 فشرف بل اشتغالي بالعلم ولا تبغي به ما عشت يا دا دا دا لا وياله من شراف عظيمي الحمد لله رب العالمين ولا عاقبة للمتقين ولا عدوان إلا على الظالمين وأصلي وأسلم على من أرسله الله رحمة للعالمين سيدنا ونبينا محمد وعلى آله وأصحابه والتابعين لهم بإحسان إلى يوم الدين أما بعد وياله في الشرح and explanation of the book دفعوا إيهامي للضراب عن آيات الكتاب written by الشيخ العلمة محمد الأمين ابن محمد المختار ابن عبد القادر الجكاني والشنقيطي رحمه الله we took, we took in our previous sit our previous lesson but we took the explanation of the مقدمة the introduction when now insha'Allah وإن تعالى going to go into the first so-called contradiction and we'll explain دهت بإذن الله الكريم the author starts by saying بسم الله الرحمن الرحيم صورة البقرة so this sheikh as he said in his مقدمة that he's going to bring the the supposed contradictions he's going to bring it in sequence and in order مرتب الله بحسب ترتيب صوري he's going to bring it in accordance to how the order and the sequence of the Quran the way it is so صورة الفاتحة is not there the reason why is because صورة الفاتحة is crystal clear it is from the Sur which is محكم 7 times so 5 times a day minimum the person has to recite صورة الفاتحة so صورة الفاتحة the sheikh did not bring it there is nothing for a person to say there is a ضراب contradiction in صورة الفاتحة so he starts with the second صورة in the Quran ترتيب المصحف when you open the صورة الفاتحة is fast and then comes what صورة البقرة the sheikh says قوله تعالى the statement of Allah ألف لا ميم دالك الكتاب ألف لا ميم is from the حروف المقطع it is from the disconnected letters of the Quran meaning ألف لا ميم الله أعلم بمراده الله knows what he means by it من مستأثر الله بالعلمه it is from the things that Allah has withheld the knowledge pertaining to it we don't know what it means in other words it is from that متشابه مطلق it is from the vague it is from the verses which its meaning is not known but we know the wisdom and why Allah used it سبحانه وتعالى or some of the scholars they stated the wisdom of why Allah uses these letters ألف لا ميم رأه نون صاد قاف حامين عين سنقاف كاف هايا عين صاد ألف لا ميم رأه these حروف the wisdom in which Allah uses it الإمام أبو الفداء ابن كثير رحمه الله الدمشق إن استفسير القرآن العظيم he states from his teacher أبو الحجاج المزي and ابن تيميا he says they said that there's a wisdom in why Allah سبحانه وتعالى uses these letters it is to say it is to tell and show the Arabs that this Quran is in a language which you guys know such as ألف letters you know you know what lamb is ميم you know these letters and even then you are unable to come with the likes of it it is to weaken them it is to make them feel like they are they are incompetent they are weak to come with the likes of the Quran إعجازهم is to weaken them it is to make them feel that they are unable to come with the likes of the Quran and if you know what it means lamb you know it it's those letters that you know and even then you can't come with the eloquence and the strength and the power that is in this Quran but what it means ألف لان ميم we don't know but the wisdom behind it the scholars they stated that was the hikmah in why Allah used it ذالك الكتابو now ذالك الكتابو is the discussion at hand in other words the reason why this this issue is a debate so this issue this ayah has been misunderstood and some some thought there's a contradiction here is as the sheikhs go to mention which is أشار الله تعالى إلى القرآن في هذه الآية إشارة البعيد he says that Allah تبارك وتعالى he states in his verse إشارة البعيد إشارة البعيد إشارة البعيد is the pointing and the indicating here is far it's very far ذالك in the Arabic language it's an ishara that shows that something is very far you're pointing at something that is very far إشارة البعيد ذالك الكتابو that Quran instead of what this it is that Quran so that you have to underline ذالك is the discussion here أشار الله تعالى إلى القرآن في هذه الآية إشارة البعيد وقد أشار له في آيات أخر إشارة القريب but in other places of the Quran الله doesn't use the فا إشارة he doesn't use the but he uses instead of that he uses this such as what تقوله the statement of Allah إن هذا القرآن يهدي للتي هي أقوامه هي الله uses هذا instead of what ذالك هذا instead of what ذالك وكقوله إن the statement of Allah because ذالك shows what إشارة البعيد فا whereas هذا shows what إشارة القريب it shows something which is this وكقوله أن statement of Allah إن هذا القرآن يقص على بني إسرائيل وكقوله أن statement of Allah وهذا كتاب أنزلناه مبارك وكقوله نحن نقص عليك أحسن القصص بما أوحينا إليك هذا القرآن إلى غير ذالك من الآيات and other verses other than this so here the إضراب the apparent contradiction to some is how is it that sometimes Allah is referring to the Quran as something that is far by saying ذالك and then again we see time saying هذا this how can we reconcile between the two so there's this thing I need to إن شاء الله تعالى I have to mention here and I have to elaborate on which is the issue that إسمو الإشارة إسمو الإشارة if you have studied the Arabic grammar you will know that there's something called sorry there's something called معارف there is something called معارف معارف are things that are known زيد is known عالم a name is something you know that's one one of the معارف the things that when you say it is already known is the إسمو إشارة because what you're pointing at is known now هذا this you can't say to me what what are you talking about it's معارف are you with me it is what it is a معارف it is well known إبنو مالك رحمه الله he places the إسمو إشارة when it comes to the grading of the معارف and the levels he puts the إسمو إشارة on the third level how strong they are because they're not all the same is the name the same as the إشارة the name is more stronger in terms of knowing the person right because I can point at somebody who can say who still tries to want to know who it is صح إبنو مالك رحمه he graded the إسمو إشارة in the third type in the إسمو الثالث and that's why he says إسيز بذال مفرد مذكر أشير بذي وذهتتا على الانتقصر وذانتان للمثن المرتفع وفي سواه دين تين ذكرتطع وبؤولا أشي لجمع مطلقة والمد أولا ولد البعض انطقة ولد البعض انطقة بالكافة حرف الدون لا من أو معه ولا مؤن قدمتها ممتنعة إسيز بذال مفرد مذكر أشير بذي وذهتتا على الانتقصر إبنو مالك we have to understand something here right now before I go to that this point you have to understand which is the إسمو إشارة we all know what the إسمو إشارة is right now the إسمو إشارة is looked at when it comes to the thing that you're pointing at which is known as the مشارو إلي the thing that you're pointing at it's called the مشارو إلي the thing that you're pointing at it affects the type of إشارة that you have to use does that make sense? when we look at when we observe and we analyze and we look at what you're pointing at it will affect the type of إسم إشارة that you're going to use does that make sense? so there are three types and we're going to take it into two types إن شاء الله تعالى and categorize it into two which is looking at it from the angle of if it's if it's a singular or if it is a masculine in other words you look at the عدد the amount it is and you look at the gender that's one from that we have and those of that which come out of it I'm going to mention all of those types the first way I have to observe إسمو إشارة so let me go over what I said the مشارو إليه the thing that you're pointing at you're pointing at this board right now صح the fact that you're pointing at that board now affects the type of إسمو إشارة that you're going to use and there's two ways of looking at it we look at it is it only one or two or is it three or more which makes it so is it singular is it dual is it plural so that's the عدد and is it a masculine or a feminine that's one the second one is you look at it from the angle of is it close or is it far the thing that I'm pointing at is it something what بعتبار قربه أو بعده we're looking at it from the angle of it of it being close or what being far are you with me هذا get rid of the ه because the ه is not the إسمو إشارة the ه is need to point out it's to get the person's attention it's called تنبيه it's to get the person's attention the word we're looking at is هذا forget the ه هذا are you with me ذالكة what is it you drop the ه so هذا drop the ه because it's because it's تنبيه are you with me ولي ذالكة إبنو مالك he didn't mention all of them when he said بذي بذالي مفرد المذكرين أشير بذي وذي تتاع على الأنتق تصر he didn't mention all types the مفرد right this down is very important that you memorize and you remember it the سنجلا مسكيلين is five are you with me brothers سنجلا مسكيلين is five good the سنجلا ثمنين which is a second is how much it is 10 how much we have very good the دول مسكيلين is one are you with me the دول ثمنين is one the fifth one right now the fifth one is a plural مسكيلين is one and a plural ثمنين is one how much we have together altogether we have 19 right some stick to 19 and others they stretch it to 24 because they bring أولى and أولى and it's types out of it but 19 is the view of some are you with me brothers does that make sense we have to go over it fast the second way of looking at it was what that was the first type looking at it from the angle of it being what either مسكيلين or feminine or plural دول or singular does that make sense now we're going to look at it from the angle of it being what and this is the المشارو إليه we're looking at it from the angle of قربه وبعده whether it's closer it's far now ابن مالك that's why he says وَلَا دَلْ بُعْدُدُ وَلَا دَلْ بُعْدِنْتِقَى بالكافي حرفة دون لا من أو معه وَلَا مُإِنْ قَدَّمْتَهَا مُمْتَنِعَه so ابن مالك goes against the view of the المهور النحات he goes against the majority of the grammarians the majority of the grammarians are of the opinion that when you look at المشارو إليه in terms of it being close or far they believe it's of three categories they believe it's of three categories the جمهور جمهور النحات that's what they believe they believe that it's قربه something that's close are you with me brothers وصطه and بعده they believe it's are you with me brothers it is the closest not very far nor is it too close which is the lost size in the middle and very far away بعده ابن مالك doesn't believe that ابن مالك believes it is either قربه or بعده it is either close or it's either far are you with me brothers how do you identify the حرف sorry the اسم اسم إشاره that is قربه how would you say it ابن مالك in this is what he says pay attention he says there's no lamb and there's no calf in it it's like ذا ذا so ابن مالك رحمه الله he believes what ذا without a lamb and a calf in it is قربه they will agree with him on this they say okay we're also with you on this and he believes ابن مالك that the بعده the one that's far the اسم إشاره which is far is when you add a lamb or whether you add a calf it doesn't matter فهم القربه ذا لك ذا لك is what it's got a lamb and a calf at the end ذا لك he believes that ذا shows that it's it's far are you with me فهم ذا how it is it is either ذا which is قربه or ذا لك فهم لك the lamb and the calf shows what ذا that it's far جمغور they said no if the calf is used and the lamb is dropped for example ذا ك if the lamb is used and the calf is used that they said this is what's left for us ابن مالك said no it doesn't matter whether the calf is used alone or whether the lamb and the calf is used alone it doesn't matter whether you say ذا ك or ذا لك فهم is قبعده whether you say ذا and if you say ذا فهم is قربه it's close does that make sense ابن مالك رحمه الله that is where he goes ولدل بعد انتقاه بالكافي حرفا أو أمدون لا من أو معه ولا مؤين قدمته ممتنعة فهم ذا what it is and there is also another way he categorizes ابن مالك رحمه الله but for us that's what Mckin says us now which is ذا اسم إشارة which is بعيدا قريب have we now got an understanding of the اسم إشارة and how it works now that we've mentioned that how is it that we can reconcile between the verses how do we reconcile between these verses إنها هذا القرآن يهدي لله التي هي أقرب we've just learnt that the word ها ذا is what اسم إشارة which is القليب right and ذا لكا we learnt is what بعيد right how do you know it's بعيد because it's and لاما كاف is in there as for the جمهور what do they believe there is a lamb in there they won't say لاما كاف they won't say lamb because the calf by itself for them is بعيدا على كل حال how do you reconcile between the two إبنه محمد الأمين الشقيط الحمد لله جنس جنس حيسان وليل جمع بين هذه الآيات أو جهل the way to reconcile between these verses is in many ways الوجه الأول the first way to do it is ما حرره بعض علماء البلاغة من أن وجه الإشارة إليه بإشارة الحاضر القريب أن هذا القرآن قريب حاضر في الأسماع والألسنة والقلوب ووجه الإشارة إليه ووجه الإشارة إليه بالإشارة البعيد هو بعض مكانته ومنزلته من مشابهة كلام الخلق عن ما يزعمه الكفار من أن وصحر أو شعر أو كهالة أو أساطير الأولين the first way to reconcile between them two is he says he says is ما حرره بعض علماء البلاغة he said it is how some of the scholars of rhetoric eloquency the way that they reconcile between so that he's taking the view of the علماء البلاغة their answer which is one of the ways to reconcile what did they say they said that the إشارة the إشارة to الحاضر القريب the usage of the إشارة which is close is basically that the Quran is close to the hearts and it is closer on the tongue and it is also close in the hearing and this Quran قريب it is close and it's present on our tongues it is close and present in our hearts so it's very close to us it's in our hearts something that's very close to you here but when they use it of the word ذالكة comes and it's far it's trying to use it far from the accusation of the كفار who said that the Quran is سحر or it's poetry or it is fortune telling or it is the stories of it is what ساطير الأولين ساطير الأولين is what it is made up stories myths so it's far from that are you with me it is far from all of that it's also far from what من مشابهة كلام الخلق for it to resemble the speech of the creation it's also far from it so that's why he says that's the first word that's the first response there's also another answer he says الوجه الثاني the second way which is it is the choice that was taken by ابن جرير الطبري رحمه الله في تفسيره ابن جرير الطبري the view that he took in his تفسير now what you need to understand is ابن جرير الطبري did not bring it as an that seems to contradict itself when he chose this opinion he wasn't bringing it as though there was a contradiction between verses he just chose what the meaning of the verse means does that make sense so ابن جرير الطبري إمام المفصرين he's called ابن جرير الطبري he says من أن ذلك إشارة إلى تضمنه قوله he said that ذلك in ألف لاميم ذلك الكتاب it consists of what is in ألف لاميم with me وأنه أشارة إلى إشارة البعيدي and that it addressed it and spoke about it as though it's something very far and that is because the speech has ended لأن الكلام المشار إليه مقابن the speech that is being pointed at has been said the speech that the person is saying has come to an end ومعناه في الحقيقة but in reality it is close لقرب انقبائه because of its finishing was very recent وضارب له مثلا ابن جرير الطبري gave an example of this which is بالرجول يحدث الرجول فيقول له مرة it is like a man took into another man and he says to him one time والله he by Allah إن ذلك لكما قلت إن ذلك that this that that sorry are you with me is as I said to you as you said is as you have said that that is as you have said ومرتن يقول and then another time he says to him والله he by Allah إن هذا لما قلت لكما قلت that this is as you have said so he goes إشارة البعيد نظر إلا أن الكلام مضى ونقضى when he used the word ذالكا in the first statement the man he was referring he was looking at the fact that the statement has come to an end and it's finished so that's why he's saying but when he used قريب that it's close نظر it's observing إلا قرب انتظائه it's finishing was very recent it actually ended very recent so one time he's looking at the fact that the statement is finished that's far something that's finished is far and it's finishing but then when you observe when did it finish the usage of the قريب is used that's one view and that view seems to be seems to be very good the second the third way to reconcile is the sheikh says that's the Arabs they use them both exchangeably huh interchangeably they sometimes use the قريب in the place of the بعيد and the بعيد in the place of the the قريب so they use both in each other's places and he says and this is the usage or one of the methods of the Arabs speech and how they talk and now he has to back their up with the proof ابنو علامة محمد الأمين الشانقيطي he has to show us that the Arabs do this ونظيره قولوا خفافة ابنو ندبة السلمي لما قتل مالك ابنو حرملة الفزاري so he brings the example of خفافة ابنو ندبة السلمي لما قتل when he killed مالك ابنو حرملة الفزاري so the sheikhs now trying to say that the third way is that the Arabs they interchangeably use the اسمو إشارة which is قريب and that which is بعيد they use interchangeably and this is from أسلوب من أسالي بلغة العربية it is a method and it is one of the ways of the Arabs and an example for that is the lines of poetry from خفافة ابنو ندبة السلمي خفافة ابنو ندبة his name is خفافة ابنو عمير ابنو الحارث الشريد يوسلمي and his Kunya is أبا خراشة and he is a Sahabi he is a companion ندبة ندبة is his mother وندبة أمه ندبة is his mother وإليها ينتسبو he attributes himself or he is attributed to his mother لما قتال when he killed مالك ابنو حرملة الفزاري when he killed مالك ابنو حرملة الفزاري the sheikh said مالك ابنو حرملة I tried to look and see if that is the case if his name is مالك ابنو حرملة and the nature of the nature of the nature of العالم الفوائد that we have this is how it's written and they truly are العالم الفوائد the way they work on the books and the way they put effort in making sure that the Nusq that they rely on and making sure that it's correct is very strong without a doubt the تحقيقات of books is profound and it's excellent I don't believe it's a mistake that has come from the ناسخ the one who was writing from the manuscript that he has done this mistake so it seems like this is a mistake on the side of the noble sheikh العلامة that he must have said this or written this in his book which is this book we are reading that he said مالك ابنو حرملة حرملة الفزاري but his name is مالك ابنو حرملة his name is مالك ابنو حمر مالك ابنو حمر الفزاري his real name is as I said مالك ابنو حمر الشمخي الفزاري so that is from the sheikh side it's a mistake and it's a shortcoming you can verify that by looking at the following books which is a debudge لمعمر ابنو المثنة الاغاني للأصفهاني يكلو كده الاستيعاب بايمل عبدالبر and other books you could find it إن شاء الله تعالى so here is the sheikh trying to prove that the Arabs they use it interchangeably when he said يا طيرو متنهو تأمل خفافا إنني أنا ذلك خفافة ابن النودبة السلمي he's killing Malik ابن حمار الفزالي he's killing him and when you're killing a person you're stabbing him because there's no gun you're very close to the person and he reads these lines of poetry and he says to him فإن تكوخي لي قد أصيب الصميموها فعمدا على عيني تيممت ماليكا أقول له ورومحه يا طيرو متنهو أيا قطيرو معنى the arrow that I put in is is dug into his body it's gone into his body and I'm saying to him تأمل أبزاف غريب خفافا إنني أنا ذلك observe observe look look at me and observe إنني أنا ذلك Malik this is me so he referred to himself who's right under him تأليكا when he's trying to say هذا which is قريب so he's using إشارة البعيدي in the place of what in the place of إشارة القريبي the man is close he's right in front of him you see they went فإن تكوخي لي قد أصيب الصميموها خيلي he doesn't mean his horse he means his fellow friends قد أصيب الصميموها صميم means what صميم is شريفوها the most honorable of them فعمد العيني تيمم تماليكا deliberately I directed myself تيمم تو إبرا عبدالبر if I'm not wrong إن شرح موطع ما ماليك دوات تيمم he uses this line of poetry to prove that دوات تيمم تو اي قصد تو دوات تيمم means to intend تيمم تو اي قصد تو I intended Malik I intended Malik أقول له I was saying to Malik وَالْرُمْحُ وَالْمَيْ أَرُوْ I'm on my spear يَأْطِرُ مَتْنَهُ it is hanging from it تأمل أبزاف خفافا إنني أنا ذلك أي إنني أنا هذا that's what he's trying to say وهذا القول this speech I mean this last one which is that using اسمو إشارة in the place of the اسمو اسمو إشارة القريب and using it in the place of the بعيد and using them interchangeably هذا القول that view is taken by who الإمام البخاري that's the view الإمام البخاري which is the third bridge and also معمر ابن المتنة and أبو عبيده and also أبي عبيده and this is what ابنه كثير رحم الله it attributes to them it attributes to them وعلى كل حال أشعر محمد أميني شرقية to say whatever the situation may be فعامت المفصرين the majority of the مفصرين are of the opinion أن ذالك الكتابو that ذالك الكتابو means هذا الكتابو the majority of the scholars are of the opinion ذالك الكتابو means هذا الكتابو in other words they have taken each other's place but they would differed upon how can they reconcile between it and he's mentioned that these three ways are from the ways to reconcile between it we'll stop there إن شاء الله for today's class and today's series anything that I said that was wrong فإنه مني ومن الشيطان والله ورسوله بريان منه سبحانك الله بحمدك أشهد أن لا إله إلا الله أستوفروك وأتوب إليه