 تشرف بل اشتغالي بالعلم ولا تبغي به ما عشت يا دادا دادا وياله من شراف عظيمي شعبة ابن حجاج and others have said that the statements of the successors in matters such as practical rulings are not authoritative so how can they be so in issues of تفسير وقال شعبة ابن الحجاج وغيره أكوال التابعين في الفروع ليست حجة فكيف تكون حجة في التفسير so here what does he say شعبة ابن الحجاج أبو بصطام العتكين he says أكوال التابعين في الفروع فروع هي بيض أحكام الحلال والحرام فروع هي بيض أحكام الحلال الحرام ليست حجة he is a taboo statement in issues which is حلال الحرام he said no it's not a proof is it what it's not an evidence so if a tape a takoon of حجة في التفسير how can he then become a حجة in تفسير which is even greater than شعبة ابن الحجاج وغيره أكوال التابعين في الفروع clarified and explained to us what أبو حجاج شعبة ابن الحجاج أبو بصطام العتكين and he meant by that شيخو الاسلام تيميا explained it in the next point this means that their opinions are not authoritative over other successors who hold contrary reviews this is true however if they all agree on a single issue then without doubt it is sufficient as evidence instead when they differ one returns to the language of the Quran or Sunnah or the general Arabic language or statements of the companions يعني أنها لا تكون حجة على غيرهم من من خالفهم وهذا صحيح أما إذا اجتمعوا على الشيء فلا يرتاب في كونه حجة فإن اختلفوا فلا يكون كول بعضهم حجة على بعض ولا على من بعدهم ويرجعوا في ذلك إلى لغة القرآن أو السنة أو عموم لغة العرب أو أكوال الصحابة في ذلك here the sheikh now explained the speech of who صعبة ملحجاج he says إن اختلفوا if they differ within themselves because we said it's the type of people how many types of their tasir that which they unanimously agree upon and that which they differ upon شيخ says فإن اختلفوا if they differ شيخ الاسلام تايمي if they differ فلا يكونوا قولوا بعضهم حجة على بعض then of course a group's view cannot become authoritative over another group and it's not a proof against them ولا على من بعدهم and not either and they're not also a or thirdly would you call it a حجة and a proof against those who come later just like they can't be حجة against each other within themselves one group's statement doesn't make the other group have to follow them if they differ the same is for the people who come later okay not any of none of them are would you call it a proof on you personally but you're not allowed to introduce a new opinion you're not allowed to but one particularly you have to follow this is not right but within the opinions that are there whatever which ones you seem to see right you follow the second one is the second one is if they unanimously agree upon شيخ الاسلام تايمي says if they unanimously agree upon the issue then that's حجة and شعب's statement it means are you with me when they differ so شعب is talking about when they differ not when they are together not when they are unanimously in agreement in a matter and there's a consensus in this particular matter now شيخ الاسلام تايمي it gives us the way the external forces the external factors that will help us to choose between the speeches if there is a خلاف amongst themselves basically how do you do ترجع بين أقوالهم في القراء المعروفة شيخ الاسلام تايمي says إذالك إلى لغة القرآن أو السنة شخص ما يفعلونه تبع أعطي مثال before the word ميل right what does it mean what is the قرآن use that word as to be what is the سنة use that for example when we go to حديث عباس إذا خارج ثلاثة أميال in قصر when he went to the distance of ثلاثة to أميال he showed the prayer here what's the word أميال أميال here doesn't mean the كوحل that's put on the eyes rather it's the مسافة so when we follow اللغة القرآن اللغة السنة we found it to be like that أم عموم اللغة العرب are you with me عموم اللغة العرب إذالك إبن فارس إبن فارس صح معجب مقايس اللغة he's good at this in this particular field he's the best at it what he does is that if somebody says that this word has come in five different means he will be able to bring it to one or two that's the benefit of his dictionary إرجاع الكريمتي إلا معنى أو معنى ييني he take it back back to one meaning or two meanings instead of it being six different meanings seven different meanings he'll show you this only two really when you really bring it back together so you look at that إدامة النظر you do تكرار of that you look that look at it how many meanings are they actually does it go back to so you look at the language to strengthen it also which is the common usage of the word within the language there's a meaning which is far-fetched and another meaning which is أقربوا إلي ذيهني closer to the mind these are قراءين دلاؤو so strengthen if this you couldn't find it in the Qur'an you couldn't find it between the Sahabah the Taba'een with themselves there's a khilafat how you're going to strengthen between them this is the part you take after you've given up on all of that you result to عموم the general usage of the language we mention that then the author goes to اكسجيسس of the Qur'an based solely on one's reasoning is Haram فأما تفسير القرآن بمجرد الرأي فحران now the Shaykh رحم الله goes into the تفسير القرآن بالرأي اكسجيسس based on what mere opinion mere opinion that person comes and deduction from the Qur'an just a mere opinion the Shaykh mentions here that that is حرام it is not permissible حرام means what يستحق فاعله العقاب يستحق فاعله العقاب the one who does it desires punishment حرام means what ويستحق تاريكه اثواب and the one who leaves it off deserves from الله تعالى what does he deserve a reward he deserves a reward and this which is that مجرد الرأي is حرام شيخ الاسلامي بالنتيمئ took one of the opinions are you there one of the opinions of that which has been transmitted from the Salaf but there is a way to reconcile between the three views سلافة هذه الأمة there is a statement I am talking about here it is three statements that we have from them that has been transmitted some who have done تفسير based on بالرأي some they what they prevent they prohibited that and they said it is not allowed the third one which did توقف عن داريكه they were held from that are you with me are you with me brothers and within those three stances that you may come from the Salaf some people use some of the أقوال of the Salaf I'll say to you for example here yeah if you believe تفسير الرأي is حرام okay that's your opinion you've taken some of the Salaf well I've got these I follow are you with me brothers no pay attention there are three views that are found from them but they're not they're not contradicting each other the way to reconcile between their views ولا ضرابة بينها بل الجمع بينها ظاهرون it's apparent even the way to reconcile it which is that تفسير القرآن بالرأي is two types صح تفسير بالرأي which is محمود which is praiseworthy are you with me brothers and that is محتمله اللفت that which the meaning of the wording carries yes وَدَلَّا عَلِيْهِ دَلِيلُ and there are evidences that show that there are some evidences that actually argue for that point the second one is تفسير بالرأي مدموم another type which is that تفسير القرآن based on opinion and that which is that the wording carry that meaning or there's no evidences that actually stand to prove that so that's what the author means when he says تفسير القرآن بمجرد الرأي that's what he said بمجرد مجرد الرأي it's just my opinion and that's what فوزا الذي آية ولا تقف ما ليس لك بيعل إن السمعة والبصرة والفؤاد كل أولئك كان عنه مسؤولة ولا تقول لما تصف ألسينتكم الكديب هذا حلال وهذا حرام لتفتروا على الله الكديب إن الذين افترون على الله الكديب لا يفلحون that's what all those آيات والإنما حرام ربي الفواحش ما ظهر منها وما بطنة والإثم والبغية بغير الحق وأن تشركوا بالله ما لم ينزل به سلطالة وأن تقولوا على الله ما لا تحلموا تقولوا با الله that which you don't have that which you don't have knowledge of so the رأي which is مذموم that the sheikh is referring to here is that which is absent from observing the wording and external evidences that are present in this particular matter دني أثى رحمه الله he says there are some reports that مجاهد قطادة and other than them would commentate on the Qur'an however one does not believe that they spoke of their own desires there are many narrations from them which support the fact that they did not use their own reasoning in the exegesis of the Qur'an وأما الذي رؤية عن مجاهد وقتادة وغيره ما من أهل العلم أنهم فسروا القرآن فليس الظن بهم أنهم قالوا في القرآن أو فسروه بغير علم أو من قبل أنفسهم وقد رؤية عنهم ما يدل على ما قلنا أنهم لم يقولوا من قبل أنفسهم بغير علم ها so the sheikh رحمه الله he mentions the other issue which many people may bring forward which is the issue as I mentioned there are three stances from the surah but they're not contradicting one another so when you now go and find سعيد بن جبن and مجاهد بن جبن commenting on a verse you don't find that commenting from who from the prophet صلى الله عليه وسلم no have you found that from who from the sahabahs the sahabahs never said that and then you find مجاهد say in this you find who مجاهد say in it this now مجاهد statement here it's not absent from observing the wording and other مدل عليه دليل and other evidence they haven't shown it rather the meaning this can take this meaning now and evidences have shown this evidences have shown it so basically they're using what's known as what الرأي المحمود the praiseworthy الرأي and not the blameworthy one so this is the reason this is the way to reconcile between the statement of the salaf رضوان الله عليهم اجمعين وليالك اهل الرأي are people who want when they use اهل الرأي sometimes and it's praiseworthy and sometimes when they use اهل الرأي and they mean blameworthy you need to know what they mean by it are you with me brothers and the second thing you need to realize is that what's the general usage of the salaf when they say اهل الرأي majority of the times it was not in the praiseworthy manner majority of the times when they say they didn't mean it in the praiseworthy manner it was people who use فساروه بمحتماله اللفض ودل عليه الدليل the ones who are not praiseworthy they commented on the verse based on what the meaning of the word can't take and also that which there's no evidence for it and none of the Sahab has previously said it before them نعم now we're going to move on to the 14th point 13th نعم 12 12 okay hey it is for this reason that a number of the salaf would excuse themselves from interpreting verses they had no knowledge of وَلِهَاذَ تَحَرَّجَ جَمَاعَةٌ مِنَ السَّلَفِ عَنْ تَفْسِيرِ مَا لَعِنْ مَلَهُمْ بِهِ and that's many many of the Mufassa Sahabas among the Sahab are you with me they were held from commenting on the verse the reason is because they didn't want to fall into what الرأي المدموم because they could not see how the wording can take this and there are no other evidences to prove it so they were held from that they were held from that but like some of the Salaf used to say to others go to Fulan he knows the Tafseer of this verse he claims that he knows the Quran نعم نعم these and other authentic narrations from the pious predecessors all state the impermissibility of speaking about Tafseer without knowledge however there is no harm in speaking if one possesses the relevant and linguistic and religious knowledge it is for this reason that there are a number of varying statements reported from these scholars this does not imply contradiction for they spoke about matters that they had knowledge of and remained silent on that which they had no knowledge of فهذه الآثار الصحيحة وما شاكلها عن أئمة السلف محمولة على تحرجهم عن الكلام في التفثير بما لا علم لهم به فأما من تكلم بما يعلم من ذلك لغة وشرعا فلا حرج عليه ولهذا روية عن هؤلاء وغيرهم أقوال في التفثير ولا منافتها لأنهم تكلم فيما علموه وشسكتوا عن ما جهلوه فهذه الآثار الصحيحة فهذه الآثار الصحيحة ومشاكلها عن أئمة السلف محمولة على تحرجهم عن الكلام في التفثير بما لا علم لهم به فأما من تكلم بما يعلم من ذلك لغة وشرعا من تكلم بما يعلم وشرعا فهذا يجب أن يتكلم بما يعلم بما يتكلم عن ذلك فهذا لا يوجد علم فهذا يوجد علم فهذا هو why he has been summarized الشيخ does bring a lot فهذه الآثار الصحيحة فهذه الآثار الصحيحة من الكثير من أئمة السلف who stayed away and didn't want to do commenting on the Quran and didn't want to go into that the reason why they did that is because and they stayed away from that is because because of they didn't want to speak about that which she had no knowledge of وشيخ رحم الله explains فأما من تكلم بما يعلم but the one who speaks of what he knows لغة وشرعا so he has to know two things when he's doing تفثير of the Quran he needs to have two things with him are you with me brothers if you don't have these two things you're going to fall into what the أئمة السلف for considering what speaking of the Quran which I have no knowledge you have to know the language and you have to know the شريعة the شريعة involves فقية مسائل فقية which you're going to come to you need to have a good understanding of you have to have a good understanding of the نحو and بلاغة and صرف and that's in the لغة but the شرع I'm talking about you need to know فق you need to know حديث and you need to عقيد that those are the three when we say شريعة we're talking about فقية مسائل which are عمليات you need to know عقيد that مسائل which are علميات حديث the Prophet صلى الله عليه وسلم so a person who's going to the Quran and doesn't have understanding of the شريعة he says don't ask me مسائل شريعة don't ask me the issues of the شريعة and he has ورع بارد false humility say that I don't want to talk about فق issues I don't want to talk about فق issues but when it comes to the Quran and the Quran is the final thing a person comes to after he has mastered a lot of the science this is the خلاصة of your studies the Quran you open after you've taken good understanding of all of the fields you don't go to the Quran straight away but you don't have you don't have understanding of حديث you don't have understanding of فق you say that yourself and you say I don't have understanding of this but after that you speak about it لا شكة ولا ريب you fall under that which the self إمام أحمد تفعيل he said I don't want to do it الإمام أحمد عمر رضي العلوزون I don't want to talk about it I want to talk about it وفاكهة وابا he said عرفنا الفاكهة فاكهة I understood وما الأب عمر he went quiet and he said to himself عمر you're overbanding yourself what you don't know وابا عبو بكر رضي العنو يسأل أيو سماء تقولوني أيو سماء تظلني أيو أرض تقولوني إن أنا قلتوا على الله مالا علم which sky is going to shade me which earth is going to hold me if I see Abba Allah which I don't know he's talking about the Quran and he said it also on this ayah وفاكهة وابا عبو بكر it was transmitted from him إمام شيخ سمتي ميرا حمره because he's مقدين في أصول التفسير he actually brings a lot of their statements this is just one or two I just told you all فأما من تكلم بما يعلم ومن ذلك اللغة وشبعا he has a good language he's got a good Arabic language are you with me brothers some people they study they study they study they don't even know the language وذلك إمنا حزم what did he say very famous had same metaphys إمنا حزم said how can you trust a person with the Quran that you can't trust them with the language فحمه الله it's true it's true you don't know you don't know you don't know the knowledge of the language you don't know it you have no understanding of it and then you want to jump just because you study what ثلاثة الأصول or you studied what you call it one small fiqh book ما يصلح so you have to have both you have to have the language in place and it's a lot of the time people who study the sharia and once they go into the sharia they believe to learn in the language that's right the ones who study the language they believe to learn in the sharia the person has to bring both of them together you have to have the language with you and you have to have the sharia with you then sheikh said فلا حرج عليه there's no harm in him then go and do it in the sharia once you have the language and you have the sharia good understanding of it commenting on that verse it's not harming from you وليهذا روي عن هؤلاء وغيرهم أقوال في التفسير ولا المنافات لأنهم تكلموا في ما علموا وسكتوا عن ما جهلوا sometimes Imam Ahmad himself will comment on the verse again so some places he will refuse to some places he will refuse to do it so he said don't think to yourself there's a contradiction here there's not he's running away from what he doesn't know and he's scared of commenting on and he's coming to a place where he's sure and he knows the answer for and he comments on it now what sheikh this time even in 10 years is going to do is he's going to talk to us about this issue of look at this pay attention some people what they do is because they pay attention to this because they feel like they have not got the full answer they think it's humbleness and humility to be silent in totality so he knows some of the ayat of the Quran and he goes I don't know Allah I know this ayat he has it he understands it and he will say to you I don't know it thinking to himself that's what's needed from him are you with me sheikh that he has to clarify that which he knows to the people that which you don't know run away like this so two paths are extreme the path that is extreme is to speak about it without having the language and the sharia with you and also what's another extreme is to be silent of a question that's posed to you regarding a verse which you know it لغة وشبعة just to say I don't want to speak about it I want to run away from it now he goes into this issue of would you will beyan it is obligatory for you to cry for what you know now this is what is obligatory upon everyone just as one should remain quiet about that which he is ignorant of likewise he should speak about that which he possesses knowledge of when he is asked concerning it as Allah says you must make it clear i.e. explain it to the people and not conceal it this is also due to what is reported in the hadith whosoever is asked about a matter but conceals it will be given a bridle of fire on the day of judgement and Allah knows best and this is the obligatory upon everyone as one should remain quiet about what he has no knowledge of and likewise one should speak about what he knows for his words do not show it to the people and do not conceal it for what is reported in the hadith whosoever is asked about a matter but conceals it will be given a bridle of fire and Allah knows best just like it's obligatory on you to be silent about that which you have no knowledge of فكذلك يجيب القول وعم فيما سؤل عنهم من ما يعلم it's to speak about that which you have knowledge of it's obligatory for you to be silent about which you don't have no knowledge of لغة وشرعة right you also you have to speak about that which you have knowledge of لغة وشرعة you have to speak you know the language you understand it you have the sharia where you hear you have to speak you have to فكذلك يجيب القول فيما سؤل عنه من ما يعلم now pay attention the same way that being silent you're observing the masala the mafasi your speech you have to observe the masala the mafasi no one has power over the other some people will say to you have wisdom in when you're answering a question you have wisdom when you're being silent as well both of them require حكمة the silence requires حكمة and so does the speech and the talking require حكمة وليدالك إبن القييم says that the one who's silent is الشيطان الناطق the one who speaks sorry without observing the masala and the mafasi he's a shaitan who's uttering and the one who's silent when it's needed from him is a shaitan is a mute shaitan وليدالك أبوه ريرا رضي الله عنه he said about himself he said حملتوا عنين نبي صلى الله عليه وسلم ويعايني I took from the plus I took from the I took from the profit أحدوهما بثتوا one of them I spread it amongst the people وحدوهما and the second one of the two the second one if I was to tell you all about it my throat would be cut I'd be killed some people thought that أبوه ريرا رضي الله تعالى عنه was a coward and because of the fact that he was a coward they said he was basically observing the leader so he can get money from them and that's why he didn't talk about it the reason because the narration which he held back when narrations he believed a lot of harm is going to come from it وصف قديمة blood is going to shed and that was when it came to the issue of أحوال الفتن the trials and tribulations which he saw that were going to take place and that which the leaders were going to become so he went quiet and he couldn't speak about it من أهل الظلم والبطري when he saw that ولي ذاك some people they say the same about أبوه ريرا the way they said that about him they say the same about الشيخ السام تيمية and also the same about محمد الوهاب and the likes of them and they say till now today about the علماء that they can't speak the truth they can't talk they don't want to talk علماء their speech has to be based on مراعات المصارح والمفاصد ولي ذاك even when you're silent about an issue are you with me even when you're silent and you withhold an issue because of the مصارحة المفاصد that is going to lead to pay attention are you there that doesn't always mean that you can't say it at all you keep it to yourself there might be a group of people you can't tell there's a group of people you still can tell you may not be able to say in a particular place an event or in a particular opening but you can say in another gathering because of the مصارحة that he has over there ولي ذاك عمر رضي العنو when he stood up to give a lecture to talk to the people in حج I think it was عبدالحمالي بلعوف he grabbed عمر رضي العنو from the side and he pulled him and he said don't say here there are people who won't place your speech in the right place they are عامة they don't understand wait to Medina there are فقها your speech in the right place عمر رضي العنو when he went to Medina he had said what he wanted to say so he didn't go silent about it but he changed the place sometimes it's not even the right time so this is not the right time to say it sometimes it's not the right place to say this you need to observe all of those all of those need to be observed ولي ذاك عبدالحمالي بلعوف افتن ناس في كل ما يسألونه anyone who gives a verdict and everything he's been asked he gives a verdict every question that gets put to you if you answer it for who are مجنون is a dim-witted person ولي ذاك الفرق he said اي اي as an individual I fear for two men two types of people رجلون اي دي فيجل طلاب العلمة ولا فحمله he's acquiring knowledge he's going in and he's out he has no understanding and the other one is ولي عقل له he has no brain to think with so if those two are not observed which is having knowledge and also having the brain the mindset to understand ولي ذاك دا سوى when you see the it's not always upon you to stop the in the way that it should be مرأة منكم منكرن فليغيره بيده he's stopping with your hand فا الام يستطع فا باليساني your tongue فا الام يستطع فا بقلته وذلك أضعف الإيمان and those reasons is because of the مصالحة عن ذاك it has to be observed and what is the things that a person the information that a person has to withhold because of the mafasi that it may bring and the matters which a person has to mention regardless of the mafasi that come out of it have to be observed مسائل which are أصلوا أصول الدين fundamentals of the religion they have to be said because the mafsada in leaving it is a mafsada which is شرك is a mafsada it's pure mafsada and the mafsada are two types we've already taken in قواعد الفقية مفاسد which are راجح مفاسد is higher and sometimes the mafsada is pure شرك on this earth is a pure mafsada so whenever you may tell the shirk itself is a greater mafsada it's a mafsada pure and that's why prophets when they came regardless of the situation of their people they made sure they go to توحيد they made sure they go to توحيد على العقيد الصحيحة because those two are أصول الدين they are أصول and we're going to be stop there anything which I have said that was wrong incorrect mistake it's from me and shaitan and Allah his messenger are free from it سبحانك اللهم بحمدك أشهد أن لا إله إلا الله أستغفيروك وأتوب إلي