 فشرف بالاشتغالي بالعلم ولا تبغي به ما عشت يا دادا دادا وياله من شراف عظيمي now this qa'id is important one needs to memorize now this istidrat the sheikh one just like when he put a sentence in between them which is معريفة لسبب المزود knowing the reason why a verse came down it will help you on what على فهم الآية you know in the ayah what it came down on it will help you on what give you an example with me brothers الله سرني آية إن الصفة والمروة من شعائر الله إن الصفة والمروة من شعائر الله right فمن حج البيت أو اتامره فلا جراح عليه أي طوف بهما so look at this ayah Allah says إن الصفة والمروة من شعائر الله صفة والمروة are from the symbols of Islam and then Allah tells us in this verse فمن حج البيت أو اتامره فلا جراحه there is no harm on him the one who goes for umrah or haj أي طوف بهما that he does the sa'ee بين الصفة والمروة there is no harm on him are you with me brothers ومن اتامر فلا جراح عليه أي طوف بهما فلا جراحه the word جراح means فلا إثم عليه there is no sin on him pay attention to this brothers it's very powerful because if you say there is no sin on them it means that they are allowed to do sa'ee if they want to or they want to if they want they can leave it that's what the meaning that is taken out of it are you with me brothers yeah and that's what some can understand from that verse but when we look at the سبب ونزول of why the ayah came down we will realize that that's not what it's meant the سبب ونزول will clarify that for us so معرفة الى سبب ونزول تُعينوا الى فهم العاية now to understand this ayah is connected to the سبب ونزول what does it mean before Islam the kufar of Quraish they used to place on each of the صفة والمروة both of them they used to place idols on it and they used to run to the idols so when the sahabes came into Islam they were a bit scared and what do you call it if it was the right thing for them to do سعبين صفة والمروة they were hesitant of doing it so what the prophet صلى الله عليه وسلم the ayah was sent down on him and it was told to them don't this hesitant and this concern that's in your heart and your mind get rid of it you can't do it there's nothing wrong with that that's what the phalajuna has responded to but the أصل الحكومي is wajib you have to do سفة والمروة are you with me so phalajuna is talking about their concern which they had does that make sense another ayah that's another إشكال الله says in the ayah ليس على الذين آمنوا وعملوا صالحة جناحوا فيما طعيموا إذا متقوا the ones who come with piety and are God fearing and they fear Allah are you with me brothers and they fear Allah are you with me there's no harm in what they eat after they come with piety and takwa there's no harm in what they eat that's what the ayah is saying here right now ليس على الذين آمنوا وعملوا صالحة جناحوا جناح means what we just take that word ليس على الذين آمنوا وعملوا صالحة جناحوا فيما طعيموا إذا متقوا if they come with takwa there's no problem with what they eat so I can eat pork if I come with piety I can drink alcohol if I come with piety based on the ayah based on the dahin of the ayah but you know when you look at the seven ruzul the seven ruzul tells us that there were a group of companions from the Prophet's companions are you with me brothers there were a group of companions from the companions of the Prophet who died before the alcohol was made haram and so the Sa'abahs who lived after the ruling was sent they said to the Prophet where are our brothers who used to drink alcohol with us where are they going to go because we now know the serious rulings that are on the one who drinks alcohol but what about if they died before when it was haram Allah says because they came with takwa and they came with piety what they eat was not a problem because they were before the ruling right they were before the ruling does that make sense how the ruling helps a lot now the seven ruzul so أما عريفة سبب نزولي تعينوا على فهم الآية ولذلك عمر رضي الله never used to let anyone teach if he didn't know the seven ruzul of the Qur'an عمر never used to let anyone teach if he didn't know the seven ruzul of the Qur'an are you with me brothers and it's important to study seven ruzul another last example will be فلا وربك لا يؤمنون حتى يحكموك فيما شجرة بينهم ثم لا يجدوا في أنفسهم حرجا مما قضيت ويسلموا تسريمة الله says in this ayah فلا وربك لا يؤمنون they are not going to believe in you محمد فلا وربك by Allah they are not going to believe in you if they what if they don't make you their judgment if they don't judge by you are you with me brothers if they don't judge by you and they don't make you their judge their source of judge they are not going to believe so ايمان is being negated from them and we know اهل سنة والجماع's view is that when ايمان is negated في النصوص الوحيين in the Kitab and the Sunnah one of two is negated ايه اصول ايمان the foundation of your ايمان is negated so you become a kafir خارج عملة الاسلام you leave the ira to Islam you leave the fold of Islam or what can be negated from you can be كاماله الواجب which does not make you a kafir but what it does is it reduces your يمان it reduces your يمان highly and never does the shari'a come and negate your يمان and what is referred to it is كاماله المستحب that's the belief of the مرجع and we spoke about that in the sharah of كتاب اليمان are you with me brothers now here where in front of us فلا وربك لا يؤمنون and there's two احتمال there's two possibilities is what's been negated here كاماله الواجب اما اصل اليمان and a group of people took it as and they became incorrect in their opinion is فلا وربك لا يؤمنون and they took it as اصل اليمان and they said if you don't judge by the prophet as-salam you're a kafir are you with me and so they use this آية like that but when we go back to the سبب نزول الآية we will learn and we will find out that what that what's been negated here is كاماله الواجب and not اصل اليمان it came down زبير البنعوم زبيره الوجب ياهههه it used to what did he used to do the rain when it came down came down his garden زبير البنعوم was the upper garden and there was an Ansari who was on the lower garden so when the rain came down he would he would close off the rain the water so he can stay in his garden and so this Ansari complained لا لا بالنسبة. أespère أنكم hadn't forgotten. أردنا مرة أخرى. مرة أخرى أخرى. The statement this verse was revealed due to such and such can sometimes mean that this was the reason the verse was revealed. أن هذه المعنى هي موجودة في العالم even if it is not the reason for its revelation i.e. the meaning of this verse is such and such so so what did he say can you read that the fourth one again the fourth one the fourth point the statement this verse was revealed due to such and such can sometimes mean that this was the reason the verse was revealed it can also imply that this meaning is also present in the verse even if it is not the reason for its revelation i.e. the meaning of this verse is such and such وقولهم نزلت هذه الآية في كذا يراد به تارة أنه سبب النزول ويراد به تارة أن هذا داخل في الآية وإن لم يكون السبب كما تقول عنا بهذه الآية كذا نعم so this is what this is also it's ظاهر it's a second type that's ظاهر it is not صريح it's not direct but it's ظاهر صحيح right right which we took when سبب نزول the second type okay the third type is what if this is known and one states this verse was revealed due to this this does not contradict a similar statement from someone else as long as the word can include both meanings as we have explained when discussing تفسير by way of example likewise if one mentions a reason for which the verse was revealed and then another mentions a different reason it is possible that both are speaking the truth and that the verse was revealed after a number of incidents took place or the verse was revealed twice on each occasion for a different reason this is the third type which is محتمل it's a possibility does it have حكم الرافعي no 700 yes but is it is a حكم الرافعي no because احتمال رفعي can only be given to something which is كليكة نعم وإذا عرف هذا فقول أحدهم نزلت في كذا لا ينافي قول الآخر نزلت في كذا إذا كان اللفظ يتناول can I see your copy does it say في كذا أو say فيه does it say في كذا أو فيه كذا okay here good إذا كان اللفظ يتناولهما كما ذكرناه في التفسير بالمثال وإذا ذكر أحدهم لها سببا نزلت لأجله وذكر الآخر سببا فقد يمكنوا صدقهما بأن تكون نزلت عقبة تلك الأسباب أو تكون نزلت مرتين مرة لهذا السبب ومرة لهذا السبب these two different categories of تفسير which we have just mentioned variation in names and attributes of different categories and types with which they are described such as illustrations are the two most predominant types of تفسير found amongst the predecessors which may be thought of as differences in opinion so here it is the majority of the خلافات between the سلاف وهذه الأمة goes back to these two the two is referring to here or what these are the two reasons why majority of it is خلاف is الذي يظنوا the ones that they differed the sahabas are differing in the quran what can i do there's a problem here now the majority of it is and it goes back to one of these two that we just mentioned now another type of difference which can be found is where we have ambiguous words this can be done in two ways firstly it is ambiguous because it has a number of meanings in the language such as the word which can refer to a shooter or a lion and the word which can refer to both the advent and the departure of the night the second way it can be ambiguous is because even though the word originally only had one meaning it denotes one of two different types or one of two things such as such as a pronominal subject which at times can refer to a number of things like in the verse then he approached and descended and was at a distance of two bow lengths or nera صورة النجم آية 8 9 other similar words include الفجر the daybreak الشفع the even the water the odd and ليالين عشر the ten nights it is possible that these words have the meanings the salaf gave to them all their meanings could be otherwise مجتركا في اللغة كلفض قصورة الذي يراد به الرامي و يراد به الأسد و لفض عسعسة الذي يراد به إقبال الليل و إدباره و إما لكونه متواطعا في الأصل لكن المراد به احد النوعين او احد الشيئين كضمائر في قوله ثم دنا فتدل فكان قابق قوسين او ادنا و كلفض والفجر و ليال عشر و الشفع والوتر و ما اشبه ذلك فمثل هذا قد يراد به كل المعان اللي يقالها السلف و قد لا يجوز ذلك فهي شخص يذهب إلى الثلاثة التي نتذكره يجب أن نتذكر أنه يوجد مقاومة في هذه الأشياء يمكن أن يكون من الأنجل من ملكوني يمكن أن يكون مجتركا في اللغة مثل العين و إما لكوني متواطعا في الأصل مثل الإنسان و يجب أن يكون مجتركا في الأشياء قصورة عسعسة و أنا عمليهم متواطئة و التمثل ثم ذكرت مدنى فتدل و هذا Praise God looking back to this pronoun و قاعد سلكه و melon is also the word well cares about it هل الوان الذي أصبحتraftا هنا يجب ان نتكافه في مطاواطئ島 الآن ، يجب أن يأخذه في أشياء متواطئ ، صحيح ، إنه متواطئ ، it's like man, it encompasses all of them. Are you with me brothers? So that's the third type for the types of, the second type of اختلافه تاناوه. This is the third type for it. Another statement of theirs which is commonly thought to be a difference of opinion is when they express an opinion each using a different choice of words. These words are similar in their connotations but not synonymous. There are very few words in the Arabic language which are synonymous. This is even rarer in the Arabic language. So this is even rarer in the Quran if not nonexistent. It is rare to express the exact same meaning using two sets of words. At best, the meanings will be approximate. This is from the miracles of the Quran. So it is not a difference betweenолн الناس اختلاف أن يعبروا عن المعاني بالفاضل متقاربة لا مترادفة فإن الترادف في اللغةقليل و炳 ما في الفاضل القرآن فإما نادر وإما معذوم. وقل أن يعبرا عن لفضا واحد بلافضا واحد يؤدج جميع معناه معنى وهذا من أسباب عجاز القرآن هنا هو الثلاثة تقوم بها لكن قبل أن أعلم الثلاثة there was a statement that the author said he said something, he said he's talking about the issue of when it comes, when the verse when the wording is ambiguous and it's not clear and it can take both it can either be مشتركة في اللغة are you with me sheikh says there's two ways to deal with it he says it here he says it can be either مشتركة and مشتركة at the same time when you can take both وقد لا يجوزوا ذلك and sometimes are you with me sometimes it could be every meaning that's taken to it is good, we can take it, no problem sometimes you can't bring them together مع تلك المعاني the meanings that are given and here it becomes it goes into the other type we can only take it based on external forces or external factors that actually strengthen it and that's the point that we need to mention the fourth type from the second type which is basically one of the miracles of the Quran as the sheikh brings which is that there is no word out there that can actually fulfill the meaning of a word in the Quran there is impossible it can only do what's close to it are you with me brothers there's no word that actually is a synonym that can actually take its place and that can be exchanged with are you with me brothers with that all of the قراءات of the Quran never exchange a word with another total word you'll never find that صحيح either one word is taken out but never is it two different words that they're using here are you with me or if it does then these two wordings for example have two different meanings it's impossible both of them mean the same does that make sense it's impossible that these the Quran, the قراءات or even ترجمة are you with me it's impossible the word that they're trying to explain it with to be what to be exactly that word because the language that the Quran and the word that it picked from the words that were there it can't be touched it's a word that can't be and no other word can be parallel to it are you with me and that's what when Allah said إِلَسَّمَا أُنْ شَقَدْ أِلَسَّمَا أُنْ فَطَرَتْ both meanings Allah wanted from them that's why He chose one here in فَطَرَتْ and another place in شَقَدْ that place in شِقَدْ إِلَسَّمَا أُنْ شَقَدْ you can't put it in the same fact and they're always the synonyms they both mean the same they don't mean the same because they meant the same Allah would have used the same wordings سبحانه وتعالى there are two different wordings and He chose it for a reason because each one has a meaning that the other one doesn't have صح we know for example قولوا إِلَسَّمَا أُنْ شَقَدْ إِلَسَّمَا أُنْ شَقَدْ إِلَسَّمَا أُنْ شَقَدْ they both don't have the same meaning that's why the Quran allows those two words but they're not the same it shows both of them as a قراءة and a recitation does that make sense it's very important that that is understood and that's why the sheikh at the ending he says بَيَكُونُ فِي تَقْرِبُ اللِمْعْنَا all that it does is once a word is explained with another word it's just to bring the meaning close to you so you have an overall idea but don't teach yourself that's exactly what it means and he goes وَهَادَ مِنْ أَسْبَادِ إِعْجَازِ الْقُرْانَ that's why the Quran is مُعجِز that no one can come with the likes of it so if you can bring an ayah to explain an ayah in the Quran and that mean you can exchange the Quran and you can bring an eloquence close to it so you can't from here we can see the mistake made by those who substitute certain words with others the correct opinion is that of the grammarians of the Basra school who state that it is a case of implication وَمِنْ هُنَا غَلِطَ مَنْ جَعْلَ بَعْضَ الْحُرُوفِ تَقُومَ مَقَامَ بَعْضَ وَتَحْقِقُ مَا قَالَهُ نُحَادُ البَصْرَةِ من التدمين this is when I have gone moving to the 11th point now which is basically the mistake and the shortcoming of the ones who think they can exchange a word with another word that's incorrect what's the truth of the matter is the true meaning is مَا قَالَهُ نُحَادُ البَصْرَةِ the scholars of the grammarians of Basra that every word that's been placed to another word is from the angle of the Dalala تضم موني it just consists of it that meaning but it's not مطابق مطابق meaning is they both have the same exact overall meaning it's incorrect an example for that would mean قولوا إتعالة the statement of Allah عَيْنَ يَشْرَبُ بِهَا عِبَادُ اللَّهِ are you with me بِهَا عِبَادُ اللَّهِ someone they explain it they say بِهَا عِبَادُ اللَّهِ and مِنْهَا عِبَادُ اللَّهِ Ibn Taymi is refuting here this statement as some scholars who say that the ضمائر تقوموا بعضها بِبعب that they take each other's places you believe that that's not the case remember we say that the ضمائر they can take each other's places places are you with me you can place the bat in the place of the lamb لِمُحَمَّدِ بِمُحَمَّددِ you can say that if you want to and we say it's the same it's not a problem he says that now the grammarians بِهَا عِبَادُ اللَّهِ are the strong ones no they don't you might exchange it with another word but you really haven't covered the other word in what you can cover it only means دلالة طبموني from this angle are you with me and it's not دلالة المطابق meaning both of them have the same meaning impossible he refuses that an example it will be عِنَ يَشْرَبُ بِهَا عِبَادُ اللَّهِ بِهَا عِبَادُ اللَّهِ is being used here some say for example بِهَا عِبَادُ اللَّهِ means مِنْهَا because the word are you with me from the water but the truth of the matter is بِهَا عِبَادُ اللَّهِ the word مِنْهَا cannot take it it can't take it because the word بِهَا عِبَادُ اللَّهِ it gives us that from the it's not because مِنْهَا just means only mere drinking that's all it means مجرد الشرب when you say مِنْهَا but when you say بِهَا it shows drinking with quenching your thirst when it quenches your thirst and you're not thirsty anymore does that make sense? so when Allah used the word بِهَا He actually has a meaning extra to the meaning of what just a mere drinking صح مع to gather these varying sayings and opinions of the salaf is very beneficial by gathering all these opinions one will have a clearer understanding of the intended meaning much more so than if he were just to collect a saying or two و جمعوا عبارات السلف في مثل هذا نافع جدا لأن مجموع عباراتهم أدلوا على المقصود من عبارات أو عبارتين هذا هو الثلاث which is برغم معا the statements of the salaf in matters like this and others are very beneficial you with me I mean when you want to do a theory of exegesis on a verse what do you need? bring all of the statements of the sahabas and tabi'ain bring the statements here لأن مجموع عباراتهم أدلوا على المقصود because each عبارة that they bring each wording that term that they use is because remember what did we just say? what did we just say brothers? pay attention to this it's a very powerful qaida if you just say that no eye can actually cover the verse are you with me? عينة يشرب بها no word no meaning can take it right? no other word if you just come with one of the مفصيرين who said منها you would actually just think it's مجرد الشرب are you with me? if another one comes and he uses a meaning and let another wording explains it and another one comes another way when you bring them all together it becomes clear to you that the word منها it gives you the full pie basically so that's why ابن جدير طبع he does that because if it's since all of them are دلالة تضممني are you with me brothers? when the تضممون come together that's what makes a house right so the full picture will become clear when you get all of the pie together so that's what the sheikh is trying to say here رحمة الله ورحمة الله واسعة bringing all of it isn't it then sad to say isn't it sad to see today that somebody who won't do تفسير from this صالحة at all and would even and me I don't even know the process and statements when we come to تفسير القرآن will see it which is the next chapter the issue of تفسير القرآن based on the the process and statements I don't even know the Hadith of the prophecies I don't know it are you with me? we're not just saying don't we're saying not just to do it with the process and statements not the salaf it try to come bring them all look at each one what they said that's what الشيخ رحمة الله is saying when he himself was like that he himself as an individual was like that he said in his مجمع الفتاة كنت لا تكلم لا تكلم عن تكلم عن مجمع الفتاة حتى أطالع مئة تفسير unless I look and I observe 100 تفسير يبنيتيني علي رحمة الله لذلك it was said and it said that he wrote a book where he brought all the تفسير of آيات of the أقوال of the salaf he did that but this is لا وجود له there's no way to be found we don't have it so he would stand over so many أقوال from إبن عبس maybe four or five different opinions that إبن عبس has a particular آية since it's the تضمون إبن عبس would say each تضمون right? are you there? if I take a window from the house and I don't say door and I don't say locks and I don't say room we're all talking about what? the house so إبن عبس may say all of the different types but when you bring them all together locks, doors, everything it becomes a house it becomes a house for you now you know it's the house so you actually from that you find that تضم مضابق which then becomes clear for you what it is but we said that the Quran can't be done دلالة المضابقة أصالة and the ayat the wearings are very strong نعم نعم even with all of the above there exists general genuine differences of opinion amongst the Salaf such as their differences in matters of jurisprudence و مع هذا فلا بد من اختلاف المحقق بينهم كما يوجد مثل ذلك في الأحكام here is the last point of this chapter which is the 13th point is that with all of that said there is still difference that are between them this difference now is اختلاف التضاد there's no way to reconcile between them كما يوجد مثل ذلك في الأحكام just like you find between them in matters of حكام they have اختلافات which are تضاد you can't reconcile between the two there are but that is so little that it's as though there's no need to mention it because they're overwhelming people say to you now I know a lot of اختلاف التضاد if you bring it you can be put in one of these categories it's really it's a . and it's when we we get they get buddies I getogn掉 and I don't understand that you I don't I الوحيد الذي يوجده هو ان دورة المثور يمتلك منه من قراءة ترجمان القرآن التي يوجد مفقود لن نجدها كان يوجد كثير منه سيورتي جلالدينة سيورتي يمتلك من ذلك ويأخذ كل القرآن من المساعدة لذلك لا يوجد قرآن هذا ما نحتاج لنرى نظر من بعض الأسئلة التي يأخذها لكن الشخص يوديم أخر sometimes you get bored I've seen people get bored of it looking at the different aqua of the Sahab and tell me shit you should it now that you understood the purpose behind it that it's not just mujahra just mentioning it or he's a compiler only as a Tafseer I mean Odu and one of the writer and we don't need to go more into that he himself is going to bring it in the tamia about Ibn Jadid is tafseer and how great it is Ibn Tamiya is going to say it's the best unprecedented Ibn Tamiya فإن شاء الله يتعالى اليوم سوف نتوقف هنا بإذن الله الكريم tomorrow إن شاء الله يتعالى سوف نتواجد فيه the next fossil and the fossil after the fossil will come after that anything which I have said that was wrong incorrect mistake فإنه مني ومن الشيطان والله ورسوله برياني منه is from me the shaitan and Allah his messenger are free from it سبحانك اللهم بحمده اشهدوا الله إله إلا الله أستغفرواك وأتوبوا إلا