0:00 Praise be to Allah, Lord of the Worlds, and prayers and peace be upon the most honorable of messengers, our Prophet Muhammad, and upon his family and companions, all of them. Now then, this is an explanation of the two pillars of the principles of interpretation, which we ask Allah, the Most High, to bless and make sincere for His sake and beneficial for His servants. This pillar was composed in the course of Imam Abdullah bin Jibril, may Allah have mercy on him, in the year 1433 AH, and then it was explained many times after that, but it has not yet been published. It remains a memorandum that is circulated by students, and by the grace of Allah, the Almighty, it has been accepted by a number of students of knowledge who have looked at it,
0:47 read it, evaluated it, and criticized some of what is in it. I ask Allah, the Most High, to help us this time to explain it and clarify the meanings in it. In brief, we have divided this pillar into three main chapters: a chapter on the methods of interpretation, a chapter on disagreement and consensus, and a chapter on the rules of interpretation. I ask Allah to help us to explain the meanings in an easy way. Before that, we talked about introductions to this science, as is the custom of scholars, may Allah have mercy on them, in mentioning the ten principles that They open every science so that the student has a
1:34 conception of this science so that it is good to then enter into the issues of that science and its details. What are the principles of interpretation before we know this science composed of a word, we know each word separately, then we know, meaning this compound noun, so principles is the plural of principle, which is what others are built upon, and interpretation is the explanation of the meanings of the Quran in an easy way, and the principles of interpretation is a science by which one knows how to interpret the Quran and decide when there is a difference in it. So, through this
2:21 science, we know how to interpret the Quran, and also when the interpreters differ, we know how to balance between their statements through these rules and principles that the scholars have established for this art. The subject of this science is the foundations that control the interpretation of the Quran and through which the words of the interpreters are understood. This is the basic content around which the science revolves. As for the fruit of this science, it is the correct understanding of the words of God Almighty, and also one of its greatest fruits is the separation between those who differ in the meanings of the Holy Quran and the response to the distorters, because we will discover that there are
3:09 many misguided sects that have entered the world of interpretation and sometimes they come with interpretations that confuse the student who does not have rules or principles by which he can know the truth from falsehood. So, through these principles By the permission of God Almighty, the student will be able to understand and know how to respond to these falsifiers. The benefit is that you rarely find a sect or a misguided group that does not have an interpretation of the Holy Quran, and they are keen on that so that they can dress up their innovation with some truth to promote it. But where is the decisive factor in two things? First, the
3:56 method of understanding, and this is what we take through the principles of interpretation. Second, the Sunnah, for the Sunnah, by the permission of God Almighty, distinguishes truth from falsehood. God made it an explanation and clarifier of the Holy Quran. That is why the people of the Sunnah were called the people of the Sunnah, not because they are not worthy of the Quran, but because the Quran is shared by all sects, and the people of the Sunnah are unique in the Sunnah of the Prophet, may God bless him and grant him peace, which clarifies and explains the Quran. As for the attribution of this science, it is attributed to the sciences of the Quran, as it is one of the types of the sciences of the Quran. That is why the principles of interpretation are mentioned as a chapter in the books of the sciences of the Quran. It also has independent works, such as the
4:42 religious introduction of Sheikh al-Islam. Some commentators mention some issues of the principles of interpretation in the introductions to their commentaries. Jarir has an introduction that is considered part of the principles of interpretation. Ibn Kathir’s introduction In the principles of interpretation, Al-Mawardi in Al-Nukat and Al-Uyun, his introduction to the principles of interpretation, Ibn Juziyah in Al-Tashil, his introduction is considered an excellent example in the principles of interpretation, all of them put part of the issues of the principles of interpretation in the introductions of their explanations as a gateway to the sciences and understandings in their explanations. Al-Raghib Al- Isfahani Al-Qasimi Al-Tahir Ibn Ashur
5:27 also put introductions that are extremely wonderful and responsive and are considered the nucleus of this science, which is the science of the principles of interpretation, and many of the rules of this science are scattered throughout the books of interpretation, meaning when you read Al- Tabari’s interpretation, you find that Al-Taba’, may God have mercy on him, in his issues when he balances the statements of the interpreters, he mentions the rules and principles through which he balances the statements of the interpreters and he presents one statement and postpones another, and he may invalidate a statement completely due to it violating a principle or rule of the rules of interpretation, and therefore I quoted these principles from the introductions of the interpreters and I also quoted from the folds of their words in
6:15 interpretation. As for the merit of learning the principles of interpretation, this merit stems from the merit of learning the Quran, because learning the principles of interpretation is learning the Quran because you are from During this science, the Holy Quran is learned and understood. Therefore, the hadiths that were mentioned about the virtue of learning the Quran undoubtedly include learning the principles of interpretation, because with these principles the Holy Quran is understood and its meanings are known, and its meanings or not from its letters. Understanding the meanings of the Quran is more appropriate than reciting its letters. Thus, it is known that understanding the meanings of interpretation or the meanings of the Quran is
7:01 included in learning the Quran, as the Prophet (peace and blessings of Allah be upon him) said: “The best of you is he who learns the Quran and teaches it,” and other hadiths. The one who established this science established the principles of interpretation, as we mentioned, how the interpreters include it in the introductions to their books, and likewise those who wrote about the sciences of the Quran, they mention it as a type or, I mean, a color of the sciences of the Quran. As for its name, it is called the principles of interpretation, and this is the most famous name, especially in this age. Some of them call it the rules of interpretation, and some of them may mention another name, discussions in the principles of interpretation, or in the sciences of the Quran, or in interpretation and its principles, and so on. As for its derivation,
7:50 it is derived from the sciences of the Quran, and from the principles of jurisprudence, and from the rules of jurisprudence, meaning the rules of jurisprudence, and from the sciences of language. As for the ruling on learning it, it is a communal obligation, except… For those who undertake to interpret the Quran, it is an individual obligation for them. As for the issues of this science, they revolve around knowing the methods of interpretation, consensus and disagreement in interpretation, and the rules of interpretation. These three chapters are the main pillars of this science, and therefore we will talk about them, God willing, as they are the main joints of
8:35 this science. We will begin with the first chapter, the methods of interpretation. Interpretation has five methods that scholars have counted and mentioned, and they are: interpreting the Quran by the Quran, interpreting the Quran by the Sunnah, interpreting the Quran by the sayings of the Companions, interpreting the Quran by the sayings of the Followers, and interpreting the Quran by opinion and ijtihad. We will touch upon these five one by one, mentioning all the issues related to them, and we will begin with the first interpretation, the first way, which is the first, interpreting the Quran by the Quran. Therefore, he said here, and it is the most noble and correct of the ways, because no one is more knowledgeable than God about His words, and this is something clear. If we find the
9:24 interpretation of the Quran in the Quran, we do not refer to anything else, and because the Prophet, may God bless him and grant him peace, also did that. When the Companions asked him and said to him regarding the statement of God Almighty: “Those who believe and do not mix their belief with injustice - those will have security, and they are [rightly] guided.” They said, O Messenger of Allah, where did he not wrong himself? They carried the injustice in its general meaning. The Prophet, may Allah bless him and grant him peace, said, “Did you not hear the saying of the righteous servant, ‘Verily, polytheism is a great injustice?’” So the Quran was interpreted by the Quran. Likewise, in the statement of Allah, the Almighty, “And with Him are the keys of the unseen.” The Prophet, may Allah bless him and grant him peace, said, “By the Opener of the Unseen are five things that none knows but Allah.” Then he recited a verse from Surat Luqman, “Indeed, Allah has knowledge of the Hour and sends down the rain and Allah knows what is in
10:09 the wombs,” to the end of the verse. Interpreting the Quran by the Quran has two types. The first type is explicit and is called the interpretation of the Quran by the Quran. The second type is implicit and is called the interpretation of the Quran by the Quran. What is the difference between the two types? The first type is when the verse explicitly states the interpretation, such that when you see the verse, you see the other verse and you know that the second is an interpretation of the first, without a doubt. That is, there are clues and evidence in it that indicate that this is an interpretation of this one. The story may be the same and the subject is the same or something like that. As for the second, it is not. The scholar or interpreter strives to make this an interpretation of this one. You look and find that he
10:59 is usually right and may be wrong. Therefore, the first type is the strongest type. He says here, “The first is what the text indicates.” Its suitability for interpretation and this type must be accepted and it is not permissible to reject it because it is an interpretation from Allah for the Quran. For example, if Allah the Almighty said, “Woe to those who defraud” Who are the defrauders? Allah said in the same verses, “ Those who, when they take by measure from people, take in full, but when they give by measure or weight to them, give less” And likewise Allah the Almighty said, “By the heaven and the Nightcomer. And what will make you know the Nightcomer? That is the piercing star” If the Nightcomer is the piercing star. It is very clear from the verses that this is an interpretation of what was mentioned in the beginning of the surah of the word “Nightcomer.” Except that Allah has not sent down
11:47 fear for them, nor will they grieve. Who are the allies of Allah? Who are the allies of Allah? Those who believed and were fearing Allah? They said, “As for the second, it is based on the interpreter’s own effort and it may not be correct because the interpreter goes into issues and he may be right or wrong. Rather, two of the biggest innovators may use it to increase confusion and mix truth with falsehood. The innovators may do that too, and therefore we make this a second rank and they are the interpreter’s effort in it in order to clarify the meaning of a verse with another verse.”
12:32 He says here and it may be the interpretation of the Quran with the Quran Connected as in His saying, the Most High, “By the heaven and the nightcomer” and “And what can make you know what is the nightcomer?” “The piercing star.” This means that this is connected in the same place and it may be separate, meaning that the verse could be in a surah or in one place and the verse being explained is in another place or in another form, such as His saying, “Those who believe and do not mix their belief with injustice.” The Prophet, peace and blessings be upon him, explained injustice in Surah Luqman in His saying, “Indeed, associating others with Allah is a great injustice.” The first, which is connected, is more explicit, meaning very explicit and clear, and the second is more difficult, meaning there is difficulty in finding a verse that explains the first verse. There are
13:28 many types of this explanation, including the explanation of the Qur’an by the Qur’an or to the Qur’an. Many of them are presented briefly, meaning that it could be a story or something that was summarized and then expanded upon in another place. For example, the story of the Sabbath-breakers was found in Surah Al-Baqarah and expanded upon in Surah Al-A’raf. Among them is the clarification of the general. What is the general? The general, the scholars say, needs clarification. For example, God would say, “Establish prayer,” then He would explain the prayer in its known way, such as His saying, the Most High, “Has been made lawful for you.” :And the cattle, except what is recited to you. This is general, and he explained it after it by saying: Forbidden to you are dead animals, and blood, and the flesh of swine, and water, except for other than that by which Allah has strangled, and so on. And from this is the
14:14 restriction of the general, which is that which is addressed to one person, not specifically. The general is that which addresses one person, but it is not specific. How is that? I mean, if I say, “Honor a student,” then it addresses a student, but it is not specific. I mean, I did not say, “The student is diligent,” nor so here this is called general. So if you honor any student from the students, then that will achieve the purpose. He said, like his saying, “Those who disbelieved after their belief and then increased in disbelief, their repentance will not be accepted.” It was restricted by the saying of the Most High: “And repentance is not for those who do
15:01 evil deeds until, when death approaches one of them, he says, “Indeed, I repent to him.” And clearer than this example is the freeing of a slave, which was mentioned in Surat Al-Mujadila, and the revival of a believing slave, which was mentioned in Surat An- Nisa’ in the expiation for killing. Here, there is a general slave, and here, “a believing slave,” was restricted to a believing woman. This is considered from the interpretation of the Quran by the Quran. And from this is the specification of the general, meaning that what is general is speech that is comprehensive of what is suitable for it. Honor the students, that is, all the students. He said the comprehensive speech for what is appropriate for it according to reality, he paid it
15:48 without limitation, meaning it includes all those intended and required at once, like the saying of the Most High, “And divorced women shall wait concerning themselves three menstrual periods.” He specified with the saying of God Almighty, “And those who are pregnant,” “Their term is until their pregnancy begins.” So he specified from the generality of divorced women, “And those who are pregnant,” so divorced women are general and includes all divorced women, and he specified from it the saying of God Almighty, “And those who are pregnant.” So this is considered from the category of interpreting the Quran with the Quran, and from it is the interpretation of the strange, which is that which is rarely used. The strange is that which is rarely used or that it is used by a
16:35 tribe and is famous among them and among other tribes it is not known, like Fatir, about which Ibn Abbas said, “I did not know the meaning of Fatir until two Bedouins argued over a well that he had dug, and one of them said, “I have fed her.” And from the strange also is what the Shari’ah came with, meaning explaining its meaning other than the linguistic meaning. You will find the linguistic meaning broad, and you will find the Shari’ah meaning in something specific. So this also enters into the meaning of the strange in His saying, “ And We rained upon them stones of baked clay.” What is Sijil? It was explained in another verse in the saying of God Almighty. And from this is the clarification of the meaning, as in the saying of the Most High, “Indeed,
17:21 man was created impatient.” So what is the meaning of impatient? God said after that, “When evil touches him, impatient, and when good touches him, withholding [them].” This is from the interpretation of the Quran by the Quran. And from this is the confirmation of the concept, meaning that it came, meaning the concept in a word. We have for the word a spoken word and a concept, meaning something that is understood from the place of speech and something that is known from the one who understood the speech from what is understood from the speech. So what is understood may have been mentioned in the verse, so another verse comes to confirm this concept, for example in the saying of God Almighty, “No indeed! Indeed, from their
18:07 Lord, that Day, they will be veiled.” The spoken word of the verse indicates that the disbelievers will be veiled from seeing God Almighty on the Day of Resurrection. This is from the context of the verse, from which it is understood that the believers will see their Lord, because if the punishment of the disbeliever is that he does not see God Almighty, then the believer will see God Almighty. This is the concept, but is this concept indicated by evidence in the spoken Quran? Yes, God Almighty said, “Some faces, that Day, will be looking at their Lord, looking at Him.” This is evidence that the believers They will see their Lord through the spoken
18:52 and the understood, as scholars say, is what the word indicates, not in the place of the speech, meaning not from the apparent word, but rather from what is behind the word, what is behind the word. Among those who wrote on this type is Imam al-San’ani, may God have mercy on him, for he has a book on this subject called, if my memory serves me right, Mafatih Miftah al-Ridwan fi Tafsir. Yes, he has a book called Mafatih al-Ridwan fi Tafsir al-Dhikr bi al- Athar
19:37 wa al-Qur’an. Al-San’ani is Muhammad bin Ismail bin Salah al- Amir al-Kahlani al-San’ani, known as al-Amir, who died in 1182 AH. Among those who wrote on it is Thanaa Allah al-Amr 3, who is Abu al-Wafa Thanaa Allah al-Hindi. He wrote more than 130 books and died in 1368. The name of his book is Tafsir al-Qur’an bi-Kalam al- Rahman. He took pains, may God have mercy on him, to include in this subject what is not from it. Among them is al-Shanqeeti, who is the best of what he wrote on the interpretation of the Qur’an in his well-known book Adwa’ al-Bayan fi Idah al-Qur’an bi-Qur’an. He died, may God have mercy on him, in the years 93 and 1300.
20:25 Among those who wrote on it and cared for it is Ibn Kathir, who is an imam in this. The chapter says: “If a verse passes by that has an explanation in the Quran, then he should explain it with what he knows of the Quran’s explanation of it. It is required for the one who undertakes it to be familiar with the Quran and its meanings, with its customs in the aspects and counterparts, with the readings in the connections, and also knowledge of the context so that he does not fall into a problem, because it is not something available to everyone. Rather, the one who undertakes it must be qualified in this field. You may say: What are the customs? Customs means the things that have become customs of the Quran and
21:12 have become familiar in it and are known in it. That is, if it is said, for example, the Last Day, it means the Day of Resurrection, for example. And among the customs of the Quran, for example, is that if it comes with a demonstrative pronoun or a pronoun and there is no one referred to and no pronoun to which the speech refers, then the custom is that what is meant by it is the Quran. For example, “We sent it down on the Night of Decree.” To what does it refer? There is nothing. This is the beginning of the surah. We sent it down, meaning the Quran, and so on. We have arrived at the second way of interpreting the Quran, which is interpreting the Quran with the Sunnah. Why interpret the Quran with the Sunnah? Because Allah, the Most High, commanded His Messenger to explain the Quran,
22:02 and because no one among creation is more knowledgeable. By the will of Allah from His Messenger, may Allah’s prayers and peace be upon him, and thus we know that interpreting the Quran with the Sunnah is very important and we must have it. Interpreting the Quran with the Quran is of two types. The first type is explicit and is called the prophetic interpretation, as some contemporary scholars call it. It is when the Prophet, may Allah’s prayers and peace be upon him, intends to interpret the verse by his words, actions, or approvals. It is clear from the context of the hadith that the Prophet, may Allah’s prayers and peace be upon him, intended to interpret and explain the meaning of the verse, as in his saying, may Allah’s prayers and peace be upon him: “If Allah loves a
22:50 servant, He calls Gabriel, ‘I have loved so-and-so, so love him.’ Gabriel loves him, then he calls out to the people of the heavens, ‘O people of the heavens, Allah loves so-and-so, so love him.’ The people of the heavens love him, then acceptance is placed for him on earth. We ask Allah, the Generous, for His bounty.” He said: “That is the word of Allah. This is the completion of the hadith. That is the word of Allah: ‘Those who believe and do righteous deeds - the Most Merciful will appoint for them love,’ meaning affection and affection in the hearts of creation, both high and low.
23:37 Whenever the hadith is proven and is intended to interpret the verse, it is obligatory to accept it and it is forbidden to reject it. That is, whenever we know that this hadith is proven and we know that it came to interpret the verse, in this case we must accept it and it is not permissible to…” We reject this interpretation that came from the Messenger of Allah, may Allah’s prayers and peace be upon him, whom Allah sent to clarify the meanings of the Quran. Allah, the Exalted, said: “It is He who has sent among the unlettered a Messenger from themselves, reciting to them His verses and purifying them and teaching them the Book and wisdom - although they were before in clear error.” He said here: “It is necessary to avoid fabricated hadiths and that which is extremely weak,” meaning that which is attributed to the Prophet, may Allah’s prayers and peace be upon him,
24:23 must be avoided. Fabricated hadiths are what is required, and that which is extremely weak also has extreme weakness. As for weak hadiths, meaning hadiths that scholars have judged to be weak, but are not extremely weak or fabricated, scholars said that they should be preferred over other hadiths without being obligated to use them, and they should be given precedence because they are mentioned as if they were one of the hadiths, and they are preferred over them because they have, or are similar to, a connection to the Prophet, may Allah’s prayers and peace be upon him, and for this reason they have an advantage and a share. When we weigh up, when we have two opinions, one of which is supported by a weak hadith and the other is not supported by any hadith at all, then in this case we give preference to those that contain a
25:08 weak hadith because they have a connection to the Prophet, may Allah’s prayers and peace be upon him, even if they are weak.” He said: “The types of prophetic interpretation are four.” What are these types? He said: The first type is to state the interpretation of a verse from the beginning, whether you provide an interpretation as in the previous example in the statement of God Almighty: “Indeed, those who have believed and done righteous deeds - the Most Merciful will appoint for them a Day” He explained it first then mentioned the verse or the end, meaning he made the verse first then the interpretation after it, as was reported that the Prophet, may God bless him and grant him peace, recited Surat Al-Kawthar and said: “Do you know who is Al-
25:56 Kawthar?” We said: “God and His Messenger know best.” He said: “Indeed, it is a river which my Lord Almighty has promised me, upon which is much good.” The second type of the types of prophetic interpretation is that something is unclear to the companions, so they ask the Prophet, may God bless him and grant him peace, and he explains it to them, as in his statement: “Those who have believed and have not mixed their belief with injustice,” as they asked the Prophet, may God bless him and grant him peace, and he explained to them the meaning of injustice. The third is to interpret the Qur’an and act according to what is in it, according to the statement of God Almighty: “So glorify the praises of your Lord and ask His forgiveness. Indeed, He is ever Accepting of repentance.” When it was revealed to the Prophet, may God bless him and grant him peace, he, may God bless him and grant him peace, said: “Indeed, it is a river which my Lord Almighty has promised me, upon which is much good.” The second type of the types of prophetic interpretation is that something is unclear to the companions, so they ask the Prophet, may God bless him and grant him peace, and he explains it to them, as in his statement: “Those who have believed and have not mixed their belief with injustice,” as they asked the Prophet, may God bless him and grant him peace, and he explained to them the meaning of injustice. The third is to interpret the Qur’an and act according to what is in it, according to the statement of God Almighty: “So glorify the praises of your Lord and ask His forgiveness. Indeed, He is ever Accepting of repentance.” When it
26:50 He says in his bowing and prostration: “Glory be to You, O Allah, our Lord, and praise be to You, O Allah, forgive me.” He interprets the Qur’an, meaning he acts according to what he was commanded to do in the Qur’an. This action and this taking of the verse from the Prophet (peace and blessings of Allah be upon him) is considered an interpretation of it. The fourth type of prophetic interpretation is to recite the verse in a place where its meaning or intended meaning is known. If he recites it in a place, we know that the Prophet (peace and blessings of Allah be upon him) intended this meaning that was seen in that place or was known from that incident, as he said, for example, in the Battle of Badr, “The army will be defeated and they will turn their backs,” meaning that
27:38 this defeat occurred in Badr and that what was meant was the gathering of the infidels and their turning their backs in reality, not in meaning or metaphor. As for the second type of interpretation, interpreting the Qur’an with the Sunnah, it is what is called “non- explicit,” and some of them call it interpreting the Qur’an with the Sunnah, which is that the interpreter collects the hadiths that are suitable to be an interpretation of the verse. This, as the scholars say, is a matter of ijtihad and is only accepted from a scholar, such that he makes this hadith an interpretation of this verse. Among those who do this most is Ibn Kathir (may
28:26 Allah have mercy on him), as he is well-versed in interpretation and the Sunnah and is one of its scholars. Therefore, whenever he came across a verse, he found a hadith that was close to its meaning, he would bring it. This is what made his many interpretations of this large size and its types, that is, the types of Quranic interpretation by the Sunnah, are many. The first is the statement of emphasis, meaning that a hadith comes that confirms the meaning of the verse mentioned. An example of that is the saying of the Prophet, may God bless him and grant him peace, “The wealth of a Muslim is not permissible except with his willing consent.” This is in
29:15 agreement with the saying of God Almighty, “Do not consume one another’s wealth unjustly.” This is from the category of statement of emphasis, meaning the hadith came confirming the meaning of the verse, and from it is the statement of the general. God Almighty said, “And establish prayer.” Okay, how do we establish prayer? What hadiths are in the Sunnah that explain how to pray, its numbers, times, rak’ahs, and other things? All of that is considered from the explanation of the Sunnah of the Qur’an. “Give zakat.” Likewise, fasting has been prescribed for you, the description of fasting, what is connected to it, and what breaks it. Although much of it came in the Qur’an, the Sunnah also explained other things, so it is from the
30:00 explanation of the general, and from it also is the specification of the general. Something general would come in the Qur’an and it would come. The Sunnah is to allocate some individuals of that year with a special ruling, such as the saying of Allah the Almighty, “Allah commands you concerning your children”: for the male, what is due to two females. Note: for the male, what is due to the female. His saying, “ Allah commands you concerning your children” includes all children: every child of yours, believer, unbeliever, killer, freeman, slave. All of this is included in His saying, “your children.” However, the hadith came in the saying of the Prophet, peace and blessings be upon him, “The killer has no inheritance” to restrict that the killer son is not
30:48 included in His saying, “Allah commands you concerning your children.” The hadith came, for example, “There is no inheritance between people of two different religions.” The unbeliever son is not included in His saying, “ Allah commands you concerning your children,” and they are just like that. Among its types is also restricting the general, such as restricting the saying of Allah the Almighty, “And the male thief, male or female, cut off their hands.” This is general, their hands are cut off, and He did not specify from which place or how the cutting is done, nor did He mean the right or left, as He restricted the hands here to the right and from the wrist joint from the wrist joint, and that the theft reaches the
31:38 minimum amount for cutting off, as came in the Sunnah from the Prophet, peace and blessings be upon him. Among these types of interpretation of the Sunnah of the Qur’an is clarifying the problematic, such as in His saying, “And when the earth is spread out,” so the spreading of the earth It may be difficult to understand the face of it, as the Prophet, may God bless him and grant him peace, said: God will gather the first and the last people in one place, where the caller will hear them, the caller will hear them, and their sight will penetrate them, meaning they will be in one place and they will have what was mentioned in the hadith of the Prophet, may
32:25 God bless him and grant him peace. The books classified in the interpretation of the Qur’an according to the Sunnah are divided into two categories. This is an important benefit in knowing the types of interpretive books. The books that followed the interpretation of the Qur’an according to the Sunnah. The first is that which is limited to the transmitted narration without adding anything, meaning he mentions the verse, then mentions what he has of hadiths and narrations in the interpretation of the Prophet, may God bless him and grant him peace, without commenting or following up with anything, such as the classification of Abd al-Razzaq, or the interpretation of Abd al-Razzaq, the interpretation of Abd al-Razzaq,
33:10 as he mentions the verse, then mentions the narrations that reached him without commenting with anything, and Abd al-Razzaq died, may God have mercy on him, Ibn Abd al-Razzaq Ibn Hammam al- San’ani died, may God have mercy on him, in the year 2001, and Ibn Mardawayh also, who died in the year 414, and Abd ibn Hamid, who died in the year 249, and Ibn Abi Hatim, who died in the year 327 And Ibn al-Mundhir who died in the year 318. All of these books are connected, meaning they narrate narrations with chains of transmission. The
33:56 last three, namely Abd ibn Humayd, Ibn Abi Hatim, and Ibn al-Mundhir, along with al-Tabari, hardly any of the interpretations that are attributed to the Prophet, may God bless him and grant him peace, are missing, or are attributed to the Companions, or are attributed to the
34:41 Followers. He said: Among them, that is, among the compiled books that are limited to narrating transmitted narrations without commentary, commentary, additions, preference, or anything like that, is al-Durr al-Manthur by al-Suyuti, may God have mercy on him, who died in the year 911. It is devoid of chains of transmission, unlike the previous books, which are connected. They are connected, meaning they are mentioned with chains of transmission. It is an abridgement of his lost book, Tarjuman al-Qur’an. The second type of books classified in the interpretation of the Qur’an with the Sunnah, from mentioning what is related to the verses in the
35:26 language, readings, jurisprudence, and the like, is the work of Jarir and Ibn Kathir, and it is the most eloquent of these books in examining and investigating the hadiths attributed to the Prophet, may God bless him and grant him peace. The second type of books is the one that brings things other than the narration, the language, readings, the abrogated, the reasons for revelation, the analysis of the verse, and so on. The author said: It is necessary to verify the hadiths attributed to the Prophet, and it is forbidden to narrate fabricated ones except for the sake of clarification. That is, when we narrate a hadith to the Prophet, may God bless him and grant him peace, we must verify whether this is from what the
36:14 Prophet, may God bless him and grant him peace, said or not. Why? Because attributing something to the Prophet when he did not say it or it is doubtful that he said it, there is a fear that it will be included in his statement. The Prophet, may God bless him and grant him peace, said: “Whoever deliberately lies about me, let him take his seat in Hellfire.” Lying about the Messenger of God, may God bless him and grant him peace, is considered a major sin. How can a Muslim avoid this? They can only avoid this by avoiding these topics and writings about the Messenger of God, may God’s prayers and peace be upon him, except in one way, which is to mention the topic to show that it is fabricated and written about the Messenger of God, may God bless him and grant him peace. The
37:02 author said: The predecessors were concerned with mentioning the chains of transmission, whether with each hadith, as al-Tabari did, or in the introduction, as al-Thalab did. Then I deleted it for the sake of brevity and to avoid lengthy chains of transmission. He says: The predecessors were concerned with mentioning the chains of transmission. Why were they concerned with them? They were concerned with them so that each hadith would have its chain of transmission, so that the hadith could be judged through that chain of transmission, because whoever attributes a chain of transmission has cleared his conscience. If he says, “ So-and-so or so-and-so told me on the authority of the Messenger of God, may God bless him and grant him peace,” he is clear of his conscience because he conveyed it to us through the path that led him to the Messenger of God, and we are able to verify whether these people are trustworthy and just or not.
37:49 That is why they were…” The predecessors were very keen on that, but for example, al-Tabari would repeat the chain of transmission in every place, and as for al-Thalab, may God have mercy on him, he mentioned his chains of transmission to the books he narrated from at the beginning of his book, Al-Kashf wa al-Bayan fi Tafsir al-Quran, which is a large and influential book, well-known among scholars, may God have mercy on him. However, may God have mercy on him, he would mix and gather things that might not be appropriate and might be fabricated. Perhaps his excuse for that, may God have mercy on him, is that he mentioned his chains of transmission at the beginning of his book, so he was more knowledgeable about that than he was, may God have mercy
38:34 on him. Many scholars have transmitted from him, including al-Hadith in his three commentaries, and al-Thalab, and al-Baghawi in his well-known commentary, Ma’alim al-Tanzil. He said, “Then I deleted any of the chains of transmission in order to be brief and to avoid long chains of transmission and the burden of fabrications in the chapters on the virtues of the Quran, since the authentic ones are few, meaning the places where fabrications are thought to be, and the chapter on the virtues of the Quran is numerous, especially in the virtues of the individual surahs, since the surahs for which the space of the independent ones has been established are close to
39:22 dozens, a little more or a little less, according to the scholars’ differences regarding what is authentic and what is not authentic from it and the rest.” The surahs of the Quran do not have independent virtues, but the virtue of the entire Quran, its recitation, understanding, and knowledge of it is proven for them. They do not have special virtues, meaning Surat Al-Kahf, Surat Al-Baqarah, Al-Imran, Al-Fatihah, Al- Ikhlas, “Say, ‘He is Allah, the One,’” “Say, ‘I seek refuge in the Lord of the daybreak,’” “Say, ‘I seek refuge in the Lord of mankind,’ “Tabarak.” These surahs have proven virtues. The rest of the surahs differ about them, for example, Surat Al-Zalzalah, Surat Al-Kafirun, and so on. Then nothing of the virtues are proven for the rest of the surahs of the Quran. He
40:08 says, “What do you think of the fabrications in the chapters on the virtues of the Quran? The correct ones are few. By this you know that whenever a virtue is mentioned for a surah other than the famous surahs known for their spaciousness, such as Al-Baqarah, Al-Imran, Tabarak, Al-Ikhlas, the two Mu’awwidhat, and the like, then that means you should stop at it and make sure of its chain of transmission, lest you attribute to the Prophet, may Allah bless him and grant him peace, something he did not say. He said, “And likewise in the reasons for revelation and in some of the virtues of the family of the Prophet, among the Shiites, the fabricated reasons for revelation are very many, so beware, but we will mention that…” God willed that the
40:55 reasons for revelation, meaning the scholars were tolerant of the weak verses because they are usually a matter of interpretation and clarification, and a model and example were mentioned that are included in the meaning of the verse. Therefore, things were transmitted in it that the scholars were tolerant of. However, what was fabricated and has the ruling of being traced back to the Prophet, may God bless him and grant him peace, should not be attributed to the Messenger of God, may God bless him and grant him peace, because that includes lying about him, which is one of the major sins, as we mentioned. And the books of interpretation that are full of fabrications, such as the interpretation of al-Tha’labi, meaning the books that contain many of
41:41 these fabrications, such as the interpretation of al-Tha’labi, al-Kashf wa al-Bayan, and the interpretation of al-Wahid al-Basit and al-Wasit, which has three interpretations: al-Wajeez, which is brief; al-Basit, which is completely different and very detailed, and is in 24 volumes; and al-Wasit, which is in between, and is in four large volumes. Likewise, the interpretation of al-Qushayri, al-Salami, and al- Zamakhshari, which is the famous al-Kashaf, because it mentioned the virtues of the surahs, surah by surah, in the entire Quran. Although it is common for the people of the Sunnah to accept the hadith of the individual in the chapters of beliefs, it fell into this calamity, which is transmitting a fabricated hadith from the
42:29 Messenger of God, may God bless him and grant him peace, and distributing it among the surahs of the Quran. Surah Surah, with this we have finished the second lesson. Until we meet again, peace, mercy, and blessings of God be upon you.
