 تشرف بالاشتغالي بالعلم ولا تبغي به ما عشت يا بابا دلا وياله من شراف عظيمي وكم من عائبين كماني بيبول هوا've been blamed هوا've been scolded هوا've been rebuked but in reality their speech is correct they've been blamed but their speech and what they said was right وعفت هوا the problem really is من الفهم السقيمي the deficiency in the one who's understanding it how many people do we find who have been refuted who have been blamed who thinks have been said about them but there's nothing wrong with what they said the deficiency in the problem is the one who's trying to understand the word he doesn't have no understanding but I've said to the problem is من الفهم السقيمي the deficiency and the weakness in the one who tries to understand it and Allah سبحانه وتعالى told us in the Quran that this Quran is clear as he said in Surah Fussilat ayafutifu ولو جعلناه قرآن أعجمي لقال لو لا فصلت آيات أعجمي وعربي هو لذين آمنوا هدا وشيفاء والذين لا يؤمنون في آذانهم وقروا وهو عليهم عماها الله تخبرنا ولو جعلناه إذا كنت تفعل it قرآن أعجمي قرآن لم يكن في العربية في لغة آخر لقالوا they would have said لو لا فصلت آيات لو فصلت آيات أعجمي وعربي أعجمي قل سيد محمد هو لذين آمنوا هدا وشيفاء هذا القرآن لذين يؤمنون يعني as soon as they see the verse they love it it's a cure for them والذين لا يؤمنون as for the sick individuals who don't believe in Allah and know the day of judgment في آذانهم وقر their ears is something placed on it وهو عليهم عماها and they are blind from it this Quran is nothing more with it they are in and they are accepting and they are liking and they are enjoying it and for them it's a cure and an answer for their problems and another group of people who they see from it is deficiency that the Quran is incomplete the problem here is what في آذانهم وقر these people who are having this problem is nothing with the Quran the problem is because there is and their eyes they are deaf, they are blind and they are dumb الله تعالى سيد أهلا also الله تعالى in Surah Al Nisa ayat 2 أفلا يتدبّرون القرآن do they not ponder on the Quran ولو كان من عمد غير الله if this Quran was to come from any one other than Allah in other words if somebody else was to say this Quran if somebody else in speech what would you have found لو وجدوا فيه اختلاف الكثيرة you would have found الكثير من القرآن ، إذا كان هذا القرآن يأتي من أي شخص أخر than الله ، يجب أن تجدك الكثير من القرآن ، يجب أن يذهب أفضل مجموعة مع نفس each other. ولكن المجموعة التي لا تجد أي القرآن هو أنه من الله ، هذا القرآن هو من الله ، تبارك وتعالى. ولذلك ، أمام الغزالي ، ورحمه الله ، أمام الغزالي ، كانت تسأل ، أمام زركشي برينزي في قرآن العلوم القرآن ، لأن أمام الغزالي كانت تسأل ، أفلا يتدبرون القرآن أم على قلوب أقفالها ، فلا يتدبرون القرآن ، وإذا كان من عملي غير الله ، لوجد فيه اختلاف كثيرا ودزمين. ثم فقدت أن اختلاف الله فضل ، مشتراكون بين معاني ، وقد تت when say the word is different and it is shared with many other words. It is a word shared with many other words. It is a word shared with many others. Like in Arabic the word is the eye. It is actually the eye. The gold is called an eye. The place where the water springs from her is called an eye. ها لفت مشترك لفت which is مشترك many use it together so here the word اختلاف is like that وليس المراد the intent here is not enough you اختلاف in nasifi the ayah's money saying ولو كان من عند غير الله اللي وجدوا فيه اختلاف كثيرا is a that you would have found differences and disagreements in the Qur'an contradictions this is not trying to say that the human beings are not going to differ upon the Qur'an let's know what the اختلافية is not talking about the subjective side of humans in other words yes you guys may differ amongst yourselves on the Qur'an that's not what the ayah is negating he is saying بالنفع الاختلاف and that's the Qur'an but what is negated is that the Qur'an in its essence does it have contradiction like does the Qur'an have any ayah لا the Qur'an in and with itself is different but now we may have deficiency in our understanding so here my beloved brothers and sisters is the differences is what اختلاف with that Qur'an the اختلاف within the Qur'an in and within itself that's what the ayah is negating as for the اختلاف that occurs from within the people somebody reads an ayah he takes something out of it another one comes he takes something else out of it هذا لا يعني that doesn't mean that the ayah has done this it is that these people one of them lacks the tools to understand the ayah and some scholars they explain that those who have come with the people who come with اختلاف on the Qur'an is for one of these reasons and Imam Al-Shartimi explains it ابن القيم explains it زركشي in his كتابة they all mention it سيوطر رحمة الله اتقان they all mention it which is what it is either the person lacks the ability of understanding that this verse is abrogated so there is no contradiction there is no contradiction it is abrogated or one of them is general and the other one is specific and the specific takes president over the general or one of it is restricted and the other one is unrestricted and the restricted takes president over the one that is not restricted or one of them is what ambiguous and the other one is clear and the clear one explains the ambiguous or the timing when the verse came down and the حكومة who was speaking about is khasr is specific to the Prophet and shares it with him or any other any other of those issues the point is those tools are missing from a person so one is holding on to an ayah which is a'am and the other one is holding on to an ayah which is khas they both think that there is a contradiction between their statements or one is holding on to a verse that is abrogated and the other one is holding on to the one that abrogated so here there is no contradiction and the word جمع is very simple امام الشارط رحمة الله He also said a statement of his that I think is very important that I bring it to you all if you go to the كتاب الموافقات by Imam al-Shartimi which is the fifth volume page 341 he says he says and this is this statement of Shartimi actually goes a bit further and Imam al-Shartimi says امام al-Shartimi negates not only does the Qur'an not have contradiction not only the Qur'an it's not only the Qur'an rather evidences don't have contradiction any evidences the أدلة الشرعية that are صحيحة correct he said كل every أدلة الصحيحة شرعية they can't الكتاب والسنة والإجماع and the قياس which is صحيح are you with me there's no contradiction there's no contradiction he says he says the following كل من تحقق بأصول الشريعة فأدلتها عنده لا تكاد تتعرض كما أن كل من حقق ما نارط المسائل فلا يكاد يقف في متشابه لأن الشريعة لا تعارض فيها البتة فالمتحقق بها متحقق بما في نفس الأمر فيلزم أن لا يكون عنده تعارض ولذلك لا تجد البتة دليل أجمع المسلمون على تعارضهم بحيث وجب عليهم الوقوف لكن لما كان المجتهدين غير معصومين من الخطأ أم كان التعارض بين الأدلة عندهم المام الشارطة يقول أي شخص who reaches the reality of understanding the fundamental legislations كل everyone من تحقق anybody who he reaches the reality بأصول الشريعة the fundamental legislation of the sharia الكتاب سنة والإجماع فأدلتها all those evidences of the sharia عنده لا تتكادت تعارض no contradiction in any way form a shape he won't find them that's when he knows جعام وخاص ومطلق ومجمل ومبين نصق he knows it all كما just like أن كل من حقق مناطل المسائل فلا يقف في متشابين and anybody who understands the manate manate meaning the reason anyone who comes to understand من حقق مناطل المسائل he comes to understand the reasonings of a legislation فلا يقف في متشابين that person will never stand on an ambiguous verse آيات which are متشابي he will never go with it لأن الشريعة because to him الشريعة لا تعارض فيها البتة there is no contradictions in this فالمتحقق بها متحقق بما في نفس الأمر and the one who understood those as it is then realizes the real because now he's become close to the reality of the matter in other words the Quran there's a perception a person can take from it your perception can be deficient like in and within itself once you've understood the Quran properly with its tools you've now become emerged with the reality of the ayah and not your weak perception فيلزم اللي يكون عنده تعارض so to this person there is it becomes unnecessary and it never occurs that there is contradiction with him ولذلك لا تجد البتة دليلين and this is the qa'id he brings and because of that you're never gonna find two evidences this is qa'id qa'id one needs to ولذلك and because of that لا تجد you will never find البتة whatsoever دليلين two evidences أجمع المسلمون which the Muslims unanimously agree upon على تعرضهما you find a contradiction in it impossible it is impossible two evidences which the Muslims have unanimously agreed upon the Muslims are all in agreement to this evidence it's impossible for you to find a contradiction in it واجب عليهم وقوف it's contradicted itself to an extent where you have to withhold and say I don't know وقف لا you'll never find that now what's the reason why we find some لكي لما كان أفراج المجتهدين but one individual scholars of each tihad who are غير معصومين and they are not infallible from mistakes من الخطأ from shortcomings أم كانت تعرض بين الأدلة عندهم then it became possible for contradiction to occur according to them when they became some scholars were مجتهدين who fell into shortcoming I mean they were how did they find it fall into shortcoming either they are sticking to an عام and they haven't seen the خاص yet so some evidence are contradicting themselves for them due to the fact that they haven't seen this خاص or this evidence for them it is what this evidence for them is there's no evidence for them to abrogate it so they haven't seen they are holding onto it so when a shortcoming came on their side then it became possible for contradiction to come from the best or to seem to be there also شيخ الإسلامي بلوتيميا رحمه الله تعالى شيخ الإسلامي بلوتيميا he said رحمه الله in his مجموع الفتاة the 17th volume page 394 he says رضه له من الشبه وعال من المحكم متبع له مؤمن بالمتشابه لا يقصد فتنة فا دا لم يدومه الله here's an issue that one needs to understand for himself understand for himself which is some people may say some people may say if I keep asking questions about آيات المتشابه I'm scared that I'm gonna fall into the آية of who الذي أنزل عليك الكتاب منه آيات محكمات هنأم الكتاب يقصد فتاة يقصد فتاة مؤمن بالمتشابه but I'm following آيات المتشابه if I keep asking questions about these verses which are ambiguous I'm worried and I'm concerned that I might fall into this verse I might have a serious consequences the day of judgment so how do I get out of this but then this آية seems to contradict itself to me what shall I do شيخ الإسلامي بلوتيميا he says if you're asking about this meaning of this verse which is متشابه the reason why you're doing it is so you can lift yourself from ignorance or to remove this doubt has come to you and you are a person who is in belief and knows the محكم you love the محكم you know the verses need to be taken back to the محكم you appreciate that concept of the ambiguous verses the unclear verses are taken back to the verses which are clear and you're one who follows the محكم whenever it's brought to you you also why us follow the محكم then the sheikh said and you're not intending fitna from this then the sheikh said this is not what the ayah is referring to this is not what the ayah is referring to أليمام الشارطبي also also said the same in his كتاب رحمه الله تعالى in his الموافقات sorry أليمام الشارطبي أليمام الشارطبي he says in this song على كل حال brothers this issue of dealing of verses that seem to be going against each other is it something new ayat which are seem to contradict itself that requires for it to be explained and for it to be clarified is it something that just started recently or is it something that you would find in the كتب of the تفسير and books is it something that Sahabas would do now the scholars of books of تفسير if you read them and you look at them you'll find it and even if you look at the أثار والسلف الصالح the pious predecessors from the Sahabas and the students of the Sahabas and the students of the Sahabas you will find that they do respond to these issues phrase for instance if you look at رضي الله تعالى عنهما عبد الله بن عباس there was an individual who used to always come to him and his name is نافع الأزرق نافع الأزرق was a khariji and the group the أزارق the أزارق which is a فرق from the groups of the khawarij he was the one they attributed themselves to he's the leader and he used to come to نافع نافع used to come to عبد الله بن عباس a lot and would try to sometimes throw things at ابن عباس and ابن عباس will respond to him and would give him answers also the same is مقاتل مسلمان البلخي who died in year 115 as Imam أبو الحسين أبو الحسين الملطي who was in his كتاب التنبيه والرد على أهل الأهواء والبداع also the same with محمد ابن المستنير النحوي who is well known for his name بقط ربن ودالية 260 جريا is a book which is الرد على الملحدين في تشابه القرآن إمام أحمد for example ودالية 200 جريا رحمه الله إذا بقو الرد على which he deals with verses which are آيات وصفان which they distorted and they played around with he bought them back he took the the doubts that he bought it and he bought it to his correct تفسير and correct meaning إبن قطيبة مثلا he has a book called تأويل مشكل القرآن تفسير of verses of the Quran doubts or the مشكلات دلع in the Quran again you find أبو الحسين الملطي الباقلاني he has a book called الانتصاري للقرآن victory to the Quran you will find أصوأ القادة عبد الجبارة المعتزلي who is married to أبو الحسنة الأشعري his mom is the father-in-law أبو الحسنة الأشعري he left إعتزال which was the first stage because he went through three stages أزيما مبلو كثير منجز في الكتاب البداية ونهاية أصوأ عساكن منجز في الكتاب تبين كذب المسترى that he was married to أبو الحسنة الأشعري his mom they debated about some issues and he left him after he wasn't convinced with him نعم also other scholars have written books aim the issue of إمام العزم العبد السلام he has a book called فوائد في مشكل القرآن في مشكل القرآن he has a book called فوائد في مشكل القرآن he has a book called فوائد في مشكل القرآن he has a book called في مشكل القرآن في مشكل القرآن and others there are many many books that are written so the efforts the juhud the efforts of the scholars in trying to combine and bring the verses together to show that these verses are not contradicting one another is excessive and large in number but but writing a particular book on just getting the آية and how to reconcile the verses آية and to reconcile it just specifically on this field like this we have no book from it except this book written by which is there were books that were written before him but they didn't reach us they're we don't have them the one that we have today in our hands that has singled out this topic to deal with verses that seem to be contradicting one another the first individual was ألمان محمد من شكرا some may say what about the the book that you mentioned which is الرد على الملحدين في تشابه القرآن as I said to you this book as it's clear from its name but it is مفقود we don't have it also the كتاب دور الكلمات على ورع الآيات المهمة للتعارض والشبوهات both of them are مفقود we don't have them they're lost now some books were said to be lost and then later in life were found it happens but for now no one's seen it and no one's mentioned it anywhere so it's in the world of the unseen we don't know where it is if Allah brings it فنعيم مهي good it will be but for now this is the book we have written by الشيخ محمد الأمين الشنقيطة رحمه الله after الشيخ محمد الأمين الشنقيطة everybody took their pen and paper and every single or a lot of scholars they try to write books on it and there are more than 30 رسائل جامعية from them بيانوا في دفع التعارض المتوهمة بين آيات القرآن محمد أبو النور الحديدي دعا دعا دعا دعا قض بين النصوص القرآن الكريب تاريخوها آيات العقيدة التي قد يوهب ظاهرها التعارض مهم للاختلاف والتناقض في القرآن وأراء العلماء فيه مهم للاختلاف والتناقض في القرآن لنظر سالمانجستر دعا وطاعرينها في القرآن الكريم في القرن الرابع عشرة الهجر والرد عليها دفع التعارض المتوهم المتوهم بين آيات القرآن الكريم في العقيد الدراسة تفسيرية تحليلية they went and they wrote a lot of books on it there's a point that I need to mention before we go into the now that we have understanding of it which is there are some things he left out and remember the issue of the issue of تعارض is subjective something you might see as to be تعارض another person say well that's crystal clear and another person so because it's subjective sometimes you find he would even mention things that you would think to yourself where's the تعارض here for me this was crystal clear no problem with this but he wrote it رحمة الله because of because there was and he saw some people had that doubt when I mention where he based his book on the sheikh رحمة الله he based his book on three things when he wrote it the sheikh based on questions and doubts that were put in and he wrote it before him and he saw it from books as we're going to see later he brought some of the doubts that were written in the كتاب الرد على الجهمية وزلان دقا بايمة محمد and he brings answers from it so these were things that were there before him so he brings those so that's one type the second one are issues that the sheikh saw that he put forward the scholars they put it forward from the angle of مباحة research they just get out by themselves they just bring the point up and then they respond to it in their own books when they're researching an issue or tackling an issue or saying in a تفسير لسن like don't confuse it with this IEL for instance the sheikh wrote that as a تعارف or the third one which is he himself رحمة الله things that he saw that could be taken as a تعارف IELT which he thought himself that these IELT it could be IELT could be taken as a تعارض and a contradiction can come from it and he mentions that رحمة الله تعالى in his عذب النمير he mentions that in his عذب النمير he says إن من عاداتنا from our norms is التي نجري عليها في هذه الدروس from our norms and the things that we're going to be doing in his lessons is أن نتعرض لما نظن أنه يسأل عنه طلبة العلم to to present ourselves to or to deal with things that we may think that the students will ask so we'll probably we'll try to proceed you in it الشيخ will do that رحمة الله so those are the three عليه رحمة الله he himself as I said before he left and he missed out some things and I said the point of missing out is subjective some of them he's student الشيخ عطية سالم brings it شيخ عطية سالم brings it he mentioned some things and as I said to you before الشيخ عطية سالم تيمي says قد يشكيلو قد يشكيلو قد يشكيلو على هذا ما يعرفوا هذا sometimes something may become ambiguous and unclear to you but it might become it's well known to him and he's well he's a well aware of it so اشكال that may occur for you may not occur for somebody so again it's subjective it's very it's subjective but there are some things that عطية سالم who's the student of شيخ محمد عميل شرقدي put forward himself many places when he's because he has a as I said he carried on عطية سالم for example the word عبس وتولى you see this when عبس وتولى he came and the professor said when he faced to scold they could seem a contradiction with the eye وإنك على خلق عظيم you have high caliber and high characteristics but then the professor said he's faced شيخ محمد عميل شرقدي didn't speak about this in his kitab that we're going to see so he goes and speaks about it ولم أقف على جواب لذلك I have not found an answer from our شيخ محمد عميل شرقدي we are going to see ولم يتعرض له شيخ when he said the sheikh didn't go towards this رحمة الله تعالى علينا رحمه الله رحمة الله علينا وعليه ما يتعرضون في دفع إيهام إيهام والإيهام والذي يظهر what it seems to be apparent to me عطية سالم is and Allah knows best is أنه لا يتأت معه لأنه لم يتكلم بما يسيء إلى هذا الصحابي فيه نفسه بشيء وفا يزعيدو وعندما this Sahabi was blind the prophet had no bad manners with him because he couldn't see this he could not have seen it so the prophet didn't deal with him with anything that is bad manners because he doesn't know what happened doesn't make sense bad manners is you deal with a person in that which they are capable of feeling from you or they get from you and there are other things that he mentions محمد عطية عطية سالم now what we need to understand is he himself محمد عطية brings in his own أضواء البيان some things the آيات which are ظاهره التعارض he mentioned it but he never mentioned what he did to him he doesn't mention what he did to him in the ضرب في آياته الكتاب but he mentions what he did to him so what he can do is that he can get those and maybe make it bigger maybe make it bigger and do another دمع on it the last point that I'm going to conclude with this introduction إن شاء الله is الشيخ رحمه الله in this book of his he organized the Quran according to how it is that he put it in the sequence صورة الفاتحة صورة البقرة صورة آلي عمران صورة النساء and he went on like that every صورة he brought what contradiction that may seem in that verse صورة he brought it عليها رحمة الله the vastness صورة البقرة but he finished it he goes on like that and then he goes to النساء and he goes on like that there are 12 صورات he never brought 12 صورات the sheikh didn't bring صورة الفاتحة صورة الشرح صورة الشرح صورة البينا صورة التكاثر صورة الهومازة صورة الفين صورة القريش الكاثر النصر المسد الإخلاص الفلق and that the overall matters or the overall مسائل that the sheikh dealt with if you count it is 242 242 is what he dealt with رحمة الله تعالى of إشكالات and topics he explained عليه رحمة الله مع الله بما سيفهم without any further ado إن شاء الله تعالى we will بإذن الله الكريم we will start the book بإذن الله الكريم