 تشرف بالاشتغالي بالعلم ولا تبغي به ما عشت يا دادا دادا وياله من شراف عظيمي The first problem which arose was people believing in certain ideologies and then interpreting the Qur'an to fit those ideologies The second problem was a group of people who interpreted the Qur'an just as an average Arabic speaker would without considering from whom these words came to whom it was revealed and who they were addressing احداهما قوموا اعتقدوا معانية ثم ارادوا حمل الفاظ القرآن عليها والثانية قوموا فسروا القرآن بمجرد ما يسوه أن يريده بكلامه من كان من الناطقين باللغة العرب من غير نظر إلى المتكلم بالقرآن والمنزل عليه والمخاطبه Now the sheikh is explaining to us the two reasons why there comes a mistake in the deduction The deduction, the two ways that it occurs The reason why a mistake occurs from The first one is احداهما قوموا اعتقدوا معانية they believed in a meaning ثم ارادوا حمل الفاظ القرآن عليها and then they made the wordings follow the meaning So what did they do? قدموا المعنى they had a preconceived notion so there is a meaning already there for them And what they did was جعلوا اللطف that they made the wording of the Quran تابعا له following the meaning that they have in their minds So where did this meaning come from? فأسسوفي وفنو فوسم they initiated it they made this of this meaning They believed this meaning and then they tried to find verses in the Quran in support of this And this is what we say يعتقدون ثم يستدلون فيضلون they believe they try to look for evidence for it And they become misguided from that That's the first group of people With ثانية the second are قوموا فسروا قرآن these ones they commented on the Quran بمجرد ما يسوغوا ان يريده بكلمه من كان من ان اعتقين بلوة العرب They observed the wordings They observed the Quran But when they looked at the Quran they looked at it as you would read at textbooks They looked at it from the wordings only They didn't look at متعلقاته this is important شغوليسام تايميا mentions 3 متعلقات That are connected to the تفسير They didn't observe المتكلمي بالقرآن The one who is speaking the Quran The Prophet Muhammad SAW والمونزلي عليه And the one who sent it down So they look at the Prophet SAW Who is a Nazi who came down with it And the Prophet SAW was the one who sent it down on And the third thing they didn't look at is والمخاطبي به the people who are being spoken to Which were the Arabs So what they did is they took the Quran Out of its 3 متعلقات The 3 things that it's connected to And this would affect the فهم of the Quran It will It will affect the understanding of the Quran So if a person just says I'm going to read the Quran like I would read an Arabic book And I would use the wordings based on the Arabic language only And I won't look at the timing it came down on The context it came down in How it came down in And all of those various factors If the person takes it out of it Then also There comes a mistake and a shortcoming In the deduction of the Quran The deduction of the Quran The first group concentrated on meanings that suited them Without paying any attention to the real implications And context of the verses The second group concentrated on the words And how they were used by the Arabs And disregarded the context of the verses This group also mistakenly interprets Words of the Arabic language Thinking that their interpretations are Linguistically correct The first group also falls into this error But more so, their error is that They are incorrect in the interpretations They give to the meanings of the Quran The other group is also guilty of this The first group prefers to concentrate on meanings And the other group places emphasis on words The first group is further divided Into two subgroups A group which strips the words of the Quran Of their real and intended meanings And a group which gives the words Meanings which they do not convey In both instances That which they wish to affirm or negate May be incorrect And therefore they have erred in both The evidence and the ideology They wish to support with it Or that particular idea May be incorrect In which case they have only erred In the way they use the evidences فالأولون راعوا المعنى الذي راعوه من غير نظر إلى ما تستحقه الفاظ القرآن من الدلالة والبيان والآخي إنشاء الله فالأولون راعوا The first group they observed المعنى the meaning The first group was the observation The meaning Because they had the meaning in their mind already They don't care what the wording is The wording has to follow the meaning The first group The center point for them is the meaning فالأولون and the first of the two راعوا المعنى they observed the meaning الذي راعوه But that meaning is the one they saw To be fit من غير نظر إلى ما تستحقه الفاظ القرآن without looking and observing The Quran The rights that it deserves to give The explanation of this verse They don't observe that The verse according to the Shari'a It has a meaning And it has an understanding By Allah They don't observe that They don't really care They observe the meaning That they set for this word So they're going to force it to be That meaning They will make it that meaning So the first ones What are they observing They're observing the meaning That they set for the word Without looking at The meaning that was given By the Shari'a An explanation that was done by the Shari'a That's the first of the two Which were the ones that we said they believed Then they tried to look for the evidence for it And so they become misguided From them The second one They only observe the wording They didn't care about the meaning They didn't look at the context that it's in They just take that word And they look at it the way it is They look at the word as it is Not knowing Has the Arabs ever used this word In this particular context And we mentioned this before The Arabs have they used the word They have used it But have they ever used it In the context of Like What do you call it Have they used the word Have they ever used it In the context of How Allah used it in the Quran Like that Or I created them I created him with my two hands Have the Arabs ever used The Yed Dual Like that In that context Has it ever come They don't observe that All they know is That the Arabs have used Yed as quwa And we found it here We'll just take it like that We'll look at the context The context is different From the context you knew before They don't look at the context And they don't observe the context The second one All it is is Has the Arabs ever used this word In this particular way Na'am Let's use it Without having any consideration To the context that it has come Na'am in another context It would mean that But in this particular context Will it mean this No it wouldn't Because the Arabs themselves Never have used it in this particular They haven't used it In this particular context Na'am Now the author says something powerful Even the ones He's talking about The ones who Observe the word He's talking about the second of the two The ones who observe the word The شخص says These ones These ones who say We're only going to look at the Weddings and the meanings That they find for it Are you with me Even them Majority of the times The wedding that they're actually using The meaning for It actually wasn't even the meaning That's ever used In the language The same way Like those ones who were before them Meaning the first group The first group The way that they're also doing Mistakes in that If I give you an example for this That they both do Is The صوفية They'll say to you They see the permissibility of men dancing And you see them dancing And so what do they use for that They have evidence from the Quran As they say They use When Nabi الله Was sick Hit your leg on the ground Hit your leg on the ground So the water can gush out They said Hit your leg on the ground Here means what It means dance So they took from that جوازو الرقص The permissibility of dancing For men They said it's permissible Are you with me Also This is another example of the word Having no meaning like this In the Arabic language Like the ones we said إستواء Means إستولة And they tried to make it The Arab They tried to make this أيمة اللغة From أيمة to self They denied the existence The word إستواء It means إستولة And they denied that So there isn't even in the language A usage of the word إستواء It means إستولة أصالة It doesn't exist And as you should all know There are actually words in the Quran That the Arabs never knew أصالة In that particular usage So if you even say I'm going to observe the Arabic language You're going to be in a predicament Where you're going to see words You've never seen The Arabs be using it like that قولوا تعالى واصلحوا ذات بينكم ذات بينكم The Arabs never used it In the context of this verse ثم يقضوا تفتهم وليوفوا الندورهم وليطوافوا بالبيت العتيق ثم يقضوا تفتهم The Arabs have never known As to be tough The extra filth on the person In a hajj To get rid of that Such as your hair And your nails and everything They've never known That usage فلولا نفرة من كل فرقة منهم طائفة ليتفقه في الدين وليندلوا قومهم The Arabs never knew The usage of the word فلولا نفرة من كل فرقة منهم طائفة وليتفقه They didn't use it like that So what do we have to observe? Pay attention here brothers We have to use this powerful point And this powerful point Is very important The a lot of the Arabic The usage of the Arabic language Are you with me brothers Is something that we use And it supports us To understand the Quran Because the Quran Was sent in the Arabic language But what we also have to observe Is خطاب الشرع Is that What is the Sharia Unknown to use this And how do we know The Sharia To be using this particular issue You have to observe that Are you with me brothers For example One of the narrators He says that The famous Hadith We're going to touch on later Insha'Allah Is the famous Hadith Where And the son Is going to be close The distance of a meal Meal The scholar He got confused He said I don't know is it Is it the distance of a meal Which is مصافة Land Or the Arabs They use the كحل That's put on the eye Is also known as So which of those two is it We now have to do ترجح Based on the خطاب الشرع When we look at the Quran And the Sunnah We've never seen the Quran And the Sunnah ever used A word meal as a كحل Whether that is in the Arabic language Is just something else Like in the Quran And the Sunnah Whenever it spoke about the word Meal And it used it For the مصافة distance So we're going to strengthen it Based on that Which is looking at the Quran How the Quran speaks And how the Quran Uses this term And how it's coin this term Are you with me And that's one of the other Problems that they have They don't look At the wording Based on How the شريعة Itself uses it So the خطاب الشرع There's a معهود يعلم That is known By The Quran And the Sunnah You need to follow the Quran And the Sunnah In order to come out with that No As well as that The first many What they do In the meaning About What they explained With the Quran As well as What they do In that last one This is again This is the point We find The left If we obtain Two possibilities Of the meaning Carrying both And the mistake That is found So the mistake The wording And it's also The mistake In the meaning The ones who actually Think that They've got the meaning right They've got it wrong The ones who think They've got the The wording right In the meaning They've got it wrong Wrong as well Now وإن كان نظر الأولين إلى المعن أسبق ونظر الآخرين إلى اللفذ أسبق والأولون سنفان تارة يسلبون وما دل عليه وأريد به وتارة نح The first people What have they done يسلبون اللفض وما دل علي وما أريد به The ones who are The first of the two What were they doing They were stripping From the word يسلبون اللفض وما دل عليه The meaning that it showed They stripped it from it For example What did they do وجوه يوم إذن ناظرة They will say to you ناظرة is not seeing Allah Are you with me They stripped the meaning from what it means That Allah won't be seen And of course what's the reason for that It's a preconceived notion I believe that's already in their minds In their hearts So they don't want to take it Regardless of whether the verse comes So the first one is They changed the wording Are you with me كقوله تعالى The statement of Allah سبحانه وتعالى Which is what وكلام الله موسى تكليمة What did they say Allah spoke to Mousa What did he say وكلام الله Who spoke وكلام الله موسى تكليمة They say وكلام الله They make Allah the misool And they make Mousa Be the one that spoke to Allah So they just changed the حركة Why would they do that They just don't want the meaning To come out from it Which is what That Allah سبحانه وتعالى Spoke to Mousa That's a belief they don't want The second thing that they would do Is what Now the second thing is that Once they strip from it Sometimes what they do Is they actually give a new meaning They want to strip the meaning from it What it already is But they gave it a brand new meaning For example As I said When they strip What did they say They gave it a told to different meaning Which is They wait for the reward of their Lord Are you with me They wait for a reward of their Lord That's what they said That's what it means Does it mean That people will be seeing Allah the day of judgment They said What it means is that They're going to be waiting For Allah's reward سبحانه وتعالى نعم وفي كلا الأمرين قد يكون ما قصد نفيخ أو إثباته من المعنى باطلة فيكون خطأهم في الدليل والمدلول وقد يكون حقا فيكون خطأهم في الدليل لا في المدلول So sometimes what happens is They intend to negate Or they intend to affirm The meaning which is باطل So their mistake Might be in the دليل or the مدلول مدلول is the deduction It's the extraction of the رولing And the دليل is the evidence itself نعم وقد يكون وقد يكون خطأهم في الدليل ولا في المدلول The opposite may be true So now we finished This chapter And now we're going to move on to the last and final chapter إن شاء الله إن شاء الله بصل في أحسن ترك التفسير فإن قال قائل فما أحسن ترك التفسير فالجواب إن أصح ترك في ذلك أن يفسر القرآن بالقرآن فما أجملة في مكان فإن هو قد فسر في مو موضع آخر ومخ تسر في مكان فقد بوسط في موضع آخر فإن يا كذلك فعليك بالسنة فإنها شارحة للقرآن وموضحة له وإذا لم تجد التفسير في القرآن ولا في السنة رجعت في ذلك إلى أقوال الصحابة ولكن في بعض الأحيان ينقل عنهم ما يحكون من أقاويل أهل الكتاب التي إلا الله عليه وسلم حيث قال بليه عن ولو آية وحدث عن بني إصرائيل ولا حرج ومن كذب عليه متعمدا فليتبغ ومقعده من النار رواه البخاري عن عبد الله بن عمر تذكر للاستشهاذ لا للاعتقاد فإنها على ثلاثة أقسام أحدها ما علمنا صحته من ما بأيدين من ما يشهد له بالصدق فذاك صحيح والثاني ما علمنا كذبه بما عندنا من ما يخالفه والثالث ما هو مسكوت عنه لا من ولا من هذا القبيل فلا نؤمن به ولا نكذبه وتجوز حكايةه لما تقدم وغالب ذلك مما فا إذا تفيه تعود إلى أمر الديني ولهذا يختلف علماء أهل الكتاب في مثل هذا كثير ويأتي عن فيه تعود على المكلفين في دنياكم ولا في دينهم ولكن نقل الخلاف عنهم في ذلك جائز إذا لم تجد إذا لم تجد التفسير في القرآن ولا في السنة ولا وجدته عن الصحابة فقد رجع كثير من الأئمة في ذلك فيقع في عباراتهم تباين في الألفاظ يحسبها من لا علم عنده اختلاف فيحكيها أقوال وليس كذلك فإن منهم من يعبر عن الشيء بالازم أو نذير ومن من ينص على الكثير من الأماكن فليت فطن اللبيب لذلك والله الهدي وقال شعبة ابن الحجاج وغيره أقوال التابعين في الفروع ليست حجة فكيف تكون حجة في التفسير يعني أنها لا تكون حجة على بعض ولا على من بعضهم ويرجع في ذلك إلى لغة القرآن أو السنة أو عموم لغة العرب أو أقوال الصحابة في ذلك فأما التفسير القرآن بمجرد الرأي فحرام وأما الذي روي عن وقتاد وغيره ما من أهل العلم أنهم فسر القرآن فليست ظن بهم أنهم قالوا في القرآن أو فسر روح بغير العلم أو منقب لأنفسهم وقد روي عنهم ما يدل على ما قلنا العلم به فهذه الآثار صحيحة وما شاكلها عن أئمة السلف محمولة على تحروجهم عن الكلام في التفسير بما العلم بهم فأما من تكلم بما يعلم من ذلك لغة وشرع فلا حرج منافه لأنهم تكلم فيما علموه وسكتوا عن ما جاهلوه وهذا هو واجب على كل أحد فإن هو كما يجب السكوت عن ما لا علم له به فكذلك يجب القول فيما سؤل عنه لا تكتمونه ولما جاء في الحديث المروي من ترق من سؤل عن علم فكتمه ألنجم يوم القيامة بلجام من نار والله علم أفضل من تفسير إذا أحد يجب أفضل من أفضل من أفضل افضل سؤال من أفضل من أفضل من أفضل حيث يجب أن يكون هناك محاولة مني حتى إذا كان هناك محاولة و لا يكون هناك محاولة من الأسرائيل لكن الذي يجب أن يكون هناك محاولة مني will take his place in the fire و يجب أن يكون هناك محاولة من الهديف عبد الله بن عمر ولكن هذه التعليقات التعليقات are quoted as supporting evidences and not primary sources هذه التعليقات are of three types هناك محاولة محاولة منها as its truthfulness is attested to by our own sources هناك محاولة محاولة منها as our own sources reject it and a third type which does not fall into the previous two categories we neither judge it to be authentic or inauthentic as such we neither believe in it or reject it one is allowed to quote from this third type even though most of what is contained in it is of no immediate benefit the scholars of the people of the book differ considerably regarding this third category and as a result the scholars of Tafseer court from them and also differ in this regard and other such matters which are not detailed in the Quran which possess no direct benefit in worldly or religious affairs however one may mention the difference of opinion in these matters if one is unable to find the explanation of a verse in the Quran and does not find any relevant commentary from the companions than many of the scholars use the statements of the successors their statements are quoted and at times there is difference in wording but those who are not grounded in knowledge believe it to be differences of opinion and quote it as such this is not the case as some of them mention something by using examples or similes whilst others are explicit in what they are referring to most of the time they are in agreement so let the state be aware of this and guidance is from Allah شرع با ابن حجاج and others have said that the statements of the successors in matters such as practical rulings are not authoritative so how can they be so in issues of Tafseer this means that their opinions are not authoritative over others who hold contrary views this is true however if they all agree on a single issue then without doubt it is sufficient as evidence instead when they differ one returns to the language of the Quran or Sunnah or the general Arabic language or statements of the companions exegesis of the Quran based solely on one's reasoning is Haran there are some reports that Mujahid Qatada and other than them would commentate on the Quran however one does not believe that they spoke of their own desires there are many narrations from which support the fact that they did not use their own reasoning in the exegesis of the Quran it is for this reason that a number of the Salaf would excuse themselves from interpreting verses they had no knowledge of these and other authentic narrations from the pious predecessors all state the impermissibility of speaking about Tafseer without knowledge however there is no harm in speaking about Tafseer if one possesses the relevant linguistic and religious knowledge it is for this reason that there are a number of varying statements reported from these scholars this does not imply contradiction for they spoke about matters they had knowledge of and remained silent on that which they had no knowledge of this is what is obligatory upon everyone just as one should remain quiet about that which he is ignorant of likewise he should speak about that which he possesses knowledge of when he is asked concerning it as Allah says you must make it clear i.e. explain it to the people and not conceal it this is also due to what is reported in the hadith whosoever is asked about a matter but conceals it will be given a bridle of fire on the day of judgement and Allah knows best