 فشرف بل اشتغالي بالعلم ولا تبغي به ما عشت يا بدا بدا وياله من شراف عظيم ومن م squats ومن اشتغالي بالعلم ولا تبغي به ما عشت ربما بالعلم وياله من شراف عظيم وياله من شراف عظيم وياله من شراف عظيم وإيماننا قول وفعل ونية من الخير والطاعة فيها نقيد Our iman is speech action and intention of all good things and for acts of obedience the intention we stipulate The author here says وإيماننا قول وفعل ونية Now the author is going into the definition of the iman What's the definition and the definition of iman And the author is Allah He defines that which iman is and that which it consists of iman consists of three pillars These are pillars of iman Without it iman will not stand وقول وفعل ونية So iman is not قول a speech without no action It is not قولون بلا عمل It is not speech with no action And it is also Action without no intention So with these three the iman stands Which is قول and العمل ونية and intention وذلك الإمام الأوزاعي رحمه الله He said as ابن البطة mentions in his كتاب الإمانة الكبرى He says لا يستقيم الإيمان إلا بالقول لا يستقيم الإيمان إلا بالقول That a person's إيمان will not be stood first لا يستقيم الإيمان إيمان will not be there Unless there is a speech ولا يستقيم الإيمان will not be stood first و القول وقول And a person's إلا بالعمل unless he comes with actions و لا يستقيم الإيمان و القول و العمل And a person's And his speech and his action will not be upright إلا بالنية unless he comes with an intention موافقة للسنة In accordance to the sunnah And the lozai goes on to say وكان عمال كانوا يقولون وكانوا من مضاء من سلفنا ومن those who have preceded us who came before us our pious predecessors لا يفرقون بين الإيمان والعملي they will never distinguish between الإيمان and actions والعمل من الإيمان and actions are of the Eman والإيمان is of the actions and actions are of the Eman وإن الإيمان is a term يجمع هذه الأديان اسمها it's a term that combines and gathers this religion's name ويصدقه العمل the Eman of a person your actions testified to if it's true or not فمن آمل بلسانه وعرف بقلبي anyone who testifies and believes with his tongue and he recognized through his heart وصدق بعمله and then he is truthful with his actions فتلك داريز العروة الوطق التي لم تصاملها that person is holding onto a rope that will not disconnect ومن قال بلسانه anyone who says the Eman and testifies it on his tongue ولم يعرف بقلبي but doesn't really know it with his heart ولا يصدق بعمله and then he does not want he doesn't back it up with his actions لم يقبل منه it won't be accepted from him وكان في الآخرة من القاسر and the day of judgment is going to be from the destroyed lost ones سفيان الثوريو سد ازبن بطة mentions in his كتاب الابانة الكبرى كان الفقهاء يقولون the jurists would say اهل السنة اهل علماء would say لا يستقيموا قولون إلا بعمل ولا يستقيموا قولون وعملون إلا بالنية ولا يستقيموا قولون وعملون ونية إلا بموافقة السنة The same thing that you mentioned which is a person's speech will not be steadfast except with an action and his speech and action will not be steadfast unless with what unless with an intention ولا يستقيموا and his speech and action and intention will not be steadfast إلا بموافقة السنة unless it's in accordance to the what to the sunnah same as ألمام الأجر in كتاب الشريعة he says he chapter a bab a bab a whole chapter in his كتاب الشريعة the first volume page 274 he says بابو the chapter القولو بأن الإيمان تصديقوا بالقلب وإقراروا باللسان وعملوا بالجوارح لا يكونوا مؤمنا إلا بأن تجتمعها في هذه الخصالة الثلاث that إيمان is what the testimony of the heart the utterance of the tongue the actions of the limb and a person is not a believer unless he gathers all of those mentioned all of those three that are mentioned which is التصديق بالقلب وإقراروا باللسان وعملوا بالجوارح and then he goes on to saying يعلم رحمة الله وإياكم أن الذي عليه علماء المسلمين أن الإيمان واجم على جميع الخلق هو تصديقوا بالقلب وإقراروا باللسان وعملوا بالجوارح ثم معلموا أنه لا تجزئوا المعرفة بالقلب والتصديق إلا أن يكون معه الإيمان باللسان نتقن ولا تجزئوا معرفة بالقلب والنتقن باللسان حتى يكون عمل بالجوارح فإذا كمولت في هذه الثلاث الخصال كان مؤمنا دل على ذلك القرآن والسنة وقول علماء المسلمين يقول أنه لا يجب أن يمثل على جميعهم هذا الذي علماء المسلمين are upon and that which they believe is أن الإيمان واجب أن الإيمان is obligatory or every creation in everybody and it is الإيمان is obligatory and everyone is what تصديقوا بالقلب the belief of the heart وإقراروا باللسان the affirmation of the tongue وعملوا بالجوارح and the actions of the limb ثم معلموا know know what that the knowing of the heart and the testimony of it will not be accepted and it will not be taken into consideration unless it is backed with what the utterance of the tongue and the knowing of the heart and the utterance of the tongue will not be accepted and taken into consideration unless it is backed up with عمل الجوارح the actions of the limb if these three are found and they are present the person كان مؤمنا he is a believer دل على ذلك وقال القرآن والسنة وقول علماء المسلمين and the speech of the scholars of the Muslims have shown us وقال شيخ الإسلامي بن تيميه سيس قال حمبل حدثنا الحميدي وقال وأخبرت أن الناس يقولون من قرأ بالصلاة والزكات والصوم والحج ولم يفعل من ذلك شيء حتى يموت ويصلي مستدبر القبلة حتى يموت فهو مؤمن ما لم يكن جاحدا إذا علم أن تركه في ذلك فيه إيمانه إذا كان مقرم بالفرائض واستقبال القبلة فقلتها هذا الكفر الصراح وخلاف كتاب الله وسنة رسوله وعلماء المسلمين قال الله تعالى ومؤمر إلا ليعبد الله مخلصين له الدين الآية وقال حمبل سمعت أبا عبد الله أحمد بن محمد أحمد بن محمد بن حمد يقول من قال هذا فقد كفر بالله وعلى الرسول وما جاء به يعني الله إبريو تايميو مكشنس here that حميديو said أخبرته I was informed that I was told that a group of people are saying anyone who testifies he believes only that's it he testifies and he acknowledges he affirms the Salah he says this Salah is wajib I believe that was zakat zakat I also believe it's wajib was sown and I also believe fasting is obligatory well Hajj and Hajj is also obligatory ولم يفعل ميدالك شيء but he doesn't do any of them I just say that he affirms the wajib but he doesn't do any of them حتى يموت until he dies ويصلي مستدب للقبلة and he tears any praise facing away from the qiblah حتى يموت until he dies okay فهو مؤمن on a group of people are saying those people are believers as long as they're not jahid as long as they're not doing it out of stubbornness and rejecting the ruling as long as they're not doing it out of that إذا علم أن تركه ودالك فيه إيمانه إذا كان مقرر بالفرائض استقبال القبلة as long as he's leaving of this is not due to him not affirming the obligation and also acknowledging that when Hamedi was told that there's a group of people saying that he says هاد الكفر الصراح let's click a kufr it's not just kufr it's a click a kufr وقلاف and it is up whole it's in a position to what the كتاب الله it's a ktab وصنة رسولي and the messenger وعلماء المسلمين استخدمت السلف قال الله تعالى الله says he says ومأمر إلى ليعبد الله مخلصين له الدين الآية لنشيخه الإسلام brings the statement of حمبل he said سمعت عبي عبد الله حمبل ابن سحق his name is he said أحمد ابن حمبل say saying من قال هذا anyone who says that فقد كفر بالله he's disbelieved in Allah ورد على أمره and he's rejected the command of Allah وعلى الرسول and on the messenger صلى الله عليه وسلم in what ما جاء به عن الله that which he has come that which he has come with from Allah سبحانه وتعالى then the author says وإماننا قول من الخير this is a jar أنا مجرور the meaning is حرف جاء أنا الخير is what اسم مجرور the jar and the مجرور are both connected to فيما سبق ذكروه that which has previously been mentioned which is what that our إيمان is speech which is good and actions which are good and intentions which are good so that's where the word good enters the word here من الخير the jar and the مجرور is connected to what that which has just been recently mentioned which is وإماننا قول speeches وفعل and actions ونية so it enters أقوال الخير وعمال الخير ونيات الخيرات الصالحات that is what أنا that is what إيمان is to us وطعات فيها نقيد وطعات فيها this is the word بمير this pronoun it goes and refers back to the intentions and what the author is trying to say here is that every action is accepted but it's accepted based on what to Allah as long as the intention is good as long as the person is doing this this action on the intention of obedience if he's doing it because everybody else does it that intention is not based on طع that's why he's saying وطعات فيها نقيد we restrict the intention فيها the intention we restrict it نقيد means we restrict it to obedience it's not just any intentions that you come with the intention here has to be why are you praying for are you praying because everybody else is praying it's not accepted then but what we restrict the intention to is that you're doing it out of obedience I'm a slave the master command did me and I am following the command of the master that's why you have to do it if you're doing it for other worldly gains this Salah won't be accepted from you that's why Allah says in the Quran ومن أراد الآخرة وسع لها السعيها وهو مؤمن فأولئك كان السعي هو مشكورة if the person is doing this and he's striving for it after after gain he wants جنة and for it he's doing it with obedience سبحانه وتعالى while in a state of belief Allah then says فأولئك كان السعيه هو مشكورة those are the ones who is striving is praiseworthy whose efforts don't go to waste they don't go to vain so that's what the author means وطعاتي فيها اي فينياتي مقايد we restrict it that's what he means نعم ويزداد بطعاتي مع تركما نها وينقص بالعسيان جزمن ويفسد it increases with acts of obedience while refraining from what he forbade and decreases by disobedience with all certainty and is corrupted the author here says ويزداد بطعاتي the word ويزداد do ail iman the iman is the one that increases what it increases with is obedience your iman increases and you know why it increases it increases with obedience every time the person increases in acts of obedience and it comes with it زاد the iman who is iman increases and every time that the person comes with sins and that which Allah has prohibited سبحانه وتعالى the iman decreases and the messenger صلى الله عليه وسلم told us that he said اليمان بضع وسبعون الشعبة أفضلها قول لا إله إلا الله وأدنها إماطة الأدى عن الطريق والحياء الشعبة من الإيمان الحديث صحيح مسلم this wording which is that إيمان is of different branches it's of what بضع وسبعون 70 and odd branches the greatest and the most virtuous one of them is what the statement of لا إله إلا الله the lowest of it is what taking harm from the path taking harm from the road and then the author says sorry the prophet says صلى الله عليه وسلم والحياء الشعبة من الإيمان and shyness is a branch of branch of iman it's a branch of الإيمان so what this hadith shows us is that the branches of الإيمان are many it's not one it's not two it's not three it's many so every single time you can people are doing some people are doing إيماطة الأدى عن الطريق they are doing the lowest branches of an iman so that iman is not going to be of the calaba of the person whose إيمان is what is of the highest branch so this hadith shows us it and that's why the author says مع ترك إيمانها the iman it increases with obedience while leaving that which he has been prohibited from so the iman increases with what obedience whilst the person is staying away from that which is prohibited because some people think I'm doing acts of obedience but my iman is not increasing but you're doing things that are going against the acts of obedience that you're coming with are you with me it's like a person who is pouring water into a cup but the cup is what broken it is it's cracked or a glass or even a bottle and it's pissed there's a hole in the bottle so you're pouring in but it's going out so when the person is doing acts of obedience they have to stay away from that which they are prohibited from and that's why the prophet says from the goodness of one's Islam is what that he leaves of that which does not that which does not concern him so if that is something that is what that doesn't concern you it shows the goodness of your Islam how about if the thing is Haram this is just ملعني this is something that doesn't concern you really doesn't necessarily have to be Haram but imagine if those things are Haram your iman is definitely going to be of great also the prophet says لا يزني زاني حين يزني وهو مؤمن ولا يشربوا الخامر حين يشربوا ها وهو مؤمن ولا يسركوا الساريك وحين يسركوا وهو مؤمن that the prophet told us that the person does not do zina whilst he is doing zina in a state of iman and the person does not drink khamar when he drinks khamar in a state of iman and the person does not steal when he steals in a state of iman and what that means is that that he is true complete iman is not there whilst he is doing this action so from the hadith we can take the مفهوم الموافقة the مفهوم المخالفة is that if the person stays away from these things what happens he has true iman صحيح if this is saying that with this that your iman won't be there or the completeness of your iman won't be there it means that if I stay away from it and I don't do it my iman will be there and it will be complete it will be complete it will be complete و ينقص بالعصياني the sheikh says it decreases with disobedience جزمن جزمن means what يقينا with certainty حقا لا ريبة فيه there's no doubt about it that the sins reduce the iman and that the person's iman becomes affected by it و لذلك it was narrated from عمير ابن حبيب الخطم as أبو بكر الخلال narrated in this كتاب السنة that إيمان يزيد و ينقص that the iman increases and it decreases قيل ما زيادته he was asked what is it that increases it و نقصاله and what is it that reduces it قاله he says إذا ذكرنا الله عز وجل if we remember Allah و حميدناه and we praise him و سبحناه and we exalt him فتلك زيادته with that increases و إذا أغفلنا if we are heedless of him و ضيعنا and we forsake و أسألنا and we become sinners and come with shortcomings فذلك نقصانه with that it reduces then the author goes on to say و يفسودون and if the person sins increase on more what does that do it actually destroys his iman it corrupts his iman it eats through his iman و لذلك that's why the prophet صلى الله عليه وسلم he told us لا تحقنا من المعروف شيئا don't ever be little a righteous deed even if it means even if it means to meet your brother with a smiley face and the علام I took from this do not also be little to sins لأن they say because the mountain that you see in front of you is made out of pebbles and it is from those small sins those small little things that you belittle and you see as that actually come together and make a person leave the religion it was a sin that you belittle that ate through your iman and it reduced your iman and then you did a lot of small sin over there that you thought it wasn't that big but one day you do come together what happens and that's why the prophet صلى الله عليه وسلم said a group of people come together and everybody brings a tweak with fire or it brings a my fire may alone not be able to do much but if we all bring our what happens it fires it burns a place it's nice if everybody look for example we say today you know we're fasting let's go and make iftar you know what you make chicken you make lamb you make this you make this everybody brings it to the table are we going to have a big iftar are we going to have a big iftar no so with the small things that come together they become big so when the sins come together they become big and at that time the person reaches a point but in reality it's hard for him to come back he leaves the religion he doesn't want to hear about it the problem is now it was how it was building up و لذلك the Prophet said إذا أدنب عبد يدنب النكتة في قلبه نكتة السوداء whenever the person commits a sin a black dot is placed in his heart the Prophet said if the person repents comes back back to his senses realize what he's done is wrong and he asks Allah for forgiveness his heart is going to be made clean it's made white and everything goes back to normal and if he doesn't the Prophet told us عليه الصلاة و سلام what happens his heart becomes tainted and black and that's where the Prophet recited the ayah كَلَّا بَلْ أَرَانَ عَلَى قُلُوبِ مَا كَانُ يَكْسِبُونَ with the people's heart it became black and darkened through what through the sins that they done الله says in the Quran فلما زاغوا أزاغ الله قلوبهم when they deviated so look they tend slightly they belittled a sin الله then says فلما زاغوا أزاغ الله قلوبهم الله says in the ayah و نقلِّب أفيدتهم و عظصارهم كما لم يؤمنوا به أولا مرة it's one ruling that you may belittle from the Quran and the Sunnah and say look I don't care I'm doing all of this but you'll belittling this