 الحمد لله رب العالمين، له الحمد الحسن، والثناء الجميل، وشد أن لا إله إلا الله وحده لا شريك له يقول الحق وهو يهدي السبيل، وشد أن سيدنا ونبينا محمد صلى الله عليه وعلى آله وأصحابه والتابعين لهم بإحسان إلى يوم الدين أما بعد إن شاء الله تعالى we have we're behind on the subject of علوم القرآن we are behind on it so the plan inshallah is to finish it today بإذن الله الكريم so we're going to take three classes that we should have taken all of it we're gonna take today إن شاء الله تعالى so we can make the علوم القرآن or the علم التفسير we can conclude it inshallah إن شاء الله تعالى as you can all see today's class إن شاء الله تعالى we're going to start by speaking about أنواع التفسير the types of تفسير so the word أنواع means what it means types so what we're going to speak about is the types of تفسير there are if you buy a book in تفسير you want to read the تفسير in that particular book the تفسير will not leave one of these two it's either one of these two it's either a book which is التفسير بالمأثور or it's a book which is التفسير بالرأي so what does التفسير بالمأثور mean and what does التفسير بالرأي mean we'll take all of that إن شاء الله تعالى today so this was meant to be one class and then this was meant to be another class and the last class إن شاء الله تعالى we're going to take the شروط of the مفسر and add up the manners that is needed from the مفسر so one class the second class and the third class all of that we're going to take today and the etiquettes that is required from the مفسر we're going to divide it into the manners and the etiquettes or the conditions that are required from the مفسر is going to be three إن شاء الله تعالى شروط which is شروط علمية and شروط عقلية we'll speak about what that means إن شاء الله تعالى إن شروط which is سلوكية we'll speak about that إن شاء الله تعالى and what that means but all of this we're meant to finish it today and conclude it today because to be honest it was meant to be last week that we should have finished the تفسير so let's conclude by إذن الله كريم today so the تفسير is how many types is two types what's the first one التفسير بالمأثور is how many types two types what's the first one الصحيح المقبول what does الصحيح المقبول mean the one that is authentic and is accepted it has met the conditions of authenticity so what is it it's accepted or it is it is what weak and rejected what is it weak and it's rejected we'll speak about what that means إن شاء الله تعالى التفسير بالرأي is what we'll speak about what that means إن شاء الله تعالى it's two types محمود which is praiseworthy محمود means what praiseworthy and مذموم means what blameworthy what is it it is criticised deemed wrong that's مذموم and the third chapter that we're going to speak about today إن شاء الله تعالى is شروط المفسر the person who's doing تفسير what are the conditions that are required from him can everybody open the Quran and teach the book of Allah or are there conditions that he or she has to meet the conditions are three شروط which are علمية what is it it has to have a type of knowledge there's a knowledge he has to have عقلية means it has to be a person who is smart and clever we'll speak about that and the third one is سلوكية or اخلاقية his manners and his etiquettes and we'll speak about that in great details إن شاء الله تعالى so now let's start with the first one which is التفسير بالمأثور so now we're going to speak about التفسير بالمأثور which is the first one how are we going to speak about it we're going to speak about it based on in these points what does it mean التفسير بالمأثور what's the definition we'll speak about it إن شاء الله تعالى number two another thing that we need to speak about is الإسرائيليات we're going to be speaking about الإسرائيليات and the third thing that we're going to be speaking about is التفسير بالمأثور we're going to mention five books إن شاء الله تعالى that are what five books that are written in تفسير بالمأثور five only that doesn't mean there are only five just for you to know so the first thing is what does التفسير بالمأثور mean what does it mean تفسير بالمأثور what's the definition the definition is it is هو what does التفسير بالمأثور mean التفسير بالمأثور is that which it's clarification it's clarification هو ما جاء it is whatever that has come بيان للقرآن الكريمي the explanation of the quran has come from the quran from the quran so number one the explanation of the quran has come from where it has come from the quran itself so the quran is explaining the quran that is called التفسير بالمأثور are we all together are we making sense here an ayah comes and explains another ayah this is a تفسير بالمأثور this مسألة لكن are you with me تفسير بالمأثور the researchers and the scholars of this time some of them don't accept التفسير القرآن بالقرآن if it can be added into a تفسير بالمأثور they don't accept that but we will why because the quran بن أسانيد the quran has come to us through what chain and the word مأثور it comes from the word it means footsteps I'm a footprints right footprints right this means chain we're all together أثر means chain it's a synonym of the word الخبر or حديث the word أثر it means the same so they don't accept that the quran explaining the quran cannot be called مأثور or أثر some scholars say no am I making sense why because the quran did come to us through what through chain like in the chain that it came to us is what بالتواتر multitude narration so we will add that into the definition with سنة or the سنة so for example an ayah explaining another ayah an ayah explaining another explain another ayah what did Adam say when Allah said in the ayah فتلقى آدم من ربيه what is that the word Adam said you don't know what it is but another ayah Allah told us the word Adam said what was it ربنا ظلمنا صورة البقرة what did he say ربنا ظلمنا أنفسنا وإن لم تغفلنا وترحمنا نكوننا من الخاصيني this is what he said again the quran is explaining for you this is the first type of تفسير بالمأثور the second type is what it's the one that we took where Allah says وأنزلنا إليك الذكرة لتبيّنا للناس ما نزل إليهم ولعلهم يتفكرون what does the sunnah do it explains that what does it explain half of the haqami what does he say in his kitab the sunnah of the messenger what is it it's an explanation of what how did the sunnah explain the quran we already spoke about that before when we were doing تدوين السنة but the prophet explained the sunnah in his qul in his فعل and his what all three of them is an explanation of the quran the prophet didn't just explain the quran with his words he also explained the quran with his actions Allah said in the ayah وقيموا وقيموا الصلاة right established a prayer what did the messenger say صلوا كما رأيت أموني وصلي ولي الله على الناس حج البيت من استطاع إليه سبيلا the prophet said خذوا عني خذوا عني مناسككم and he showed them how to do صلاة and he showed them how to do what حج and the third one is what consent that which was done in his presence and he was what he was silent about it لأن النبي صلى الله عليه وسلم whatever was done in his gathering it was impossible for him to be silent about it unless he is what unless he agrees with it عليه صلى الله عليه وسلم okay what is an example of the sunnah explaining the quran for example when the messenger صلى الله عليه وسلم said the ayah الذين آمنوا ولم يلبسوا إيمان ولم يلبسوا إيمانهم بظلم أولائك لهم الأمن وهم مهتدون الله tells us in this ayah الذين آمنوا with those who believed in Allah الذين آمنوا ولم يلبسوا إيمانهم بظلم and they did not clothe their iman with oppression الله says أولائك لهم الأمن those are the people I am going to give safety to and what did he also say and they are the ones who are guided the sahabas when they read this ayah let's write the ayah down الذين آمنوا الذين آمنوا ولم يلبسوا إيمانهم بظلم صح الله says الذين are those أمنوا who believe ولم يلبسوا and they did not clothe their iman بظلم let's look at the word بظلم the word بظلم there is a tanwin here صح بظلم okay this tanwin the Arabic language how many tanwin are there there are ten types of tanwin this tanwin is called what what is it called what is it called what is a tankir mean indefinite are you with me brothers this tanwin is what do you guys know what a definite an indefinite is do you guys know the difference yeah in the English language the word an apple it's an an apple it's an an apple صح an apple right do you know what apple it is do you guys know which apple it is is it known to you what about if I said the apple if I said the apple what will happen both of them are articles by the way I'm not teaching English okay but an apple is what it's an indefinite article what is it it's called an indefinite it's called an indefinite article whereas there is a what what does it mean now what did you guys understand from me it's known and this is what it's not known does that make sense yeah okay good let's come back to this now let's come back to this what does it mean what does it mean what does it mean it means the word what is an indefinite in the Arabic language it's a principle and these Sahaba were Arabs right as a poet said the Sahabas were Arabs when they spoke they knew Arabic language here there's an indefinite this ten wheel is an indefinite before it there's a what negation which is the قاعدة is there's a principle here now which is what نكرة this is the نكرة في سياق in the context of a what what context is it in negation there's a نفي before it نكرة في سياق نفي what is إستقاعدة to feed العموم it shows generalization meaning this oppression is every type of oppression how many oppressions are there three types of oppression ظلم الله that's one number two is what ظلم الخلق the third was what ظلم النفس the Sahabas understood it as what all three that's the Arabic language right they took it generally are we all together brothers what did the prophet do he corrected them what did he say to them he said it's not all three types this is the problem when you try to do tafsir of the Qur'an only on the Arabic language do you see what I'm coming from now if you just say I'm going to get the Qur'an and I'm only going to use the Arabic language and I'm not going to use the Hadith and I'm not going to use the Qur'an itself and I'm not going to use any other method I'm only going to use the Arabic language this is the problem because this is what the Arabic language says here right now and the ayah it has a خصوصية specific so we are all together brothers so this type of tafsir is called who explained this ayah yeah and last time remember I gave you the call of who when he came to the ayah when he explained that ayah I mentioned it last lesson صح جامع بيان العلم وفضلي his call in that kitab when he explained that ayah I mentioned it last lesson صح I did right did I not did I not brothers I did I did I remember the third one is what the second type of tafsir is what the second type of what it's from who صحابة رسول الله صلى الله عليه وسلم do we take the tafsir of the sahabahs we do take that we spoke about the حجية of the tafsir of the sahabah whether the sahabah's tafsir is a proof or is it something we take we already spoke about that true or false we have can anyone here give a proof evidence that we have to look into the tafsir of the sahabahs what's the deal for it what did that that's an example but what's the evidence that we need to follow the sahabah's tafsir جميل حديث عرباظ ابو داود ابو داود ابن ماجه النساء didn't narrate it عليكم بسنة وسنة الخلفاء الراشدين المهديين عضو عليها بالنواجد وإياكم ومحدثات الأمور هاية any other evidence هاية والسابقون الأولون من المهاجرين والأنصاري والذين التبعهم أن يضع آية سورة المائدة والله سيس ومن يشاقق الرسولة ومن يشاقق الرسولة من بعد ما تبين له الهداء ويتبع هو ده غير سبيل المؤمنين هو ده مؤمنين when this I came down صحابة ابتداء when this I came down they were the believers only right okay we all together so the sahabas we take the تفسير and the تفسير we give it importance why they saw the revelation come down they saw the events happening what did we say what did we say there is not an ayah that came down in the Quran except I know what when where it came down I also know he said female nasalat whoever it came down on I know that he said we all together brothers so these people if a car accident happens here to cause collide into one another who are you going to take a person who came a day later or are you going to take the person who saw the incident who are you going to take the one who saw the incident you will take the eyewitness صح the sahabas were eyewitnesses they saw the environment they saw the context they saw everything ويلحق the thing that's brought after them is also the تابعين which is the fourth one right the تابعين are what the تابعين the تابعين are the fourth they are تفسير بالمأثور we give the تابعين and we mention the تابعين who do we give the most to the student of who عبدالله بن عباس the students like who مجاهد وهي said the word مصحف is a you can say جد جدة and جدة عرط المصحف I opened the mصحف who عبدالله بن عباس what did I do وقفوا عند كل آية every eye I stop him and I say to him what does this eye mean وذلك صفيان الثوري what did he say إذا جاءك تفسير مجاهد كبي إذا تفسير المجاهد يأتي لك what did he say enough don't ask for more questions so we take the تفسير التابعين لكن بشرط with the condition that it's what it doesn't go against the Quran or it doesn't go against the صحابين does that make sense that's the meaning of تفسير بالمأثور and we already took all of this before right does that make sense am I making sense now when it comes to تفسير بالمأثور scholars they generally speak about what is known as إسرائيليات what is it about the israeli إسرائيليات is from the previous nations بنوا إسرائيل بنوا إسرائيل are we allowed to quote from them and use them as references in تفسير بوكس we'll speak about that we're going to break the تفسير of the إسرائيل into types in order for us to have a good understanding we look at it's three types first of all you open بوكس of تفسير إبنوا كثير if you open you find إسرائيليات in there if you open majority of the books they mention إسرائيليات but memorize this as a قاعدة the إسرائيليات is mentioned ليل إستشهد it is mentioned as إستشهد not ليل إعتماد as ibn Taymi رحمه الله said it's not mentioned as إعتماد but yes what does that mean what's the difference between إستشهد and ليل إعتماد because once you've built your arguments on evidences and you've proven your argument with evidences then you just mention it as a side witness even the previous nation believed this does that make sense so the person what they do is they bring تفسير from the Quran and explain it with the Quran like for example أهل السنة believe Allah is above his Allah is above his throne somebody brings evidences for that even بن إسرائيل before they believed that as well this is what هل ليل إستشهد it's just a witness but the asal is what I've already proven my evidence from the Quran and the إجماع itself am I making sense yes no meaning once you've given your evidences and your proofs and the إسرائيليات is not part of the proof I only mention it as a side point it's a side point it's not your core evidence your core evidence is the Quran or your core evidence is سنة or your core evidence is the Sahaba statement or the تابعين but you do not mention the إسرائيليات as a what that first of all ولا إبنو كثير ولا إبنو جرير does that make sense ها that's you have to know that the إسرائيليات is three types the first one is that which we know it's true this إسرائيليات we actually we actually believe it it's right how do we know it's right because the prophet said it are you with me brothers like for example when the messenger came and then a woman just came to me right now and she told me that Allah he's the day of judgment Allah is going to place the earth on one finger and he's going to place the sky on one finger and he's going to place this on one finger and then the prophet he smiled until he can be seen and then he said and then the prophet recited the ayah the prophet recited an ayah to support her I'll remember the ayah inshallah when we use the asa we know that's true now we say is this is right how do we know it's right are we all together brothers yeah that's the first type of prophet's concept what is mentioned in their books the third one is that which we know that it's a lie it's a lie the second one now we know it's a lie it's not true they said it but it's what like for example where is he where is he he's not dead are you with me brothers Allah is a response to the abatil and what they said this is a lie because the Quran proves that it's a lie are we all together brothers that of course we know it the third one is the issue now the third one is that which we don't know if it's true and we don't know if it's a lie this one our prophet instructed us he said to us don't believe it and don't disbelieve in it this is the type no one's denying this one that it can't be used no one's denying that because our religion affirms that and no one is disputing about that this one is rejected and it's never mentioned so when they mention the they're not mentioning this one that's a lie what are they mentioning this is the one they're mentioning and no one is denying the usage of this one here is where the usage you find اختلاف on and listen to these brothers وغالب the majority of this type of تفسير there's no benefit in it this one where our Sharia is silent about it it hasn't accepted it no one has rejected it like for example from the Israel that I mentioned for example is the dog that they had which type of dog was it was it a German Shepherd was it a little Chihuahua what type of dog was it is there a benefit in there are we all together اما خبر when he killed a boy among the child what was his name what type of stick was it people bring it to Israel yet for this are we all together it's something true if you learn it your Eman will not decrease are we all together brothers so the majority of this one there's no benefit in it there is no benefit in it does that make sense so it's better to avoid it and not to waste your time on it because your time is valuable you need to learn other things so a lot of the times they people they waste time on this to know this and find out there's no benefit that they get from it the fourth point that we're going to speak about today the fourth point that we're going to speak about regarding التفسير بالمأثور is the books that are written in it we're going to speak about we're going to be speaking about المؤلفات في التفسير بالمأثور so the first one is and this is the first book that was written in التفسير is تفسير مجاهد مجاهد مجاهد المجبر who he said he's a student of who ابن عباس مجاهد المجبر and he died when the year was 104 he died what year first book التفسير the second one is ياحي ابن السلام that's the second type of التفسير the third one is so he died 200 هجرية 104 هجرية the third one is ابن جرير التباريو ابن جرير died 110 هجرية now the other two these two the majority of it is found in ابن جرير took it so let's quickly go over تفسير ابن جرير التباريو this kitab the imam who wrote it his name is محمد ابن جرير محمد مجعفر sorry he's محمد ابن جرير التباريو sorry محمد ابن جرير his kunya is ابن جرير ابن جرير has many many many books but two books are very well known the first one is تفسير which is known in جامع بيان القرآن and the second one is تاريخ he's his book that he wrote رحمه الله ابن جرير التباريو was a مفصر he was a مستوريين and he also was a مجتهد يعني فقيه مجتهد he didn't follow a مذهب ابن جرير التباريو has his own are you with me brothers ولذلك I can't go more into it but read the tariq of ابن جرير التباريو ابن جرير he had a big problem happened to him in where he lived he had a big issue with حنابلا of Baghdad are you with me brothers at that time and the power is in the hand of who who? حنابلا and they gave ابن جرير التباريو a very great time and one of the accusations that were put against him was that he was a but he wasn't and because of that because of that he died in prison in his house where did he die he reached an extent where he became he stuck into his house and he died there when the year was 310 his تفسير بوك is one of the biggest if not the biggest تفسير بوك of التفسير بالبعثور the best publication is the تحقيق of عبدالله عبدالله تركي the تحقيق عبدالله تركي is the best طبعه and the best copy of that تفسير it's good to buy it one of the other books is زادر المسير by ابنو ابنو جوزي رحمه الله و تعالى he's تفسير بوك زادر المسير في علم التفسير it's a good book and it's also considered to be from what التفسير بالمعثور even that though his kitab doesn't have a sanid chains when you look at ابنو جوزي طبري every quote that he quotes somebody what does he bring to the person who who he's quoting لكن ابنو جوزي doesn't do that ابنو جوزي ابنو جوزي doesn't do that رحمه الله رحمة و السعة the reason is because he wants to make his تفسير very simple and easy and we learn a benefit from this that for a book to be called التفسير بالمعثور it's not a condition that there's a chain between the author and whoever he's attributing the statement to does that make sense because ابنو جوزي's time onwards they stopped bringing the chain in there all they would say is الله أحمد في مسندي الله البخاري في صحيحي does that make sense لكن before that they would bring the chain from themselves to the Imam that they are referencing and if it wasn't for a if it wasn't for time I would have mentioned some benefits in تفسير المجرير الطابري لكن I will mention one benefit that I came across in the تفسير of ابنو جرير الطابري رحمه الله ابنو جرير الطابري when it came to the تفسير of صورة يوسف when it came to the yawat when it came to the صورة يوسف what he did was he commented on the verse we all together brothers he commented on the what he commented on the verse and when he commented on the verse he said this commentary that I have placed on the verse it's for myself I came with it and he said if you follow the Arabic language and if you follow the قواعد الشريع I haven't gone against it this is where it really touched me but he said I am not going to say it I am not going to give this تفسير of the ayah why? because no one preceded me in it no one said this تفسير before me I have no one to attribute it to before me and that is enough for me to leave it what did I just say he is a مفصر he is a مؤرخ he is a مجتهد he has the rights to do each diad because they are going to speak about it تفسير بالرأي when we speak about it we will see that you can do opinions on ayat he chose not to what does that really show us brothers it reminds me of the statement of who أبو بكر رضي الله عنه what did أبو بكر say he said أيوا السماء which sky will shade me and which earth will hold me if I say about Allah that which I don't know because we are talking about a verse if I speak about Allah's book with no knowledge and I say about Allah that this is what Allah was saying here and this is what Allah meant which sky is going to shade me which earth is going to hold me and عبد الله ابنو حاج الشنقيطي ونس كتاب مراقص سعود what did he say he says I don't know the people of knowledge they wouldn't just speak about an ayah like that are we all together whenever they came to a verse they would be quiet ولذلك أبو عمر رضي الله عنه was on the pulpit one day and he said وفاكهة وأبا what did عمر say he said وعلم من الفاكهة and he started to think and then he spoke to himself he said this is you're burdening yourself to find out what and he left it these were who these were the noble companions so it is a tafsir that every single person should buy and definitely should read and every ayah he will bring you an imam who said it he will bring you the salaf and the akwal and what they said so you have to buy that a lot of people say this is a misconception a lot of people they say تفسير من كثير it is a what they say it's a summary of تفسير من جريض طبري no it's not true تفسير من كثير yes it greatly depended on تفسير من جريض طبري after him everyone who came they used him لكن تفسير من كثير you find in it opinions rulings extra things that you won't find in تفسير من جريض طبري does that make sense so to say it's a summary is incorrect it is not a summary number 5 is is معالم التنزيل معالم التنزيل is written by الإمام البغوي الإمام البغوي رحمه الله الإمام البغوي is تفسير is a اختصار he summarized تفسير ثعالبي تفسير من المعالم التنزيل is a summary of who is تفسير التفسير of who تفسير ثعالبي has a hadith موضوع منكره are you with me and israelia and so many things الإمام البغوي he left it what did he do huh where did he go towards he went towards summarizing the book and getting rid of those things and he's a great imam على مذهب من الإمام الشافعي he was a he was a he was a شافعي in مذهب okay الحمد لله we've accomplished the first part of the class now we're going to move on to the second بارك الله فيه now we're going to go into التفسير بالرأي okay number one بالرأي يمين so معنى what is a تفسير بالرأي يمين we're going to explain it it is وهو ما يعتمد فيه المفصير التفسير بالرأي means the scholar what does he do يعتمد he relies on the مفصر في بيان المعنى when he is explaining the verse what does he rely on he relies on he is understanding of the verse what is to extract based on what بالرأي based on opinion he looks at the ayah he will extract all based on opinion he doesn't have what we mentioned before which was what القرآن بالقرآن he doesn't have that what is it also not have he doesn't have all of those we mentioned are we all together brothers here it's based upon الفهم والاستنباط he is understanding and his extraction and him deriving rulings or understanding from that particular verse does that make sense what we said was how many types are there الرأي how much were they محمود and محمود means praiseworthy and مذمو means what when is it praiseworthy and when is it deemed wrong when is the person criticised for doing this these three conditions are important if these conditions are met then it's praiseworthy are we all together brothers these three conditions have to be met the individual who is doing بالرأي he has to have what does he have to have he has to have good عقيدة and he has to be a person who adheres to the sunnah and he adheres to the sunnah of the Prophet صلى الله عليه وسلم there is no good in a person whose عقيدة is wrong what is he going to understand from the verse are you with me brothers when he comes to the Quran the علم I mentioned أبو مضفر الصمعاني he mentions in his Kitab that the أهل البدع يعتقدون they believe first ثم يستدلون and then they look for the evidence they become misguided so they have a preconceived notion they have a belief already and they start looking for the verse and they start looking for the verse لأن الله tells us إنه القرآن هو الذي أنزل عليك الكتابة منه آياته محكماته إنه أم الكتابه وأخره متشابهات فما الذين في قلوبهم زيغهم فيتبعون ما تشابه منه وما يعلم متأويله إلا الله والراسخون في العلم يقولون أامنا كل من عند ربنا وما يذكروا إلا أولو الألباب الله tells us that القرآن is what is divided into harmony آيات which is متشابه and then is آيات which are آيات which are متشابه and آيات which are محكم متشابه means what vague ambiguous are we all together the scholars they divide the متشابه باعتبارات كثيرة there's many ways they look at it but there's متشابه حقيقي ورث متشابه حقيقي مين the ambiguity of this verse is literal it's real the حقيقي type is ألف لا ميم what does it mean أس متشابه you don't know it حقيقي the حروف المقطع that you see in the Quran أف لا ميم نون صاد قاف these are متشابه حقيقي some scholars what they did was they brought it together all these letters what did they say قاطع له سرن have you had that before what did they say all these letters if you want to know what they are نصن حكيم قاطع له سرن what does that mean when they brought it together it has a meaning it's a text that is wise and it has it has been cut for it or it's been given it secret behind it so do you not agree these letters each one represents a what how many letters are there how many letters are all the current letters can't it properly 14 14 صح so we have 14 letters do you know how many in the Quran it starts with 27 in the Quran 27 places in the Quran I'm not wrong this is called متشابه حقيقي there's another type which is called متشابه what نسبي what does متشابه نسبي mean نسبي means it's only ambiguous to some people but not everybody that's what Allah says that's if we say that there's no وقف here we don't stop there's two ways of reading this verse what can you say إلا الله you can stop there which is a وقف الهزب according to some of the scholars the ayah here it says وما يعلم متأويله no one knows his interpretation there's two ways of reading it وما يعلم متأويله no one knows his interpretation except who Allah if we stop there then Allah is a what is the only one who knows and the sentence after that is is a new sentence there's a second way of reading it وما يعلم متأويله no one knows interpretation except Allah and the people of knowledge صح am I making sense no so if you if you take both of those recitations of both of those ways of reading each time you're talking about a type of متشابه when you say وما يعلم متأويله إلا الله and you stop only Allah knows his interpretation which type are you talking about the حقيقي only Allah knows what means but when you say وما يعلم متأويله إلا الله وراسخ ونا في العلم which one are you talking about the nisbi because only Allah and not everybody else knows we don't know this this teaches us something very beneficial which is the when you stop somewhere in the Quran when you're going to carry on how the meaning can change and the second type of Quran is what but I want you to remember something brothers even though this verse is ambiguous the scholars they say what does that mean it's an issue here the ambiguity is in terms of what it's showing you not in its intent the intent is always clear Allah knows what he wants from this verse the مراد is always محكم not always محكم the intent behind the verse is always what it's always clear but what's ambiguous the دلالة the indication what it can indicate to you what it can show you صحيح for example if I say to you did Allah say where will be to those who pray did he say that Allah said that right so Allah said well be to those who pray I'm asking you guys a question did he say that so the way you say it yes he said it but he didn't intend that in terms of but the مراد that's not what he's مراد that's not the intent of what Allah said does that make sense the intent is Allah means what he said after that you have to connect it does that make it clear Allah says in the ayah those of you who believe don't come close to the prayer if I stop there did Allah say that you can't say Allah didn't say that because this is an ayah from the Quran am I making sense but is that what Allah intended did Allah intend not to come close to the prayer huh that's not ملحيط المراد that's not the intent don't come close to the prayer when you're when you're drunk am I making sense brothers that's what we say sometimes when somebody says do you say this to me yes but I didn't mean that that's what we say right does that make it clear now example so why did I mention this the people of innovation now we were talking about the issue of to have a good the people of innovation they like to stick with those verses those ambiguous verses what do they leave the ayat which are what does the ayat which are the verses which are the ayat which are لا يحتملوا التأويل doesn't accept any interpretation it's crystal clear is there any other meaning that it has Allah says إلا ما إلهكم إلاه واحد what do they do they leave those verses and they come to the verses where Allah says إنا they say that's we what does we show plural are you with me brothers does that make sense and so okay of plural in the Arabic language 3 so trinity comes from there are you with me brothers and you might think to yourself this is far-fetched like in the ayat came down the beginning it came down which people the west of the Christians that came to the Prophet they said we have an issue he said what do you have Allah uses نحنو إنا these show what does it show we now in the Arabic language نحنو shows 2 meanings the first meaning it shows is what المعظم نفسه the one who is venerating himself glorify himself we call it the we of royalty that's one meaning queen Elizabeth what does she say she says we out of royalty she doesn't mean anybody else she is only talking about herself but she uses the word we out of والله المثل الأعلى the second one is what the second type of we is what المتكلم معه غيره a person is talking and somebody else is talking with him which is plural which of those have you chosen المعظم نفسه it's ambiguous that's what متشابه means it doesn't have one direct meaning أهل البداع what will they do they will take the okay this is good more than one meaning they will take the plural out of it and they will dismiss the other why didn't they take this verse and say look there's 2 meanings in it there's plural and there's also the royalty in there why because Allah said in another ayah they didn't make it back to the what they didn't back to the verse which are محكم because the numbers in the Arabic language are called they can't have any other meaning numbers are restricted right am I making sense so this is why the people who are doing they have to have good عقيدة or what they are going to do is they are only going to choose متشابه and they are going to dismiss the ayah the ayah محكم because Allah what did He say the believers what did they do they take those verses which are ambiguous to which verses to those ayah that's what we just did right now we have verses that say نحنو and we said out of royalty or plural which one did we give royalty right why because we have ayat which are محكم but the person who doesn't have سيحة العتقاد and he doesn't have لزوم السنة what is he going to do he's going to do تفسير كونة like for example Allah said in the Quran الراحمان what did what did the sahabah what did they explain what they say what did they say what did they say they said على ورتفع أبو عالية رحمه الله تعالى مجاهد what did they say على ورتفع أبو ولي ذلك أبو عمر أبو عمر ألطل منكي رحمه الله from the aim of the Salaf he brought اجمع the word استوة here is على ورتفع اجمع الامام with the heavy breathing is what الكتابة العلولة علي الغفار شغل بان رحمه الله authenticated it in the مختصر are we all together brothers now this is what the Salaf said this is the إجمع of the Salaf what will they do they will say استوة here it means what it means استولة what does استولة mean is is to what is to dominate is to take over they said where did you guys get that from they said there was a man who wasn't a Muslim this believed in Allah didn't believe in Allah his name was what what did he say whatever it was he said استوة بشر على العراق من غير سيف ولا دمي مهراقي they took a line of poetry from him what did he say استوة بشر استوة بشر he said استوة استوة استوة استوة what did they dismiss the تفسير سلف all of it and they took the call of who the تفسير of who a man who was not even a Muslim does anyone know his name what did Ibn Taymi say in Islamia وجميع آيات السفات أم الروحة من غيره وجميع آيات السفات أم الروحة حقا كما نقل التراز الأول وأمر وادل سيه وأرود عدتها إلى نقالها وأصونها عن كل ما يتخيلوا ها يسلس قبحا لمن نبد القرآن وراءه إذا استدل يقول قال الأخطل قبحا لمن نبد القرآن وراءه قبحا لمن نبد القرآن وراءه قبحا لمن نبد القرآن وراءه وإذا استدل when he wants to use the evidence what did he say قال الأخطل أخطل زمان هو سر إستولا are you with me brothers ولي ذلك ابن القيم look what he said pay attention to this he said I'm going to show you where the noon of the jews he said where did the noon of the jews come from look what Allah said to the jews when he said what did Allah say when you enter it what should you do قولوا قولوا حطة what did they do when they entered they added noon and they said حنطة did they not say حنطة so the jews they said حنطة so the jews are the ones who added a letter and these jahmiyah when they came in this concept they added a lam to the word إستوة when it wasn't in there does that make sense the point I'm coming to is the importance of having correct the second condition is all of that was very important for you guys to understand because a lot of times people just think anyone who does تفسير of the Quran it's no problem you can take it from them and it's very vital we're going to mention some books of تفسير that you need to stay away from they're very dangerous they're كتب التفسير based on what it's based upon opinions which are bad and we'll mention some of those books the second condition is the second one is اللي يجزم he can't say this تفسير I done on the ayah بأنه ما يقدمه ومراد الله that this is what Allah intended when he puts the تفسير forward he can't say this is what Allah said تفسير بالرأي when you put it forward you cannot say this is what Allah intended because it's based upon opinion it's based upon what there's no ether for it there's no text for it and this third condition is أن يكون من العلماء المعتبرين المعتبرين الذين توفر بديهم أدوات الاجتهاد and the third condition is that تفسير came from a scholar the one who's saying it he's from the علماء المعتبرين he's from the scholars who are considered to be from the people of knowledge الذين توفر أدوات الاجتهاد and he has the instrument of doing it he has the right to comment on the verses are you with me brothers أن يكون من العلماء it's from a scholar who's معتبر he's considered he's got weight like إبن الكثير like إبن القيم great scholar comes on that verse who's opinion is this opinion of إبن الكثير why because إبن الكثير has أدوات الاجتهاد he has the instrument of doing it he has the Arabic language we're going to speak about it later when we speak about the conditions of the مفصر he has the قواعد الكلية comprehensive legal maxims of the religion he also knows the ayat he knows so if this ayat is going against the hadith he knows you're going to give an opinion and guess what somebody's going to come up to you and say to you it goes against the hadith in أربعين نوي but you didn't know this you go against that he's talking about all of these books he has great knowledge let's mention some books that are written in this بالرأي one of the كتب التفسير بالرأي that's considered it or it has both is إبن الكثير إبن الكثير is تفسير بالرأي and it's تفسير بالمأثور he's got both there's times إبن الكثير that's his own opinions ورحمه الله ورحمة but the تفسير بالرأي المحمود not the blame worthy because he meets the conditions إبن الكثير was who ياد صحة العتقاد and لزوم السنة whenever he put the opinion forward he would never say this is what Allah intended okay he believed that this is his opinion and number three he's without a doubt considered from the great scholars also إبن الجلير الطبري is تفسير رحمه الله تعالى even that the overwhelming majority of times he does أثر 90% is بالأثر there are times he comes with opinions رحمه الله تعالى also الإمام القرطبي الإمام القرطبي هل ياد بتفسير القرطبي هل ياد بتفسير القرطبي تفسير القرطبي but you have to understand عن آيات الأحكام are we all together the ayats that have jurisprudence really focuses on those الإمام القرطبي does that make sense الإمام القرطبي he bases his on the exegesis of the Quran he bases highly on آيات الأحكام the verses that talk about what جيهد صلاة زكات أحكام are you with me does that make sense brothers الإمام القرطبي رحمه الله تعالى also we have mentioned الرأي المحمود those books are based upon opinions but their opinions are very good they are based upon الرأي المذموم blame where the opinions like the تفسير of زمخشري تفسيره الزمخشري تفسير الزمخشري it's based upon الرأي المذموم why نموان سحة العتقاد والزوم السنة زمخشري إذا معتزلي what was he الزمخشري زمخشري is what he was a معتزلي a very bad filthy belief and scholars wound against his كتاب حجر and others because what did I mention before كثير الإمام القرطبي they have opinions but their opinions they have is what the praiseworthy like in زمخشري زمخشري's كتاب is good with the language the balaga the eloquency is very good in Arabic but when it comes to سحة العتقاد it's very bad because he believed the belief of the معتزلة you know what the معتزلة believed that the Quran is what the Quran is created they are the ones because of them because of them because of them they are fighting against so تفسير زمخشري is a dangerous تفسير and nowadays some contemporaries they teach that book as a curriculum to the people and they dismiss and they go against تفسيرهو إبنه كثير تفسير القرطبي I had once upon a time a person say تفسير زمخشري if you don't read it you haven't even read it in your life عجيب the same person believes تفسير is just a what through all the narrations in there like that that's the illness right تفسيرهو وقرطبي وإبنه الجوزي and all of those scholars تفسير is beneficial by it also إبنه عطية is a kitab called تحريل I think تفسير الوجيز by إبنه عطية بغوز تفسير معالم التنزيل those books you need to buy you need to buy we're going to conclude with the last session today بإذن الله الكريم also I will advise you all to buy the تفسير of شيخ عبد رحمان what's the correct way of saying his name سعدي أو سعدي سعدي is right be careful when I asked these children I went to قصيم and I met his sons they know it better right صحيح do they not know their fathers do they not know سعدي is a tribe it's a people he's from سعدي not سعدي even though it's منتشر everywhere you go سعدي but the correct way is what سعدي because we've seen okay سعدي my advice is place it next to your bed every night read something when you go to sleep just before you go to sleep I promise you in a period of time you finished the Quran like that and الحمد لله now تفسير عحمان سعدي is what for those of you who can't read the Arabic language it's in there 10 volumes right 10 volumes go over quickly because the sheikh has a very good observation of the ayat his kitab is تفسير كلام الراحمان في تفسير كلام المنان تفسير كلام الراحمان تفسير كلام المنان في تفسير الراحمان في تفسير كلام المنان الراحمان إنه كتاب في العربية يوجد only one volume في العربية يوجد how many? just one volume لكن في العربية يوجد only one volume إنه يوجد 10 volume إنه أفضل أن يبدأ مع سعدي في غضح من ناصر سعدي ماذا عن تفسير البيضاوي بيضاوي is تفسير بيضاوي's تفسير is good لكنه يوجد some places it's not like as I mentioned but it has a great portion of what التفسير الرأي المذموم has a lot of الرأي المذموم bad opinions that he mentions and some of them you have to realize they have beliefs that are corrupted in their عقيدة so it's going to affect their تفسير it's going to truly affect their تفسير and there are other many تفسير books that I don't need to mention now we're going to go into the last part of today's session the شروط المفسر if you want to do تفسير of the Quran what are the conditions we're going to mention three conditions إن شاء الله و تعالى we're going to go over that and we should be finished إن شاء الله و تعالى so we're going to speak about the last part is the شروط المفسر the first one is conditions which are علمية the second one is أقلية and the third one is سلوكية so these are إن شاء الله و تعالى so I'm going to mention a couple of علمية conditions that the مفسر has to meet what does it mean علمية he has to have a his knowledge has to be at a particular amount before he comments on the Quran from what are the things that he needs to know quickly write it down إن شاء الله و تعالى and if you don't catch what I say you can always write it from the video from the things that he needs to know is أسباب النزول أسباب النزول القرآن when it came down when this verse came down he has to know ناسخ المنصخ which ayahs are abrogated and which ayahs are not abrogated و لذلك علمية بيطارب and he said no one should comment on the Quran if he doesn't know the ناسخ and the منصخ رضا علمية another call he said no one should come and teach in our مساجد if he doesn't know ناسخ and منصخ what does ناسخ and منصخ mean the verses that are abrogated and the verses that abrogated it has to know also the person has to know the verses which are مكي and now watch the verses which are مدني he has to know that also the person needs to know قواعد التفسير ولا قواعد التفسير the principles of تفسير like for example العبرة تبعو مومي اللفضي لا بخصوص السبب do we focus on the wording or do we focus on the meaning do we focus on the meaning or do we focus on the meaning when Allah said ايه يا النبي تقلا or Prophet of Allah فيا الله is Allah talking to the Prophet or is He talking to the believers well that is why these brothers I want you to understand the relationship between the الفاذ الالفاذ and the معاني the relationship between the wording and the meaning if you always pond on this this is a big point I want you to all remember the relationship between wording and what this is where مدهب came from are you with me brothers does that make sense the whole discussion is about these the relationship between what wording and like for example the ظاهرية that is a مدهب right مدهب الظاهرية do you know what they believe didn't the Prophet of Allah say in the hadith that a virgin the permission is sought from her or a virgin when her father presents to her and says I have a man for you the virgin what is her what is the permission on her side her agreement her consent what is it based on her what the hadith says her her silence إبن حزم says if she talks and she says dad I do want it he said that's not acceptance do you get the point now إبن حزم said because the prophet said alaihi salatu wasalam her consent is based on what her silence she's a virgin she's going to be silent she's going to be shy he said if she says to her dad I do want it what did he say she hasn't accepted it she hasn't consented to it what did he stick to he stuck to the wording and what did he not take he didn't take the meaning because the meaning here what does it mean that the virgin would what due to shyness and never been married before she will say that does that make sense so the relationship between the راحب whether it be the حنافية and the مادكية and the شافيقية and the حنابلة this is the relationship when do we stick to the wording and when do we take the meaning am I making sense even the Quran when do we stick to the wording verbatim this is don't and when we say no no no it's the meaning we take the meaning here when do we do that this is also what a person has to study and that's where this chapter comes into place which is called what دلالات الألفاث دلالات الألفاث are you with me brothers and in there you study the أمر the نهي the عام the خاص the مطلق the مقيد the مجمل the مبيّن these are the wordings these are all wordings and the meanings are taken from it are you with me brothers and then you can't do تفسير if you don't know all of this are you with me brothers you can't comment on the I if you don't know this am I making sense you also have to know the وقف and the ابتداء what's the وقف and the ابتداء when do you stop where do you carry on from are you with me brothers the person has to also know the إضغام and تترقيق you might think to yourself do I have an effect of the تفسير of the Quran the إضغام yeah it does are you with me brothers how do you say Allah's name لفضل جلالة are you with me brothers and how is it pronounced it has a meaning effect in it and etc all of those are the conditions of having this is just some of the like I would advise you go to the كتاب التبيان في أدابي حملة القرآن رتن باهو الإمام النوي he mentions the conditions that a person needs in terms of knowledge to do تفسير of the Quran the second one is it's عقلي and of course the person needs to know the Arabic language right I mentioned the person has to know the Arabic language because Allah sent this Quran in one language when we say the person needs to know the Arabic language some of you automatically only think the grammar the Arabic language is 12 sciences the grammar is only one one of it there's there's three types are you with me there's there are 12 sciences within what now there are three which are the most important what are the most important and and are you with me brothers those are the three most important ones but that doesn't mean there's only those three there's the adab here is adab literature the Arabic literature are you with me brothers so the person has to know the Arabic language before he goes for the Quran but if you're still on yeah brothers and you still can't tell the difference between كلام and كلمة and قول can you guys tell the difference between the three who here knows the difference between كلام كلمة and قول الممارك said كلامنا لفض المفيد كستقم وصمون وفعل ثم حرفوا للكلام واحده كلمة والقول وعم وكلمة بها كلام قد يؤمن بالجر و التنوين و الند what is قول كلمة and كلام you know the difference between the three you see don't comment on the Quran if you don't know the difference between those three the second condition is شروط which is عقلية شروط عقلية what does it mean some of the scholars they mention that the person has القدرة ذهنية his brain the ability not everybody who has good knowledge is smart are you with me brothers some people masha Allah they have a lot of knowledge in the religion but they're not smart are you with me brothers if you look at their day to day doings you realize for example I went with one of my masha'a one time and we were at a shop and so I was with him just to show you sometimes how quick people can see things you know when you go to the shop and you have water and the water is packed and when you got 5 of them 10 of them what do you do do you put all of them on the on the tilt and let him scan or if you just give him one and just tell him the remaining numbers so what I did is I took all of them I was putting it all on and my sheikh just said to me why don't you just take one give it to him and tell him the remaining that's on the let him see it and tell him you got 5 of the bottom instead of putting yourself so much effort in and bringing them all on the table صح does that make sense brothers the day to day تصرفات the person is smart to pick up quickly things fast how it can be done whereas the other person you can gather as much information as you want but there's not that قدرة الدهنية قوة الدهنية the person lacks it و لذلك that's where the soul is said أفلاية تدبرون القرآن أم أم على قلوب أقفالها الإمام الراغب الأصفة هاني أم أصفة هاني how ever you want to say he took from this آية رحمة الله و تعالى that it means those who are smart they've got the knowledge of the all the knowledge of the deen but they're also smart so they're able to extract from the قرآن that which many people can are you with me brothers but if you read what he brings out of the tassir sometimes one آية الله تستغرب how she's shocked I read this I read this آية I've looked at the tassir books إبن القيم and he what did he do what did he do he took from this I'll give you one example just example what do we have لا إلهة إلا الله محمد رسوله الله how many words do we have one two three four five six and إبن القيم said those seven they protected from the seven doors of the hellfire صح did you guys ever see that لا إله محمد رسول الله how many words he said each one when you say it and you mean it it protects you from from the doors of the hellfire when you say it together you will not be placed in the hellfire صح because Allah said anyone who says لا إله will not who says it with are you with me brothers am I making sense he said something else he said all of these words none of them have dots they're not the letters that have dots صح meaning he said don't taint your heart with شرك don't taint your heart don't taint your heart with what الشرك like تدبور on everything تعقولي تفهم extracting things from it from an item like that we'll take it from it you may not ponder on it like that are you with me brothers also all of these letters that are mentioned here in the Arabic language they are considered from the lightest letters to pronounce they're not hard are you with me brothers the خاء is a hard letter are you with me brothers the غوين is a hard what none of these letters are hard because when the person comes into Islam he could just say لا إينا الله محمد رسول الله صح he easy can say it am I making sense what I mean by that is القدرة تدهنية are you with me brothers another example ابن القيام extracts الله says تعلمه نفس ما أخفية من فلا تعلم نفسه ما أخفية لهم من قررتي عيون the word عيون هي let's ponder on that are you with me its عيون is تصغير what is it is to make something little الله says فلا تعلم نفسه there's no ما أخفية لهم that which has been I'm afraid من قررتي عيون I'm a جمع القلة he says it shows little ابن القيام says الله is talking about جنة and the seeing of jannah why is he belittling the eyes it's a time when things will be made big this is jannah what you're seeing ولا خطرة على قلبي بشر he said the reason why it was made little is because the eyes that will enter jannah are little the people who enter jannah are they lot are they lot الله says in the Quran وقليل من عبادي الشخور وإن تطلق أكثر من في الارض يضلوك عن سبيل الله the majority don't enter the jannah rather the righteous people are little in number are they not الله says ولكن أكثر الناس so we will not we will read the ayah and look at it and never ponder on it like that so this is قدرة الذهنية that Allah gave these the last one is the شروط which is سلوكية what is the شروط which is سلوكية means this person has good manners good إخلاق good أدب from them is the person has the three types of manners that are needed so the first one is when it comes to manners what does he have أدم على الله good manners with Allah that's number one number two أدب معنى good manners with the people and the third one is أدب with his own نفس you have good manners with Allah which is coming which is coming with correct عقيد and correct belief and correct good manners with the people you have a sabr you have a hill you have a very patient and you have a lot of forbearance like you can endure pain if people do things to you لك أنت لديك كالفرسة الله سبحانه وتعالى بعد فرسة السلام فبما رحمة من الله لينت لهم لو كنت فضل غليضة القلب لنفضل من حولك فعفوا عنهم وستغفل لهم وشاورهم في الأمر فإذا عزمت فتوقل على الله جيد منز جيد اخلاق when the people sit with you they see good character from you are you with me brothers you're not a person when the people come to you you have فضل غليضة القلب you're harsh you're غليض no you're رحيم to the people صحيح you also have صبر patience and etc are you with me brothers and all the other characteristics that are needed and the third one is أدب with your نفس how do you have أدب with your نفس one of the greatest characteristics that is is a person who is a he doesn't look at what's in the people's hands what does he do زهد you have عزة النفس are you with me brothers you don't you're an aesthetic person what caught in the dunya facing towards the hereafter your desires for this dunya is nothing صحيح because you know Allah refer to this dunya as what something that's going فالتؤثنون الحياة الدنيا والآخرة خير وأبقى من كان يريد العاجلة عجلنا له فيها ما نشاء لمن نريد ثم جعلنا له جهنم يصلها مهم مدحرة ومن أراد الآخرة وسعى لها سعيها وهو مؤمن فأولئك كان سعيه مشكورة كل نميد هؤلاء وهؤلاء من أعطاء ربك وما كان أعطاء ربك محذورة انظر كيف فضلنا بعضهم على بعض وللآخرة أكبر ودرجات وأكبر تفضيلة أعطاء ربك وما هذه الحياة الدنيا إلا لهم ولعب وإن دار الآخرة لها لها الحيوان أي حيات الدائمة مستمر لذلك لن أعطاء ربك للحياة الدنيا هؤلاء هؤلاء هؤلاء هؤلاء هؤلاء هؤلاء هؤلاء هؤلاء هؤلاء