إلا وحيو يوحى everything that the messenger says is a what it's a revelation من الله سبحانه وتعالى so first time seek hold on to the Quran which is a revelation and also the Sunnah which is another revelation that Allah sends on the messenger صلى الله عليه وسلم إِنَّكَ يُو مُحَمَّنْ عَرَبُونَ عَلَا صِرَاطِمُ مُستَقِيمُ you are upon the straight path it doesn't matter what these people say to you that you are misguided and that you are a crazy person a fortune teller because that's what they told the Prophet that's what they said to him they said to him you are leaving the path of your forefathers you are coming with something new strange عليه الصلاة والسلام الله said to him said to him إِنَّكَ عَلَا صِرَاطِمُ مُستَقِيمُ you are upon the straight path وَهَلْ أُوْحِيَ إِلَا بِالْقَاسِمِ صلى الله عليه وسلم الشيء والقرآن والسنة the Prophet, the sheikh then says now is what I mentioned already وَهَلْ أُوْحِيَ إِلَا أَبِيقَ أَبِيقَاسِمِ was there anything else sent to the Prophet as a revelation سِوَى القُرآن والسنة other than the Qur'an and the sunnah وَهَلْ أُوْحِيَ was anything as sent down to him as a revelation other than the Qur'an and the sunnah so what he means فَسْتَمْسِكْ بِلَّذِي أُوْحِيَ إِلَيكِ he's trying to explain to you that hold on to the revelation we sent on you the sheikh is asking a question now and this is called استِفْحَام إنكاري meaning the answer is already known to me is rejecting this answer which is Allah did not send on the process of anything as a revelation other than the Qur'an and the sunnah so within the question there's a negation it's called استِفْحَام أُرِيدَ بِهِ الإنكارو أما استِفْحَام إنكاريون أما استِفْحَام أُرِيدَ بِهِ نفيون all of them are in there is that when the person asks a question but their question is already a negation when your parents say to you are you going to go with your friends you know what really means you're not going to go with your friends it's a question the way they ask you it but you know you have to just give one answer no mom why did you do so I'm not going to go with my friends the sheikh says وَهَلْ أُوْحِيَ إِلَا أَبِلْ قَاسِمِ أبِلْ قَاسِمِ is a Qunya in Arabic language and a Qunya is a name given to a person after a child that they had and sometimes no ولذلك عايشة وضي الله ويطعانها she came to the prophet and she said يا رسول الله everyone has a Qunya I don't have no Qunya then the messenger said to her صلى الله عليه وسلم take a Qunya from your own nephew عبد الله يبين زوير who his sister gave birth to the prophet said take it from him so عايشة وضي الله أنا was called وات أم ومع عبد الله لبضول عبد الله she never even had him the messenger صلى الله عليه وسلم used to even give Qunya to children who weren't even married children as the prophet SAW he said to the young boy he said يا أبا عمير ما فعلا نغير he was a young boy who lost his bed so the prophet said to him يا أبا عمير ما فعلا نغير what did Nughair do and it was not from the young boy the prophet was playing with him but he gave him a Qunya now that's something the Arab culture is common within our culture the other hand the Somali community is not the Qunya is not very common because they take it very personal they're trying to say you have to get to know me through my son who just came yesterday I was here all this time you have to get familiar with me through my son صح he's the father of the child that you just had so he became famous on that child's name ومن جعل علمه القرآن والسنة كان متابعا غير مبتدعا ونانا من العلم أو فرق الشيخ يقاعدنا it's a principle memorize it there's some things in here that he says our Qawa'id and principles you should memorize them he said ومن جعل علمه القرآن والسنة anyone who makes his knowledge the Qur'an and the Sunnah that's what he makes his knowledge كان متبعا this person is a follower he's an hero غير مبتدعا he's not an innovator ونانا من العلم أو فرق and that person will attain and will gain a high portion of knowledge he will attain a great amount of knowledge نعم طالبنا مسعود الندي الله عن من أراد العلم فليثور القرآن فإننا فيه علم الأولين والآخرين then the author brings the statement of عبد الله بن مسعود رضي الله تعالى عنه عبد الله بن مسعود is a person who was known for his knowledge his comprehension of the religion and how powerful he was in the Qur'an in the recitation and the understanding of the Qur'an as for the recitation the Prophet ﷺ had his recitation and he said the Prophet ﷺ said anybody who wants to read the Qur'an fresh as it just came down not happened with fresh pure in its correct manner let him read in the recitation of who? عبد الله بن مسعود his Qira'a was it was pure in the sense where it wasn't happened with that's in terms of his Qur'an recitation and his pronunciation and his articulation of the wordings as for his understanding of the Qur'an he was as he said there is not an ayah in the Qur'an except I know where it came down and who it came down and when it came down I know all of that pertaining to it and if I was to know anyone more knowledgeable than me in the Qur'an in which my writing beats can go to and that it can reach them I would go to them and try to take it from them but he knew that at his time there was no one who understood the Qur'an the way he did it was a time he realized that no one knew the Qur'an and understood the Qur'an the way he did so he wasn't from those people who just memorized the Qur'an they knew as حسن البصري you said that they are going to come a people that are going to recite the Qur'an يقيمون حروفة they are going to articulate and read the wordings correctly each مخرج would be right each letter would come out from the right place they would be reading the Qur'an as it came down يقيمون حروفة they will establish its wordings correctly يقيمون حروفة يقيمون حروفة but then they forsake its boundaries and the way that a person will forsake the boundaries of the Qur'an is when they don't understand what is in it and a lot of the sad things today with a lot of the people who have given time to the Qur'an who are masters in the recitation of the Qur'an you find a lot of them they go against the sunnah of the messenger by cutting their beads getting rid of it in totality when you listen to his recitation of the Qur'an your mouth drops how he says every letter and you can hear every letter come out from his mouth correctly but he's what he's حالة قلحة his bed is gone he's got no bed موسبيرو الازار his garbage is dragging on the ground he might even be smoking if you go to Egypt the teachers who teach in Azhar who teach فق who teach قراعات in the Qur'an they smoke a break time they go out he comes back in and he carries on from where he was so this is what حصل البصور already told us about the Qur'an is not مجرد الألفاض it's not just mere letters it is the combining of two وليداركة السلف وهاد الأمة when they called a person a قارئ اما قراع and not only retitis no not at all إن شاء الله تعالى it will be good to study the life of الامام أبو القاسم الشاطبي رحمه الله أبو القاسم الشاطبي the author of the كتاب حرز الأماني ووجه التهاني which is known as منظومة الشاطبي it's called it's different on his أبو القاسم أبو محمد خلاف right he wasn't just an إمام القراعات no not at all ولا إمام الجزر he was not an imam only in قراعات وليداركة أبو الإمام الدهة بياذا كتاب هو معرفة قراء الكبار الإمام الدهة بياذا هو معرفة قراء الكبار and he talks about the biography of the great illustrious scholars of قراعات he talks about their lives read them إبنو مالك the imam of the Arabic language was not just an إمام in the language he used to come out every day in the morning he would come out الإمام ابنو مالك and he would say to the people who wants me to explain صحيح البقارة for them الإمام ابنو مالك the great grammarian this ideology which is متخصص in this field I'm jahil of all the other fields of the شريعة this is something that has been taken and adopted from the western western world the other ones who the guy knows this he doesn't know anything else about all the other sciences in the شريعة نعب there is a field Allah opens for you and you become a master in that field but that doesn't mean you're jahil of the other fields نعب أبو القاسم الشاطب رحم الله he is an imam in قراعات an imam in this field but that doesn't mean he was jahil of all the other sciences اليمام الجزر by the way you know he has a book of poetry in المصطلح حديث اليمام الجزر رحم الله the author and the scholar of Tadreda and he is not a لذلك القراع and the imam of the قراعات are not just all قراع اليمام الجزر was not just a qaree and he knew قراعات he was a he could do he could do تحقيقات مسألاء in قراعات and he would have a word in it his statement would be given consideration others may just be قراع they recite the different قراعات but they are محققين necessarily the statement don't have no weight he is just a مقلد he recites with different قراعات فقط and the imam of the قراعات and he مسألاء مقلد and it is المقلد it looks for the قراعات He مسألاء which means it is he مسألاء it is a said it is a word it means there are some words that فالتحفظه هو أن تحفظه بحث أنت تحفظه معه؟ البحثه هو أن تحفظه تحفظه القرآن فإن فيه علم الأولين والآخرين لأنه في القرآن هو المعرفة من الأساس ومن المعرفة القرآن يوجد المعرفة منهم لذلك why a person who learns the Quran and the meaning in the Quran and digest the information of the Quran is sitting with powerful knowledge he's got with him the knowledge of those who came and the knowledge of those to come نعم المصروق his name is called مصروق إبن الأجدع الواديعي he's from the tribe of شيخ مقبل مرهادي الواديعي شيخ مقبل is tribe is not some people think it's just a tribe a small tribe that that واديع are a very very well known tribe مصروق إبن الأجدع is a his companions رضي الله عنه he wasn't just a tabiri he was a مخضرم he was a مخضرم he was a مخضرم which means he lived at the time of the messenger صلى الله عليه وسلم like najاشي رضي he took islam most of the prophets of life like najاشي but he never saw the prophet عليه الصلاة والسلام he took knowledge from عمر إبن الخطاب رضي الله تعالى عنه أنا عالي ابن أبي طالب عبد الله ابن مسعود and عامر الشعبي you took knowledge from him مصروق was the teacher of عامر الشعبي أن إبراهيم النخع and others he died when the islamic calendar was 62 so he's from the كبار of the تابعين his kunya was أبو عائشة مصروق says ما نسألوا we don't ask أصحاب محمد in the prophet's companions we don't ask the companions of the messenger صلى الله عليه وسلم عن شيء إي ماتا إلا عبه في القرآن except that knowledge is found in the قرآن we never ask the companions about a knowledge except when we look at it we find that the knowledge is actually in the قرآن it was there إلا أن علمان يقصر عنه except our knowledge has become short from the قرآن the صحابين whenever they were asked a question they would derive it from where where would they take it from the قرآن and the تابعين would think الله it was there all along it was right there in the Qur'an and that's why all they gave the answers based on ألمام الشافعي in كتاب الرسالة he took it a step further he said ما حكم النبي صلى الله عليه وسلم بشيء that the prophet didn't judge a matter and they never passed a judgment عليه صلى الله عليه وسلم except he what he took it from the Qur'an all the the rules that the prophet gave ألمام الشافعي he said it is what it's understood from the Qur'an and because of the previous ayah is an example for him that's what إمام الشافعي is using which is إتبعوا ما أنزل إليكم من ربكم ولا تتبعوا من دوله أو لي follow محمد that which has been sent on you from your Lord and do not follow any ally besides الله سبحانه و تعالى نعم و ينسبوا لإبن عباس رضي الله عنه إنه كان ينشد جميع العيمة في القرآن لكن تقاصر عنه أفهم الرجالي the author that says و ينشدوا لإبن عباس it was ascribed and it is it is attributed to إبن عباس رضي الله تعالى عنهما may Allah be pleased with him and his father أنه كان that إبن عباس was one who used to يونشدو he would recite read the one يونشدو is where the when the sheen comes from يونشدو is to recite something to read something إبن عباس is as you all know غني يونع للتعريف he is too rich for us to even try to define who he is everyone here should know who إبن عباس is رضي الله تعالى عنه but إبن عباس is from the seven إبن عباس is from the seven who are considering and are called المكترينة في الرواية those who are إكسسيف in narrating حديث ولذلك is all combined in one line of poetry