 وَأَقُولُ فِي القُرْآنِ مَا جَاءَتْ بِهِ اَيَاتُوْهُ فَهُوَ الْكَارِيمُ الْمُنْزَالُوْ وَأَقُولُ قَالَ اللَّهُ جَلَّ جَلَالُوْهُ وَالْمُصْطَىَ فَالْهَادِ وَلَا أَتْ أَوَّالُوْ الحمد لله رب العالمين له الحمد الحسن والثناء الجميل وشجوى الله إلا الله وحده لا شريك له يقول الحقا وهو يهد السبيل وشجوى النسيدنا ونبينا محمد صلى الله عليه وعلى آله وأصحابه والتابعين له بحسان إلى يوم الدين أما بعد إن شاء الله تعالى today we're going to be speaking about practical steps in which a person can take إن شاء الله تعالى to become very grounded and accurate and precise in knowledge every one of you here إن شاء الله تعالى you all want to be future scholars إن شاء الله تعالى it's a dream that we all have and everything that we want to attain there's always a way for it there's a path that should be taken if a person goes astray from that path or he deviates from that path that individual will not attain they will not achieve what they're looking for everything Allah تعالى تعالى it means a way for it if you go off from that path or that way you're not going to gain and receive what you're looking for so إن شاء الله تعالى I don't want to start my lecture by talking about the virtue of knowledge and the virtue of the people of knowledge because I know that's well known by all of you that's something that the Qur'an and the Sunnah have truly spoken about but there is one statement or two that I want to bring to your attention إن شاء الله تعالى there are very powerful statements the first statement is a statement said by none other than الإمام سفيان الثوري ورحمه الله سفيان الثوري ورحمه الله he said a very powerful statement and this statement of his is he said ليس عمل بعد الفرائد he said ليس عمل بعد الفرائد that there is no action after the obligatory act there is no action after the obligatory act أفضل من ضل بالعل that is greater than seeking knowledge ليس عمل there is no action بعد الفرائد after the obligatory actions that is greater than what that is greater than seeking knowledge so this shows you that seeking knowledge is from what من أعظم القرابات والعبادات بعد الفرائد after the obligatory acts praying salah zakah song hajj and etc after all of that which is obligatory on you the first thing that comes is طلب العلم seeking knowledge الإمام رحمه الله he also said a very powerful statement he said العلم لا يعديله شيء علم صحة نياته إمام محمد said العلموء لا يعديله شيء nothing is equal to it knowledge there is nothing equal to it he said لمن صحة نياته but for the person whose intention is what but for the person whose intention is good is correct but anyone whose intention is is good and he has good motive and he has good intention that individual there is no one like him so anyone whose intention is sincere and he is learning this knowledge for Allah there is nothing like him there is nothing like her the reason why knowledge is like it is because because knowledge is the key to أبواب الخير those of good all of the those of good knowledge is the key to it if you want to enter a door you need a key so those two statements really summarize and give you a final conclusion of the virtue of knowledge and the people of knowledge so we won't go more into into that aspect of speaking about the virtue of knowledge and the virtue of the scholars and etc I know majority of you here have heard of these lectures and spoken about it before or even have memorized the ayat and the hadith that have come pertaining to that but what we want to speak about is many people come and they seek knowledge so many people are seeking knowledge you see I've come out I want to be a student of knowledge I'm learning the deen of Allah now I'm on a path I'm embarking on a path where I want to learn the religion of Allah سبحانه وتعالى but 50 might start saying that and you might come across 50 people but a year or two you see that only 10 is left and the other 40 have dropped so the people who are remaining on that path of seeking knowledge are very very very little but the ones who want to are very high and do you know why the reason that is because a lot of the people heard of the virtue of knowledge and the virtue of the people of knowledge they haven't heard of how to seek knowledge so when they heard the virtue of knowledge and they heard the virtue of the people of knowledge it made those 50 people embark on this path so really this is the virtue that comes with it this is how to seek wow okay if I get if I learn the intention and their heart went towards wanting to seek knowledge but when they did go on they didn't get the other part that was missing which is how to seek knowledge the way to learn so they spent a year or two in it and then after that they dropped so the people who are يستمرون في طالبي who are consistently seeking knowledge are very little who are consistent upon it are very little and those who love it though are large in number so here Insha'Allah today we're going to speak about having that ability to seek knowledge and get to a very very solid position in it not to just to be a person who seeks knowledge who knows things here or there or who memorize a hadith and here or there or who knows مسائل this one from there having accuracy and precision knowledge is what we're talking about so our lecture is about the following characteristics how can one attain it how can somebody have الفهم وصحة التصور how can somebody have understanding and a correct precision and a correct perception of matters in the religion I want to understand this issue and not only do I want to understand it I also want to have a correct perception of it فهمون مع صحة التصور I don't want my perception to be wrong because knowledge brothers seeking knowledge it doesn't mean معرفة المسائل وحفضها knowing مسألة this مسألة is wajib and it doesn't also mean memorizing it mainly it doesn't it means الفهم and it means صحة التصور that you've correctly perceived this issue you've correctly understood what it means and what it's meant by it and that comes brothers by learning the قواعد the foundations the fundamentals learning principles learning the قواعد التي تتفرع من هالجزيات the person gives more important brothers to the fundamentals and the foundations this building that we're in right now this building that we're in right now the people that were making it they took more time and effort making sure that the building stands on a strong foundation the first have to look at the ground is this the type of ground that the builder can be built on okay can you hold it if the foundation of this building is weak the building will collapse however high it's built your إطلاع and your reading of books and studying collecting books and having manuscripts and looking at them and knowing the authors and when they were born and when they died and even memorizing these books won't benefit you if you haven't got what if you've not understood it and your perception of these things are not accurate if there's no accuracy there and that comes by what focusing on the foundation of the knowledge the fundamentals and focusing on what the principles you take a principle the reason why these sub branches they come so you memorize one قاعدة you know how many things come under this قاعدة and busy yourself with these 50 things see you just memorize this principle once you memorize this principle it's 50 it can turn into 100 later it can turn to 150 because نوازل and مستجدات contemporary things are happening new things are coming and this principle is allowing you to bring so much things under it the person is going to also receive having correct قياس analogy the person will also be able to get an issue that's there and extract and derive the correct ruling out of this with this also comes brothers ردل الشبهات doubts are going to come people of deviation whether it be believers or non-believers the doubts that they put forward regarding Islam is vast and it's a lot you would be able to read few of those doubts حول المسائل العلم regarding knowledge and matters pertaining to it because you have what you have a strong foundation all of these people what they're trying to do is they're trying to question the foundation so you've already got it you've precision, you have accuracy in all of that the person who doesn't do that brothers who just memorizes, who just reads books who collects books, who goes to lessons just listens to this carries a heavy book he's memorizing these little moutoun that individual will contradict themselves a lot you will see that same person you'll فرق بين المتماثلين two things that are the same he's going to distinguish them in ruling these two things are the same you see him, he's going to give those two same things two different rulings and what does he also do where يستوي بين المختلفيني and he's going to make the same two things that are different he's going to give them the same ruling that's a person the reason why this problem has come to them is why they have not got precision they have no ضبط in عل they also don't have they have no understanding of knowledge and they also don't have a correct perception of what they're talking about so their foundation is very weak they've got a weak foundation and الله if you think brothers and look at today the fatawat, the verdicts that are being given regarding the religion and the rulings that are being passed you will realize that majority of those who are giving those rulings and passing those fatwas are people who are far from knowing and understanding knowledge they might know knowledge but they haven't understood knowledge they are two different things to know something and to understand something and they definitely don't have صحة و تصور and with examples I will show you so this lecture of ours the aim and the objective is to understand knowledge to perceive it correctly what are the practical steps in which we can take let me insha'Allah give you آيات and أحديث and examples of the pious predecessors how they knew the seriousness of understanding knowledge and having correct precision of it how important it was to the صحابes how important it is in the Quran الله سبحانه و تعالى سن صورة العنكبوط آية 43 الله says و تلك الأمثال عقلها إلا العالمون in this آية الله says و تلك الأمثال and like that we make parables examples نضربها للناس الله gives us parables الله then says و تلك الأمثال نضربها للناس و ما يعقلها إلا العالمون and no one يعقلها إلا العالمون و يعقل العالمون و يعقلها إلا العالمون و يعقلها إلا العالمون و لا one understands these parables except who the people of knowledge so these parables that are being given what do they require جدك الله خيرا these parables that are being given what do they require they require understanding that many of the people don't understand it those people who understand it are the people of knowledge a person of knowledge and a person of correct will understand these parables in the Quran what are parables brothers they are under Allah's parables are what principles now everybody understands them it requires understanding it doesn't require knowing it look what Allah tells us the story in the Quran what does Allah do Allah tells us the story الله سبحانه وتعالى الله سبحانه وتعالى they are both what a father and a son و داودا و سليمان إليح كماني في الحرف they were judging a judgment was brought to the father Dawood and that judgment was also brought to who father and son somebody brought them a ruling إليح كماني في الحرف إذ نفشت فيه غانا ملقوم و كنا لحكمهم شاهدين the matter when it was brought to both of them it's a long story سليمان gave a ruling in this particular matter and so did Sulaiman both of them gave a ruling in this particular issue الله سبحانه وتعالى he tells us that he only gave one to one of the two not both of them و داودا و سليمان و داودا و سليمان إليح كماني في الحرف إذ نفشت فيه غانا ملقوم و كنا لحكمهم شاهدين ففهمناها سليمان ففهمناها سليمان we gave Sulaiman to understand Sulaiman was the one who understood this particular issue but when Allah says و كنا لحكمهم شاهدين both of them we gave them knowledge but we gave understanding to Sulaiman when having knowledge there can be a level higher than that which is not understanding it a person can have wisdom a person can have knowledge but to understand something and to have صحة التصور and a correct precision and a correct comprehension of this particular issue that's an additional thing و كنا لحكمهم شاهدين و علما we gave Dawood he had wisdom and he had wisdom Dawood but Allah did not give him the understanding of this particular issue he then brothers و صحة التصور it's to understand and to have a correct precision in this particular issue or a correct perception of this particular issue also Allah says in the Quran in Surat Al-Yusuf Allah says we have sent down Muhammad Allah is talking to the messenger who we have sent this Quran Quran and Arabic we have sent this Quran in the Arabic language we have sent this Quran in one language we've sent it and we've chosen it to be in the Arabic language لعلكم تعقلون so you could what so you can understand it not so you can know it so you can understand it we send the Quran in the Arabic language so you can have a correct understanding of it و صحة التصور and you can correctly perceive it in another ayah in Surah Surat Al-Baqarah Allah says Allah gives wisdom to heavy wishes يؤت الحكمة يؤت الحكمة Allah gives wisdom to whoever he wishes و من يؤت الحكمة فقد أؤت خيرا كثيرا and anyone who wisdom is given to then they are truly being given the person who wisdom is being given to them فقد أؤت خيرا كثيرا and this person has been given a lot of good a lot of good has been brought your way if Allah gives you wisdom then you have been given what brothers الله خير what did the noble companions and the people what did they say about this ayah عبد الله بن عباس قتادة بن دعمة السدوسي ضحاك and other than them they said regarding this ayah يؤت الحكمة يؤت الحكمة من يشاء الله gives wisdom to whoever he wishes عبد الله بن عباس قتادة they said it means the Quran و الفهم فيه it means the Quran and understanding it when Allah says يؤت الحكمة من يشاء الله gives wisdom to whoever he wishes it means Allah gives you the understanding of the Quran and the sunnah Allah gives you the understanding of them and if Allah does give you that then you have truly been given a lot of good you can look at تفسير بن جنيل الطابري and the تفسير عبد الرزاق بن همام صنعاني and معلم التنزيل الإمام البغوي as you all are well aware of the messenger عليه الصلاة والسلام made dua'a for who عبد الله بن عباس and what was the dua'a that he made for him بأن يفقهه الله في الدين الله gives him the understanding of the religion and then Allah gives عبد الله بن عباس the interpretation so what was the dua'a that the prophet made for him الفق understanding and علمه they say there's a difference between الفق and الفهم what's the difference they say that فق means دقة الفهم it means a more deeper meaning of understanding because you only use the word فق for something that requires observation and it requires analyzing that's what you use فق for whereas فهم is used for it's used for everything that anybody can come to understand it for example you don't say فقهت أن السماء فوقنا I have come to know and have knowledge of that the sky is above us because it's something everybody knows you could say if you want to though فهمت أن السماء فوقنا I know that the sky is above us فق requires something that you need to look more into the prophet صلى الله عليه وسلم I made dua and he asked Allah to glow the face and to brighten the face of a group of people who are they pay attention نضر الله مرئا امرأا may Allah glow and brighten the face of a person that person here is our hadith the prophet said this may Allah brighten the face of a person what day is this face going to be bright the day of judgment what do do the day when the face are going to be darkened and the face are going to be lighten Allah is going to some group of people their faces are going to glow امرأا سميع من حديث and this person here is our hadith this person they hear the prophet صلى الله عليه وسلم for حافظه they memorized it حتى يُبلغه غيره and they conveyed to others themselves يبلغه غيره و يتكلمه أخر than themselves they go and they give this حديث to somebody else الله سبحانه وتعالى يلعب المنزل من هذا المنزل then the prophet went on to say فَرُبَّ حَامِلِ فِقْهِمْ there could be a person who is carrying understanding إلى من هو أفقه من he's carrying it he's carrying this حديث but he's carrying it towards somebody who has more understanding than this حديث that he has you're bringing me information you're bringing me a حديث I've probably never heard of you're going to bring it to me and I have a greater understanding مثلاً than this particular حديث that you're bringing me وَرُبَّ حَامِلِ فِقْهِمْ ليس بفقه and it could be a person who's carrying he's got a big powerful حديث with him but he doesn't even understand what he's carrying so what does this tell us brothers this حديث أبو داود and إبنو ماجه and tell me that others narrated that a person can be memorizing so many things but that doesn't necessarily mean that they understand what they've memorized ردانيكا we see today some people have memorized dictionaries they've memorized so much every time they talk they have so many things that does not mean that they have understanding that does not mean that they have what understanding something else and having صحة التصور of this issue having a correct perception of this issue is something else a different whole is a different as you guys call it a different whole game then just what then just memor and then just understanding look at أبو بكر رضي الله تعالى عم the noble companion أبو بكر the Prophet ﷺ as we know أبو بكر had the greatest understanding than anyone else صحيح was there anyone who had more understanding than أبو بكر رضي الله تعالى عم no breeder no one did an example and this is a قاعدة أهل إبنو القي بجزن المختصر صراعي كل مرسلة إبنو تيميا بجزن بيانو الدليل فيه بطلالي التحليل which is the more a person is closer to the Prophet's words and they are reading it and they are living by it the more they understand it the more a person spends time in it and the more a person is closer to the Prophet the more the understanding is greater أبو أبو بكر was more closer to the Prophet than anybody else so he knew when the Prophet spoke why when he said things what he meant by it when others couldn't understand it and you know the famous story when the Prophet ﷺ he said إنّا عبدًا أسلايف خيّره الله بين أن يؤتيه من زهرة الدنيا ما شاء وبين ما عنده فختار ما عنده أسلايف the Prophet is talking about a slave the Prophet he said إنّا عبدًا أسلايف خيّره الله gave him a choice this slave was given a choice between what بين أن يؤتيه الله between Allah giving that person من زهرة الدنيا الله is going to give them the glitters and the glamours of this دنيا ما شاء whatever Allah wills from it وبين ما عنده and what is with Allah is it the دنيا or that which is with Allah both فختار ما عنده this slave chose what was with Allah over the دنيا they said no to the دنيا or Allah I want was with you when the Prophet said this Abu Bakr started crying all of the other companions who were sitting there now did they hear the Hadith but did they have فهم did they have tasawwar did they perceive it did they perceive what the Prophet was saying but they memorized what the Prophet was saying did they all hear what the Prophet said did they understand the wording of what the Prophet was saying they all understand it they all know what a slave is they all know what جنة is they all know what زهرة الدنيا is they know the Arabic language but they didn't know who this slave was that's فهم that is سحة التصور Abu Bakr is crying when he cried he surfedينك بابائنا و أمهاتنا may our mothers and our fathers be sacrificed for you O Messenger of Allah that is صحابه أبو سعيد الخضري who narrated the Hadith he said we were amazed why is Abu Bakr crying for what's making him cry عبد خياره الله بين زهرة الدنيا وبين ما عند الله فختاره ما عند الله a slave الله gave him the choice between his دنيا and the hereafter and he chose the hereafter what is there to cry about but then what was it that the Prophet and who was it that the Prophet was speaking about he was talking about himself it was him he was trying to say to his companions I'm about to die Allah has given me a choice between living more in this world or dying and I've chosen to die I've chosen to meet Allah تبارك و تعالى فكان رسول الله صلى الله عليه وسلم هو المخير the Prophet was the one who was given that choice وكان this is what Abu Sa'id الخضري said وكان أبو بكر هو أعلمنا به وكان أبو بكر أبو بكر was هو أعلمنا به he was the most knowledgeable one when he came to the affairs of the Prophet look how he referred knowledge to him because he had understanding to the statement of the messenger صلى الله عليه وسلم and then the rest of the companions this is what we're talking about الفهمو و صحة التصوير having understanding and having a correct and a strong perception of matters عمر رضي الله عن روت الاتباظ عمر رضي الله عنه he wrote a letter to the nobu companion أبو موسى الأشعري رضي الله تعالى عنه and as you all are well aware of أبو موسى الأشعري عمر رضي الله عنه وديه دو قدوله على بعض نواحب عراق he made him in charge of some of the of some of the some part of Iraq he made it in charge of it أبو موسى الأشعري and he said be in charge of it and when he wrote the letter to him the thing that he wrote in his letter to أبو موسى الأشعري brothers what was it الفهم الفهم that's what he said to him أبو موسى الأشعري understand understand he said to him what understand this issue understand it what would he mean by الفهم الفهم أي إحرص على الفهم أبو موسى الأشعري give importance to understanding إحرص على فهم المسائل give importance to understanding matters of the religion don't give importance to just memorizing things give importance to him و لذلك عالي بن أبيض طالب رضي الله تعالى عنه عالي بن أبيض طالب they came to him and they asked him they say to him هل خصكم رسول الله صلى الله عليه وسلمة بشيء did the messenger of Allah صلى الله عليه وسلمة did he specify something to you did he give you something unique because you're his huh did he give you something unique because you're the prophet's cousin you're a family member a person generally tells his family members things that he wouldn't tell the public is there something that the prophet gave to you that he didn't give to anyone else this was when the شيع وقاملاءنا the raqah that they were trying to get and say عالي's he's got hidden knowledge that no one else knows هل خصكم رسول الله how did the prophet specify you uniquely pass over to you a knowledge that he didn't give anybody else عالي straight away cut this fitna and he said nothing no and then he said وَالَّذِي خَالَكَ الْحَبَّةَ وَبَارَةَ وَبَارَةَ النَّسَمَ I swear by Allah تَبَارَكُ وَتَعَالَى to split the seed I swear by that Lord Allah تَبَارَكُ وَتَعَالَى the prophet didn't give us anything إلا فاهم من يُؤتيه الله except though and understanding Allah gives عبدله a slave of his فيه كتاب in his book that's a different thing I might uniquely have an understanding of the verse that another company may not have that's different but the prophet didn't specify anything with us وَمَافِي هَذِي صَحِيفَا and also there's a little scroll he had in his stick walking stick عالي in the middle of it he put it inside there and he said except this manuscript or this script so he brought it out and he read it on them which had three messiahs in there and that itself عالي brought it out so there's nothing عالي kept with himself but what concerns us from the story is that عاليبنة بيطالبين said when he asked him did something the prophet gave it uniquely he said no except of course an understanding that uniquely was gifted by Allah to a slave over another and you all know the story of who that took place between عاليبنة بيطالبين it took place between who it took place between عاليبنة بيطالبين and عاليبنة عفان as ibn abdel barq brings it in his kitab التمهيد which is what that عاليبنة بيطالب heard of a woman who gave birth and six months into her marriage this woman gave birth six months into her marriage she gave birth so her husband accused of zina said you must have had intimacy with a man before I came into this marriage six months how can you give birth in six months that child is not mine so he took her to the court he took her to what he took her to the court and when he brought her to the court she was put on a death sentence عاليبنة بيطالب heard of the incident and عاليب rushed he rushed to what to utman رضي الله تعالى عنه and when he rushed to him he said to him don't she's got a case there's an evidence in the Quran that supports a woman can give birth at six months a woman can give birth at six months and it's in the Quran so there's no reason for you to what to assume that this woman had gone through fornication before marriage so utman being a person who memorized the Quran who knew the Quran you will know utman and how he was with the Quran and how utman رضي الله تعالى عنه was was utman غنيه عالي التعريف he's utman every muslim should know who he is that being said but utman didn't know this issue عاليبنة بيطالبنة نسيتهم the evidence she showed the woman can give birth is six months in the Quran he said where is that in he said what did Allah say in the Quran وصينا الإنسان وصينا الإنسان بوالدي حملت أمه كره ووضعته كره وحمله وفصاله ثلاثون شهره 30 منتص the mother she is she's holding the child and she's always a breastfeeding that's what the eyes say حمله وفصاله فصال means breastfeeding ثلاثون شهره 30 منتص the Quran has already told us how long the breastfeeding is how many months is it 24 months is two years والواليدات ورضعنا أولاده هنا حوليني كامليني لمن أراد أيو تما الرضاع what's left after the 24 months what's ever left after the breastfeeding is what the pregnancy right 30 months subtract from it 24 how much are you left with huh 6 months those 6 months 6 months she's pregnant because the Quran said what did the Quran say حمله وفصاله ثلاثون شهره the pregnancy and the breastfeeding are 30 months are we all together so let's look at the pregnancy let's look at the breastfeeding the breastfeeding is how long 24 months 2 years the Quran said والواليدات the parents are what يرضعنا أولاده هنا حوليني حوليني is what 2 years 2 years is how many months 12 months 12 months all together is what all together is 24 months 24 months is the breastfeeding and all together the breastfeeding and the pregnancy is 30 so if we subtract 24 from it how much are we left with we're left with 6 months that are outstanding where does this 6 months head towards it head towards the pregnancy علي برود ساوت it's called دلالة دلالة الإختباء he had an an استباطه he did from it which later then got documented in the books of أصول الفق and how to extract the evidence is from the Quran and the Sunnah so the Sahabas they knew أصول الفق which is a science that we're going to speak about later which is the ability to extract wounds from the Quran and the Sunnah like that and they used it when they needed it just like you don't have an umbrella every day you only bring out your umbrella the day you need it right you bring it out when you need it when it rains you don't just carry an umbrella every time the Sahabas it was like that for them when it came to أصول الفق they came out with their elements they came out with the instrument they came out with the ability when they needed it and they needed to extract wounds from it and then this is فهم this is what it's الفهم وصحة التصور having an understanding and a correct perception of a matter this is what we want to work towards and this is what we all want knowledge brothers is not memorizing books and memorizing text and memorizing things it's actually understanding what you're memorizing that's the أصل ولي ذلك ألمان مملك الرحيمه الله he said إن العلمة ليس بكثل الرواية knowledge is not enhancing and being a person who memorizes so much narrations that's not knowledge إن العلم knowledge is what نور يقدفه الله في القلب it is light that Allah places in a person's heart that's what knowledge is it's a light that Allah places in your heart ولي ذلك أحمد بن صالح المسريه رحيمه الله and he was from the what ومن أصحابي مالك from the students of the maalik what did he say because he understood what the maalik was trying to say so he said that قوله رحيمه الله the meaning of what he said مالك رحيمه الله إن العلم that ليس العلم بكثل الرواية that knowledge is not who narrates more knowledge is not who narrates more he said what he meant by that is إن العلم ليس بكثل الرواية يريد به فهم العلم he was trying to say that knowledge is understanding it ومعرفة معني and having what knowledge of its meaning that's what he was trying to say that's what knowledge is فهذا هو العلم بردس that is what knowledge is ولي ذلك ابن عبد البر رحيمه الله he said واللي عليه جماعة فقهاء ابن عبد البر the great maaliki scholar he said واللي عليه جماعة فقهاء المسلمين that which the scholars are upon a great large amount of scholars are upon is دمر كثاري دون تفقه ولا تدبه it's it is it is it's spoken against to increase in knowledge without understanding what you've already taken and without actually pondering and contemplating over what you've already taken it's not about how much quantity that you've taken it's about the little that you've understood it you're accurate on it you've got precision on it that's what they said is important ات الفهم وصحة التصور يا اخوة it's about understanding having a correct perception of it الامام الخطيب البغدادي ورحيمه الله ودريسي إن العلم هو الفهم هو الدراية knowledge is understanding it is perceiving it correctly وليس الإكثار والتوسع في الرواية it is not increasing and going vast into what into narrations and different طرق and rewayat and the name of this man and this man it's that's not it and the names of books that's not it الامام ابن القيب رحيمه الله he said فالفهم ونعمة الله نعمة من الله ابن القيب said that fahm is a nima from الله تبارك واتعاله على عبديه on his slave وانورون and it's a light Allah throws in the hearts of what in the believers and he places in their heart it's a light فهم is a light you see يعرفوا به and through it the person understands ويدرك ما لا يدرك غيره and he comes to know that which others don't know the person starts to understand that which many other people don't understand ولا يعرفوا and other people don't come to know what it is فيفهم من النصي ما لا يفهم غيره he comes to understand from the text that which others can't understand from it معاستي وإيمة في الحفظي when they are all the same in memorization he comes to understand from this text that which others don't understand from it and they are all the same in memorization وفهم أصلي معنى and they are also the same in knowing original meaning they are all the same but he has some extra that upper just like عليم ربي الطالب and عثمان they both are what they memorize the Quran together did they not did they both have فهم أصلي معنى did they not know the أصل of the both of the verses did عليم did عثمان not know the آيين صورة ألحقاف did he not know that then did he not know the other آيين صورة البقرد the breastfeeding for 20 is 24 months did he not know that but no it means that عليم ربي الطالب and had an extra understanding which is to bring the two texts together and to come with this type of extraction look what he then said ابن القيب رحمه الله فالفهمه عن الله ورسوله having understanding from Allah and his messenger it's what it's عين وانو صديقية it is the sign it's that it's the heading and the topic okay of a person صديقية that this person is from the صديقين ومن شور الولاية this is what makes a person a leader over others because he understands وفيه تفاوتة مراتب العلمة and through this even within the scholars they're not the same just because one has an understanding more greater than the other he has been taken and given upper hand حتى عدة ألف بواحد until a thousand men have been made equal to one man look at أحمد من حبل look at شافعي look at مالك look at أبو حنيفة why are they unique from the rest الفهم الفهم يا إخوة understanding understanding many have come but these four were unique in their understanding مشافعي ورحمه الله عن إمام ومالك رحمه الله عن إمام وابو حنيفة these are the reason why they were given is الفهم they understood نصوص الوحيين so they by themselves by themselves they are equal to a thousand you take إمام محمد a thousand men he is equal to them of his time or of his era and then this thousand brothers what ليس كثرت المحفوضات the matter is not increasing in memorization necessary وَلَا سِعَتُ أَلِيَطْطِلَعْ and it doesn't mean that you read a lot and it doesn't mean that you gather books it doesn't mean that and it doesn't mean that أليك ثارو من الشيوخ that you are seen all day with different مشايخ you are going to this shikhs جرسة and mashallah you are going to this alims درس hey you are going to pozzan and abdel muhsin and allan and you are going to all of the مشايخ that doesn't it doesn't show us anything or you even graduated from a jamia and he says under the he says under the under the poster and a graduate from the prestigious university مدينة none of that the matter is brothers what بل العلم في حقيقته knowledge in its correct reality its true essence is what اضبط و الفاهم لا غير it means understanding it means precision accuracy it means as I said before الفاهم و صحة التصور and that would be known if you have it how do others know that you have فاهم و صحة التصور is when you have the two following the following two brothers is an indication that this person has فاهم صحة التصور what is it brothers that this person has mastered اصول العلم و قواعده he has mastered the fundamentals he has understood the principles he knows the kullيات he knows the comprehensive evidences he has the comprehensive principles which all of the sub branches they come out he knows that that's number one the second brothers is what is that this person لا يفرق بين المتماثليني he does not distinguish between two things are the same و لا يسوي بين المختلفيني he doesn't distinguish between two things that are different that are the same sorry and he doesn't make two different things the same he doesn't do that that's the second indication that this person has the فاهم و صحة التصور و لذلك و الله he brothers when you look مثلا على العلمة محمد من صالحه العثيمين and you listen to his fatawa whether it be لقاء باب المفتوحة or his fatawa نور على الدرب and others و الله تتعجب يا اخوة تتعجب you get very fascinated and shocked how he is a unique individual شيخ محمد من صالحه العثيمين صح the reason is because he was an Imam الله gave him سبحانه وتعالى فاهم understand it صحة التصور he truly understood this I'm going to give you إن شاء الله وتعالى some examples بإذن الله الكريم so matters can become clear إن شاء الله وتعالى but before I go into giving examples what we have to understand brothers and we have to digest is that the scholars when you look at their books and you read the books of the علامة and you stand over it you realize that the scholars in their authorship it's categorized into two their works are categorized into two their authorship the books that they wrote the works that they've put together it's categorized into two some of their works are based on what التأسيل وتقعيد what does it mean التأسيل وتقعيد they are teaching you fundamentals they are teaching you principles okay brothers from these books you are learning principles from these books you are learning قواعد foundations and أصول that's what you are learning from them كليات some of the books are like that they give you principles and other books that you read from theirs is what مجهة تطبيق وتنزيل what they are teaching you is the application of those theories now are we all together brothers so the other books the second type of books you learn from them تطبيق وتنزيل application of those principles those same principles that you learned now applying them in the واقع and the reality that you are living in تطالب علم the student of knowledge cannot look at applications if he hasn't understood and understood تقصيلات وتقعيلات and if the طالب علم the student of knowledge he only learns the تقصيلات the principles and he learns but he doesn't see how they apply it and what they use by it he would fall short in that regard as well right the reason why he would is because he would think a principle of theirs is قائدة مطالدة a principle that they've just given it's a continuous principle it applies everywhere they will teach you that there are exceptions and you can only know that there are exceptions when you look at the application of that principle so you're not going to confuse which قائدة which principle is continuous and what principle is used here and not used here you're not going to learn you're not going to know that unless you what unless you read their books that are written in what التطبيق والتنزيل their books in which they apply things أدخل لكم بعض الأمتلة as they say و بالمثالية تضح المقال I'm going to now give you insha'Allah so this matter can become clear to you we nowadays nowadays we have this concept or this issue of التكفير والتبديع التكفير والتبديع تكفير means what? taking a person out of the fold of Islam and التبديع means taking a person out of the fold of what? أهل السنة you're taking a person out of the fold of we've seen extreme on both sides التكفير let's leave that for now let's go to the second one which is what taking a person out of the fold of أهل السنة say in this person what he is not from أهل السنة والجماعة knowledge should not be sought from this individual this person should not be taken knowledge from he's a deviated person he's a corrupt person we've seen extremism in this regard as well and the reason why we've seen problems in these issues is because the reason is because عد مفهم العلم و عد مفهم العلم و صحة تصوره there's come a problem of not understanding knowledge and also not having a correct perception of this particular issue the person hasn't perceived it properly and due to that what they've done is they've easily just taken a person out of the fold of أهل السنة the extreme of the other side have come the extremists are both they always fold short on both sides ايه الغلو in إفراطة و التفريض they either go overboard by taking a person out of the fold of أهل السنة and another group of people who bring a person from innovator an innovator and they say he's from أهل السنة that's also another غلو and the reason why both parties happen to come about is what that they have no perception and there's no correct understanding of these principles that we are going to speak about شاكل إسلامي ابنه تيميس said the following he said والبدعة التي يعد بها الرجل من أهل الأهواء ابنه تيميس said the innovation the innovation in which a person would be called an innovator he would be considered as an innovator pay attention to this والبدعة التي يعد بها الرجل من أهل البدعة the innovation which we would say this person is an innovator he left fold of أهل السنة والجماعة he said it is what أهل الأهواء it has to be something that is famous amongst the people of knowledge this person is not opposing a thing that's hidden he's opposing something that's known by the people of knowledge بسنة مخالفةها للكتاب وسنة كبضعة الخوارج والروافظ والقدرية والمرجعة and he gave examples of those innovators such as the innovation of the خوارج and the innovator of the روافظ and the قدرية and theمرجعة and the deviated groups so the innovation in which a person is categorized or even seen as an innovator in which they are from the innovation that is well known is the innovation of the خوارج that's very well known the innovation of the قدرية and others who oppose the كتاب and the سنة for example for example this is what takes a person out of the fold of أهل السنة as sheikh al-Islam you mentioned something that's well known it's not a matter that's the coffee hidden it's a matter it's famous it's common it's known by the Qur'an the سنة and the إجماع the Qur'an said it the سنة said it the إجماع said it not taking a person out of the fold of أهل السنة and the جماعة with what بزلة a mistake that they did or بفلتة الإسان or slip of the tongue it's two different things right a person does a mistake and a mistake occurs from in terms of his speech no one's denying that this is a mistake but it should be kept as a mistake as for saying that he left the fold of أهل السنة based on this mistake that he did or this short coming that he came with it shows that you don't have فهم العلم وضبته you haven't perceived it you have not got a procedure of this knowledge another extreme is the groups that are well known that are as sheikh al-Islam mentioned in his statement that are well known to be innovation and innovators is the group أشاعر are they from أهل السنة أشاعر are not from أهل السنة they are from أهل البدع they are from the 72 groups are we all together bringing them into أهل السنة and saying that أهل السنة means three parties of people they are أهل الحديث they are أشاعر and they are the maturidia and say three parties of people are from أهل السنة this is also you are not precise and accurate in your knowledge and you are also not a person who perceived the issue properly and you know why many people for sure on this particular issue like that the reason is because they have read some of the statements of the علماء who said that the أشاعر are from أهل السنة and the person who said that أشاعر are from أهل السنة did he not say that he did but when you read that statement and you have no فهم العلم you are going to think Ibn Taymiah is speaking of it the way that you have understood it when Ibn Taymiah said that what did he mean the time أهل السنة والجماعة among the what أهل السنة brothers has إطلاقان it has two usages are you there brothers the what أهل السنة has two types of usages a usage which is عام a generic and general usage and there is also a what a specific type of usage what's the general usage the general usage is anybody who's not a رافضي is from أهل السنة that's what Ibn Taymiah meant that's the general type of usage of the word أهل السنة that anybody who believes in the following he believes in for example خلافة of the three noble Sahabas أبو بكر عمر عثمان he believes in that he also believed in Allah's names and attributes sorry he believes in those three sorry sorry he believes in those أهل السنة is what أهل حديث أهل حديث is what أهل السنة they bring the person to the أهل السنة now does that make sense we even say that today what do we say سنة we say we call them سنة they come under the word سنة for us the maturi the the the the the the the the the the the the the is that... is that usage does that make sense brothers does that make sense brothers there's another type of usage which is the the its luck or certain which is what which is that which is what which is that anybody who holds onto what ShaykhOLIS will take my his وشيخ لسام تيمي يمكّن يكتبون هذه الأشياء فيه لأنه في البقية كيف يقول؟ أنه يقول أنه أصدقاء فرقة الناجية طائفة المنصورة يقول أنه في البقية فهي يعني أنه إطلاق الخاص وخصوصة هل نحن معا؟ لذا بعض الناس ستأكد ونرى أصدقاء إبنو تيمي أو أخي التي تفعلها إلى أشاعرة ومعتزلة وخوارج وأخي مثل أهل السنة حتى تحدثونها عندما يتحدث about the Raffida يقولوا أنه أهل السنة ولكن فيما يجب أن يكون أهل السنة يفعل أشاعرة ومعتزلة ومعتزلة خوارج هل هذا يوضح؟ في الناس يجب أن يجد إطلاق الخاصي وإطلاق العامل رفع الأخوان وموضوع الأخي وذاً this comes with what it comes with a problem أخر المثال مظاهرات الأشعار مظاهرات like protest and demonstration the protest and the demonstration anybody who says for example protest is allowed هل أهل بداع الشيطوي؟ لا that's not the case نعم مظاهرات protest and demonstrations is not part of Islam no place in Islam for it but the people who say it are two types you can't be unjust and make them all into one group the reason why that comes is عدم الفهمي you don't understand the knowledge nor do you have تصور your perception is wrong a person might say that protesting and demonstration is allowed on the grounds that I'm going against an oppressive leader this leader is an oppressive leader I'm going against him I know he's a Muslim but he's an oppressive leader so I'm going to go against him I'm going to express my I'm going to express my what my voice this goes against قاعدة أهل السنة والجماعة which is أصبر على ظلمي الولاة أما جور العمة الجور to be patient upon the leaders who are oppressive the Prophet صلى الله عليه وسلم told us to be patient with those leaders and not to go against them this person who says that has now gone against an أثر من أصول أهل السنة that are mentioned in their books even عقل توصيل mentions it that are oppressive and you have to pray behind them و لذلك يسير عبدالله من عمر having to pray behind some of the leaders were drunk عبدالله المسعود paid behind the leader he was drunk while he was drunk and he looked at them he led them for raka'a he looked back at عبدالله من عمر مسعود and he said shall I increase it for you you want more you want more raka'a عبدالله من مسعود since the day you came we've always been in what more and more raka'a but he prayed behind him and he commanded the people that they pray at their houses the correct salah but they don't also not come out pray with him they pray with him as well to not show any disobedience because some of the leaders at the later times of the Islamic Caliph they were getting the salah too late so they would pray at home the right time and they would come and still pray with him the Sahabas would do that are we all together the oppressive leader like that and they would stop people from going against them another person would say no I don't believe that you should go against this leader he's a Muslim he's an oppressive leader I know patient should be done but he allowed it the leader himself permitted demonstration he said it's allowed it's freedom of choice democracy go out there do it yourself and he comes from that angle we say this is wrong demonstration is not allowed but this person does not become an innovator for that does that make sense because both of their statements are not the same so this is brothers not making two people who said two different things the same okay and this is accuracy and precision in knowledge I personally think if we go into the practical points today it will be it will be a bit long so can we postpone it for tomorrow when I say tomorrow I mean next Saturday and next Sunday so we make Sunday the first the practical side are two types so we make Saturday the first type and we make Sunday the second examples and practical steps and today we just leave it as an introduction hey ما رأيكم what do you guys think huh some of you look fed up huh we'll do that سبحانك اللهم بحمدك أشهد الله إله إلا الله استغفروا قواته