 فشرف بالاشتغالي بالعلم ولا تبغي به ما عشت يا دا دا دا لا وياله من شراف عظيمي شاكتر 7 اتاكات رقاق البيبو في جميل ستوز القرآن فنحن ستتحدث عن اتاكات التي تحتاج من كل شخص يتوز القرآن المان is that you should deal with the Qur'an and how should you respect the Qur'an نعم في الاثمتك ببب حديث مسلم مرأيس that Tamim Adair said the messenger of Allah صلى الله عليه وسلم said religion is advice and those who were talking to him said to whom he said to Allah his book, his messenger, the leaders of the Muslims and the common folk the scholars have stated that the advice to the book of Allah is to believe that it is the speech of Allah and that it is his revelation that it does not resemble the speech of his creatures, of his creatures in any manner and that if all the creatures were together to reach anything like it, they would not be able to unfail it also includes honoring it, reciting it as it should be recited and reciting it peacefully with humility and by articulating its letters correctly further, it includes protecting it against the misinterpretation of demons and transgressors one must acknowledge as true everything that it contains, abide by its rules, study its sciences and parables take lessons from its admonitions, ponder in its wonders, carry out that which is clear and obvious and accept that which is not entirely clear to us we must study it to differentiate between its general rules and its more specific ones and to differentiate between the verses that abrogate and those that are abrogated we must spread and teach its sciences and call to it as well as call to everything we have mentioned that calls under advice to the book of Allah مسلم-سكوليس are unanimously agreed that it is obligatory to honor the glories for and completely and to raise it above any things of imperfection and to raise it above any things of imperfection and to preserve it they are also unanimous in that whoever rejects a single letter of it or deliberately adds a single letter to it that it is not mentioned in any of the different readings you see how dangerous it is if a person just a letter from the Qur'an he drops it and says let alone the person who says that the Qur'an is tampered with its preservation needs to be questioned this is a statement there is no difference of opinion regarding it وأجمعه على أن من جحد منه حرفا anyone who is stubbornly and by hard-headedness says I reject this letter من ما أجمع عليه which the scholars have unanimously agreed upon أو زاد حرفا وهي increases a letter من ما لم يقرأ به أو من ما لم يقرأ به أحد or no one has ever read this and he knows this فوق كافيرون is a kafir and then now he brings the اجمع that الإمام الأبو الفضل قاضي عياض transmitted and his statement of his is in his كتاب الشفاء بحقوق المصطفة اجمع لم يختل في إثنان من المسلمين two Muslims have never differed upon the issue is very dangerous man this is because من بابي تأويل there is a mania من الموانع التكفير see the issue of when you are doing it specifically on that person is different are you with me but if the person is حكم عام the general ruling is that this is كفر بالله العالي العظيم the man who had previously اتمنى that there has been the highest rank among the scholars of hadith عبد الفضل القاضي عياض may Allah have mercy on him he once said listen to this calab والله he listened to this calab and you are dangerous to this he once said one must know that he ever shows lack of respect towards the Quran so pay attention he shows lack of respect towards the Quran lack of respect towards the Quran or the Mus'ha or anything of it or insults it or rejects a single letter of it or denies any of its clear rulings or affirms that which Allah has negated or negates that which Allah has affirmed while being aware of His actions fully or doubts any of that affirmed by the Quran او شكة او شكة في شيء مدارك او he doubts anything regarding the Quran you know what I don't know man these letters I doubt whether these words are preserved and they were brought correctly to us for a careful beach مع المسلمين he is a disbeliever according to the consensus of Muslims is it just a Quran no not just a Quran even Torah can be seen look at this right likewise if one rejects the Torah the Torah or the Gospel or any of the revealed books of Allah or to disbelief in them he said I don't believe in Torah Torah now I'm believing it at all I mean believing in it here means what I'm sorry just believing in it that Torah doesn't exist Torah not affirming it's been the fact that it was God's words one time and it was a rules and regulations that were followed you see same with Torah same with Imjil doesn't mean that he follows it now well he can't follow it now anymore it's abrogated are you with me and the preservation of those books now we question it are you there brothers it has been tampered with as Allah told us يحرفون الكلمة عم واضع but I believe in those books I believe in Torah I believe in Torah and I believe in Imjil and I also believe in other books Allah has sent down Subhanahu و تعالى and I can't disbelief in them if I do disbelief in them or I insult the Torah or I insult the Imjil or I belittle it what does he say فاوة or disbelief in them or insult them or show disrespect towards them he is a disbeliever listen to this he is a disbeliever this is a consensus this is not a difference of opinion amongst the scholars when the Prophet ﷺ they came to him and they wanted the Prophet to make a judge between them and what book did they bring to the Prophet what did he do to the Torah he put it on top of a pillow he wrote a pillow عليه صلى الله عليه وسلم he put the pillow on the floor and then he put the Torah on top of the pillow the Prophet did that are you there brothers and sometimes in places like Hyde Park and other places they were swaving the Bible like that all over the place just worked out are you there and remember one time I watched Hyde Park one guy took this finger and took the Bible I was doing this to the Bible it's a problem it goes against and also the texture evidence and the proofs that we believe in are you with me brothers you have to respect these people's books it's their book they believe in it they hold onto it so when you are dealing a person whose book you did this to how are you going to give him a Dean or religion are you going to take from you صح and that opens the people to do something to your book right and on he continues the Muslims are also unanimously agreed that the Quran being recited all over the world are you pay attention that the Quran being recited this is the still of who the he says he goes on work recited all over the world written it must have seen in the hands of Muslims and encompassed between two covers starting with الفاتحة and ending with and ending with the end of and now in the speech of Allah and the revelation he revealed to his prophet Muhammad صلى الله عليه وسلم they are also agreed that everything in the Quran contains truth and that sorry that everything in the Quran contains is the truth and that anyone deliberately deleting a letter of it or exchanging one letter for another or adding a letter to it that is not in that is not in the Musa that the scholars have unanimously agreed upon or attributes to it that which the scholars have agreed is not of the Quran and does all of this knowingly he is a disbeliever إنه لله he is a what يا أخي if the إجماع is one acted like that would you even need to would you need to go and check in the Quran it is preserved or not do you need to you don't need to even check the preservation of the Quran the إجماع of the ummah is من عقلت يا أخي ذالرافض عليه العائل الله that is the only one against us in the Quran's preservation وانا دا الشيوخ his name is طبرسي طبرسي right he came and he authored a book and guess what he called it he called it فصل الخطاب في تحريف آية الأرباب سفل like that فصل الخطاب فصل الخطاب means that this is the distinguishing statement that what Allah's speech is I'm sorry it's distorted Allah's words the Quran is distorted this is where this is where فلذلك ابن حزم in his كتاب الفصل في الملل والأهواء والنحر he mentioned that a man came up to him a Jew man and he argued with him or a Christian somebody and he argued with him and then the Bible we don't believe it's preserved we believe it's distorted and the I think it was a Jew Christian I don't know which one I'm sorry ابن حزم you guys also believe that the Quran is distorted he said who said that so he put some steps of the rough in the shia and then الإمام ابن حزم these are the disbelievers these guys are the disbelievers they're not Muslims they have no for us look what he did he say أبو أثمار ابن حزم I don't know what he said جميع من انتح على التوحيدة everybody who has monetism لا إلهي الله with them this is not even a يا أخي بريلويس believe the Quran is preserved اجمع this is not the opundies believe the Quran is preserved صح this is قرن بعد قرن this Quran is preserved it's nothing pay attention to this so everybody who has توحيد even the ones who don't have توحيد like believe it فمهالكو ممنع معه التوحيد they up but تفقون على أن منجحة ده حابي حرف anyone who just جعود which is stubbornness towards what a letter a letter من القرآن كافراء أنا يركفر he's a infallible disbeliever هايه he's gonna bring many many points هايه just letters forget words forget words letter lam lam I think Islam is extra from the Quran كافر not one letter of this Quran that we have today is extra and not one letter is missing is preserved الله said in the Quran إنه نحن نزلنا ذكره وإنه وإنه أله لحافي ظول we're gonna protect it it's a promise from Allah this Quran is preserved نعم وقد يتفق فوق هايه بغتات هايه listen to this story okay this one listen to this man امرشن بود what happened to him in providing a context for the above facts ألقادي إيهار reports the following in 323 and in hygrim the jurists of Baghdad unanimously agreed and decreed that given شنبود المقر المقر means the reciter one of the leading reciters of his time along with إيمو جاكب must announce his repentance for reciting and teaching others to recite obscure and ill-narrated readings of the Quran إيمو شنبود he was from one of the Quran الكبار who used to do recitation with إبنو مجاهد he used to do it with إبنو مجاهد you know who he is right yeah who is he yeah سعيد this is not مجاهد this is not مجاهد إبنو مجاهد is the person who coined the seven recitations this is the origin it came from that the Quranic dialect he is the one who restricted it to seven are you there brothers he is the first person who did it and then after him everybody came and they worked on it إبنو مجاهد are you there brothers he has got a book called السبع he and this individual إيمو شنبود both used to be قراءة together in Baghdad they used to do قراءة this person إبنو شنبود he did something that the فقاها and the jurist of Baghdad had to to request from him to repent إستتابة he was requested openly to repent from his mistake and his error are you there the reason why look what he did what was the reason why he was asked this then the jurist of Baghdad therefore ruled that he desist and announced his repentance and documented the ruling whereby he testified to his actions in the presence of minister أبو عالي إبنو مقلاء in the year 323 and now he is ready أبو محبب إبنو أبو زيت once ruled that's an individual he jumped something see the thing that he was creed for was قراءة وقراءة he was studying so he was reading sorry and he was teaching the قراءات which were from the letters which are not in the مصحف he was reading that so they requested from him to repent from that and to come back from what he did يا أخي this man was reading قراءة وقراءة he's not even saying that the Quran is distorted or the letter missing or not he's not doing only that so he was requested to do what and not only they documented their repentance they actually documented their repentance they read it now محبب أبو زيت once ruled that's an individual who says to her channel may Allah curse your teacher and that which he teaches you look he says a person says to a person may Allah curse you so may Allah curse your teacher and what he taught you now and then retracts by expecting that he made the child's misbehavior and not the Quran is to be disciplined so if that person says no الله you know what I said that you know what I said that I actually meant may your teacher be cursed for teaching you these bad manners and may he's disrespect that he taught you also be cursed that's what I meant he will be whipped or he will be managed disciplined in whatever form shape or needed okay a person cursing the Muslim however must be executed he should be killed if the person that's what he said who does it the Muslim leader does that the Muslim leader does that not general mess this is the end so he's finished now from the Kitab al-Shifa section it is prohibited to interpret the Quran without knowledge without being qualified to do so there is plenty of proof there is plenty of proof for this from the sayings of the Prophet ﷺ I think it was something I think it is something that the scholars have agreed upon it is however permissible and praiseworthy for scholars to interpret the Quran and this is also something the scholars have agreed upon scholars who are therefore qualified to interpret and possess the necessary tools and equipment to understand the Quran's meanings and are at least relatively sure of what those meanings are are allowed to interpret the Quran and the meanings in question are allowed to interpret the Quran if the meanings in question are those which can be deduced through which is recent judgment such memes include for instance meanings and rulings that are both hidden and obvious rulings as well as that which is general and specific grammatical categorisations and so on and so forth if however the meanings in question are those that cannot be derived through recently heard recent judgment such as that which may only be interpreted by what has been transmitted to us or through the linguistic interpretation of certain words it is not permissible for the scholar to make interpretations unless they are transmitted from reliable those initial judgment regarding that in which is question if the scholar does not have the necessary tools to require to interpret the Quran and is not qualified to do so it is prohibited that he try to interpret it of his own accord but it is permitted for him to relay the interpretations of those before him or those who are qualified those who interpret the Quran by way of mere opinion without reference authentic proof fall under different categories among them are those who interpret verses so that the meanings corroborate their chosen score of thoughts and their own views in spite of the fact that the interpreter is not even reasonably sure that the verses in question mean what he claims and rather only seeks to disprove his opponent to be used the second of these categories includes those who mean well and wish to call others to that which is good but they do so by interpreting verses that does not suggest that which it is initially meant the third category is that of those who interpret the Arabic terms of the Quran without referring to and adhering to the meanings of given to such terms by the original native Arabic speakers such original meanings can only be learned through direct transmission from scholars of their Arabic language and scholars of the Quranic interpretation among the things which may only be learned in this manner are the meanings of the term its grammatical function that which it is meant but not stated and that which has been shortened that which contains pronouns apparent meanings symbolic meanings that which applies in general and that which is specific to certain instances that which is broad and that which requires qualification that which has been placed before its typical position in a sentence and that which has been stated later than that may not be apparent at first glance knowledge of the Arabic language alone is insufficient with regards to properly understanding understanding the Quran الله أكبر ألايك في ذلك معرفة العربية وحدها just to know the Arabic language is not enough to do تفسير الطقران بلا بودة what is necessary is what معها من معرفة ما قال هو أهل تفسيري فيها يعتب نقل لا أقوال of that because this is another statement transmitted from who ألمام النوي so it is not enough that a person knows the Arabic language and is good at linguistics and is looking at words like that that is not enough for him to comment on the Quran rather what is needed from him is بلا بودة معها من معرفة ما قال هو أهل تفسيري فيها he has to know what the people of تفسير said أهل نقل والرواية والعبار ما قال أمر مميز she was crazy when she was in the mission more than when she was at home حسنا معرفة about the Arabic language يجب أن يكون إهتمام إسلاحة مع معرفة لأنها تفهم its a step for يجب أن يكون مميز من معرفة على أنها تتكلم بصوات على أولئة ومساعدة معرفة معرفة هذا وضع لأنه يجب معرفة مع حيث أن يكون اوضع مطالباً على تساعدة ذلك اوضع مطالباً على تساعدة ذلك أو تساعدة تحديد محاولة مجدداً أو تحديد محاولة لتحديد المقابل وذلك سيكون محاولة لتغيير مطالباً أو أي شيء أخرى التي حدث تساعدة ذلك في طريقة كتابة على تساعدة ذلك هذا يبدو كذلك as a particular word يأتي بشكل محاولة كان only one of those meanings intended in particular A person unaware of this fact may fall into interpreting the Qur'an A person unaware of this fact may also fall into interpreting a word in accordance with orders different linguistic definitions and meanings and not restrict himself to the intended meaning of the word All of the above forms of interpreting the Qur'an are prohibited and Allah knows best section To argue and dispute over the meanings of the Qur'an without due cause is impermissible An example of such impermissible arguing is when one sees that the meaning of a given verse lies contrary to the view of his school of thought on a given matter So a person holds an opinion and he realized that this verse goes against his opinion He's been bought to him Somebody in him having a dialogue they bring to his attention that what he's saying it goes against a verse So your madhab and your belief right now goes against a verse but he just wants to argue his point and he knows he's going against the Aya Instead of saying You know what? Let me double check this You brought me a valid point I need to go back and insha'Allah I revise my position in this issue then but he just persistently goes on So this is one of the prohibited types of debating in the Qur'an An example of such impermissible debating is when one sees that the meaning of a given verse lies contrary to the view of his school of thought on a given matter or that it provides only weak evidence for his opinion So he makes a madhab and he bases his madhab on a very weak argument on a very weak argument and then he forces that weak argument to be in accordance to his madhab and you can see the Dalala and the way he's trying to extract the evidence is that he's breaking the necks of the evidences and forcing the evidence to turn towards his direction He's overworking the evidences And so begins to interpret it to support its chosen stance in spite of the fact that he knows it doesn't support it at all He knows that it is against him Those who genuinely do not see that the verse lies contrary to what they say however are excused from using it to support their standpoint It is authentically stated that صلى الله عليه وسلم To argue regarding the Qur'an is Regarding the word argument in the above hadith what this meant by argument And by argument he means to have doubt It has also been explained to mean that argument causes doubt A third explanation is that it means that which people of wings and desires are looking to when they interpret verses that deal with destiny and other such issues according to their own unfounded beliefs Those who seek to inquire about the placement of one verse before another or wish to know the context of a verse in a particular place are to ask what the wisdom is behind such matters If a person wants to ask A He wants to ask something pertaining to the Qur'an So if he wants to say Why is this before this one What is the reason Or he wants to ask the relationship between the verses He wants to ask that The way he should ask that question is by saying ملحكمة في كده That's what he should say That's how you should present your question You should say ملحكمة what is the wisdom in this matter That's how you should present your question Some people say Oh no I forgot that verse You shouldn't say I forgot You should never say I forgot that verse You shouldn't use the word I forgot So what should you say You'll tell you what to say That he was made to forget it So that's what you should say You should made to forget it The person should say I was Made to forget it No No So the prophet said This is Now That which Assoulamee Who says it Do you not say I dropped meaning to forget Say such and such verse But say I was made to neglect Or over-liberate So you should use those words I was made To basically overlook this verse Or forget this verse Or to neglect this verse Don't say I forgot Or I neglected Don't say that And this shows you also that the prophet Is a human being He also forgets things Just like we do As he said about himself He reminded me He reminded me Of an ayat He reminded me of a verse In which I was made To what I was made to forget نعم But that doesn't mean that the prophet Forgot the Quran in totality Yeah He didn't But what it means is that He عليه الصلاة والسلام And somebody would remind him And he also even mentioned That he said That two people may come to me One is more eloquent In his argument than the other And I might fall for the one who is eloquent And give him what isn't his right And then the prophet said Fear Allah in what you take For really what you've taken Is a portion of the na'a So we don't believe Like the Christians believe about We don't believe that he's a إله We don't believe he's God We believe he's a human being But he's not an ordinary human being He's a what He's a noble prophet of Allah عليه الصلاة والسلام صلى الله عليه وسلم فاصلن هاي سكشن Yeah Yeah فاصلن في حكم تسمية السورة يجوز أن يقال سورة البقرة وسورة آل إباران وسورة النساء وسورة المائدة وسورة لنعام وكذل باقي ولا كراهة في ذلك وكرئ بعض المتقدمين هذا وقالوا يقال السورة التي تذكر فيها البقر وسورة التي يذكر فيها آل عمران وسورة التي يذكر فيها النساء وكذلك الباقي والصواب الأول فقد تبت في الصحيح ينيع الرسول الله صلى الله عليه وسلم صورة البقرة وصورة الكافة وغيره ما مما لا يحصى، وكذلك عن الصحابة رضي الله عنهم، قال ابن مسعود هذا مقام الذي انزلت عليه صورة البقرة، وعنه في الصحيحين، قرأت على رسول الله صلى الله عليه وسلم صورة النساء، والأحاليث وأقوال السلف في هذا كثيرا، من أن تحزر، وفي الصورة، لغتان الهنزو، وترقوا، وترقوا أفصح، وهو الذي جاء بالقرآن ومن من ذكر لغتان من قتيبة في غريب الحديث؟ بعض المسكولات، هناك أعيانين على أن تسمع صورة البقرة، أو يمكنك أن تقول صورة العمران، أو يمكنك أن تقول صورة النساء، أو يمكنك أن تقول صورة المائدة، صورة العام، هل يمكنك أن تقول ذلك؟ بعض المسكولات، يقولوا أنها يمكنك، لماذا؟، ماذا يمكن؟ another group of scholars said yes, there is a problem. What you should say is that a picture in which the cow was mentioned. A picture in which the al-Umaran was mentioned. And a picture in which the cattle was mentioned. It is a picture of al-Umaran and the picture of the woman. You should say it like that. And there are 7 pictures from the Qur'an counting the Surat al-Baqarah onwards. 7 pictures. Let's count them. Baqarah. Al-Umaran. Surat al-Nisa. Surat al-Ma'ida. Surat al-An'am. Surat al-A'raf. Surat al-An-Alfa. Right? 7 7 pictures. These are called Sab'at-Tiwal. Sab'at-Tiwal means the 7 lengthy pictures in the Qur'an. The longest 7 pictures in the Qur'an. Are you with me brothers? The messenger said anyone who memorizes them. Who understands what's in them. He is a scholar. The professor. He is a Habr. Sab'at-Tiwal. Anyone who memorizes these 7 Suras. He knows what's in it. The meanings of every single verse in there. He knows it. The messenger عليه الصلاة والسلام. He said he is a Habr. Habr. الشكلباني رحم الله. Authenticated this. So these Suras are called the Sab'at-Tiwal. The 7 lengthy Suras. And from those Suras is بقرة العمران صورة النساء صورة المائدة صورة الآن عام صح انصورته العراف انصورته الانفال.