 فشرف بل اشتغالي بالعلم ولا تبغي به ما عشت يا دا دا دا لا وياله من شراف عظيمي الحمد لله رب العالمين له الحمد الحسن والثناء الجميل وشدوا الله إله إلا الله وحده لا شريك له يقول الحق وهو يهدي السبيل وشدوا أن سيدنا ونبينا محمد صلى الله عليه وعلى آله وأصحابه والتابعين لهم بإحسان إلى يوم الدين أما بعد إن شاء الله إتعالى today we're going to start this book which is called خلاصة إن مقدمة في أصول التفسير it's a summary and a bridged work of شيخ الإسلام ابن تيمية الحفيد it's a summary of ابن تيمية رحمه الله's works and this book was summarized by الشيخ صالح and we generally don't focus on works written by contemporary people who are alive فإن الحياة لا تؤمن عليه الفتنة because the person who's alive لا تؤمن عليه الفتنة safety is not a promise for him but this sheikh from what we saw from his works and what we've seen from his تدريس and تعليم it really shows that he's a man of the sunnah he teaches the book of the علماء of the sunnah and Allah has blessed him with understanding and religion understanding فق and a diraya and recently he was elected he was elected as to be from the عضو هي كبار العلماء no عضو لجنة دائمة he was elected to be from the عضو لجنة دائمة and recently I had a recording of شيخ صالح الفوزان saying that شيخ صالح ابن عبد الله العصيمي is a man who he respects and he loves so شيخ صالح الفوزان praised him but as we said before فإن الحي لا تؤمن عليه الفتنة when a person is alive and they are still in قيد الحياة whilst they are in this world they are never safe from any trials and tribulation القلوب بين أصبعين من أصابع الرحمن يقلبها كيف يشعب the heart between the fingers of Allah Allah turns and forces them however he wishes سبحانه وتعالم so when we look at this work of his شيخ صالح العصيمي again it's amazing because he got rid of the استدرادات the points that ابنو تيميه brings that goes off topic from the actual particular book أصول التفسير he goes off topic he goes off points ابنو تيميه and that's very common in his works him and his noble student ابنو القييم الجوزية both of them but this book what it done is it gave you a خلاصة a summary and bullet pointed it for you and we shall see we shall see how it is I ask Allah سبحانه وتعالى in the explanation of this book الله طبعك وتعالى gives us توفق والسداد الرب الشرح للصدري ويسر لأمر وحل العقدة من لسان يفقه قوله سم الحمد لله الذي خلص بالإخلاص أهلها ويسر didn't say أهلها أهله أهله أهله ويسر لهم في كتابه فهمة وأشهد أن لا إله إلا الله وكفى وأشهد أن محمد عبده ورسوله المصطفى صلاة الله وسلامه وعليه دائمان وعلى آله وصحبه ومن بعده من أهل الإيمان الشيخ started his book by saying الحمد لله الذي خلص بالإخلاص أهله praises to Allah تبارك وتعالى the one who gave sincerity to its people the people who are أهل الإخلاص ويسر لهم and he made it easy for them في كتابه in his book فهمه to understand it وأشهد أن I also testify أن لا إله إلا الله that there is none worthy of worship وكفى sufficient enough is for him الله تبارك وتعالى وأشهد أن I also testify أن محمد النبي الله محمد is عبده his slave ورسوله المصطفى ورسوله المصطفى and he's chosen Prophet محمد is an abd he's a slave so when he says he's a slave and we say he's a messenger is بين الإفراط والتفريط you're not going extreme both ways you're not exaggerating you're not becoming excessive towards him عليه الصلاة والسلام and you're not also becoming negligent towards him عليه الصلاة والسلام then you're saying he's an abd فلا يعبد ورسول فلا يخذب ولكن يطاع ويتبع he's a slave so he's not worshiped and he's a messenger he's not disbelieved in so he's what he's followed and he's obeyed عليه الصلاة والسلام so that's why the scholars they say وأشهد أن محمد عبده ورسوله عبده ورسوله المصطفى he was chosen الله made him the final prophet ما كان محمد أبا أحد من رجالكم ولكن رسول الله وخاتم النبيين الله made him the final messenger the seal of all prophets صلاة الله وسلامه we took the opinion of Abu Ali in regards to what it means صلاة الله it means سناء الله الله praising the messenger صلى الله عليه وسلم في الملأ الأعلى and that's the opinion strengthened by ابن القيم الجوزية الشيخ ابن عثيم took the opinion صلاة الله it can be رحمة mercy even if the ابن القيم says it's not ابن القيم رحمة الله he says أولاقة عليهم صلاوات من ربهم ورحمة الله distinguish between الرحمة and صلاة in this verse and since الله mentions and says أولاقة عليهم صلاوات من ربهم ورحمة and in the Arabic language the wow in the Arabic language originally تقطض المغاير it shows difference between the two things دقل زيد وعمر زيد العمر are two different people الذين يحملون العرشة ومن حولة the ones who are carrying the thrones and the ones who are around the thrones are two different angels why and how do we know based on this wow the one who distinguishes between the two so the ones who are carrying the throne are not the ones who are what who are around the throne they are two different angels because of the usage of the wow so that's the opinion ابن القيم took that the صلاة means صلاة الله قولة ببوالية تراه الله في الملأ إلى على ابن عثيمي رحم الله he took that صلاة it means رحمة but the one that ابن القيم is refuting or not accepting is the رحمة which is عام ابن القيم saying that أشغل ابن عثيمي sorry saying that the رحمة here is رحم الخاص so there's two types of رحمة which is عام أنا رحمة which is خاص ابن عثيمي عليهم صلاوات من ربهم ورحمة ده مغاية رهية يا ده مغاية رهية he's saying that it's between رحمة which is عام and the صلاة أسفض رحمة خاصة it involves أثناء الله في الملأ إلا على إزاكش يا رحمة which is خاصة صلاة الله وسلامه عليه دائماني دائماني means فأبا made the صلاة صلاة means peace it's the قول of الإمام الشافعي رحمة الله that they are بن المطالب بن هاشم وصحبه it's companions the companions are ملقي النبي صلى الله عليه وسلم مؤمن به ومات على الإسلام it's anybody who messaged صلى الله عليه وسلم died upon الإسلام even if there was a period of time which they are postated ومن بعدهم and anyone after them after the companions he specified to who من أهل الإيمان and then الشغوة not to say أما بعد فهذه خلاصة وافية وتذكرة شافية اجتبيتها اجتبيتها من مقدمة اصول التفسير وابقيت وابقيت وابقيت مادتها دون أدنا دغير فالكلام كلام المصن دون أدنا تغير دون فالكلام وكلام مصن فيها أب العباس بن تيمية الحفيد والاختصار لمنش إيه هذا التقيد فالحمد لله المبدئ موعيد فالحمد لله المبدئ الموعيد الشغر أحمد الله أما بعد بعد الحمدلة والصلاة والسلام بعد الحمدلة أبتسين الحمدلله وعبت صلاح and سلام to proceed to proceed to what فهاديه this are you with me brothers فهادي so this فهاديه we said this هاديه is a إشارة it's pointing out something right is this إشارة and this مقدمة by the way is مقدمة الشيخ صالح ابن عبد الله الحمد لله صيني the question here is when he says فهادي this is he referring to something which is معنوي or something which is حسن because this he is pointing at something he's trying to say this what's he referring to the book he's writing right now صح is he saying this something that's tangible or something that's in his head مقدمة في أصول التفسير was already written so it's something ماحصوص we know that فهاديه this that he is referring to الشيخ صالح عبد الله الحمد لله is something which is tangible it's in front of him he's got مقدمة في أصول التفسير it can't be something which is معنوي other scholars when they say فهادي يحتملوا هذا وهذا it can be either this or that because some scholars they write the مقدمة فس and then they write the book some scholars scholars write the book finish the book once they finish the book then they go for the مقدمة it's both ways so we never know which one it could be but في الشيخ صالح ابن عبد الله we can say here that he is actually referring to something that's tangible because the مقدمة was already written by ابن عبد الله فهاديه this مقدمة of ابن عبد الله فهدي خلاصة but he's writing خلاصة is already there from an original book that's already present the words are already there and we're going to see that he hasn't changed anything صح he's only added one letter to it he's going to tell us only a letter wow in a place where he wanted to connect the two other than that he has not added a word to the book فهادي خلاصة وافية خلاصة means summary خلاصة means the conclusion of something وافية to that fully covers and fully deals with something it doesn't leave anything out وتدكيرة وشافية and a reminder or points that are شافية to that cure that solve it اج تبيتها what does he means he means اج تذبتها I took it from من مقدمة أصول التفسير this is taken from Ibn Taymiyyah's works not mine it's not from my own self I'm actually working on Ibn Taymiyyah's works and he goes وقيتوا مادتها دونها أدنا تغير I've left everything as it is and I haven't changed it I haven't changed it I left it as it is فالكلام وكلام ومصنفها أبل عباس Ibn Taymiyyah الحفيد the speech is the speech of the author Ibn Taymiyyah all of this you see is Ibn Taymiyyah why didn't he say Al-Hafid because Ibn Taymiyyah's dad was a scholar and his great granddad was a scholar so Ibn Taymiyyah is a grandson Al-Hafid means grandson, right? his granddad is the one who wrote المتقا that Al-Imam الشو كاني explained in his kitam نيل أوطار the Nail Ohtar that Shoukani did is an explanation of Abu-l-Barakat Ibn Taymiyyah's granddad so that's why الشيخ أسايمي a lot of the times he said that he refers to him as what قال أبو العباس الحفيد he says ولكتصار لمش إيهاد التكيد and he says the summary here that you have in front of you is written by and summarized by this individual he referend to himself فالحمد لله المبدي in معيد praises to Allah the one who created things innovated things and things are going to go back to him شيخ أسايمي is what if you look at it a lot of the times he is a person whose language is ماشاء الله it's very good he's very good with the Arabic language so إن شاء الله بيدني الله الكريم when now I'm going to go into the kitam now نعم بسم الله الرحمن بستعينه ونستفره ونعوب بالله من شرور عن خصنا ومن سيئات عمالنا من يحده الله فلا مضللا ومن يردن الفلا عابيلا وأشهد أن لا إله إلا الله وحده لا شريك له وأشهد أن المحمد العبد هو رسوله صن الله عليه وسلم تسليمه أما بعد يجب أن يعلم يجب أن يعلم أن النبي صلى الله عليه وسلم بيّن لأصحابه معاني القرآن كما بيّن لهم الفاضه كقوله تعالى فقوله تعالى فقوله تعالى لتبيّن للناس ما نزل إليهم يتناول هذا وهذا ومن المعلوم أن كل كلام فالمقصود منه فهم معانيه فهم معانيه دون مجرد الألفاضه فالقرآن أو لا بذلك وإيضا فالعادة تمنع أن يقرأ قوما كتابا في فن من العلم كالطب والحساب ولا يستشرحه فكيف بالكلام الله تعالى كيف بكلام الله فكيف بكلام الله تعالى الذي هو عثمتهم وبه نجاتهم وسعادتهم وقياموا دينهم ودنياهم ولهذا كان النزاع بين الصحابة في التفثير القرآن قليلا جدا وهو إن كان في التابعين أكثر منه في الصحابة في الصحابة في الصحابة فهو قليل بالنسبة إلى من بعدهم وكلما كان العصر أشرف كان الاجتماع والاعتلاف والعلم والبيان فيه أكثر والمقصود أن التابعين تلقوا التفثير عن الصحابة كما تلقوا عنهم علم السنة وإن كانوا قد يتكلمون في بعض ذلك بالاستمباط والاستدلال كما يتكلمون في بعض السنني بالاستمباط والاستدلال بل فهم بالفعل بل يخبرون تفكير سيارة بل بالنسبة إلى سيارة بالاستدلال بالفعل بل يخبرون تفكير أن التفكير بالاستدلال بالنسبة أن الجميع سكتب وكل مهمل في لا يعجب الكثير مانجم من المساعد فبالا هم من they اليسار والأفضل الشيئ والمزل بمشتلات لو هذا هو محلق مع مجموعة عامة فالقرآن يجب أن يكون مجموعة لذلك بالنسبة لي أنه هو اكثر من الناس when they study in a certain field such as medicine or mathematics that they seek to understand it. This is more so with the speech of Allah which is the source of protection, success and happiness as well as the backbone of their worldly and religious affairs. For this reason, the companions really differed regarding the exegesis of the Qur'an This difference occurred more in the time of their students, the Tabi'un but was still considerably less when compared to their later generations In short, the more noble a generation was, the more profound their knowledge, understanding and unity The point here is that the Tabi'un study the exegesis of the Qur'an from the companions just as they took from them the prophetic sunnah They would also comment on the Qur'an using their deductions basing them on other evidences just as they did with the Hadith of the Prophet صلى الله عليه وسلم Here, Sheikh al-Islam ibn Taymiah رحمه الله mentions five points Five points that the Sheikh Salih al-Ossaymi summarized Five points from what ibn Taymiah رحمه الله mentions here The first of those is what? The first of those is يجب أن يعلم أن النبي صلى الله عليه وسلم بيّن لأصحابه معاني القرآن كما بيّن لهم الفاضه فقوله تعالى لتبيّن للناس ما نزل إليهم يتناولوا هذا وهذا It is obligatory to know that the Prophet صلى الله عليه وسلم explained to his companions the meanings of the Qur'an just as he taught its words The following statements of Allah includes both that you may clear to the people what was sent down to them So the first principle and the first point is what? That the Messenger صلى الله عليه وسلم بيّن لأصحابه He clarified to his companions the meaning of the Qur'an The same way he clarified to them The wording of the Qur'an The meaning of the Qur'an He clarified to them the wording of the Qur'an The Messenger he took the companions the wordings and the meaning the same Then now we've learned from here is Pay attention بيان القرآن نوعان The way that the Qur'an was clarified is in two ways The first one is بيان الفاضه The wordings are clarified What does that mean? How to read The Messenger صلى الله عليه وسلم He done He took the companions the recitation of the Qur'an على الوجه الأتم The utterance To correctly pronounce the Qur'an The second one is بيان معانيها The Prophet clarified the meaning for them بتفسيرها لهم By commenting and explaining for them The exegesis of the Qur'an The Tafseer of the Qur'an The way that the Messenger صلى الله عليه وسلم He done Tafseer of the Qur'an like him Is in two ways The way that the Messenger commented On the meaning of the Qur'an is in two ways And those two ways And those two ways are as follows Those two ways are follows The first one is بيان خاص يتعلق باللفضي نفسه The wording the Messenger comes And he comments on the wording And he actually He gives them the meaning of what this word means Such as غير المغضوب عليهم والضبالين غير المغضوب عليهم The Messenger said to them is والضبالين The Messenger صلى الله عليه وسلم And said to him This is called This is the Prophet coming commenting on the verse And he said this is the Hadith And said The second way is that The Messenger صلى الله عليه وسلم He clarifies that بيان العام Which is the general explanation of the verse And he explains it In what way In his speech and his actions He does it With his sunnah When we follow up his sunnah We learn how to do it أقيم الصلاة لدلوك الشمس إلى غسق الليل وقرآن الفجر إن قرآن الفجر كان مشهودة The Messenger صلى الله عليه وسلم He's the one who clarified The timing is مواقيت أداء الصلاة الخمس This verse tells us أقيم الصلاة لدلوك الشمس إلى غسق الليل وقرآن الفجر إن قرآن الفجر كان مشهودة But what time do we pray And when do we pray و السلام He showed us the timing through what Through his actions So let's go back again The Messenger صلى الله عليه وسلم He took the companions The wording of the Qur'an And he took them the meaning of the Qur'an And the evidence for that is فإذا قرآنه فتبع قرآنه ثم إن علينا بيانه What does it say? فإذا قرآنه فتبع قرآنه فإذا قرآنه فتبع قرآنه ثم إن علينا بيانه is clarification, the meaning is upon us So the wording and the meaning the Prophet took the companions Just like he was told to him But we said the way he clarified the meaning to them And the exegesis The Tafseer of the Qur'an How is it? Is in two ways There is a بيان خاصن يتعلق باللفط وليقى بيوهود وللضالين أضى نصارا Oh, he does it with his actions He does it with his actions Now فإذا قرآنه فتبع قرآنه ثم إن علينا بيانه What is it that the Prophet was taught? The wording and meaning was taught to him And when did he do? When did he do? He went and he taught the wording بيانو الخاص بيانو الخاص في المجالة where every ayah of the Qur'an we have a hadith pertaining to it is then فلا .. no .. the prophet didn't sit down and do tafsir of ayah of ayah he didn't do that but if they mean بيانو الخاص والعم المعن .. both of them together then we say to them yes .. نعم .. he did his actions were a form of tafsir .. نعم .. so that's the first point that sheikh al-Islam it is well known that the purpose of speech is not just to understand the words being spoken but the intended meanings behind those words too if this is the case with normal speech then the Qur'an is more befitting for this ومن المعلوم أن كل كلاب فالمقصود منه فهم معانيه دون مجرد فالقرآن أولا بذلك نعم the author now goes into a second point which is the issue of the intent what is the ultimate goal from a speech that a person you go to a sermon you go to an event what's the intent of the speech that the person is speaking is to understand what they are trying to say to you you're not there to just hear the fancy words which they use and that's not what you're there for the reason why you're there is to understand what this individual is trying to say to you so if that is what everybody who speaks to you and everybody who says things to you if the intent behind it is what if the intent behind it is to understand their speech then فالقرآن أولا بذلك the Qur'an is more befitting ودلك إبنو فارسن would he say love that what he defined the word كلام he said كلام is love ذن مفهم it says it's a wording that understood ابلو باريكيس said كلامونا ألف ذن مفيد كستقيم واسمون وفعل ثم حرفوني الكلم so كلام is something you understand what the person is trying to say to you you're not there to hear the constructions and the usage of fancy words you're there to understand ما they're saying. You wouldn't like to listen to a lecture which you don't understand. You'll say switch off. I don't understand the lecture because the intent behind a speech is to understand it. Okay. فكلام الله then the speech of Allah is most befitting for that. The speech of Allah is most befitting for it. That a person realizes that they need to understand it. Now. Likewise, this is also the custom of people when they are studying in a certain field such as medicine or mathematics that they seek to understand it. This is more so with the speech of Allah which is their source of protection, success and happiness as well as their backbone of their worldly and religious affairs. Today, for example, the customs and the norms of the people is what? If they read a book in any field, whether that book be medicine, whether it be mathematics, whether it be biology, whether it be cosmology, whether it be physics, it doesn't matter. Whatever it may be, that field that you're studying, what you want to do is to understand what's in there. For you to understand it. If you have an exam, you want to know what this textbook that you have in front of you, what does it contain? What does it mean? Because that's what's going to make you pass your exams. Now, the question here is that if that is what you're going to do for a فن من فنون علم from the fields of knowledge, فكيف بكلام الله تعالى. What about the speech of Allah? Your salvation, your prosperity, your greatness, your nobility is connected to it. Your happiness is connected to this book. Your happiness in what? In your worldly and in your hereafter affairs. You're looking for happiness, you're looking for joy, you're looking for success. This science book that you're studying and you're going through is not as great as the Quran. The Quran contains سعادة الدنيا والآخرة. و لذلك ابن جريل التبريد غير مفصر. He said, عجبت لمن يقرأ القرآن. I am amazed with the person who read the Quran. و هو لا يعرف تفسيره. But he doesn't know the Tafseer of the Quran. كيف يلتد بقراءتي. How is he going to enjoy? How is he going to taste the sweetness of that which he is reciting? And that's true. Let that to القلبي بالقرآن. Finding sweetness in the heart. It will never occur unless the person understands the book of Allah. And he understands it. And that's why Allah says أفلاية تدبرون القرآن أم على قلوب أقفالها. Why do they not ponder on the Quran? Or are there locks on their hearts? The reason why these people are not ponder on the Quran is because there are what? There is a lock on their hearts. The lock can either be جهل of the wordings that are in there which is what has taken place for many of the deviated groups. For example, if you look at the khawarij what they took from the Quran was what? مجرد الألفاب. They just took the mere wordings from it. But did they take the meanings from it? No, they didn't take the meaning from it. They didn't take the meaning from it. ولي ذلك حسن البصري. He says that the Quran what is intended from it is what إقامة الحروفي والحدود to establish the wordings and the meaning. If you establish the wordings for instance and you read the wordings very well you bring the مخارج correctly and you pronounce it correctly but then when it comes to the meaning you forsake it. You go against it. Then you've really not understood the goal behind what the Quran was set down for. And that's why the صحابة رسول الله عليه وسلم as Abdullah ibn Mas'udin said they never used to take ten verses except that they understood what was in it. So when they memorized the wordings they knew how important it was for them to understand what they took because what Allah sent the Quran for was what كتابون أنزلناه إليك مباركون ليدبروا آياته الله says I sent down the Quran for what reason ليدبروا آياته. So its verses are pondered on. And the verses are understood. That's why the Quran was sent down for. نعم.