 إن الحمد لله نحمده ونستعينه ونستوفره ونعُذ بالله من شرور أنفسنا ومن سيئات عمالنا من يهده الله فلا مُضلَ له ومن يُضلِل فلا هادِي له واشدُ أن لا إله إلا الله وحده لا شريك له واشدُ أن محمدًا عبدُه ورسولُه يا أيها الذين آمنوا اتقوا الله حقَّةُ قاتِه ولا تموتُن إلا وأنتُ مسلمون يا أيها الناسُ اتقوا ربَّكم الذي خلَقَكم من نفسٍ واحدًا وخلَقَ منها زوجها وبثَّ منهما رجالًا كثيرًا ونساءًا واتقوا الله الذي تساءلون به والأرحان إن الله كان عليكم رقيبًا يا أيها الذين آمنوا اتقوا الله وقولوا قولًا سديدًا يُصلِح لكم أعمالَكم ويغفِل لكم ذنوبَكم ومن يُطُع الله ورسولَه فقد فازَ فوزًا عظيمًا أما بعد فإن أصدق الحديث كتاب الله تعالى وخير الهدي هدي محمد بن عبد الله صلى الله عليه وسلم وشرَّ الأمور محدثاتها وكل محدثة بدعة وكل بدعة ضلالة وكل ضلالة في النار وكذلك يجب أن تتفسير قواعي التفسيرية وكذلك يجب أن تتفسيرها وكذلك يجب أن تتفسيرها تُحفَتُ الأريب فيما في القرآن من الغريب رِتْسَنْ بَيْ أَبِحَيَانَ الْأَنْدَلُسِ رَحِمَهُ اللَّهُ الثالث حالياً قمنا بعمل دراسة تُستري كلمات القرآن تُستري قرآن لقرآن كل قرآن تُستري ماذا يعني whether it's strange, whether it's not everyone in the Quran and we said the the text that one should use is the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the الالفاظ المتحدة لفظاً المكتلات are the same المكتلات is what? the same or the root word is the same but what والمختلفة المعنى but the meanings are different it's one word it's what? one word or both of these words go back to the same root I'll give you an example the word and all of it are what? what about احسان and are they the same word? but do they go back to the same root word? so it could be the same word or it can go back to the same root word if the meaning is different if the meaning is different in one verse it means something and in another verse it means something this is called الوجوه والنظائر what is it called? it is called راصة الوجوه والنظائر القرآنية I'll give you an example بقاري نريت لنصحيح من حديث الأعمش عن عبد الله بن مسعود رضي الله وتعالى عنه that عبد الله بن مسعود he said لما نزل قوله تعالى لِOS مَنْصُيْهَا يَعْيَا كَيْنَدْاونَ الذين اامَنُوا وَلَمْ يَلْبِسُوا إِمَانَهُمْ بِظُلْمِنْ أُولَا أَعْيكَ لَهُمْ أَمْنُوا وَهُمْ مُهْتَدُونَ this ayah came down this ayah say الذين آمنوا those of you who believe وَلَمْ يَلْبِسُوا إِمَانَهُمْ بِظُلْمِنْ and they did not close their إيمان with oppression they didn't garment who from amongst us does not come with oppression who doesn't do it? that's what they said and then the messenger said to them ليس كما تقولونه the matter is not what you're saying it's not how you understood it it is not what you think so what is it? أظلم الشرك the ظلم that has been referred to in this ayah it means a shirk associating partners with Allah and then the messenger then said ألم تسمعوا did you not hear قول العبد الصالح the statement of the righteous slave of Allah meaning لقمان have you not heard the statement of what? the righteous slave of Allah يعني لقمان he said لظلم عظيم شرك is a what? it's a great oppression two things we benefit from here number one لقمان is not a prophet because the prophet referred to him as what? عبد صالح and if he was a prophet then that would be a station higher than just being a righteous slave it would be higher than that because the prophet referred to عبد صالح to who? he referred that to نجاشي the prophet said today a righteous slave of Allah died come let's pray on him also the prophet gave the title عبد صالح to عبد الله من عمر when عبد الله من عمر had a nightmare and he woke up and then he came to his sister حفصة and he told her the night the dream that he had that he saw the inhabitants of the hellfire and he was scared that he was going to go into it and then the angels dragged him out and they said to him you're not from the inhabitants of the hellfire the messenger said when he was told the dream حفصة went and she told the prophet the prophet said عبد الله من عمر is a righteous slave of Allah if only pray on him so the word عبد صالح is for a person who is lower than a prophet so it's all together so نقمان is a slave who is righteous a righteous slave of Allah the second thing that we take from it which is what we want from it now is the prophet explained here a ظلم to mean what a شرك but there's another where the word ظلم is used in it there's another where the word ظلم is used in it doesn't mean شرك where الله says ولكن كانوا أنفسهم يضلمون الله says we did not oppress them ولكن كانوا أنفسهم يضلمون but they oppress themselves the word ظلم here doesn't mean شرك what does it mean in this ayah it means it's to transgress on yourself it's to come with sins so the word ظلم has once been used as شرك and in another place it has been used as what a sin just a mere sin a crime that you did and also ظلم is referred to as what going against Allah's command in the rights of another person if you do something wrong to another person is ظلم even this word ظلم you have to study it under this chapter which is دراساته الوجوه والنظائر القرآنية one word different meaning and it's something you should look into and the beauty about this one is is that or the difference between this one and the first one which we mentioned which is دراسات كلياته كليات لفادة في التفسير the first one is that the first one is that this word comes in the Qur'an always in this meaning whereas دراسات الوجوه والنظائر that one word comes in many different meanings and it's a problem if you don't distinguish one from the other because you're going to make a verse or give a meaning to a verse that it doesn't carry are you with me brothers another example الله تبارك وتعالى وَلَمَّا وَرَدَ مَا أَمَدْيَنَا وَجَدَ عَلِيْ أُمَّةً مِنَ الْنَاسِ يَسْقُونَ الله is talking about two women who some of the scholars they say that were the daughters of Shuaib and that is not correct that wasn't Shuaib's daughters rather the man in this story is not Shuaib it's a righteous slave of Allah he was a noble righteous man he's two daughters they came to a well they came to a well wanting to take water from it so Allah says in the ayah وَلَمَّا وَرَدَ when they came down to the valley when they came down to the well in order to get water out of it وَجَدَ عَلَيْهِ أُمَّةً they found there an ummah and ummah here means طائفة من الناس the group of people what did they find they came to the well they wanted to take water out what did they find وَلَمَّا وَرَدَ مَا أَمَّدْيانَ وَجَدَ عَلَيْهِ أُمَّةً يَسْقُونَ they saw a people who were throwing their box in and they wanted to take the water out so the word ummah here what does it mean طائفة من الناس a group of people what about the ayah كان أمة إبراهيم وزأمة what does it mean the word is the same أمة was using the other ayah صورة القصص and here Allah says إبراهيم is a ummah does إبراهيم is a ummah يعطائفة من الناس there is a number of people is that what it means it doesn't mean that it means إبراهيم is a role model in good ولي ذلك as some of the scholars they said that this word أمة has 9 meanings and some scholars even said 8 so it's one word has different meanings a person should study that the book that you should look into if you want to know this more and the matlul mu'tamad the text that we recommend that you look into in all the time these words is the Kitab نزهة الأعيون النوادر في علم الوجوه ونظائر and it's written by أبي الفرج إبن الجوزي رحمه الله the Kitab is نزهة الأعيوني نزهة الأعيوني النوادر في علم الوجوه ونظائر written by أبي الفرج إبن الجوزي رحمه الله this book is very good and it is the best that's written in this field but again it requires إلى شرح حاشية عليه it requires somebody to explain it and to place a footnote on it it doesn't have any of that it doesn't and one of the other books that I would recommend that you use with this Kitab of إبن الجوزي رحمه الله نزهة الأعيون النوادر the book that I would recommend that you also use is the Kitab معجم مقايص اللغة by ibn faris معجم مقايص اللغة is a dictionary معجم مقايص اللغة it's a dictionary and it's written by إبن فارس رحمه الله the beauty about this book معجم مقايص اللغة by ibn faris is if a word has many meanings what does it have many meanings what he will try to do إبن فارس is for example if there's ten meanings in this word he will try to bottle it down to the bare minimum that he could that all the five can fall under if he can use one meaning to bring it all together he will say this is the one meaning that all of those eight fall under and it helps you you don't have to know many meanings for one word this is the unique benefit that it has and you can benefit from number five the fifth stage that one should take if he wants to understand the book of Allah if he wants to understand this glorious book the fifth stage that you should do is go through مقاصد الصور دراسة مقاصد الصور what do you do you study مقاصد الصور the objectives of each صورة what do you do you study the objectives of every صورة every صورة in the Quran there is an objective in it the person he sits down and he studies the objective in that صورة for example صورة صورة الاخلاص what is the مقصد صورة الاخلاص التوحيد the objective of صورة الاخلاص is what التوحيد which type of توحيد خبري التوحيد which is based upon affirmation that Allah تعالى his names and attributes and also what توحيد عملي which is that you don't associate with Allah عز و جل and we all together brothers every صورة that you do you try to understand the objective of this صورة because when you read it what will happen you will understand what this صورة and where it's taking you to it will benefit you in that regard and the best person who did this is العلمة عاشور العلمة عاشور رحمه الله he his tafsir is like that before every صورة it's for you the objective of this صورة عاشور does that before you go to any a صورة in the Quran he will tell you the objective of this صورة و لذلك he said in the introduction of the book before he started the tafsir he said the following و لم أغادر صورة إلا بينتم أحيط به من أغراضها I have not left the صورة except that I have given you the objectives that are in that صورة I have given it to you لألا يكون النظر so that when you look at the Quran the reason I did this is because when you look at the Quran لألا يكون النظر so the one who is looking at the Quran في تفسير القرآن مقصورا على معرفة بيان المفردات that it doesn't just become learning the words and what they mean the reason why I gave you the objective of Eve's Surah is so that when you look at the Quran you don't only look at it in terms of its wordings but you look at it in terms of the wisdom behind every Surah and we all together brothers that's very powerful the book which is معتمد the book that I will urge you to try to read here is a sheikh who is Mu'asir who is alive right now محمد ابن إبراهيم الحمد who lives in and Saudi Arabia what he did was he took out from تفسير المعاشور all of the مقاصد الصور and he made it into one he didn't change a letter or a word we all together instead of you having to read تفسير المعاشور all of it what he did was he brought it all out for you and he called it أغراض صور القرآن الكريم في تفسير التحرير والتنوير المعاشور أغراض صور القرآن what he did was he brought it all out and he made it into one that's the best one that should be looked into and read and if anybody could explain this book or place a a footnote a commentary so they can clarify the meaning in it then that would be something very good and this again it proves to us the statement of المعاشور that the science of Quran is a science even though it's the greatest science the book of Allah it's a science that hasn't been really served that much all of these books nearly all of these books they don't have شروح and حواشي on it commentary and explanations on it and wallahi brothers as I said last week if you really want knowledge good knowledge if you want understanding then what you need to understand is that the Quran has own knowledge all of knowledge is in the book of Allah عز و جل فالذلك عبدالله بلمسعود he said as ابن أبي شي بنريتر it is مصنف من أراد العلم فليثور القرآن فإن فيه علم العلم الأولين والآخرين عبدالله بلمسعود he said من أراد العلم anyone who wants knowledge فليثور القرآن لهم look at the Quran because it has the knowledge of the early generation and those who came before you and it has the knowledge of those things that are going to happen that haven't happened yet the Quran has all of that for you so a person should look into it the sixth level the sixth stage that a person should come with if he wants to understand the Quran and he wants to be able to follow the ayah أف لا يتدبرون القرآن أم على قلوب أقفالها أف لا يتدبرون القرآن ولو كان من عند غير الله لو وجدوا فيه اختلافا كثيرا أف لم يتدبروا القولة if you want to follow those verses you have to take these stages brothers it is vital the sixth stage is دراسة to study تفسير the overall meaning of the تفسير the overall meaning of تفسير in other words you are not going into details you are not learning the word the ayah word for word you are not doing that what you are doing is you are studying and you are learning the overall meaning in each verse each verse the overall meaning without going into great details without learning it word for word the overall meaning that is in each verse دراسة مجمل التفسير which is التفسير الوجيز الكفير ببيان المعاني الكليّة لآيات القرآن الكريم if you do do this the benefit that it will give you is you will look at the verse from outside whereas when you go into word for word not everything you've understood word for word have you actually understood the overall meaning are we all together a person may be able to explain each word for you what it means in a language but not understand what it means are we all together ودي ذلك مجمل التفسير is the benefits and the Kitab which is the most beneficial in this regard واكثرها نفعا وعظمها دورانا the book that is the most common and it's also great and it's beneficial is تفسير الجلالين تفسيره الجلالين and تفسير الجلالين is written by and the reason why it's called جلالين is because 2 جلال الدين تفسير الجلالين who wrote it 2 جلالين 2 جلال one is جلال الدين المحلي and the second one is جلال الدين السيوطي جلال الدين المحلي and جلال الدين السيوطي they both wrote it together one is the teacher and one is the student جلال الدين المحلي is the teacher and he's the senior and جلال الدين السيوطي is what he's a he's a student when you read this تفسير you have to understand the way that they wrote it and the way that they put it together or else what will happen is you will misquote it when you're using the book and what is that جلال الدين المحلي جلال الدين المحلي he started from sura to kaf to sura to nas is محلي تفسير from sura to al kaf to sura to nas is جلال الدين المحلي are we all together brothers from sura to kaf to where to sura to nas is written by who جلال الدين المحلي and then when جلال الدين المحلي wrote it from sura to al kaf to sura to nas which is half of the Quran right sura to al kaf is the 15th juice and the Quran is how many أجزاء 30 جزاء 30 أجزاء so he did half جلال الدين المحلي he set himself I might as well do the whole Quran let me finish what I started so he went to sura to al fatiha as soon as he finished fatiha he died so what did he do he did from sura to al kaf to sura to nas and sura to al fatiha that's جلال الدين المحلي is تفسير from bakara to the last ayah in sura to sura to al isra جلال الدين المحلي started from sura to al kaf and where did he stop it the ending of sura to al israa the ending of what the ending of sura to al israa and we all together brothers this kitab is very beneficial and this book used to be taught from the time they died onwards it was taught in Egypt they used to give a lot of importance to it in Egypt and they used to study it and then it moved to hijaz the arabian peninsula it moved to the arabian peninsula hijaz then they took it on board and they gave importance to it and there's two books that are running besides each other one is جلال الدين تفسير الجلالي which is the one we spoke about and تفسير البيضوي تفسير البيضوي it was given a lot of importance to by the turks in turkey today that's the تفسير which is and those lands تفسير البيضوي تفسير البيضوي has been served it has 100 شرح and حواشي تعليقات 100 تفسير what تفسير البيضوي تفسير الجلالين لكن تفسير الجلالين is now present in Egypt is still taught ارض حجاز is taught even when I went to India in Afghanistan they teach it and those lands تفسير الجلالين it has two حاشية two commentaries that are on it which both of them can be benefitted from which is حاشية الجمل and حاشية صاوي حاشية الجمل and حاشية حاشية صاوي those two حواشي they will benefit you level six seven sorry the seventh stage المرتبة السابعة the seventh stage the seventh level is دراسة to study متشابه القرآن what do you study the متشابه القرآن the verses that are similar that look like each other for example الله تبارك وتعالى سيز السورة سورة عالى عمران الله سيز قالوا لن تمسن النار إلا أيام معدودات that's what سورة عالى عمران سورة البقرة وقالوا the wow is not in سورة عالى عمران وقالوا لن تمسن النار إلا أيام معدودة معدودات and معدودة the wow is there the wow is not here you study it why why is there a wow in the first one and in the second one why is the first one سورة عالى عمران and سورة البقرة is what معدودة so متشابه means these two verses وربي there's a reason behind it for example if you سورة البقرة الله تبارك وتعالى he says رب جعل هذا البلد بلدا أمنا رب جعل هذا بلدا أمنا سورة البقرة الله says رب جعل or may this سورة إبراهيم ودل الله تبارك وتعالى يسي رب جعل هذا so has a alif al-lam in there هذا البلد أمنا why is the first one نكر and the second one is معرف why is the first one indefinite and the second one is definite what is the reason this is a derasah so it does of course stimulate the mind of the person who is memorizing the Quran and it is also something that you need to ponder over when you look at the meaning of the Quran because there is a reason why one is different from the from the other I want to mention a benefit here are we all together I want to mention a benefit to show you the power of this concept and the متشابي and the متشابي and the متشابي and the متشابي and the متشابي it deals with التأخير وتقديم one word has been put before the other word but this other verse now this one was put before this one or ألحب something is added and something is deducted from this one are we all together brothers that's متشابي why is that word dropped here and not here why is this this one and this one before this one but not here are we all together this is متشابي الله تبارك وتعالى let's take an example for this one الله تبارك وتعالى he says to us in the Quran وإذا قرأت القرآن فاستعيد بالله فاستعيد بالله من الشيطان الرجيم الله commands us when you read the Quran what do you do the shaytan isn't that what Allah تبارك وتعالى he told us to seek refuge in Allah from the what from the shaytan why is إستعادة not an ayah from the Quran then why is it not an ayah in the Quran this is دراسة المتشابي متشابي في القرآن why is the إستعادة seek refuge in Allah from shaytan why is it not now a verse part of the Quran what's the we're studying now this is the دراسة and the studying of what المتشابي the verses that resemble one another the scholars they gave three meanings three reasons the first one is the reason why it wasn't made an ayah from the Quran is because once you're reading the Quran already seeking refuge in shaytan it's not needed because it's too weak he's what it's too weak Allah تبارك وتعالى wants to prove to you the other ayah where he said إن كيد الشيطان كانا إن كيد الشيطان كانا ضعيفا that the plotting and the planning of shaytan is very weak once you've already started reading the Quran you wouldn't really need to seek refuge in Allah within the Quran because shaytan cannot come close and who's already reciting the Quran that's one of the scholars they brought from it the second is because that our speech that we were saying before we were reading the Quran should be distinguished from once you start reading the Quran and so if the other becomes part of the Quran then what's the thing that's going to be distinguished from the Quran from the speech that you were saying prior to prior to when you intended to read the Quran I'm talking right now if I want to read the Quran what would I need to do say something that's not part of the Quran so I can start fresh I can start the Quran this is a unique thing for the Quran which is what brothers that the Quran will be something before it to indicate that you're now going to start the words of Allah whereas if you're speaking to someone and you want to speak to another person you don't have to say something new to distinguish their speeches from one another am I making sense here after you do finish the Quran it's not there's no evidence to say anything because you would have to distinguish that from the people's speech are you with me brothers so there's nothing that you say after that you don't say صدق الله العظيم nor do you say a حديث that ألمام النسائيه narrated in سلن الكبرى in which he chapter a Bab where he said بما تختم القرآن that which you conclude the Quran with and حديث عائشة where she said كان رسول الله صلى الله عليه وسلم إذا جلس مجلسا كان رسول الله إذا كان he sat in a gathering أو قرأ قرآن or he recited Quran he صلى الله عليه وسلم سبحانك اللهم وبحمدك أشد الله إلا إله إلا الله after you finish the Quran ألمام النسائيه is trying to say that you should say this and that is weak that is what that is weak it's not authentic after you finish the Quran there's nothing that you say because that would mean إذا كنت تفهم القرآن يجب أن تستخدم القرآن من تلك الوصول ويجب أن تستخدم تلك الوصول من خلالك ولكن القرآن عندما تريد أن تقرأه يجب أن تقرأه ومستخدمه من تلك الوصول من الناس نمبر 8 المؤتمر الذي يجب أن تقرأه هنا في نمبر 7 هو كشف المعاني في متشابه المثالي كشف المعاني في متشابه المثالي هذا هو المؤتمر الذي يجب أن تقرأه وهناك محمد بن إبراهيم بن جماعة وقد قمت بعمله وقد قمت بعمله بعد أن يجب أن تقرأه في تفصير القرآن بعض الأسئلة كانت مضى له وقد كانت مؤتمر بأسئلة وذلك فهي رأيته على أن يقوم بعمله المؤتمر 8 المؤتمر 8 هو دراسة مفصل التفصير نتفصير التفصير في المؤتمر you are going to study it with what? in details what does it mean here that you study it in details it means that you now study it with the application of other sciences إذا التفصيل المستوعب المفرد لكل آيات منها آيات القرآن على وجه التفصيل لا على وجه الإجمال it is the opposite of the other one that we mentioned which is the دراسة مجمل التفصير تفصيل الجلالين was what it gives you the what overall meaning of the verse right this one what does it give you it gives you a detailed meaning of the verse how does it give you a detailed meaning of the verse it will bring you either another verse that's explaining it or it will tell you what it is in the Arabic language or it will tell you what the Sahaba is what they said it is are we all together what the Sahaba said it is or what the Sahaba said it is and the تفصيل that should be looked at here is the تفصيل of محمد من الجرير الطبري يرحمه الله the تفصيل of محمد من الجرير الطبري الإمام الطبري is تفصيل which is called جامع البياني في تفصيل القرآن جامع البياني في تفصيل القرآن إبن الجرير الطبري is تفصيل is the best in this regard ولذلك أبو بكر من الخزيمة he said لو أن أحد رح على إلى الصين if anyone traveled to China for what فيه for this تفصيل بوك لكان ذلك قليلا we would consider that to be very little you haven't done much and he's talking about a time when the تفصيل was what so when traveling was what by horse was it by horse نحن was by horse it wasn't by airplane he said if you actually took a horse and you traveled to China and you traveled to what and you traveled to China your traveling would be considered little لو أن أحد رح على إلى الصين if anyone traveled to China for this book تفصيل ابن جرير الطبري لكان ذلك قليلا that would be very little and ابن الجرير mentions in the beginning of his تفصيل book what he's going to do in his تفصيل he says the following he says ونحن في شرح تأويله وبيان ما فيه من معانيه منشئون إن شاء الله تعالى كتابا مستوعبا كتابا مستوعبا لكل ما بالناس إليه حاجة من علمه جامعا ومن مسائل الكتب غيره في ذلك كافيا ومخبرون في كل ذلك بمن تها إلينا من تفاق الحجة فيما تفقت عليه الأمة واختلافها فيما اختلفت فيه منه ومبين وعيلة لكل مدهب من مداهي بهم وموضحوا الصحيح لدينا من ذلك بأو جزي ما أمكان الإيجاز في ذلك وأخصر ما أمكان فيه الإختصار he said I'm going to mention all of the views in one verse I'm going to bring the Arabic language I'm going to bring the difference of opinion why the difference of opinion is there I'm going to go in great details so this تفصيل بقبا إبن الجرير الطبري it's very very big and it's very wide the last stage is the last stage is دراسة to study أحكام القرآن the last stage it is to study the jurisprudence of the Quran the ayats which are called آيات الأحكام آيات الأحكام what does it mean آيات related to fiqh الصلاة الزكاة الصوم حج البيور النكاة الصلاة and etc it deals with حكم أحكام jurisprudence in this particular in this particular verse the best book that's been written in this issue is the تفسير of الإمام القرطب رحمه الله تعالى تفسير الإمام القرطبي he called it الجامع في أحكام القرآن الإمام أبي عبد الله محمد ابن أحمد القرطبي he has a kitab called الجامع في أحكام القرآن this is the best and once you read إبنو once you read قرطبي تفسير it is good to read with it المحرر الوجيز written by who إبنو عطية and also أحكام القرآن with of who أبي بكر إبنو العربي read it with قرطبي's one and we all together brothers المحرر الوجيز by إبنو عطية and also أحكام القرآن with أبي بكر إبنو العربي if a person does those nine stages brothers and he does it consistently and continuously and he looks at them he looks at each and every one of them he will come out with دور gems وذلك إبن أبي حاتم he mentions in the مقدمة of his كتاب الجهر التعديل that عبد الله بنوهب بنين المصري عبد الله بنوهب he said كنا نعجبه we used to be fascinated with who من نزع ماليك من القرآن how Aliman Malik can extract something from the Quran we used to be amazed how he used to do it we were shocked with how Aliman Malik would bring an آية how he would bring something out of it فسألناه أخته we went and we asked he's sister how is Aliman Malik able to do this فقانت she said أما إنه ماليك إذا دخل البيت when he enters the house لم يكن له شغل he had nothing else he busied himself with إلا قراءة القرآن except that he read the what except that he read the Quran as soon as he entered the house he would open the Quran and he would look at it so he had all of those nine of course and when he looks at the Quran what is he going to look like something else it looks something else to him رحمه الله تعالى all of that which I mentioned brothers is books that you should study with a teacher there should be somebody who goes over these books with you they are not books that you pick up yourself and read it it is something that a teacher would go over with you and it would be a teacher to explain it for you and the meaning that are in it and anyone who wants to gain knowledge brothers there are two strengths that are needed and if you don't have both of these strengths you won't really learn the first of them is قوة الفهم you have to have the strength of understanding you have to be a person who grasps knowledge قوة الفهم and the second one is قوة الحفظ you have to have the strength of memorizing ولذلك شيخ شيوخنا ابنو مانع he said أجمع العقل all the wise people all of the wise people they unanimously agreed upon على أن العلم لا ينال that knowledge cannot be engaged إلا بحفظ except that you memorize it knowledge cannot be gained if you don't memorize it ولذلك خليلم أحمد الفراهيدي what did he say he said العلم ما حواه الصدره وليست ما حواه القمطره knowledge it's what's in your chest and not what's on paper because what's on paper we all share it تفسير مجرد طبري you can read it I can read it that's not knowledge that's some it's all for everybody real knowledge that you can claim is what's in your chest ولذلك they used to say knowledge is what you take with yourself when you go to the toilet that's the real knowledge are you with me brothers so since I mentioned the books that you should understand and we spoke about the first strength which is الفهم I want to talk about the books that you need to memorize and there are four books if you want to learn all of this which I mentioned four books you have to memorize and these nine levels you need to go through the four books that you need to memorize is the first one is this is a book written by شيخ صالح ابن عبد الله ابن حمد العصيمي and he organized it from the book تحفة الأريب فيما في القرآن من الغريب written by أبو حيان الأندلسي he took it from that book so that's the first book that you memorize the second book that you should memorize is حصن البيان في نظم مشتركات القرآن written by العلامة عبدالهادي ابن الرضوان الأبياري رحم الله which we mentioned the third book that you should memorize is امداد المستشير بأصول الأحاديفي في التفسير امداد المستشير بأصول الأحاديفي في التفسير and this is written by it's written by الشيخ صالح ابن عبدالهابن ححمد العصيمي and this book is like بلوغ المرام بلوغ المرام where is it احاديث الحكام right isn't بلوغ المرام احاديث الحكام this book is ايات الحكام ايات الحكام the fourth one is the fourth book that you should memorize is ألفية ابن عالم الورجلاني الجزائري you those four books if you memorize it and you go through those nine stages so you memorize those four books that I mentioned and you go through those nine stages with the teacher and number three you supplicate and you beg Allah and you humiliate yourself and you humble yourself for Him and you beg Him فيدو جل ليلي in the darkness the last day of the night to make you understand the Quran إن شاء الله تعالى you will gain the understanding of Allah's book and Allah will honor you سبحانه Allah will honor you سبحانه وتعالى and I wanted to conclude with lines of poetry that Al Imam الشاطبيو said in his كتاب حرز الأماني ووجه التهاني في القراءات السبح Al Imam الشاطبيو he concluded it with these couple of lines he mentioned it at the ending of his نظم and he said the following he said رو القلب دكر الله فاستسق مقبلا ولا تادعوض الذاكرين فتمحلا وآثران الآثار مثرى تعذبه وما مثله للعبد حسنا ومو إلى ولا عمل أنجاله من عذابه غداة الجزا من ذكره متقبلا ومن شغل القرآن عنه لسانه ين الخير أجر الذاكرين مكملا وما أفضل الأعمال إلا افتتاعه مع الختم حلا ورتحال وصلا سبحانك الله وبحمدك أشهد أن لا إله إلا الله أستغفرك وأتوب إليه