 الحمد لله يا رب العالمين له الحمد الحسن والسناب الجميل واشدوا الله إلهي اللهم الله وحتى ولا شريك له يقول الحق وهو يبسبيه واشدوا أن السيدنا والنبينا محمد صلى الله عليه وعلى آله وأصحابه والتارعين لهم بإحسان إلى يوم دين أما بعد إن شاء الله تعالى إذا كروسي إن شاء الله تعالى بيضة بكوفيكس فأنا سأكبر إن شاء الله تعالى وأن الوقت لديها قريبا أحصل لأسفل 45 منتصف سأستطيع أن أستطيع أن أتعلم بكل فتح أو سأستطيع أن أستطيع أن أتعلم بكل فتح سأعرف إن شاء الله تعالى سأتعلم بكل فتح maybe one or two examples سنتتعلم بأسفل أسفل أسفل أحد يمكنني أن أستطيع أن أستطيع أن أستطيع أن أتعلم ولكن سأحاول أن أتعلم نرى أن أتفكل إن شاء الله تعالى إن شاء الله أحصل لأسفل إن شاء الله تعالى هذا الموالد هل أي يوجد أسفل هل أي يوجد grand one يوجدون أن يوجدوا مرحبا يوجدونه فالأمر الأول الذي سنبدأ بالتفصير هو طرق التفصير وهي طريق التفصير أو طريق التفصير هناك 5 طريق التفصير هناك ماذا؟ هناك 5 طريق التفصير مретح هذه الخاصات نستقب Ыبح تفصير القرآن sashن realistically تفصير القرآن بأكوال السحابة ت stadium سيذهب للمتوصول تفصير القرآن بال으면وش متوصول eclai بيان المجمل there comes an ambiguous verse this verse is ambiguous it's unclear there's no way to implement this verse or there's no way to understand it it's mutual, it's ambiguous it's vague, it's not clear another verse comes and it explains it for instance, if you go to the first ayah in Surat Al-Ma'ida the first ayah in Surat Al-Ma'ida Allah says بهيمة الأنعام إلا ما يُتلع عليكم it is made permissible for you بهيمة الأنعام بهيمة الأنعام are the cattle the cows the goats the behيمة الأنعام Allah says إلا except ما يُتلع عليكم except that which has been recited onto you unclear what's the exception now what is it إلا ما يُتلع عليكم except that which has been recited onto you what is it that has been recited onto us this ayah that part is ambiguous it's not clear so we have to go to the third ayah in Surat Al-Ma'ida Allah says حُرِمت عليكم وَالْمُنْخَنِقَةُ وَالْمُوْقُودَةُ وَالْمُتَرَدِيَةُ وَالْنَقِيلَ they act all of those types the third verse it explains to you what is meant by إلا ما يُتلع عليكم is that clear so now Allah is explaining for us one part of the other then the second example is the second example is restricted and unrestricted verse the Quran comes there's a verse which is unrestricted it's just unrestricted another verse comes and it restricts it تقيد المطلق تقيد المطلق it restricts it for example Allah says in the Quran إِنَّ الَّذِينَ كَفَرُوا وَالْمُنْسُنْ يُفْدِسْ بِلِيْفْتَ بَعْدِ إِمَانِهِمْ أَعْفْتَ دَا إِمَانْ ثُمَّزْ دَادُوا كُفْرًا and they have increased in disbelief لَا يُنْتُقْبَ لَتَوْبَتُهُمْ the repentance is not accepted تَيْتِمْ تُلِيَّة إِنَّ الَّذِينَ كَفَرُوا وَالْمُنْسُنْ يُفْدِسْ بِلِيْفْتَ دَا إِمَانِهِمْ they became disbelievers after the imam ثم they increased in disbelief their repentance is not accepted so this shows us what and in apostates and it becomes hard headed on his apostation he's what his repentance is not accepted so if he says basically based on this ayah it's not accepted from him is that the case so we have to go to the other ayah in the Quran so the Quran explains itself the repentance that is referred to that's not accepted from them is explained by the way the first ayah was in Surat Al-Ali عمران ayah 19 the second ayah that explains it is Surat Al-Nisa ayah 18 that the repentance that is not accepted is when death comes to them and they are about to die حتى إذا حضر أحدهم الموت it is when death is about to come to them and they are about to depart from this world at this moment their repentance is not accepted does that make sense now so this ayah restricted the second ayah restricted the unrestricted because the first ayah was unrestricted it was saying that their repentance is not accepted unrestrictedly but this ayah came and it restricted it to him حال the situation of الخروج الروح when the soul is exit in the person the third example is the Quran تفسير الغريب there is a strange word in the verse very strange this word is not commonly used in the Arabic language so another ayah comes and explains to you what this strange word means for example الله says الله says حجارة and stones من سجيل من سجيل now if I ask you what does the word سجيل mean you will probably think so far I don't know what it means because why this word is a strange word it is not commonly used because الله تباركة على that ayah and the same story الله mentions what the word سجيل means he says حجارة من طيل حجارة that is made from what طيل which is clay are you with me so the word سجيل is what the word سجيل is what who explained it to us الله سبحانه و تعالى إذا this is called تفسير الغريب so that's one form of تفسير of the Quran that is one form of what تفسير of the Quran we need to brothers understand you can't just take the Quran like that and play around with it the Quran you need to understand by going to other ayat and explaining it with it the second form is if you look at your papers تفسير القرآن بسنة explaining the Quran based on the sunnah of the Prophet عليه الصلاة والسلام and the Prophet صلى الله عليه وسلم الله تباركة على commanded him to explain the Quran to the people وأنزلنا إليك الذكراء لتبين للناس إما نزيل إليهم we have sent the Quran on to you محمد so you can clarify for the people so the Prophet's job was what was to explain the Quran for the people صلى الله عليه وسلم there are four ways in which the Prophet صلى الله عليه وسلم تفسير of the Quran four ways one is the Prophet صلى الله عليه وسلم he explains the ayat إبتداء من نفسي from himself he initiates the answer no one asks him no one comes up to him no one says what does this ayat mean he صلى الله عليه وسلم initiates the تفسير of this ayat as he did with his companions he sent to them when he read Surat Al-Kawthar he sent to them أتدرون أما Al-Kawthar do you guys know what Kawthar is so he's initiated he wants to and the sahabas they said الله و رسوله أعلم الله and his messenger now the Prophet صلى الله عليه وسلم he said ناهرون it's a river و عدني الله و عدنيه الله in which Allah has promised it for me with their judgment so who commented on it and then the Prophet went on to say it and it is عليه خير و بركة and it is good this shows what it's called تفسير إبتداء من نفسي from himself عليه صلى الله عليه وسلم the second one is تفسير that the companions didn't know what this ayah meant أشكى العريه it became unclean to them and they didn't know what he meant such as قوله تعالى لستيبنة الله الذين آمنوا و لم يلبسوا إيمانهم بظلم أولاقة لهم الأمر وهم مهتدون سورة العام ay 82 الله says الذين آمنوا those who believe و لم يلبسوا إيمانهم بظلم and they do not they do not close إيمان with what oppression الله says for really those people they have not they have safety and they are truly the guided ones now pay attention to this because nowadays we find people who do تصير of the Quran based on the Arabic language alone and look how the problem is right now the Sahabas are they are Arabs and the Arabic language is their language as the poet said لست to be ولكن لي صليقين أقولوا فقورب they said I am not a grammarian أعرب بالبن يون said I am not a I am not a grammarian when I speak I get it right because I am an Arab this is my language just like you guys don't know a lot of us don't know the English grammar but when we hear somebody speak when they say something wrong we'll say you got it wrong why I don't know but it's wrong it doesn't sound right so the Sahabas the Arabic language and everything was it was naturally for them it's just something الله تباركه تعالى because it's their language so they looked at the look at how they pondered on the ayah الذين أأمنوا those of you who believe الذين أأمنوا ولم لم is what in the Arabic language it's a negation ولم it's a negation pay attention to the qa'id that's going to come out for me ولم يلبسوا إيمان and they do not close the iman what بضل من ذن من is what it's an indefinite word it's a nakira it's not a معرف it's indefinite word meaning that تنوين إلا it's called تنوين التمكير the term in there grammatically is called what تنوين التمكير meaning it's an indefinite word and what's the principle in the Arabic language if an indefinite comes before it sorry an indefinite comes in the context of a negation shows what generalization pay attention to this بضل من is an indefinite word before it is what ولم is default which is a negation so we have here an indefinite before it is a negation the qa'id and the principle was what it shows what generalization in the Arabic language so the Sahabahs are saying يا رسول الله if the ayah is this then it means anyone who comes with any form of oppression it doesn't matter they are what they're not going to find safety and they're not guided صحيح they look at it at a general meaning that's how the Sahab is looked at it and that's why they became scared يا رسول الله because they say يا رسول الله ايونا لم يظلم نفسه who is it from amongst us who has not oppressed himself because they took the generalization what general and that's what the ayah shows so if you follow the Arabic language as the only basis and you go against the sunnah it's a problem the Prophet ﷺ said to them no no no he said have you not had the statement of لقمان الحكيم which is what إن الشركة لظلم العظيم شرك is the greatest oppression so the آيع الذين آمنوا ولم يبسوا إيمانهم بظلم the zoom here is referring to shirk and it's not general as you thought are you with me who didn't تصير يا who didn't تصير لما سمجع why did he do the تصير فه أشكاله على الصحابة this became unclear to the companions who were Arabs you see how important it is the third time is the Prophet ﷺ he recites the ayah and he implements the physically implements it that becomes the تصير for the ayah the ayah comes down at that time and the Prophet does something right after the ayah are you with me for example that which he did in the battle of bedar عليه الصلاة و السلام when he did سيهو زمر جمعو ويوللون الدبر he read the ayah in the battle of bedar سيهو زمر جمعو the army will break into pieces and Allah will destroy them ويوللون الدبر and they will turn their backs and they will what and they will turn it back also if the Prophet ﷺ he does the تفسير سلواتوما و السلام العلي by a situation he is currently going through such as when he became old عليه الصلاة و السلام Allah commanded him what and death was about to come close what did he do he started to increase the what he started to increase by doing the إستغفار because Allah said إِن فَسَبِحْ بِحَبْدِ ربِّكَ وَاَسْتَنْ فِرْهُ إِقْزَوْطَ اللَّهَ تَبَارَكَ وَاتَعَالَى and come with what الإستغفار so these are ways that the Prophet ﷺ explains the Qur'an the other type of تفسير is the تفسير of that the Sahabahs the Sahabahs they comment on the ayah the تفسير of who the Sahabahs what we really need to understand is the تفسير of the Sahabahs and how they comment on the Qur'an we need to keep these points in mind first first of all the Sahabahs within themselves are they all equal or are they different in statuses and ranks the Sahabahs are متفاوطونة في الفضلي والعين the way they are different in knowledge they say in virtue they were also different in knowledge and they were not all the same pay attention to this this is a principle you need to remember كما أنهم متفاوطونة في الفضلي the way they are of different ranks when it comes to virtue they are also on different levels when it came to knowledge that's the first point that you need to know the second point that you need to know is the Sahabahs when it came to the Qur'an they were of three levels the Sahabahs when it came to the Qur'an they were of three levels they were those who were referred to the what the مكثيرون who used to comment on the Qur'an excessively كبرا عباس وبلو مسعود وعبي وعليب نريطار these were the ones you would say they are مكثيرون and the كتب التفاصير you would find they are the most and they commented on the Qur'an the most the second one are the متوحسطونة they are the middle stage who commented on the Qur'an ويقاق الشيخين أبي بكر عمر ومكر عمر ونأمو كثيرون and there were reasons why because they had the willy of the muslims they were governing the muslims and they were controlling the muslims especially Abu Bakr رضي الله تعالى عنه because as soon as the prophet died he was dealing with the apostation of the Arabs and those who left Islam so he is from the متوحسطون عمر رضي الله تعالى عنه the same he was from the متوحسطون عثمار رضي الله عنه was from the متوحسطون زيد is from the متوحسطون أبي موسع الأشعري from the متوحسطون عبد الله المزبير he was from the متوحسطون and then there comes the third stage which were the مقلون those who were literal in their narration he would not narrate a lot such as عبد الله they don't have much تفاصير or commentary on the ayat قبل عمر وجادر وعبد الله بن عمر ابن العاص رضي الله تعالى عنه الجماعين so once you know the level and you understand that it becomes beneficial for you when it comes to a ترجيح when their statement go against each other whose statement takes presidents over who and how do you reconcile between it and the scholars of تفاصير the sahabas who had تفاصير the greatest person that came to تفسير who the Prophet ﷺ's دعاء and he was the highest of them is عبد الله بن عبد السلام رضي الله تعالى عنه أمر رضي الله تعالى عنه أم يلا بيبريز with him and his father first of all he had virtue over the other companions when it came to تفسير the reason why he done is number one لدعاء رسول الله the Prophet ﷺ made دعاء specifically for him and we know the Prophet ﷺ's دعاء is accepted or not accepted the second one is وَلِمُواْ لَاَزَمَتِهِ and the fact that he was always with the كِبارُ الصحابة he spent time with the great noble companions such as أبو بكر عمر he spent time with them the third virtue that عبد الله بن عبد السلام over the other companions was because he died وَلِتْ أَخُرِ وَفَارْتِهِ he died very late in his age and this is something you get over the rest is because you see the other Sahab is what they said on the تفسير and you can see where you should go around it and if they were right or wrong because when the Prophet died he was how old? some said he was 13 some said he was 15 and the oldest is that they said he was 17 so he was very young when the Prophet died so he had the chance to get the Prophet's دعاء are you with me? number one he also had the chance to meet the great noble companions who were the فقاها who were the علامة كابو بكر عمر and whatnot and he also had the chance of living after all of them which is to spend more time in the Qur'an لذلك شيخ وليسلام بن تيبيا and his مقدمة في أصول التفسير he mentions شيخ وليسلام mentions that when عبد الله بن مسعود was alive and when مسعود was more knowledgeable based on the statement of عبد الله بن مسعود in which عبد الله بن مسعود said ما من آية في كتاب الله إلا وعنا على مؤينة نزلت وفي من نزلت وأين نزلت عبد الله بن مسعود said there is not an ayah that came down except I know who came down on when he came down and why he came down everything about it and if I was to know anyone more knowledgeable than me in the تفسير of the Qur'an in which by writing these can reach him I would go and take the تفسير from him ابن عباس was alive at that time why didn't مسعود say that the scholars they say is because at the time of ابن مسعود ابن مسعود was that most knowledgeable that he came to تفسير but then he came and added something beneficial on it which is عبد الله بن عباس lived after ابن مسعود 30 years after ابن عباس lived 30 years after ابن مسعود and he gathered a lot of knowledge he gathered what he gathered a lot of information and a lot of understanding and this is one of the virtues that he has that some people think that it's necessarily good to die quickly if Allah gives you a good long life and that you can benefit yourself then it's better to die a short life where you don't benefit from it the fourth type is تفسير of the أقوان of the تابعين the أقوان of the تابعين the تابعين are the students of the companions this is the fourth stage of تفسير of the قرآن so we do تفسير القرآن بالقرآن then we go for تفسير القرآن بالسنة and then we go for تفسير القرآن بأقوان الصحابة and then the fourth stage is بأقوان تابعين the statement of the students of the companions we need to categorize the schools of the تابعين to three so we have an understanding the مدارس the schools that were out there at the time were three schools they were the مدرسة أهل مكة the مدرسة and the school of the people of مكة and the مدرسة of the people of مدينة and then we have the مدرسة of the people of إراق and then we realize each of them the people of مكة the Imam was عبد الله بن عباس the people of مكة who was their teacher عبد الله بن عباس رضي الله تعالى عنو and he brought out his student سعيد بن جبير who died 95 هجرية and مجاهي بن جبير who died 104 وإعكريماء who died 105 وطاووس بن كيسان who died 106 وعطاء بن أبي رباح who died 115 and the people of مكة were the most knowledgeable when it came to تفسير وأهلها أعلم الناسي بالتفسير they were the most knowledgeable إبراعباس students were the most knowledgeable if we've proved that إبراعباس was the most knowledgeable in تفسير from the companions then of course his students are going to be what but he's like a family student مجاهي بن جبير who died 104 وسفيانا فوري said إذا جاءك تفسير مجاهي بن فعاس مكبي if the تفسير of مجاهي comes to you then enough don't look for more that's enough for you why so now we have the students of who the students of إبراعباس are the most knowledgeable correct from within the students of إبراعباس مجاهي was the most he was the most elected one why was he the elected one because he said عرط طول مصحف عن ابن عباس he said I opened the مصحف on عبد الله النعباس ثلاث عرضات three times from beginning to end وكفوا عند كل آية every verse I stuck him what's the تفسير of this آية what's the تفسير of this آية what's the تفسير of this of this آية are you with me لذاني كان there's a great I don't know if you guys know him الشيخ محمد الأميل الشرقيطي you guys know him صاحب الله البيان شخص محمد الأميل الشرقيطي he was doing have you guys read his كتاب دفعا يهام محمد الشرقيطي what a كتاب where all the verses that seem like they're contradicting each other from the apparent they look like they're contradicting are you guys with me محمد الأميل الشرقيطي what he does is he reconciles the verses to show you that the verses we want that they come together and this idea came to him if you read the مقدمة he mentions this idea came to him why else he was in what why else he was in a hajj he was in a hajj sorry why else he was in a tikka sorry why he was in what and a tikka محمد الأميل الشرقيطي I have anything with him he was reading a moushaf and every I he came he wrote it down that seemed like it was contradicting another I seemed like because we know the Quran does not contradict one another أفلا يتبرون القرآن وانا وانا وكالا من عد غير الله وانا وجدوا فيه اختلافا كثيرا if this Quran came from everybody other than Allah you would find what contradiction from it what amazed me from this book because I read it last night because for this topic just went over again محمد الأميل الشرقيطي رحمه الله what he does is when you read that book what's one of the amazing things is he brings an I that explains another I so if this I seemed like it was contradicting he explains it with another I and then guess what he does he brings a Hadith that Greek sounds the tune I'll give you guys an example الله سبحانه وتعالى يسألون القرآن ونجوه يومي ذن ناظرة إنها ربها ناظرة الله tells us that the day of judgment that I was going to see الله تبارك وتعالى and these are the eyes of the who the believers are you with me the believers are going to see الله تبارك وتعالى then we have another I which the other deviated groups bring and they say لا تدركوا الابصار وهو يدركوا الابصار الله cannot be he cannot fully be perceived with the eyes لا تدركوا الابصار so they say how can we say that Allah is going to be seen when there is this I لا تدركوا الابصار الحمد لله المشاكل that brings a Hadith that reconciles the two eyes together how does he do that the Prophet ﷺ when you don't say عليه الصلاة والسلام إنكم سترون ربكم يوم القيامة that you guys will see your mood the day of judgment كما ترون القامرة the way you guys see them full moon لا تبعمون في روية in which there is no cloud or mist between you and seeing it are you with me many of you guys haven't seen where Muhammad is so from this what did he see you can't do you can see the moon but can you fully comprehend it does that make sense so the Hadith of the Messenger ﷺ can sound between what that the moon can be seen but it can't fully be perceived والله المثل والعالى and Allah is the what a high and a great example are you with me brothers so this is a religion which is and just as a side benefit as a side benefit I am trying to not be too technical and too much information it's a benefit that I needed and you guys are meant to be students of knowledge and I was told today to make it into a a lesson in a class if you look at these man-made laws these قوانين and وطعية these man-made laws if each of these laws you look at them individually pay attention to this it's a matter that we need to ponder on if you look at laws and those of you who studied it will know man-made law if you look at it individually pay attention this point is very important brothers if you look at man-made law individually each law if you look at it individually those laws that were set if that happens that it occurs in one person all at the same time you realize that the man-made law starts to contradict itself and that does happen pay attention to this are you there are you allowed to kill somebody by a way of self-defense in this country are you with me somebody wants to attack you wants to kill you and you want to do something can you self-defend yourself and kill him in return and this country is allowed yes self-defense they allow you to somebody wants to kill you he's got a sharp weapon wants to kill you in order to defend yourself they give you rights of self-defense are you with me now that is a law they have what about if a man a man comes into another person's house and wants to steal and he gets caught and this person will sue him in the house wants to kill him now what happened and he wants to self-defense now there is somebody else's property self-defense was by itself was allowed for you now you're in somebody else's property he wants to kill you not get rid of you and take you out of the house or call the police on you he wants to kill you and you self the self-defense what happens now what happened what I want from these brothers is that issues when they do تزاعهم in the شريع Islam is the only religion when they come together the principles are still consistent when they die can that's the تفسير of the iron when they die و لو كان من عند غير الله لو وجدوا فيه اختلافا كثيرا if it was from other than Allah you find what contradiction الله is the religion of Allah and that's why this call is they have books called ألش أشباه والنظائر الفروق when they talk about things that are similar to one another when they do happen and they there's answers for it the last one ishallah which is تصير القرآن بالرأي و الاشتهاد now sorry the second people the second school of thought amongst the تابعين آهو أهل المدينة and the Imam was أبي بن كعب رضي الله تعالى عنه and with him of course was زيد أبو السعيد الخذري رضي الله تعالى عنه they are the scholars of مدينة from the students إث أبو عالية الرياحي محمد بن كعب القراضي زيد بن أسلم they were the most knowledgeable when it came to the مغازي when it came to the history and the تاريخ and the biography they gave presidents of the people of مدينة I'm sorry the people of مكة they will give more presidents over it even the قراءات the recitation of the Qur'an they take presidents over the people of مكة and this is important because the reason why I'm pointing this out is عند الترجح when the خلاف comes you know who to give presidents to all the third one the people of العراق the people of العراق and وبي بن كعب وصو the إيمان زيد أنا بسعيد الخذري وصو the إيمان عبدالله بن المسعود was the one who جانب فتاوات and their views وصب عبدالله بن المسعود رضي الله تعالى عنه and family students is ع القامة بن قيس مصروق and the people of عراق from them came مدرسة الرأي مدرسة الرأي وابو حليفا and other than them came from إليتا this is where it occurred from and now we're going to move on to the issue of the إجماع and the خلاف of التفسير the إجماع and the إختلاف التفسير as you know the خلاف that occurs in the difference of opinion are bound to happen because الله said in the Qur'an ولا يزالون مختلفين إلا مرحم ربك ولنالك خالقه that the people are bound to differ but what we need to understand is الشيخ والإسلام is elaborated in all these مقابلة and it is the خلاف amongst the علماء التفسير the majority of it is اختلاف التلوع لاختلاف التبات this is something you need to keep in mind that a lot of the times the difference of opinions that occur in تفسير the majority of it are not really differences that are that each party is going to different directions it is differences which you can reconcile between them it's differencing in just wordings not in the true concept are you with me give you an example what falls under that is تعريف الشيء ببعض أجزائه ما يجد من خطيصه بأمر مجرد فقط من بعض هذه الأسلور أخيabra comes up to you and says to you هل اعجبت بِابدر احمان the tall brother أعمل وخطوة بإلحد أخي أخمك الثاني أخيك هل أعجبت أخيه عبدع أحبان the Somali brother أخيك أخيك أخيك أخيه عبدع أحبان the dark skin brother جرسات هل تضعونني أخلاف لذلك يوجد المجبع علي والذي يوجد مختلفاً بسبب الوقت الآن سوف نذهب إلى قواعد شاء الله و تعالى سوف نذهب إلى قواعد الشاء الله و تعالى والقواعد الشاء الله و تعالى والقواعد are two types قواعد which are general principles that you need to know and I'll mention that when I come to it when I come to it brothers have understanding and comprehension and all of you the importance of having principles it is very important for a student of knowledge to have you have comprehensive principles where all the sub branches they come back to principles for you are you with me? you should have it it saves you from having to run around and stand over every sub branch you can't, your life is too short to study each sub branch so study the comprehensive principles and what will happen is that you can bring all of the back to these principles and that is why I thought it was very important that I specifically now without I post which is قاعدة عامة و مقواعد كلية the first one is العبرة العموم اللف ذي لا بخصوص السبب which is in تفسير we give consideration to the generalization of the robbing not on the specific situation in which it came down on you pay attention to this and I came down on somebody for instance let's take the Qur'an it suffers an example when I came down on العاصب الوايل العاصب الوايل who belittled the prophet فهي يعني your lineage is disconnected it's a curse the one who insults the prophet he is the best so this ayah it came down on who العاصب الوايل who specifically slandered the messenger do we have people slandering the prophet and speaking against him right now do we say that this ayah is specific to العاصب الوايل we don't say that we use this قاعدة which is what العبرة العموم اللف ذي لا بخصوص السبب we look at the generalization of the wordings not the reason in which it came down on because if we do that then that would mean every ayah whoever it came down on is specific to him and the Qur'an does not apply in this 21st century at all does that make sense the Qur'an doesn't apply anymore it's finished, it's ended it came down on عبكر العمر العثمان and you know they disbelieve in Quraysh it's no place for us the second قاعدة about this is العاصب الوايل فلا يقارب نسقي إلا عند انتفاق حكمها this قاعدة is very important this قاعدة is very very important in the sense where two people are discussing a matter we need to realize that the ayahs are not abrogated so the person who says this ayah is not abrogated he doesn't have to bring evidence because the answer is what that the ayahs are not abrogated until proven it's abrogated and that the ayahs are implemented are you with me brothers so this is a refutation الشيخ العسام التهيمة رحمة الله elaborated on these more details in his مدهوة الفتحة are you with me elaborated ابن القي مؤسر is elaborated on it more which is the issue of ayah to a safe and the amr of the sabr the people to be patient is abrogated with the verses of the form the ayahs which say be patient you know because those ayahs that command you to be patient they were in Mecca and the prophet moved to Medina and when he moved to Medina can we say that the ayahs in Mecca that was speaking about be patient فصفة عنهم وقل سلام وأعرض علي الجاهلين ten away from the island you know can we say that those ayahs are not abrogated on the ayahs that came in Medina are you with me the ayahs which say وقل أشهر الحلم وفقتل المشركين حيث وجدتموه وخذوه وحصروه وقعدونا من كل مرسل we say that these ayahs abrogated the previous ayahs we say no we say in the ayahs of sabr the verses of patient because the answer is what I would ask you in the ayahs of command that the ayah is muhkam that is not abrogated that's the original ruling that's the original ruling and there's no reason for it to be abrogated the reason is because the ayahs that are referring to the ayahs that are referring to patients still apply when we go through the same situation that the prophet went through in Mecca and those ayahs are applied on us so if the muslims become weak like the prophet was weak in Mecca ayah to sabr a command need the believers to come with are you with me and that ayah to ayah to save is when strength is there الشيخ الإسلام ابنو طيميا ابنو القييم and other than them they spoke about it in more detail so those are the Qa'id the other Qa'id which is the third Qa'id that I need to mention is observing the context is very important unless there is one unless there is an evidence that doesn't allow you to do it but you have to don't bring an ayah and say I am not going to observe لأن بعض المسكولين يختلفون من قائمة وما قدروا الله حق قدريه إذا قاعدوا ما انزل الله على بشري من شيء يقولون أن يأتي في يهود ويقولون لا يأتي في مشريكي قريش من يأتي في مشريكي قريش؟ لماذا يأتي؟ لأن السورة مكيئة والسياق والكانتقل ماذا؟ في مجابلتي مشريكي قريش كان في مجابلتي قريش لذلك السياق يخبرنا منه أخر ما يجب أن أتكلم هو إبقاء الآيات على ظاهيرها إلا بدليل والمقصود الظاهر هنا المعنى المفهم المقصود يجب أن يترك في مجابلتي المقصود هو أن نترك في مجابلتي وننقل إلى ما؟ ننقل إلى أي أحد المقصود أخر من ذلك مثل الله تعالى يقول إن الله يأمركم أن تخبحوا بقرة الله يقومكم بسوطة المقصود نعلم ماذا المقصود نخبرنا عن الظاهر المقصود الآيات المعروف المقصود الظاهر لا يجب أن نذهب إلى ونفعل ذلك كما سوفيا يقول إن الله يأمركم أن تخبحوا بقرة يقول بقرة ميزا نفسك سوطة في مجابلتي مع عبادة امطاعات هذا ما يخبرنا الشيعة تأتي ويقول بقرة هي عيشة إن الله وإنهاء لا رجعون إذا هنا الآيات لديها الظاهر إن الله وإنهاء لا رجعون هل هذا يجعله موضوع؟ إذا أي one can come and take the ayah from its apparent meaning and play around with it The answer to my brothers is of ظاهر And also when Allah is with us he said بلي ده مبسوطة تان Both of the hands of Allah are open We leave it at its ظاهر Which are what? That they are both يداني لله تليقاني بجلالي They be fit his majesty We don't say that هم منعمتاني هم قدراتاني We don't say this We leave it at his ظاهر Because the kalam the speech is to leave it at its ظاهر If I say to I saw a lion مين I saw a lion Don't say you saw a courageous person or I just said you're so a lion Leave it the way it is Unless within the context I say I saw a lion and I hugged him And you know I can't hug a lion Unless he's dead The siyag, the context narrowed it down for you Does that make sense? Also another issue which is مراعات معهود القرآن Another thing which is very important and I found this especially when I used to look into the issues of قضية to نقاب Is the نقاب راجب or is it not? This is the matter that needs to be which is observing the Qur'an's usage of the word If the Qur'an always uses this word because the scholars they differ on the ayah وَلَا يُبْدِينَ زِيلَةَ هُنَّا That the women should not make her Zina apparent Some of the scholars they say they have a face and hands and that's the opinion and some say the Zina here is meant what? By the what? By the clothing which she wears something other than her Does that make sense? So we need to look at the معهود القرآن When we look at the Qur'an What is the most common usage of the word Zina when we use it? What's the most common? Uses the word Zina خذوا زينة تقع وَلَا يُبْدِينَ زِيلَةَ هُنَّا What does it mean here? The clothing Are you with me? وَلَا يَغْرِمِنَ بِأَرْجُولِهِنَّ لِيُعْلَمَا مَا يُغْفِينَ مِينَ زينتِهِنَّ So the معهود of the Qur'an and that which is very well known for is the what? Is this So those who said that the niqab is wajib which I am crying to that opinion this should not have been approved for them or an argument which they put forward because this goes against the Finally insha'Allah The last point insha'Allah that I am going to conclude with is Some important points insha'Allah and guidelines for a person who wants to study the books of تقصير and wants to read the books of التقصير Some of the points insha'Allah is and I saw this very commonly and it's very well known by many people which is reading the introduction of the مُأَلِف his تقصير book You read تقصير مُرْكَثِير right? If مُرْكَثِير has a مُقَدِمة then he is تقصير Read the مُقَدِمة to know his manhach and his طريقة the way he is going to thread on his تقصير and how is he going to do it You see a person come up to you and say to your أخي You ask him Have you read the مُقَدِمة تقصير مُرْكَثِير He says I have not read it He just wants to open the تقصير and wants to read it and based on methodology on his way of how he sees it If you want to read تقصير مُرْكَثِير and read it and read it and read it I will read the مُقَدِمة They will tell you what they are going to do here and they will give you an understanding of it The second point is that the person has to realize is or know to study the قراءة or to know the قراءة that مُفصل is going to use for his تقصير Is he going to use halfs Is he going to use ورش Which قراءة or which type of recitation is he going to use The third one is to know the عقيد of the author اعتقاد المؤلف He is a kind of عقيد that he has وَمَدْهَبُهُ فِقِّي also try to understand what مَدْهَب فِقِّي is here upon Because why this will affect his تقصير يا عقيد affect your تقصير Are you with me because the أصل of that يتدي عن the people of innovation is what يعتقيدونه ثم يستدلونه فيظلونه They have a belief The عقيد is there they will make the ayah follow the عقيد They look for the evidence that they are عقيد كذا from the evidences Are you with me Are you ready for that Are you ready a عقيد in their mind and they want to use the basis of the ayah Another one is اختار الطبع السليمة Choose a good publication of the book تتصير the book that you want to study والتحقيق المتين Don't rely on a copy that is cheap ما شاء الله It cost me very little money So I'm going to benefit from this It's very cheap Don't do that Buy a publication Which is what Buy a publication Which is Buy a publication Which is very good Also I'll give you guys An example of A point that I forgot In مجنة الطبع When you read these tabs here In مجنة الطبع When you read these tabs here You realize that In مجنة الطبع When he says إجباء There's خلاف still in the matter In مجنة الطبع إجباء is not age إجباء that you should take as though There's nobody who want to hate it Are you with me? إجباء It means by إجباء أل أكثرون The majority أم جمهور So he's إستلاح And his usage of إجباء Is not the one That you're going to understand as what As the one That you've mentioned Does that make sense? Also Where In مجنة الطبع He believed Pay attention to this issue Which is الإجتهاد Where are you? إجتهاد Cannot nullify another إجتهاد Basically Which means If a scholar has an opinion And then he changes his view And he brings another opinion He believes All of those are his views All of those are what? His view Hasn't changed Because the قائدة Is what الإجتهاد Is not nullify another إجتهاد Are you with me? So you need to know These إستلاحات Of the scholar That you go to Look at Last but not least Is that the person Should choose Try to look for The most comprehensive تفسير بوك The most comprehensive تفسير بوك If you want If you want to study The تفسير بوك Without a doubt The best تفسير بوك To ever read And to stand over To study And to give time to Is تفسير بنجرير التبري And this is the witness And this is the statement of who? الشيخ الإسلامي بلوتينا رحمه الله And other him He's تفسير So this is a خلاصة خلاصة Summary Summary Of all of those points I spoke fast I went too much information But anything which I have said That was wrong فإنه من لي ومن الشيطاري والله ورسوله وبرياني سبحانك اللهم ستفرقتو بلي To see Is this person Who's doing تفسير Of the Quran has become And become known to it Is he doing it in a correct way Today people والله سلموا له There's people They have taken a person Who's very well known On YouTube And things like that And they seem to be The Mufasr of this Asr Of this time He is the Mufasr When the reality of the matter is He might be in تفسير Through the Arabic language And he's skipped part one Two, three, four That our brother just went through And they've seen this person A person who does تفسير And it's very, very dangerous Because this is our Quran Someone can come to you tomorrow And do تفسير of the Quran A certain ayah And it could be the reason Why he slipped out of the sunnah Now that was just a تعليخ They don't want to take anything Away from the brother