 فشرف بالاشتغالي بالعلم ولا تبغي به ما عشت يا دادا دالا وياله من شراف عظيمي so the ayah is dala dilala the indication that the ayah is given is to follow Islam that is obligatory so three introductions number one there is a severe warning in the one who looks for a religion other than Islam number two there is a severe warning that will bring about destruction and the destruction will not be except to a person who leaves off where jib or comes with something haram and the third one is safety from destruction if the person surrenders and adheres to the religion of Islam these are three مقدمات which show that Islam is where jib then the author moves on to the second evidence to prove his heading and chapter which is the religion to Allah is Islam and the dala for this is that Allah specifically narrowed down to what is it that he is pleased with and he didn't say anything else other than Islam so the ibadah in which we were created for which we were commanded لا يتحقق حصولها it will not occur unless we come with Islam so Islam is where jib so we can come with the ibadah in which we were created for the third evidence that the author brings is and the way that the author is using this evidence to prove his chapter is number one فتبعوه follow it so we were commanded to follow what the straight part that was mentioned in the verse which is Islam because which is which is which is said that the so we are told to follow it and as you all know the amr shows obligation the second thing in the ayah that the author is using is فتفرق بكم عن سبيل and do not follow the path so it will take you away from the straight path which is a nahyu prohibition so we were commanded to follow the straight path and we were prohibited to follow a path other than that path then the author brought them the call of who مجاهد ابن جبرن one of the students of ابن عباس said that the other parts are innovation and shubu hat doubts and that he narrated in his سنن بسند صحيح authentic chain of narration so we are not allowed to follow innovation and we are not allowed to follow doubts سبول is everything that opposes the straight path كفر enters there and all types of they enter there the fourth evidence that the author is the hadith of a'isha رضي الله تعالى عنها that she said that the prophet said من أحدة في أمرنا هذا ما ليس منه فهو رد that's why the author said أخرجاه meaning he means by it مسلم but the wording that the author used which is من أحدة في أمرنا هذا ما ليس منه the wording that the author brought which is the wording after that one من عمل العمل ليس علي أمرنا فاوردن this is only in Muslim connected بخاري did narrated but he narrated it معلقا that wording من عمل العمل ليس علي أمرنا فاوردن what is it that the author is trying to use from this evidence he's trying to use from this فيديني the thing that's been introduced into the religion is rejected and it's prohibited because what Allah تعالى تعالى accepts as we all know is Islam the religion that was sent upon the messenger the religion in which the prophet ﷺ came with the religion in which Allah sanctioned so anything Allah didn't sanction it's not part of the things that he will accept it's not from the religion in which Allah acknowledges and accepts this the fifth so innovation is it from Islam are we told to stay away from innovation are you with me so what does that mean then what does that mean it's obligatory to hold on to Islam and it's obligatory to stay away from innovation that's what he's trying to use from this evidence number five he brings the Hadith of Abu Huraira that he said كل أمة يدخلون الجنة وخاري the author is trying to use this for the chaptering two things number one من أطاعني دخل الجنة anyone who obeys me will enter jannah that you deserve to be placed into jannah by following the command that was set for you and staying away from that which was prohibited from you and the greatest command that you are commanded with is to enter into Islam Islam is واجب the second thing that he's trying to use his Hadith for is ومن أطاعني فقد أبا and anyone who disobeys me he has refused to enter jannah so disobeying the messenger means to turn away from what he came with and from the greatest thing that a person can turn away from is al-Islam and due to that a person then deserves to be placed in the hellfire due to this sin that he has come with and there is no sin greater than a person turning from the obligatory command the obligation of the obligation of Islam the sixth evidence that the author brings is the Hadith of رضي الله تعالى عن أما that the Prophet ﷺ has said أبغض الناس إلى الله ثلاثة and Imam al-Bukhari narrated it 3 things 3 people are most hated to Allah تعالى and the author, the one he wants from this is سنة جاهلية it is anybody who in Islam takes a path of جاهلية سنة جاهلية is what كل ما قال فما جاء به الرسول صلى الله عليه وسلم جاهلية is everything that opposes that which the messenger صلى الله عليه وسلم came with it can be قول it can be a فعل it can be it doesn't matter anything that you say or you do or you believe that is not part of Islam سنة جاهلية and this is the most hated person to Allah سبحانه وتعالى the parts are two سنة للإسلام which consists of two things الفرائض والنوافل and the obligatory things and the voluntary things and those are all love to Allah سبحانه وتعالى and the second one is سنة جاهلية it's everything that opposes that which the messenger صلى الله عليه وسلم came with and that is most hated to Allah سبحانه وتعالى so anybody who takes a path in Islam a path of جاهلية is from the most hated people to Allah سبحانه وتعالى because he is going against the pathway of Islam which was obligatory for him to follow that's what the author is trying to take from that is and Muhammed with him in his وإسناده الصحيح، محاولة ترجمتي ودلالة على مقصود ترجمتي ومقصودة هذه الحديث للتصوير يتقيمو أن يكون أقرأة ومقصودة مع التكلم منه فإن أخذته يمينا وشمال وإن تأخذت ال right or the left فقد ظللت بلالا بعيد وذلك فقد تصوير مقصودة وإن تأخذت ال right or left فإن تصوير مقصودة لا تصوير أقرأة ومقصودة قراءة أقومت في عرشة سلف قراءة وإن تأخذت سلف ومقصودة العالمون بالقرآن والسنة العاملون وإن تأخذت القرآن والسنة وإن تأخذت بلالا لم يكن فتح الناس أن يرغب القرآن وإن ذلك how we use it today المثال الثقافة التي تأخذتها رحمة الله سبحانه وتعالى هو بالنسبة to this statement of حديفة تبنو اليمن أبو الفضر من حجر العسقلاني وفتح ال باريو أن هذه الحديث تأخذ حكم الرفع تأخذ تأخذ لأن الحديث لأن حديفة تأخذ في هذه الحديث عن غيب الله يدرى أنها ليس تعرفة وإذا أخبر الصحابي عن الغيب الذي لا متقل للرأي فيه قيل إن له حكم الرفع إذا كامبانيون يتكلم عن شيء من الانسي أنه لا يمكن أن يتكلم مع أفكار هذا شيء لا متخل للرأي فيه لم يكن لديه باستخدام باستخدام الشخص يقول إن له حكم الرفع أنه يأخذ بلالا لذا نقول إنه موقوف لفضن مرفع الحكم وإنه يأخذ بلالا لكنه يقول إنه يتكلم مرفع إنه يأخذ بلالا كما قلت الثلاثة أفكار يأخذ بلالا عبد الله عبد الله رضي الله تعالى عنه أنه يقول ليس عام إلا والذي بعده شمر منه إبنه وضح نريته في كتابة البدع والنهي والنهي عنها كما يأخذ وإسناده ضعيف وإسناده ضعيف حيث مريم لفوذ ورواه الطبراني في المجم العودة بالسناد الآخر أيضا طبراني يحويل تعمل في مجم العودية مع حياته العودة بلأة يوجد ثلاثة حياته في حبushة في مصنده في حياته إن هكذا يفضل كل هذا المسطرخ كل هؤلاء يقضي أن تكون الأثر حسنا لأن الأثر إنه تعالى يصبح حسن يصبح صعوب. عبد الله ابن المسعود ، by the way it is takes the ruling of Rafa because لأنه لا يقابل من قبل الرأي because لا مدخل للرأي فيه it's not something he could have brought about with opinion so it takes as though it is the prosa same statement أنا سبنو ماليك رضي الله تعالى عنه who said, it's better to be patient فإنه لا يتعامل عليكم إلا والذي بعدا وشر منه سمعته من نبيكم صلى الله عليه وسلم that the prophet said be patient that there won't come a time except the one after it is even greater I heard this from your prophet Muhammad صلى الله عليه وسلم and عبد الله ابن المسعود said something close to that he said that there is never going to come a time except the time after it is west and it doesn't mean as عبد الله ابن المسعود رضي الله تعالى I mentioned in that hadith it doesn't mean لا أقول I will not say to you that a year is more greener than another year ولا أمير خير من أمير that a leader is better than another leader لكن but ذهاب علمائكم your scholars are going to die وخياركم and the wise ones amongst you are going to die ثم يحدث أقوام than a group of people are going to introduce in the religion يقيسون الأمورة بأراءهم and they are going to come with analogies and they are going to come with opinions that are far from the textual evidence فينهديم الإسلام ويثلموا and then the religion becomes destroyed based on these people's opinions that they put forward I think the word ثلم it means خلل deficiency and it calls evil to the religion so what's the delala of the author's statement it means this لكن ذهاب علمائكم وخياركم ثم يحدث أقوام يقيسون الأمورة بأراءهم فينهديم الإسلام ويثلموا the author is trying to take this as the usage for his chapter because these people's dying and these people's going is going to destroy Islam is going to what is going to destroy Islam and the reason why is going to destroy Islam because they were sticking to Islam and those after them were not sticking to Islam when they were told to stick to it and it is wajib to stick to the religion that's where the author is using this as an evidence and today if you look at the situation that the Muslims are living in look at the majority of the people who are speaking about the deem and how they look and how they speak you will realize that they are on one side and the religion is on another side now وفي الصحيح يعني فعم روض الله عنه وأن رسول الله صلى الله عليه وسلم قال الإسلام وانتشد لله إله إلا الله وأنه محمد رسول الله واتفين الصلاة وتبتي الزفاك وتصوم روضان وتحجل بيت الحران إن استطاحت إليه سبيل أن تتفقوا معي وفيه عنه يطرد الله عنه والمسلم والمسلم والمسلمون بلسانه ويديك والمعادر من وعن بهزن وعن بهزن من حكيم عن بي عن جدي أن رسول الله صلى الله عليه وسلم عن الإسلام فقال أن تسلم خلبة لله وأن تولي وأن تولي وجهك إلى الله وأن تصلي الصلاة المنطوبة وتؤدي الزكاة المنطوبة رواه أحمد وعن بقلاب عن رجل من أهل الشام عن حلامية أنه ساله رصول الله صلى الله عليه وسلم من الإسلام فقال أن تصلي خلبة لله وأن يسلم المسلمون من لسانك ويديك قال أي الإسلام أصدر قال أن امان بله قال ومن امان بله قال أن تؤمن بالله ومنائك اتكي وكتبه ورسوله ويوم الآخر والبعث بعد المرخ والأمر رحمه الله هو أنه يتكلم حقيقة الإسلام ومعنه ما هو حقيقة الإسلام ومعنه إسلام وإذا كنت ترى لزاعة المتحدة بين المجموعة في الإسلام اليوم إذا كنت ترى خلاف أكثر يوجد يوجد تفسير الإسلام ماذا تفهم الإسلام ماذا إسلام هذه المجموعة التي تجد اليوم في ساحة الدعوة في في الساحة الدعوة تجد التي تفسير إسلام تفسير سياسي سياسي من أسلام يوم مكتب إسلام سأرى أعلى الموضودي مثلا سأرى أسلام وكتب وكتب كنت تفهم إسلام حقيقة الإسلام ومعنه ماذا تفسير و لذلك الشيخ عبد الحق التركماني who still alive who used to reside in Leicester now he moved to Turkey but he comes he opened an institute and he called it تفسير الإسلام and he brings very strong articles and very strong work in what it means تفسير الإسلام and I advise you brothers to take time out and to try to familiarize yourself with it let's look at what sheikh of Islam Mohammed bin Abdul Wahab defied Islam as الإسلام الشرعي my beloved brothers first of all له إطلاقاني it has two usages أحده ما the first one is a general general usage which is الإسلام لله بالتوحيد والإنقياد له بالطاعة والبراءة والخلوص من الشرك والأله which is الإسلام لله بالتوحيد it is to submit to Allah with monitism والنس in عبادة والإنقياد له بالطاعة and it is also to adhere to him in obedience والبراءة and to free yourself والخلوص من الشرك والأهلي and its people and as we said before if you just say الإسلام لله بالتوحيد the rest the rest فإن الجملة تيني المدكورة تيني it is بمنزلة التابع اللازم للجملة الأولى it is بمن باب دلالة للإلتزام it already enters it it already enters the meaning of الإسلام لله بالتوحيد the second usage of الإسلام is a specific usage and it has two meanings the first one is محمد صلى الله عليه وسلم the religion in which the prophet صلى الله عليه وسلم was sent with this is called Islam and that is the حديث ابن عمر رضي الله تعالى عنهما which he says in حديث صحيحين من حديثه ابن عمر بونية الإسلام وعلى خمسين إسلام was built upon five pillars the second usage for the specific is the apparent actions it's the apparent actions and that's what it means when when Islam and Eman are mentioned together Islam becomes the outer actions and Eman becomes the inner actions and the author he used verses that show the general Islam for the specific meanings of Islam and he mentions five evidences the first one is which is the reality of الإسلام تفسير الإسلام it means the reality of الإسلام is الإسلام العبد لله بالتوحيد is to place your face in submission and surrender to him وهذا هو تفسير الإسلام but this is what it's general meaning وقوله and also he's using it within that same verse ومن اتبعني أي ومن اتبعني مسلما وشهول الله and also the one who follows me the messenger is saying after me and also surrender to you our Allah سبحانه وتعالى the second evidence that the author uses is the Hadith of Abdulrahman bin Omar الإسلام وانتشهد الله إلا الله the author attributed this to Bukhari and Muslim and the dilala of the scholars the sheikh's usage here is الإسلام وانتشهد الله إلا الله that's what it means from it that the تفسير الإسلام is لا إله إلا الله and especially this is the specific usage of the word الإسلام it is the religion that the messenger صلى الله عليه وسلم was said with the third evidence that the author uses here is حديث أبي هوريرة رضي الله تعالى عنه المسلم من سلم المسلمون من الإسان هو يدي which is in Sahihain من حديث عبد الله من عمره من العاص and it is not from حديث أبي هوريرة أسفد حديث أبي هوريرة رواه تلمذي والنسائي وإسناد وحسن and the usage of this hadith for the author, for the chapter in his main is what that the Muslim his Islam is connected to what سلامة الخلق من الإسان that the people are safe from his tongue and his hand and all of that to occur from him first of all what is in place that he is a person who is already surrendered to Allah because the hadith is trying to say that you don't use your tongue against the people and that you don't use your hands against the people except that which you have been given permission for and then the permission comes from somebody you surrendered to and that's the حقيقة to the Islam that you're a slave that the master tells you you can say this to this person okay you can't say this to this person okay all of it is based upon what إلا فيما أذين الله except that which Allah has given permission to you for that servitude that slavery the fourth evidence that the author puts forward is what حديث معاوية بن حيدة رضي الله تعالى عنه who narrated from his granddad بحز بن حكيم and now he asked the messenger عن الإسلام what islam means فقال the prophet said انتسلم قلبك لله إمام محمد narrated in his muslim with this wording the usage of the author here is apparent because the question that was put to the prophet was about what islam and the definition of the prophet is what islam is the prophet defined it here and islam encompasses brothers that your heart faces Allah إقبال الباطن you face Allah internally you surrender to him internally and you also surrender to him from the outer and تسلم قلبك لله is that you internally surrender to him وأن تولي وجهك لله it means that you externally surrender to him سبحانه وتعالى and that's the reality of what islam is باطن وظاهرة that you surrender to him internally and externally and that's the حقيقة of islam which the hadith mentions this fifth evidence that the author brings forward which is the last one is أيمان من أهل الشام عن أبيه أنه سأل رسول الله when he asked a messenger فقال the prophet said أن تسلم قلبك لله and the author did not attribute this hadith but in his مجموعة مجموعه في الحديث it is مجموعه في الحديث he attributed it to مسند إما محمد but it's not in مسند إما محمد the usage of the author here again is the same usage that he used the one before it which is أن تسلم قلبك لله that you face your heart towards Allah which is internally and you also face Allah externally وأن يسلم المسلمون من لسانك ويدك and that the people find safety from your tongue and from your hand we'll stop there now إن شاء الله وتعالى we'll take a break and we'll come back after اعفت صلاةه الظهر