Alhamdulillahi Rabbil Alamin wa sallallahu alaihi wasallam ala nabina Muhammad wa la alihi wasahbi ajmain Today is a special day for us. We are going to start the process of learning the meaning of the Quran, grammar, balaga , and also the process of learning Aqeedah, Amal and Akhlaq . We have to take care that we stick to the way we started . Many of us join the beginning of any good initiative with great enthusiasm. But then it becomes difficult for us to continue it. Ahabul Amad. The most beloved deeds to Allah are those that are done regularly. If it is a little

, we hope that Allah (swt) will grant us the ability to complete it in our lifetime, just as He has granted us the ability to begin it . This is our goal, to know the meaning of the entire Quran, and to achieve self-purification . And if Allah (swt) wills that none of us complete this process in our lifetime, then at least we can die on this path and may Allah (swt) accept all our efforts from us . May the Quran be a proof for us on the Day of Judgment, an intercessor for us, and a cure for the diseases of our hearts.

The second thing I will mention is the hadith of the Messenger of Allah (swt) like Khayrak: The best among you are those who learn the Quran and teach it to others. The second thing I will mention is that the Messenger of Allah (swt) said: The best among you are those who learn the Quran and teach it. We can all be students of the Quran and we can all be self-sufficient teachers ourselves, but by sharing, by making at least one person listen to it, be it my student, my family member, my child, we can all be easily involved in the process of

spreading and teaching the Quran. Mandala Khairanfalahu Miss Azaf For any good deed that shows the way, there is a similar reward for its performer. We may die one day, but if we can leave the practice of this knowledge among the next, then our reward will continue. Maybe those who come in my future who follow some path that I have shown and get guidance. After getting guidance, they may do a lot of great things for Islam. But that reward will come in my record of deeds. Point number three, why are we starting with Surah Al-Baqarah? Our goal is to know the interpretation of the entire Quran.

To learn what is teachable in it. It was logical to start with Surah Al-Fatiha. But I have discussed Surah Al-Fatiha several times in the past and I will do so in the future, InshaAllah. Surah Al-Fatiha is a Surah that needs to be discussed repeatedly. Just as it needs to be recited repeatedly every day, whether it is just like that or for a special reason, it will be discussed repeatedly, InshaAllah. But since it has been discussed in the past, we wanted that this new journey that we are going to start

is a very beautiful journey, a journey of our dreams, we start it with something new, so that we will have a little more enthusiasm. InshaAllah, we started with Surah Al-Baqarah. How will we continue these discussions? This is a single course, you cannot understand, and when we start the discussion, we will realize that if we really know Al-Quran, Al-Quran will merge with our flesh and blood. If we want to implement this goal. Because going to the end is not my goal here. Somehow I ended it . That is not our goal.

If we want to know and understand every verse of the Quran and implement it in our time, then this process will take time. So, as we walk this path, we will do a combination of live classes and recorded lectures. This is not a course. This is a continuous journey. The live classes may be a little longer. But most of them will be recorded. And the recorded lectures will be small lectures. Inshallah, I will try to keep the discussions within 10 to 15 minutes. And on top of that, there will be quizzes on Telegram YouTube. Inshallah,

you will give the quizzes regularly. This will be useful for you and you will recite the part that we discuss. Many of us have energy only until we listen to the discussion. This is also good, Alhamdulillah. But if we really want to benefit, we need to do a few things. One of them is that we have to High recommendation is that you must take notes. I may give you notes. I will give you many things but there is no alternative to taking your own notes. You need to have your own note book and try to write down the words that we are saying that may be written on the slides in your own way. This

will help you a lot in remembering this information, in remembering the interpretation, in remembering the semantics and grammar . And you have to revise it regularly. We do not give this thing either. If you really want to benefit, you should set a time every day. Half an hour or less, 20 minutes, 15 minutes. Anyway, you will read the notes that you have written every day. The amount of time you spend reading will increase as we progress. And then your allotted time of 15 minutes or half an hour will not be the entire revision. As much as possible,

the revision will be done from the next day onwards. That is, as we continue on this journey, we will often come back and see what we saw. Personally, each of you will keep this revision going. What I said, you should set a time for revision. Then it will be very beneficial, Insha Allah. And along with that, you will be given quizzes to recite. I have a channel called Two Minute Quran, those of you who have not subscribed, definitely subscribe there, I recite the verses, Alhamdulillah, along with explaining the rules of recitation and the rules of Tajweed,

you will see from there, you will see the recitation and do it yourself again and again and revise again and again and the best revision is Mudarasa. A method of revision is a good method. Mudarasa means revising with someone. Trying to tell someone this. The Messenger of Allah ( peace and blessings of Allah be upon him) himself used to do the Mudarasa of the Quran in Ramadan with Jibril (peace be upon him). The leader of mankind and the leader of the angels, these two, used to do the Mudarasa of the Quran. So

if you have a companion, even if it’s just one, then by discussing with him, you will be able to grasp the knowledge of Tafsir and the knowledge of the Quran very well, Insha’Allah. This was my role. You will be connected to my Telegram channel, of course, all the announcements come there and all these lectures on YouTube, if Allah gives you the grace, you will find everything there in the form of a playlist for you to watch. Let’s start our discussion today. At the beginning of our discussion, we will look at the virtues of Surah Al-Baqarah and some hadiths. Surah Al-Baqarah

is a very useful Surah. Do not make your houses a graveyard, that is, recite the Quran at home, because from this it is understood that the graveyard is not a place for reciting the Quran. Many times I see many people going to the grave and sitting on the grave and reciting the Quran. The graveyard is not a place for reciting the Quran and reciting the Quran and giving its reward to the deceased. Although there are some scholars who have opinions on this matter , but even then, from what I have studied, it

seems that there is no basis for it. So the Messenger of Recitation, peace be upon him, says that make the house a place for recitation. Graveyard Your house should not become like a grave. Where the Quran is not recited, there is no prayer. So there must be a part of our prayer and Quran recitation in the house. Then he said Inna Shaytan Suratul Baqarah Surely the devil flees from the house where Surah Al Baqarah is recited, then Surah Baqarah is a very good way of protection against the devil. In this hadith,

the Messenger of Allah (ﷺ) said , “Read the Quran, read the Quran.” Whenever it is said, “Read the Quran,” this is the only book that we automatically, by default, think that we will read it without understanding it. And in the case of all other books, if we are told to read it, then we first understand that I have to read and understand what is said there. This is an interesting thing. Even if we do not understand the Quran, there is a reward for reciting it. Allah Subhanahu Wa Ta’ala

has given a reward for reciting the Quran, that is, reciting it without understanding it. But when the Messenger of Allah (peace and blessings of Allah be upon him) says, “Read the Quran,” we should not have understood that we should only read the letters and not understand the meaning. Allah, the Exalted, has revealed the Quran to understand and know the meaning. This is not intended to be read without understanding . This becomes even clearer in the next part: “Read the Quran because on the Day of Judgment, the companions of the Quran

who are with it will come as intercessors for their companions, and the companions of the Quran are those who recite the Quran, practice the Quran, know its meaning, and act upon it. What remains is that the Sahibul Quran, reading the Quran means understanding the Quran, acting upon it, keeping the faith of the Quran in our hearts. Keeping the actions of the Quran in our limbs , and keeping the morals of the Quran in our character. Then he did not say Al-Baqarah, Surah Al-Imran. The reason why we have brought the hadith is

the virtue of Surah Al-Baqarah. He said that you should read the two bright Surahs. One is Al-Baqarah and the other is Al-Imran. Innahumatiyani Yamal Qiyamati On the Day of Judgment, these two Surahs will come like two clouds, Aknahumat or Samiya Ana like Aknamafa or two birds with wings spread out, arguing on behalf of its companions, speaking on behalf of its companions, who read Baqarah Al Imran, acted upon it, implemented it in their lives. Surat Al Baqarah then said, “Read Surah Baqarah. Mastering Surah Baqarah is a blessing, and

abandoning it is a cause of regret . The magicians cannot cope with it, that is, Surah Alba Baqarah is very effective against magic . So we saw that Surah Al Baqarah is a powerful tool against Satan and against sorcery . Anas (may Allah be pleased with him) said, “Al Baqarah is Imran, and Al Imran is the one who Here too, one thing is worth noting that what does it mean for the Companions to say that someone has read a Surah ? If it is said that a Companion has read Surah Al-Baqarah, then for them it meant that he has memorized this Surah,

understood its meaning, learned all the rules and regulations in it, and mastered them. All of this together would mean that someone has read Al-Baqarah . If someone has mastered the two Surahs, Surah Al-Baqarah and Al-Imam, then the translation says that they have mastered them. If someone had mastered them, then their status would have increased. Why? Because there are many rules and regulations in these two Surahs. These two Surahs were revealed for the believing community. When we open the Musaf and start reading, Al-Baqarah and Al-Imran are at the beginning. But

in terms of being revealed, it was not at the beginning. It was not revealed in the Makki era, it was revealed in the Madani era. That is, after the migration of the Prophet Muhammad (peace be upon him) to Medina, when the Islamic state was established, these two surahs were revealed with all the rules and regulations for the Muslim society and the believing community . There are many rules in them. That is why these two surahs are very important. Now we come to the first verse. The first verse of Surah Al-Baqarah is Alif Lam Mim.

And these are actually isolated letters. And isolated letters do not have any meaning. Such isolated letters, like in any language, if I say A, B, C, D in Bengali, in Arabic, Alif or Ta, Sagulo have no meaning. In English, ABCD do not have any meaning as separate letters. When the letters come together, it means a word, and when the words come together, it becomes a sentence. How many surahs of the Quran are these isolated letters found at the beginning and how many letters are found there? Let me ask you a question:

How many surahs are they found at the beginning and how many letters are found? Such isolated letters are found at the beginning of 29 Surahs and there are 14 letters. If we see these four here, it is not important for you to memorize or learn them. But you may be interested in this list of which isolated letters are at the beginning of which Surahs . You can also keep a screenshot of this. And we will give you the notes, InshaAllah. You can see that Alif Lam Mim is at the beginning of six Surahs. The most is Ha Mim. At the beginning of seven Surahs.

Again Alif Lam R is at the beginning of five Surahs. You will see the name of one Surah in two places . Ashura here is Hamim and Ain Sin Kaf. Here too, Surah. That is, Surah Ashura also has Hamim. Then there is Ain Sin Kaf. Besides, Tasim Mim comes in two Surahs, Surah and Qasas, and all the rest are at the beginning of a Surah. Alif Lam Mim is Alif Lam Mim Sad or a single letter, Nun Sad with two, Yasin or Taha etc. The second point is that there is no authentic narration about this from the Messenger of Allah (peace and blessings of Allah be upon him), but the commentators

have mentioned its various meanings . What is the indication in this? What is its significance? These isolated letters do not have any meaning. So what did Allah want to mean? The commentators have researched this since the past. So it is not harmful. Therefore, if we go back to the ancient Tafsir, we will discuss the book of Tafsir, Mufassir, and the method of Tafsir at the same time. I will learn, InshaAllah, practically. These are different subjects. But we will try to learn many things together in this Tafsir,

little by little practically. This is useful for our people. If we want to learn each subject separately , we want to learn Arabic language separately, we want to learn grammar separately. We want to learn Tafsir separately, we want to learn Usul Tafsir separately. It will become difficult for us , the main purpose will be defeated. What is that? What is Allah Ta’ala telling me to know. Then if we move forward keeping the main purpose in mind and keeping the main purpose in mind, we will know many things along the way and when we learn practically, we

will also remember it easily. There are many Tafsir books and Tafsir books have different characteristics. There are some Tafsir books, of course, they are reliable for us. There are some books. They are not suitable for everyone to read. Not everything is acceptable there, but there is an opportunity to benefit from them. Again, the focus of each Tafsir book is in a different direction. Here you see one thing . For example, we have said here about Imam Atbari’s Tafsir that if someone opens Imam Atbari’s Tafsir, there

is this isolated letter which is called Al Haruf Al Muqatta in Arabic. You saw this Arabic here a little while ago, it is written Al Haruf Al Muqatta. What did the scholars of the past say about this Haruf Muqatta ? Did the companions say anything? To understand this, you can easily go back to Imam At-Tabari’s Tafsir. Of course. I am not sure if it is available in Bengali. I once saw the translation of the Islamic Foundation. I saw a fragment. I had that. That means that the Islamic Foundation has ever translated Tabari or translated it partially.

But I do not know if it is available completely. No one studies Tafsir except religious students who know Bengali or English and usually Arabic because it is a bit academic but it is very useful and it is my favorite Tafsir. It should definitely be read by all students of knowledge. We, the public, will learn a little bit from there. InshaAllah, as much as possible and his time is 310 Hijri. The reason for giving this picture is that I am here to give you an idea of ​​the period of these commentators along with my discussion.

310 Hijri means quite early. Before Imam Atbari, the best three generations of the Muslim Ummah had passed away. The generation of the Companions , the generation of the Tabi’ids, and the generation of the Tabi’ids. The Tafsir of these three generations is the foundation of our Tafsir. That is how they interpreted the Al-Quran. This is the foundation of our Tafsir, the pure Tafsir. Because they are the best generation. May Allah be pleased with them. The best of my Ummah is my generation, that is, the Companions, then

the two generations after them. These three generations are the best generation. Their understanding of the Quran was also the best. How they are usually found, their interpretations are usually found in the form of narrations. Ibn Abbas (may Allah be pleased with him) said this about this word of this verse. It is found with a chain of transmission. Ibn Mas’ud (may Allah be pleased with him) said this with a chain of transmission. And these are found in the books of Hadith . It is found in the books of Hadith and Tafseer.

The Companions did not interpret the Quran word by word, as we see today, as the commentators of today do. If someone is told to interpret, he will understand that the meaning of the words in the verse will be explained, the meaning of the sentences will be explained, what was understood from that will be explained, etc., etc. The Companions or the followers did not always interpret in this way. Because they were Arabs and people understood a basic meaning of the Quran by listening to the Arabic language

. Then there would be some words that needed to be explained. Or some verses needed to be coordinated. These words needed to be explained or explained in terms of some Sharia . When this need arose, the Messenger of Allah (peace and blessings of Allah be upon him) also interpreted. The Companions also did it, they did it. Whenever the need arose that not everyone would understand this word. Or this term needed to be explained. So it is clear from this that whenever a word is not explained, it should be understood in the sense that it has its external meaning in Arabic.

Again, some parts of my discussion may seem a little difficult for the public. But we are also the public here, I am also a student of knowledge. Therefore, it will be useful for both parties. If someone has difficulty in understanding, there is no harm. Many will benefit. Everyone can benefit from the discussion according to their ability. No problem. Yes. The rest will have a little patience. The one who does not understand will have patience. But I do not think I am saying something very difficult. I mean. To whom was the Al-Quran revealed? To whom

did the Al-Quran come? When the Al-Quran was revealed, the Messenger of Allah ( peace and blessings of Allah be upon him) was reciting Alif Lam Mim Jalikal Kitabulabafudal Muttakin. He is reciting it to the Arabs, there is no doubt about it, and to those Arabs whose Arabic language exists in its purest form, there is no change in it, there is no foreigner, they are completely natural Arabs, they can understand the Arabic language from the beginning, the Messenger of Allah (peace and blessings of Allah be upon him) is reciting it to them

. That is why the Quran has been repeatedly called the Arabic Quran, this is the Arabic Quran. So when and why did Allah reveal the Quran? To understand or not to understand? To understand this statement, Allah Subhanatala repeatedly says in the verses of the Quran that he says that I have explained it in different ways, with different metaphors, sometimes with fear, sometimes with hope, he explained it in different ways. Allah says that Allah has made it easy for whom? It is easy for the Arabs. So when the Quran was revealed,

the Arabs could understand what was said in this language without any external explanation. Is it correct and does not need to be interpreted? We have to interpret it because we are not Arabic speakers, that is why we have to understand it but they did not need to. That means that the lion’s share of the Quran was understood by the Arabs of that time and the companions and their contemporaries who already understood it. They can understand it from the Arabic language. Only that thing needs to be explained that

there may be a difficulty in understanding. That is, which may have been used in a different meaning in the Sharia . When Allah revealed the verse “Allajin Amanu Ullah” , those who believe and do not mix oppression with faith are safe and they are the ones who are guided. Then, when we went to this verse, the Messenger of Allah (peace and blessings of Allah be upon him) needed a little explanation. Why was there a need for an explanation? Because the companions initially understood the verse in the literal sense that with faith, one

cannot be oppressed, then one will be safe, one will be saved from Allah’s punishment, and one will be guided. If we do not oppress anyone after believing in faith, we do not do any oppression. We only recite for the reward of reciting the letters. The companions did not do that, but they asked questions for that reason. It is also noteworthy that the companions did not sit there without understanding that a verse of the Quran was read. I did not understand as soon as a word struck them that one must believe, then one cannot be oppressed.

And in Arabic, oppression means all kinds of injustice, big and small. The companions know this very well and it seems to them that it is a difficult matter. If I have to be safe after believing, to be saved from punishment, to be guided, then I cannot be oppressed in any way, big or small. I cannot be oppressed even myself. I cannot be oppressed in people. Is oppression of oneself all sins? Because a person is oppressed by sin. We all know that oppression is punishable and oppression of people is

something that is punishable. If a person oppresses himself and others, no matter how careful he is, then do we not have security? The companions did not keep quiet about it. They asked, instead of hoping for 10 good deeds for every letter, they became excited to know its meaning. Because they will implement it. I mean, we are not so interested in knowing this meaning. Why? Because I do not need to implement it. We have already assumed that it is not for implementation. It is just a blessing. We will only read it for the sake of blessing. Satan will

leave my house. Rewards will come, 10 good deeds will come. Implementation will continue even if we do not do that. That is why we do not have that urge that I have to understand what is being said here. But the thing that the companions immediately became worried about was that this is a fatal verse. How will I implement it? After believing, there will be no oppression from me. This is a difficult matter for me. Therefore, the Messenger of Allah (peace and blessings of Allah be upon him) explained

that it is not what you think. He explained with another verse: O Messenger of Allah, look at what Luqman (peace and blessings of Allah be upon him) is saying: O you who are the sons of Allah, you are the sons of Allah. “Son, do not commit shirk, for shirk is a great injustice.” This is how the Messenger of Allah (peace and blessings of Allah be upon him ) explained that after faith, there can be no injustice. Shirk is meant here. The word injustice comes here in the sense of shirk. Therefore, if someone wants to get basic security and guidance,

he must protect his faith from shirk along with faith. I have said all these things to make you understand that the first three generations of the Companions , So can you please explain to me a little. Explain. Now if I try to explain, I will give you the definition of a chair. And what does it mean to sit? If I want to give a definition, then the matter will become more complicated. What was clear then will become unclear. Therefore, there is no point in questioning it . There is no point in interpreting it either. So there are two parties here. One is

the addressee who is speaking and the other is the addressee. The one to whom the speech is being given . Here, Allah is speaking. And the ones to whom it is being given know the language. So there is no need to explain everything again and define it. Only that which is new or in which a new meaning has been added to the meaning of the language. Or a special meaning is meant. For example, the word oppression that I mentioned in this verse. That is why we do not get such a complete interpretation from the beginning to the end of the companions of

the Prophet (peace be upon him) as we read or want to read. The first and most complete book we get of this kind of interpretation is Imam Atbari’s interpretation where he has explained many things. Even then, every word does not need to be explained. Because it is Arabic . So what Imam Tabari (may Allah have mercy on him) has done is that these three generations of the Salaf are called Salaf. When we hear Salaf, many may think that they are talking about a sect. This is not a matter of any sect. We are

all obliged to associate ourselves with the Salaf. This is not a matter of any sect. This is the mainstream of Islam. Because no one will discover the teachings of Islam anew . It has to come from the hands of these three generations. We have to see what they have said . We have received all the Quran and Hadith from them. I got the text and its explanation from them. What did people like Imam Tabari do when they came? If they came and opened some of these Imam Tabari’s tafsirs, you will see what the companions

said about this verse. For example, if you open Alif Lam Mim, you will find 13 statements for this, these are the first three generations because he is the next Imam Tabari, he died in 310 AH, he is the person after the first three generations. He came first and said with chain of transmission, Ibn Abbas said this, Ibn Masud said this, Ali said this, whoever has a statement, then what did Mujahid say among the Tabi’ids, what did Qatadah say, then what did Zayd bin Aslam say in the third generation, what did Abdur Rahm Zayd bin Aslam say, what

did Muqatil say, then he analyzed their statements and presented his own research and in between he also inserted the statements of the linguists. And when we go there, we see that Alif Lam Mim and all these letters Muqatta which are isolated letters are mentioned in the beginning of 29 Surahs in 13 statements about them. So from here you think about one thing that Alif Lam Mim Ha Mim Yasin Kaf Nun isolated letters do not have any meaning. But surely Allah has revealed it for a reason, it has a meaning,

even though it does not have a meaning, only about its meaning, despite the fact that there is no narration about the Messenger of Allah (peace and blessings of Allah be upon him) , 13 types of statements are found by the companions and followers of the Prophet (peace and blessings of Allah be upon him) . What conclusion did you draw from this? Are you angry? I am talking a lot. There is no need to talk so much about such a small thing. I hope you are not angry. We are reading it slowly and understanding it. I hope these will be useful to us,

InshaAllah. What you can understand from there is that our early generation, whom I called the Salaf. The Companions and the Tabi Tabi Tabei, were very eager to know and explain the meaning of the Quran, they were very serious. That is why you can see that you may have heard from many people that Alif Lam Mim Hamim cannot be interpreted. No one has interpreted it. It cannot be. Only Allah knows best. That is the end of the matter. But whenever you want to understand the correctness of anything, any claim, where

should you go? Did the Salaf say that you should go there. I have to go back to the root. I have to go back to the root. If we could go back to the root, there would be no confusion today. When you look at the state of the Muslim Ummah now, you can see that there is a quarrel everywhere. On every issue, you will see quarrels and disagreements and we are calling one group and another group as misguided . We could have solved all these quarrels and disagreements, one group and another group’s claims. If we could do it and do it.

It is not that we cannot do it anymore. We can still do it. If we go back to that one place, we will have to go back to the source. Our roots are the sayings of the Salaf. So the same is true in the case of Tafsir. We will see what the Companions did. As soon as the Companions came, they said that no, it cannot be talked about. On the contrary, they did Tafsir. Although it does not make any sense, they are trying to find out the hint that maybe there is no meaning. But is there a reason, is there an indication?

The Tabi’s followers said that yes, there is an indication in it. Then, according to your conventional idea, you will hear many speakers saying that only Allah knows best. The end of the matter is that the companions of the Prophet (peace be upon them) went into the tafsir and saw that they tried to explain it in many details or try to determine it. Ibn al-Jawzi, another one, looked at a little later era, and Ibn al-Jawzi found Imamatbari in 310 AH. This is the AH year. His book is by Jadul Masir. Its specialty is that this book has a specialty.

Yes, it is not written here. You can take notes. The specialty of Jadul Masir’s book is that it is not a tafsir like Imam Tabari’s. It is probably six volumes. Imam Tabari’s seems to be 24 volumes. And Jadul Masir’s is six volumes. Its special feature is that it only describes the aqwals, that is, if there are different opinions about a word or the meaning of a verse in a verse, then what are the opinions? Three, four, five, six, whatever. In this book, he has mentioned six different opinions about Alif Lam Mim and Huruf Muqattas.

We have brought a summary to you. Some say that these are an indication of the Isma’ul-Azm of Allah. That is, they say that this is something encoded. Because these are letters, they do not have meaning. If we can decode it, we will know that the Isma’ul-Azm of Allah is the greatest name. If we call Allah by any name, Allah will definitely give it. This is an opinion. According to some, it is Allah by the name of Allah, according to some, these are the names of Allah by which he swore. These are a type of oath and

the oath of Allah’s name. Some say that these are the names of the Quran. Different names of the Quran. Some say that these are the names of the Surahs. And some say that these are actually abbreviations of some sentences. As narrated by Ibn Abbas (may Allah be pleased with him). He said Alif Lam Mim means An-Allahu Alam. I am Allah, I know the most, that is, he means that Alif Lam is pointing to the sentence An-Allahu Alam, etc. There are various opinions, but since none of these opinions has been authenticated through Hadith, we

cannot say for sure whether they are right or wrong, or we cannot say anything for sure about them. The last point that you see is that they point to the miracle of the Quran . This is another opinion. This opinion is supported by Ibn Kathir (may Allah have mercy on him) among the scholars of the past and Ibn Uthaymiyah (may Allah have mercy on him) among the scholars of recent times . Abu Kathir was born in what era 700 74 AH. So, roughly, the time that has passed from the time of the Messenger of Allah (peace be upon him) to the present day,

Ibn Kathir (may Allah have mercy on him) was in the middle of the time that has passed. His interpretation is also famous. You must have heard its name. Ibn Kathir’s Tafsir. And Ibn Uzaymin you can see 1421 Hijri. That means a scholar of our recent times. He was a great scholar of Saudi Arabia. He died somewhere around 2000. 1421 Hijri as Arabic. What they are saying is that these isolated letters are actually pointing to the miracle of the Al-Quran. That is, by saying Alif Lam Mim , attention is being drawn. Look, there is the Al-Quran in front of you. This

is being pointed out to the Arabs. To the Arabs, this Quran is a combination of all these letters. These are familiar to you. You are familiar with Alif Lam Mim Ha R Sad Qaf Nun Qaf Ha Ya Ain Sad . The combination of all these letters that you know is the Al-Quran. Despite this, it is beyond your power to compose a Surah similar to this . So you understand that this Al-Quran has come from Allah Himself. This is the indication of these isolated letters. This view was mentioned by Ibn Kathir (may Allah have mercy on him) in his Tafseer and supported by

Ibn Uthaymeen (may Allah have mercy on him) in the recent past . This is our discussion about isolated letters. Let us now go to the first clear and understandable sentence in the first sentence. Or go to the verse which is the second verse Jalikal Kitabu Laibafi Hudalil Muttakim. First of all, the word Jalikal is used to point out. By pointing with Jalikal, usually something far away is shown. Jalikal is called Ismul Ishara in Arabic, it is used to point out far away. It is written here, but here

it comes in the meaning of Hada. That is, Hada is used to point out something close. So Jalikal Kitaab means the Hazal Kitaab. That is, it is near us. Because Al-Quran is near us. Al-Quran is not far from us. When pointing to the Quran , one could point with the word haja. It could be called the hajaal kitab. Why is it called the jalikal kitab instead of the book that we have? Regarding its significance, Ibn Uthaymeen (may Allah have mercy on him) says that it is pointing to the high status of the Quran. That is,

many things are being explained with the same word. The function of pointing is also the same, and instead of hada, jalikah is used to point to something far away. It is used to point to something far away. By using it, one is pointing to the high status of the Quran. As if it is being said that the status of this book is very high. And those who hold on to this book will also have a high status in the world . Ibn Uthaymeen (may Allah have mercy on him) gave this explanation from the word jalikah

in his tafsir. This sentence is not in the first place. It is a sentence of Hudalil Muttakin. Another sentence is Jalikal Kitab. This is that book. La means nothing in Arabic, it does not mean anything or does not have such a meaning. Laibarayb means doubt. Fihi means that the word Fihi is a combination of two words. Fi means between. He is a pronoun. He is a pronoun. What is being pointed at here with this pronoun? This book is towards Fihi means between. It means within. This book means that this is the book in which there is no doubt.

Jalikal Kitab al-Arfiti is the book in which there is no doubt. What does it mean that there is no doubt in the Al-Quran? There are three meanings and all three are acceptable in this case. Some say that it means that there is no doubt that the Al-Quran is true. Some say that it means that there is nothing in it that can be doubted. The difference is that Al-Raibarayb is noticed. There is no doubt. It means that the whole doubt is if it is said about the whole book that there is no doubt about the truth of the Quran. Another one could be Fihi, which means that

there is no doubt about any part of it. This is also correct. In this sense, there is no mistake anywhere in the Quran . And there is no room for doubt about the mistake. There is another third explanation. There is no doubt about it being revealed by the Lord of the Worlds . Those of you who are new to the Zoom class today, maybe I have not told you at first that in our Zoom class, you can only write something in the chat box. You cannot turn on the mic yourself or turn on the video. If you raise your hand,

I can give you the mic. But in the middle of the discussion, we usually do not do that. If we do, we will tell you at the end of the discussion. And if you have any questions, normal communications are usually done in the chat box. I asked you a question. You wrote the answer in the chat box. And if you have any questions related to the topic or did not understand anything about today’s discussion, there is a section at Q&A. Write there, I will answer at the end of the class, Insha Allah, and in the middle of the class, some of you

are raising your hands. In the middle of the class, I don’t want to give you the floor today. We will finish the discussion, Insha Allah. What I was talking about is that there are three possible meanings and there is no obstacle for all three possible meanings to be correct together. This is a basic principle of interpretation. Many times, multiple meanings are found in the interpretation of a verse. In that case, we have to see if the meanings are mutually contradictory. That is, if one is correct, the other cannot be correct. Is that so? If not, then we will see if

there is a conflict with other verses or hadiths. If that is not the case, then it is possible for multiple meanings to be correct at the same time. For this reason, many times, a wide range of meanings can be found from each verse of the Quran. The three meanings that have been described here are supported by evidence elsewhere in the Quran. For example, Allah Subhanatala says, “Afalamillahi, don’t they think deeply about the Quran?” If it came from anyone other than Allah, they would find it very discordant. Today, we

will finish the class at 10:00, Insha Allah, as much as possible. We will arrange the rest later, no problem. Then look at this verse. Allah Subhanahu Wa Ta’ala said that if they thought about the Quran, they would see that there are so many verses in the Quran. So many different topics have been discussed there. The Quran has given guidance on many issues, including human beliefs , personal worship, deeds, economics, social policy, politics, and warfare . And I have talked a lot about nature, about the earth,

about the sky, about the universe, but despite this, one part of the Quran does not contradict another part. Even if at first glance it seems that one verse does not match another verse. If someone goes a little deeper, he will see that there is no conflict between them. Rather, he will be able to discover all the information from it that will amaze him with the purity of the Quran. So you can see that from here we have nothing in the Quran that can be doubted. We got this interpretation through this verse. This is

a method of interpreting the Quran. Interpreting one verse of the Quran by another verse. So the Book of the Infallible is the book in which there is no doubt. When you interpret this verse with verse 82 of Surah An-Nisa where it is said that if it were from someone other than Allah, you would find many inconsistencies in it. This is also being explained in the Book of the Indemnity. This interpretation that you have made is called Tafsirul Quran Bil Quran. It is the interpretation of the Quran by the Quran. Tafsirul Quran Bil Quran

is one of the many ways and methods of interpretation, and this Tafsirul Quran Bil Quran has achieved fame in the field of interpretation of the Quran. Two scholars have achieved fame in the field of interpretation of the Quran. One is the late Ibn Kathir, whose book you saw a picture of a while ago. Another one is a recent one, his name is Mohammad Al Amin Ashankiti, his book is called Adwa ul Bayan, he is from the Shanqit region, Mauryan, African, he migrated to Saudi Arabia and established himself as a great scholar in Saudi Arabia,

not only him, his family, his children are now great scholars in Saudi Arabia, and one of his children is also an expert in Tafsir. He teaches in Medina. He is a very wonderful person. I have never seen him face to face. I liked him so much when I saw him in the video and he interpreted it so beautifully. And if you see his character, you will be impressed by his character in the video. If you listen to his words, you will be impressed by his words. He is so humble and soft. His son is Mohammad Al Aminna Shankiti, who wrote the book Awa ul Bayan. This

is also a wonderful masterpiece of Tafsirul Quran by the Quran. This is a recent second verse by another verse, Jalikal Kitabul Bafi. That is, the verse number two of Surah Al-Baqarah can be interpreted as the verse of Surah As-Sajdah, Alif Lam Mim Tanzil, see this also starts with Alif Lam Mim Tanzilul Kita Rabbil Alamin This is the revelation of this book that there is no doubt about it from the Lord of the Worlds . The place where there is no doubt is where it came from, its source or origin is that the Lord of the Worlds, there is no doubt about it. Therefore, we

can see that these three interpretations have support from other verses of the Quran and this is a sample of the interpretation of the Quran by the verses of the Quran. You have got a sample of the interpretation of the Quran by this type of interpretation method. Ibn Kathir Rahmatullah Alai has gained fame in the past and in the present and recent times, Muhammad has died. Al-Amin Ashankati Rahmatullah Alai died around 1393 AH probably around 1393 AH probably. The second sentence is Hudalil Muttakin.

Let us explain this sentence. It is easy. It will take a little time. We will finish it. Inshallah. Hudal Muttakin. Guidance for the pious. See what features we found about the Quran. From the beginning, the word Jalika was used to indicate with just one word that its status is very high and those who will cling to the Quran will also have a high status . You got information in one word. The second information was Jalkal Kitabulaibafi that there is no one in it and the other information was a book. It is a book. Kitab means Maktub, which is written.

That means it is written and will be preserved in written form. Thirdly, you got Laibafih. There is no room for doubt in it. From there again, you got three interpretations, that is, the Quran is definitely true. Number one, number two, there is no inconsistency in the Quran. Number three, what does the third say? There is no doubt that the Quran came from the Lord of the Worlds. Then this is our third point. What information did you get? This is Hudalil Muttakin. This is guidance for the pious. Now we have to see what is guidance or Muttakin?

First of all, the word Lil Muttakin is two words, one means Al Muttakin means Muttakin who is possessed of piety. And if we break it down a little, Al Muttakin is called Al Muttakin. When it is plural, then it can come in two ways: Muttakin or Muttakun. Due to the grammatical position of this word, sometimes Muttakin comes in this way, sometimes Muttakun comes in this way , but there is no difference in meaning. Why sometimes Muttakin is given with Ya Nun and sometimes with Wa Nun? We will know this gradually, God willing

. It is not necessary for us to know everything together. Then it is guidance for the pious. Huda means guidance. We are familiar with the word guidance. Now we have to break it down a little bit to see what exactly guidance is? From here another question arises that then is the Quran guidance only for the pious who have taqwa? Is the Quran not guidance for all people? This question comes because elsewhere Allah Himself has said Hudallinnas Shahr Ramadan Alazila Quran The Quran was revealed in Ramadan

Hudallinnas as guidance for all mankind That verse is in Baqarah So is the Al Quran guidance for all mankind or guidance for the pious Here again it is not being said guidance for the pious Why are both correct because the meaning of guidance now we have to see this is the translation this is the book in which there is no doubt guidance for the pious. We have got the full translation . Before explaining about guidance, let’s look at the definition of taqwa. What is a Muttaqī ? A Muttaqī is one who possesses taqwa. What is taqwa?

Taqwa is the name of protecting oneself from Allah’s wrath and punishment by obeying His commands and prohibitions. So, there is an inner matter of taqwa, and an outer matter. The inner matter is where does it start? From fear. That if I disobey Allah, Allah will punish me. He will get angry with me. From this fear, the urge to protect oneself comes. That then I have to protect myself. I have to save myself from Allah’s punishment. I have to save myself from Allah’s wrath. And in order to save

myself , I have to do some deeds. I have to obey His commands and prohibitions. This is then the outer aspect of taqwa. The whole thing is taqwa. You see, by obeying Allah’s commands and prohibitions, by implementing His Sharia, we have protected ourselves from His wrath and punishment. We have protected ourselves. This is taqwa. And this right of taqwa is called Muttaqī. The last point that I will discuss today is the meaning of guidance. Guidance actually has two meanings. That is why you can now reconcile why sometimes it is said

Hudal Hudalli Nas Guidance for all mankind and sometimes it is said Hudalli Muttakin Guidance for the righteous. Guidance has two meanings. One meaning of guidance is knowledge that identifies the truth. In this sense, Al-Quran is guidance for all. So in these two lines we got the explanation of Hudallinnas. In what sense is Al-Quran guidance for mankind? In this sense, Al-Quran is giving us knowledge through which it identifies truth and falsehood. It is for all mankind. The Quran distinguishes between truth and falsehood. But guidance has another meaning,

which is the ability to follow this knowledge. In this sense, the Quran is not guidance for everyone because even after knowing the truth, not everyone will accept the truth. That is why when we ask Allah for guidance, we will try to remember that from now on, we all want both, we do not just want knowledge, we want knowledge and the ability to act according to knowledge, because how many people, after knowing the truth, after gaining knowledge, after understanding it, die in error? Think about Abu Talib,

who said to the Messenger of Allah (peace be upon him), that I know that what you are doing is the right thing, but I cannot accept the dishonor of abandoning the religion of my father and grandfather . See, what a trivial matter. Why does the eternal hell choose the eternal hell? A trivial kind of self-respect. Because of a trivial kind of self-respect, people will say that Abu Talib abandoned the religion of his father and grandfather. How ridiculous. But see, despite being the uncle of the Messenger of Allah (peace be upon him),

he did not get guidance. Yet he was able to recognize the truth. That is why when we ask Allah for help, we should ask from our hearts. May Allah help us to know the truth and accept it. As taught in other prayers, Allah gives us the ability to recognize the truth as truth and follow it . He gives us the ability to recognize falsehood as falsehood and avoid it. In this sense, the second meaning of guidance, which is called Hedayatul Amal, the first is called Hedayatul Ilm, the guidance of knowledge. The second is Hedayatul Amal

, or Hedayat Tawfiq, which means guidance in the sense of being successful. In this sense, the Quran is not guidance because not everyone will have the success of following the Quran, only the pious benefit from following the Quran. Therefore, Al-Quran Hudallin-Nas is also correct. Because it has made the truth clear for all mankind . But Hudalil Muttakin is also correct. Because only the pious who have taqwa, who are eager to escape from the punishment and wrath of Allah and are eager to obey His commands to be saved,

will be guided by the Quran. That is all our discussion today, Insha Allah. Since it was an introduction today, the discussion has been a little longer. Then we will look at the characteristics of the pious in the next three verses of Surah Al-Baqarah in the next live class or in the recorded class that Allah Subhanahu wa Ta’ala makes easy. Before ending again, what do we want from Allah? May Allah accept our efforts. Minna innaq antas samiul alim. May Allah forgive our sins in return and grant me Paradise. May Allah

grant us the ability to remember this knowledge, implement it, act on it, and walk this path. May we die after finishing this discussion of the Quran that we started. We are people of different ages here. My own age is not young either. Many of you here may be over 50, over 60 among my listeners. Will I live to see it through to the end? Will I stay to finish it? There is no decision whether you will stay to listen to the discussion. But I want to die on this path. We want to die on the path while gaining knowledge and

learning the Quran. May Allah grant us success, Subhanallah