 فشرف بالاشتغالي بالعلم ولا تبغي به ما عشت يا دادا دالا وياله من شراف عظيمي الحمد لله رب العالمين له الحمد الحسن والثناء الجميل واشد أن لا إله إلا الله وحده لا شريك له يقول الحق وهو يهد السبيل واشد أن سيدنا ونبينا محمد صلى الله عليه وعلى آله وأصحابه والتابعين لهم بيحسان إلى يوم الدين أما بعد نحن في المكتب المختصر في أصول العقائد الدينية رتبع العلمة الشيخ عبد الرحمن بن ناصر السعدي وانترى إن شاء الله وإتعالى we're going to take the last and final asal الأصل الخامس so we're going to conclude with the أصل الخامس إن شاء الله وإتعالى in which the author رحمه الله وإتعالى has placed at the ending of the book after he spoke about matters of عقيدة he then inshallah وإتعالى concluded with this أصل تفضل الأصل الخامس تريقهم في العلم والعمل وذلك أن أهل السنة والجماعة يعتقدون ويلتزمون أن لا تريق إلى الله أن لا تريق إلى الله وإلى كرامته إلا بالعلم النافع والعمل الصالح فالعلم النافع هو ما جاء به الرسول من كتاب الله وسنة رسوله صلى الله عليه وسلم فيجتهدون في معرفة معانيها والتفكه فيها أصولا وفروعا ويسلكون جميعا ترك الدلالات فيها دلالة المطابقة ودلالة التضمني ودلالة التزام ويبذلون قواهم في إدراك ذلك بحسب ما أعطاهم الله ويعتقدون أن هذه هي العلم النافع هي وما تفرع عليها من أقيسة صحيحة ومناسبات حكمية وكل علم أعانا على ذلك وكل علم أعانا على ذلك أو وازره أو ترتب عليه فإنه علم شرعي كما أنما ضاده وناقضه فهو علم باطل فهذا طريقهم في العلم وأما تريقهم في العمل فإنهم يتقربون إلى الله بالتصديق والاعتراف التامي بعقائد الإيمان التي هي أصل عبادات وأساسها ثم يتقربون له بأداء فرائد الله المتعلقة بحقه وحقوق عباده مع الإكثار من النوافل وبترك المحرمات والمنهيات تعبدا لله تعالى ويعلمون أن الله تعالى لا يقبل إلا كل عمل خالس لوجهه الكريم مسلوك فيه طريق النبي الكريم ويستعينون بالله تعالى في سلوك هذه الطرق النافعة التي هي العلم النافع والعمل الصالح المصير إلى كل خير وفلاح وسعادة عاجلة وآجلة والحمد لله رب العالمين وصلى الله وسلم على محمد وعاله وصحبه وسلمة سلي من كثيرا سقدم المسنف رحمه الله لأوثا رحمه الله وينجحه هو his book بهذا الشيء هو الشيء الخامس وانه مع هذه رحمه الله تعالى وهنا زوجه رحمه الله رحل السلوك the path of the sunnah and the guys in knowledge and implementation طريقهم في العلم والعمل كيف they are in terms of knowledge and how they are in terms of implementation because what we know is فدينه أهل السنة والجماعة the religion of أهل السنة والجماعة ليس عقائد قلبية it's just it it is not عقائد قلبية فحسب it is not only internal beliefs alone بل دينه أهل السنة والجماعة rather than belief and the religion of أهل السنة والجماعة is عقائد قلبية and it is also حقائق إيمانية تبدو على الجوارح that becomes apparent on the limbs so أهل السنة والجماعة their belief is just not things that stay internally in their heart only rather it manifests and it resonates on their limbs it is seen on their جوارحة and أهل السنة والجماعة also have a path يسلوكونه which they take في تحصيل العلم والعمل in how they gain knowledge and how they implement the knowledge which they have gained and that's what the author says وذلك أن أهل السنة والجماعة يعتقدون ويلتزيمون أن لا تريق إلى الله أن لا تريق إلى الله وإلى كرامته إلا بالعلم النافع والعمل الصالح فالعلم النافع هو ما جاء به الرسول من كتاب الله وسنة رسوله صلى الله عليه وسلم فيجتهدون في معرفة معانيها واتفقه فيها وصولا وفرح وذلك الشيخ رحمه الله يخبرنا أن أهل السنة والجماعة يعتقدون ويعتقدون ويلتزيمون أن they stick by أن لا تريق أن there is no path إلى الله to Allah وإلى كرامته أن أضع الله تباركه تعالى وإلا بالعلم النافع وإست with beneficial knowledge والعمل الصالح are you trying to gain الله تباركه تعالى and you want to get him is that what you want is that you want to gain الله honoring you if you want to then the sheikh said there is no way إلا بالطريق what does he mean by it فالعلم النافع beneficial knowledge is هو ما جاء به الرسول it is what the prophet has come with صلى الله عليه وسلم من كتاب الله from the book of Allah والسنة رسوله and the prophet صلى الله عليه وسلم فا يجتهدون and they strive في معرفة معانيها أهل السنة they strive in knowing what's in the book of Allah and the sunnah واتفقه فيها and to have true understanding whether those matters are issues which are أصل or whether they are issues which are sub branches issues so here the sheikh is telling us that the path to Allah the path to gain honor is with two things العلم النافع و العمل الصالح beneficial knowledge and righteous actions and that is exactly what Allah said in the Quran هو الذي أرسل رسوله بالهدى و دين الحق ليرغيره على الدين كله هو الذي أرسل رسوله بالهدى الله said the messenger صلى الله عليه وسلم with what و did Allah said the prophet with He said the prophet عليه الصلاة والسلام with two things هو الذي أرسل رسوله بالهدى العلم النافع و دين الحق العمل الصالح beneficial knowledge and righteous actions so the prophet صلى الله عليه وسلم came to give us beneficial knowledge and also to what implement that knowledge و لذلك the first verses that came down from the Quran إقرأ بسم ربك الذي خلق خلق الإنسانة من عالك إقرأ و ربك الأكرام الذي علمه بالقلام so here Allah is telling us that read gain beneficial knowledge إخواني الله تعالى he raises those who have knowledge over those who don't have knowledge even if they're both believers the one who has knowledge has a higher station a higher rank than the ordinary Muslim the Muslim has does the Muslim have a higher rank than the disbeliever? but within the believers we're not all of one level we're not all of one level we have different levels and different stations amongst ourselves so from within the believers الله تعالى raises the station of the believers so a believer who has high aspiration who doesn't want to just enter but rather he wants to gain a big place in جنة he wouldn't let that high station be something he misses out on and he would want to gain that high station rather Allah تعالى he specified fear he specified fear in the hearts of the he specified fear of him he specified it for the علبة and he says إنما يخشى الله من عباده العولبة and here Allah تعالى he put the what he put the مثعول before the فاعب and this shows الحصر exclusivity meaning there is no one who truly fears Allah the way he deserves to be feared except who? and why is it that they fear Allah the most it's because of what? علب النافع so the sheikh is telling us that معرفة to deen knowing the religion with evidences that is what what is it? that is the way for a person's actions to be better so the more you gain knowledge the more your implementation would be and and the knowledge is not all one level within itself there are realm and sciences that you have to know which are فرضو عين on every individual has to know it and there are knowledge which is فرضو كفاية which is إذا قام به بعب سقط عن الباقين إذا قام به بعب سقط عن الباقين if a group of people stand up to learn it then the rest don't have to learn it so one may ask وستحد for the knowledge which is فرضو عين from the knowledge that is فرضو كفاية الإمام الأجرير رحمه الله in his kitab يا زرسالك وتفضل العل ابن القي من his kitab الإعلام الموقعين الإمام القرافي الإمام القرافي المالكي in his book الفروق تفضل العل المالكي يجب أن يجب أن يسعى فرضو عين كلما توقف العمل وعليه يجب أن يكون لا يستطيع ان تقليم إلا أن تكون لديك علم لا يستطيع فإن الأم لبه واجب انتعرف أن هذه الأمر يصبح فرضو فالأمر الحكام الصلاح هو فرضو أن يكون لدي أعلم لأننا يجب أن نقوم بخوة فالتصميم يجب أن تتعرف ماذا يمكن أن تفعل براءة؟ وماذا يمكن أن تتعرف؟ هذا يجب أن يكون مخطل ويجب أن يكون مخطل في براءةك. مثل هذا، فالتصميم يذهب إلى بيزنز ويجيب. هل أنت there؟ ويصبح أنه يصبح بيزنز المن. أو أنه يصبح بيزنز المن. يبدأ بيزنز. يصبح فرضه عين علىهم. لتلاني أحكامة بيوع. أحكامة بيوع. ويعلم البيوع المنهي وعن حشرع. ومجمعات ومجموعة التي يتعبون. يجب أن يكون مخطل. إذا كان مخطل يرغب إلى وراءة. إذا كان مخطل يرغب إلى وراءة. فالتصميم يصبح بيوع. يصبح بيوع على مجموعة المن. لكي يتعرف أحكامة بيوع. يصبح بيوع. هذا الأمر من المعرفة أن أمام العجورة رحمه الله يكلم. أبنو القيب رحمه الله يكلم. الع站 للamyه والماليكيğı أ varias إلاني. أعلم الصدخ. أعلم ذلك الأمر أيضا تصبح بكراءة. لا تتخل من الآخوة تحديث تلمك الشيخ يقوم بالتكلم عن العلم النافع هو ما جاء به الرسول مما كانت ذلك من كتاب الله من الكتاب الله وسنة رسوله and the sun of the prophet فإذا كان من يسأل لك من فتح العلم النافع هو ما جاء به الرسول صلى الله عليه وسلم لماذا كانت ذلك من كتاب الله وسنة رسوله صلى الله عليه وسلم فالتالي فبن القيم سيزا لعلم قال الله قال الرسول قال الصحابة هم دول العرفاني من العلم نصبك للخلاف سفاتا بين الرسول وبين رأي فقيه فالعلم قال الله نولجز الله سيد للمقال الله قال الرسول أنه مثل جسد هذا هو بانفشو نولجز ولذلك the poet also says دين النبي محمد أخباره نعم المطيئة للفتة الأثار لا تعد لن عن الحديث و أهله فالرأي ليل والحديث و نهار ولربما غالب الفتا أثر الهدى والشمس بازغة لها أنوار والنظر العالمية والسلامة is what are the after تكشف أبنانسي فهذا هو أهل و when a person takes their rulings from الكتاب والسنة لذلك that's what Allah says to us واتبعوا ما أنزل إليكم من ربكم ولا تتبعوا من دونه أولياء الله commands us to take back our rulings from what follow the Kitab of Allah سبحانه و تعالى and also the Prophet ﷺ told us عليكم بسنة و سنة الخلفاء الراشدين المهديين عضوا عليها بالنواجد و إياكم و محدثات الأمور فإن كل محدثة بيدعة و كل بيدعة ضلالة و كل ضلالة في النار which is the story of Nassaiyyu and the other part of the Imam of Nassaiy did narrating الحديث أربعض بالسارية which is upon you is my Sunnah and the Sunnah of the rightly guided خلافة حديث أبو خريرة من صحيحين بخارية المسلم كل أمة يدخلون الجنة إلا من أبا قيل و ما هي أبا يا رسول الله قال من أطع علي جخل لخل الجنة و من عصاني فقد أبا so if we obey the Messenger ﷺ then we will enter the Jannah so the علم النافع the beneficial knowledge is قال الله هو الله سبحانه و تعالى قال الرسولو the Messenger ﷺ anything other than the Azim and Malik رحمه الله و تعالى كل يؤخذ من قوله و يرد إلا صاحب هذا القبر everybody else other than that his statement is either taken or is rejected لذلك الرمام الشافع رحمه الله و تعالى أجمعنا إشو يسيز أجمع المسلمونة على أن من استلبانت له سنة العر رسول الله صلى الله عليه وسلم ليس أجمع المسلمونة على أن من استبانت له سنة العر رسول الله صلى الله عليه وسلم ليس له أي دعها لقولي أحد it is obligatory it is a consensus of the Muslims if it becomes clear for a person صنة العر رسول الله a sunnah of the Messenger ﷺ becomes clear to you and it becomes apparent to you it is not permissible for you to leave it for a statement of an individual once it becomes clear to you that الله تعالى و تعالى his Messenger said something and Imam Shafi'a said is it a jma'a that you can't leave it for because you can't leave it for you can't و لذلك حتى even if those issues are masaa'i which are furu'a even if they are issues which are sub-ranges the sun may call it صح and the evidence for that is أقول لكم قال الله و قال الرسول I'm saying to Allah I'm saying to the Messenger said و تقول لي قال أبو بكر و عمار and you are here saying to me أبو بكر و عمار said so what it meant is and this is the issue of حجد تمتع which is a messa'ila فقية صالتها because some people will tell you or issues of عقائد yes but issues of فق and فروع they are difference of opinions and what not if the delil comes صريح ديركت then it is not permissible for you to what it is not permissible for you to take it you take a statement of a person over the statement of the Messenger عليه الصلاة و السلام and this is very dangerous that a person does that نعم the author then says و يسلكون جميعا ترك الدلالات في دلالات فيها الشيخ here رحمه الله mentions a point which is some people will say to you this is important now أهل السنة الجماعة the beauty about أهل السنة أبو مظفر سمعالي when he is kept up in the history of the people of Hadith he mentions a call which is very good and he says the أهل السنة يذكرون ما لهم و معالي أهل السنة don't only just mention what's for them they also even point out what is against them they mention it they are not deceptive individuals يذكرون ما لهم و معالي and that's the way known by the people of the sunnah لأنهم يخشون الله تعالى they fear Allah and whatever they are doing it they doing it for للا فألله تعالى سك so look what the sheikh here mentions he says و يسلكون جميعا طرق الدلالات أم الدلالات you can say both ways فيها in it meaning أهل السنة والجماعة when they extract in the rulings out of the Kitab and the sunnah they don't extract they don't just extract the ruling or derive the ruling from دلالة المطابقة one form of it but أهل السنة والجماعة they take the Quran and the sunnah and they extract the rulings from all the different means that it can be taken out of لن أهل الأهواء the people of desires if the ayah is not explicit and it is not direct they don't take it and that's all they will say to you is that is it clear like that have to even within themselves they are sick some of them don't even take the clear cut evidences they won't take it but أهل السنة not only do they take that which is clear cut but they also take that which is from the other forms or دلالات what does دلالات mean or what does it mean first of all the دلالات are of two types first of all there are two types دلالات لفضية and دلالات غير لفضية with دلالات معنوية are you there the دلالات which are لفضية the دلالات which are لفضية are three types the sheikh is going to mention them right now when he said ويسلكون جميعا طولق الدلالات فيها he says what are the three he says دلالة المطابقة ودلالة التضمموني ودلالة التزام نعم those three if somebody asked you ورعا ذي دلالات لفضية they are referring to the wordings and I want you to understand something because this is very important it saves you a lot of headache and that is if you ever look at the issues pertaining to the خلافات and the disputes the raka'a the def the خلافات the raka'a within the ulama themselves in مسائل الفق if you observe the madahib that are present the madahib that are out there ايه ده there are two madhabs there are two madhabs when it comes to issues of how to deal with the textual evidences ايه ده الامام الشافعي رحمه الله الامام أحمد ابن حمد pay attention الامام الشافعي الامام أحمد ابن حمد on one side on one side الامام أبو حريف رحمه الله الامام أمالك رحمه الله on one side الامام أبو حريفه الامام مالك رحمه الله they are يتوسعون في المعاني they go a bit more into the issue of معنى يتوسعون في المعاني within themselves they're not the same they're not the same without a doubt are you there لأن الامام أبو حريف رحمه الله صحبه رأي و الامام الامام مالك رحمه الله was what صحبه حديث but they both have they both have maybe not the same quantity but they are both what يتوسعون في المعاني الامام الامام الشافعي الامام محمد they are يتوسعون في الألفام the wordings the wordings and I've given examples of this issue of wordings are you there and the issue of and the issue of معنى the issue of wordings and the issue of معنى على سبيل تمثيل the people who have actually gone extreme in the issue of wordings extreme on the wordings and they don't they have no middle they're a bit stiff when it comes to wordings and they don't move forward based on معنى and when we say معنى we mean العلل and the حكام in the شريع are the likes of the ظاهرية the ظاهرية they stick with the alfab and that's what they give importance to and they don't really look further more into the معنى for example we say that the حديث of the بكر the Prophet ﷺ he said that the بكر is taking sought permission from her yeah permission is sought from her permission is is sought from her now if the بكر how is her permission sought from her her silence the Prophet ﷺ he said her silence is a sign of acceptance ظاهرية they took that at his apparent and he stuck by it so they said that if a woman speaks and she's a virgin and she speaks and she said to her she says to her father I do want that guy I'm interested as you've brought him to my attention I'm going to take him I want him if she says that they say that she's not going to be married half-tough off to him because the حديث clearly instructs us that her silence is acceptance so she has to be silent are you with me and that's not what the شريعة are meant by that does that make sense because the شريعة here is talking about معنى meaning you have to look at the wisdom and the reason why the شريعة did that does that make sense so this the مداهب that are out there are issues of الفاد and معنى observing those two are very important are you with me observing those two و لذلك قطب أصول الفق قواعد الفقية are books that deal with these issues and a person by studying those books will learn the correct method in trading on when it comes to how to deal with the wordings and also how to deal with the meanings and when we step onto the meaning even though the wordings what it seems from the apparel we have to further more and go into the meaning because there's حكمة and wisdom behind the usage here and when we we just stick to the wordings and the wordings itself is a proof are you with me and because of that and because of that we find that there's خلافات a person wants you to just stick he gives you a word and he places it in your face he doesn't realize there are حكمة and علل behind it that has been used from it because why are the لين الجمع and the source to bring all the taxes together so they can all work together and we've given examples there's no need for us to go over it again but from the دلالات اللفضية that have to be observed and أهل السنة للجمعة observe them observe them is the first one being الدلالة المطابقة دلالة المطابقة means it means دلالة اللفضي على جميع معنى the whole meaning that are inside the the wording for instance with an example it becomes much more clear if I send house to you today if I send a house when the minute I use the word house what would come to your mind is doors windows all of the things that a house consists of rooms I didn't say all of that I just said a house but all of them is what so this the doors are you with me brothers doors and rooms and staircases مثلا back garden for instance so for some houses and etc all of that is referred to with one word what is it a house that's called دلالة المطابقة if I then take part of the house and break it down this becomes دلالة طمموني which means here دلالة اللفضي على جزء معنى it just shows part of the meaning it's like for example if I say window or if I say ها or if I say لك or if I say this is now part of the house the third one which is called دلالة الالتزام I'm a دلالة الالتزام is دلالة الالتزام is على أمر خارج عنه لازم الله it's something that's outside what I have actually mentioned it's nothing to do with my wordings it's actually an external point outside my wording and that is basically this house must've been made by somebody if it's got locks and it's just sophisticated and it has all of this together it has to have been what are you there? ولذلك أهل السنة والجماعة they when they use the textual evidences they apply all of these three they use it in these three ولذلك الأخذري عبد الحمان الأخذري sorry الأخذري sorry in his book سلم المنورق في علم المنطق he mentions دلالة اللضي على ما وافقه يدعونها دلالة المطابقة وجزئه تضمّنا وما لزم فوالتزام بعقل التزم that the three lines that we mentioned سأطالب العلم can just quickly memorize it from from there دلالة المطابقة دلالة التضمّن دلالة الاللتزام دلال أهل السنة والجماعة just by these three they can take and refute atheists and if a person has understanding of the sharia and he has the Quran and he knows how to extract the rulings from it with these three دلالة دلالة مطابقة دلالة التضمّن دلالة التزم and if we gave time to the sharia and the Kitab and the sunnah والله we wouldn't need external forces to help us to respond to these modern contemporary problems that we have but we have قصور we are short in how to extract the rule we only know دلالة المطابقة even if we do know it صحيح let alone دلالة التضمّن and دلالة الاللتزام from the sharia so what the shikh means by this is that النفهم المصوصي understanding the misal it basically it requires the usage of these three دلالة فا يستمرطون من الكتاب والسنة والسنة والجماعة extract from the Kitab and the sunnah and the sciences برعاية هذه الأنواع من الدلالة فيها they observe these three different types of dillala they do ولي ذلك الشيخ بالعثيمين رحمه الله الشيخ بالعثيمين الشيخ محمد صالح بالعثيمين ينزق وعيد المثلة he he speaks about it here he has an explanation أنه ينزق وعيد المثلة الشيخ بالعثيمين and he talks about it يدعب about it ولي ذلك he talks about ابن عثيمين the issue of تكفير المسلمين when you make him تكفير of a Muslim right can you make a person can you do تكفير of a person دلالة المطابقة a statement that he said I can't make a statement yes he did what about part of his statement can you make تكفير on him based on it دلالة المطابقة تبن مري نعم is جزء من كلامه نعم يسالت أما دلالت للتزام necessitating from his statement لا that's what I mean الشيخ بالعثيمين تكفيره after the issue of لازم المدهب ليس باللازم حتى يلتزب به صاحبه ويدع الشيخ بالعثيمين الشيخ بالعثيمين ينزق وعيد المثلة you know what he has إذا التعليق عن الكتاب الكافية والشعافية في الانتصار للفرقة الناجية he speaks about it as well the issue of لازم المدهب ليس باللازم حتى يلتزم به صاحبه because يبن القيام brings it in his نونية in his كافية الشافية في الانتصار للفرقة الناجية عبد الرحمار من الناس اللي سعدي deals with it there and he talks about it so أهل السنة والجماعة that's how they are with their texture illnesses with the الكتاب and the sun they understand is profound and that's how we are in our that's where and the sun you can extract from it دلالة المضابق دلالة التبموني دلالة لللتزام strongly are you there and this is exactly where the issue of القضية الحمل a woman who gave birth at the time of the sahab is أثبار رضي الله عنه that that عبد الرزاق من همام صنعاني when he read it in his مصنف or is it أبو بكر من أبي شيبة one of the two is either this مصنف or this مصنف that أثمار رضي الله عنه at his time a woman gave birth in a hamach six months أنا عليب رب الطالب took from the آيات when he brought it together أبحاف وميني دلالة للشارع which was what that when the woman gave birth what نعم يساجد وحمله وفصاله ثلاثونا شهرًا وحمله وفصاله ثلاثونا شهرًا ده حمل and the breastfeeding is how many three months 30 months ثلاثونا شهرًا 30 months breastfeeding أنا and we know from the آيو الواليدات يُرضِعنا أولاده ونحوليني كامليني لمن أرادة يُتِمر رضاع how long is the breastfeeding for so it's 24 months it's two whole years so if you subtract 24 from 30 how much are you left with you're left with six months so the woman can't be pregnant in six months where did he get that عريم المضالب from this is the دلالة that he used are you with me so the شريعة القرآن and the sunnah the usage and the way to extract ruling from it is not أمر الهيين and to say this is a حكمة بمسألة it's not very easy it's not very easy it requires نظر عميق are you there it requires a very powerful observation it requires a powerful a powerful observation سؤالي سنة الجماعة they observe those three دلالة المطابقة دلالة التضموني and دلالة أليل تزامي observing those three and that's what saves the أحكام from تحريف and تبديل no distortion no playing with the evidences and not bringing فاني فتاة شاد غريبة when you have an evil understood and comprehended the different types of دلالات there are in the wordings of the prophet صلى الله عليه وسلم عن الله تباركو تعالى this book نعم ويبذولون قواهم في إدراك ذلك بحسب ما أعطاهم الله the sheikh says ويبذولون they put so much effort in قواهم their strength قواهم هي is three types of quwa قوة بدنية the physical strength they physically put effort in ولا عقلية and textual I'm sorry رشنون strength and last but not least مالية ووالث they do all three types of strength they have in making sure in what في إدراك to perceive the perception of the Kitab and the Sunnah to be correct بحسب ما أعطاهم الله based on that which Allah has given them سبحانه و تعالى so what do they do they fully go in the Kitab and the Sunnah and they use their physical ability they use their rational intellectual they also use their wealth in buying the books they need you know traveling to land from lands they do that they'll put their money in there they want shorten in making sure when they come to the conclusion of this issue that they come with it with what they come with it after بعد بدل الجهد after they've put in effort and hard working and it is not مجرد it's not just a mere هه it's not just a mere فتوار or an answer they just gave now I'm like that now و يعتقدون أن هذه هي العلوم النافعة هي وما تفرع عليها من أقسية صحيحة ومناسبات حقمية وكل علم أعان على ذلك أو وازره أو الشيخ رحم الله يسيد ويعتقدون أهل السنة والجباعة بليف they believe what أن هذه هي العلوم نافعة أن they believe what أن هذه هي العلوم النافعة that this is the beneficial knowledge what تكشعتني أرولي فنه كتابنة كتابنة سنة بيسنة نعمري دلالات وشاوة دلالة المطابقة دلالة التضموني أن دلالة الالتزام إن شاء الله تعالى try to memorize the line بإذن الله دلالة اللفضي على ما وافقه يدعونه دلالة المطابقة وجزءه تضمونا وما لزم فولت زامن إن بعقلي للتزم so they observe those three and they believe that this is the beneficial knowledge وكذلك and what they also believe is beneficial knowledge is ما يتفرع عنها anything that comes out from that such as من أقيسة الصحيحة قياس and knowledge which are correct أقياس which is صحيح is what is what whatever observes the pillars of قياس what are the pillars of قياس the أصل the فرع the حكم and the علة جامعة بينهم you have an original you have an أصل here the original thing which you're trying to do the analogy from are you there and what do you have here you have the فرع the subbranch so for example you want to now say that drugs is حرام you want to say drugs is حرام and the question is is that drugs at the time of the process and these powders that are being used and what may not resisted the time of the prophet عليه الصلاة والسلام so one person may ask you where's your evidence for this so what you now you want to do is you want to bring it to something that was at the time of the prophet that it has something in common with are you there so what you say is that the أصل here is what the أصل is the خمر that you have right now that intoxicates then you say that the خمر is the فرق that I'm trying to use as a I'm the فرق that I'm trying to compare to the alcohol okay the question is that what is it that they have in common they both what the which is what they both have been common what is it it's it's called they both intoxicate the mind right the third thing is now that the sorry that so you've got the أصل and the فرق here is then you have the إلتون جامعة to be now which is the third thing now the fourth which is the final one point you have to bring it which is the the which is the رولing for the drugs now that it's حرام so if you observe this thing like that the قياس you take it points correctly you do the حكم the فرق the إلتون are you there and also the إلتون you have to we will we will look into the إلتون with you is it إلتون منصوصة did the شريعة actually state the إلتون for this particular thing because remember we know why why alcohol it's حرام the شريعة would tell us كله مسكر in حرام كله خمر in مسكر كله مسكر in حرام didn't the فرق say that علي صحيدي is it every alcohol intoxicated in every intoxicated is that is it's حرام so we have now the فرق clearly stating the reasoning for why alcohol is حرام but you may come to something you don't have an إلتون for it you don't know the reason for why the شريعة are prohibited it are you there for example we have the pork we know the شريعة are prohibited it what's the reason why the I say that the نهي of it is تعبودي do you see my point that we worship Allah based on it this is just إبادة are you there some scholars will say no don't it's it's the point I'm saying to you is that on any particular issue there's always going to be what's there for it so if you really don't bring the إلات out properly then of course then what you're trying to compare the two with maybe incorrect and sometimes it happens حكمية و here I have it حكيمية which is that it's based on حكمة و كل علمنا عالى على ذلك I also study any knowledge that aids them on that aids them on what الكتاب انت سنة Any knowledge that helps you well helps you كرامة أصول الفيق ايه ده بلاغة اوضع علوم Now if you study will help you to understand the كتاب السنة they like it And the people of سنة الجبع they call this a beneficial knowledge صحيح it's the knowledge that we refer to as علمه على the علم which is instrumental knowledge it's an instrumental knowledge and then مقصد the ultimate goal is the what it's the كتاب انت سنة the كتاب انت سنة و لذلك some people whose hearts are sick try to put into those sciences which are beneficial which أهل السنة الجبع I don't like and they've taken it out and said this is from the harmful knowledges is what's known as علم الكلام علم الكلام is not من العلوم النافع it's not from the knowledges that are beneficial are you with me? it is not و لذلك من رجب الحمبلي رحمه الله أيه ده أيه ده بلاد this من رجب الحمبلي what did he do? he wrote a book which فضل علم السلف على علم الخلف and as you know that this book فضل علم السلف على علم الخلف he's actually taken from one book sorry this book فضل علم السلف على علم الخلف he's written by إبن رجب what is it that he the purpose is why he authored this book or what was the ultimate reason for it it was the explanation of the hadith of the prophet عليه الصلاة والسلام which the prophet said الله من يسألك علم النافع or what I'm asking you about beneficial knowledge but what إبن رجب mentions in this book is very powerful he mentions something very powerful something that we mentioned when we go through the تفسير of what سورة الفاتحة which is that first we'll pay attention here the knowledge that you're learning pay attention this is a very important point first of all the science that you're saying that is beneficial it has to be something أهل السنة توافق جماعة it's beneficial so the genes of this علم the essence of this has to be beneficial such as for example صرف بلاغة you know the three types of بلاغة علم البعان علم البدي علم المعاني or what not the scholars they said it's beneficial it's beneficial people of the sunnah the ummah is connected to this so that's it but even then it's beneficial it can become a knowledge that's not beneficial if it's taken out of its quantity so just because its essence is good if you take it beyond its quantity it doesn't become beneficial knowledge like as Ibn Raja mentions نحو for instance it's a beneficial knowledge and it's a beneficial science but taking it above its need and above in the sense where the person he preoccupies his time he's 24 7 7 studying grammar are you there and he doesn't know مسائل he doesn't know تهارة he doesn't know صلاة he doesn't know anything from the religion what does that destroy it destroys that it's a means it's a means تواق فهم الكتاب و السنة understanding the what understanding what understanding the كتاب and the sunnah so that's why he says it's like adding salt to the food صحيح it's like adding salt to the food adding salt to the food if you add too much salt if you add too much salt salt to the food what will happen you know the taste won't be nice right what about if there's no salt in this food it also won't taste right so there's an amount that has to be added to it و لذلك that's what we said when the professor I said to the companion تحديث أبي صعيد الخضري which is الصحيحين but the last is صدق الله و كذا بطن أخي صدق الله الله طفل و كدى بطن أخي كانyour brother's stomachcarried when the professor минимum but he said to the companion who came here and he said my brother's sick he's got an his got an he's dying the professor Seriously give him honey nothing has changed he gave the son honey and son is still still alive so third الهؤلاء فهو ماذا ؟ الآن لك الامام الشافعي وتحكي الحكم على أهل الكلامي أن يضاف بالعشائر ويضرأ بالجريد والنعل الامام الشافعي ورحمه الله ودل يقول ان My ruling on the people of ilmu l-kalam is what أنهم يمتلون في المدينة ويجدون مع البراحة ويجدون مع تدارات ويجدون مع شوس كما نقوله وكما نقوله فهذا الجزائه من أعرض على الكتاب والسنة واقبل الكلام this is the rolling of the one who turns away from the Kitab and the Sunnah and he turns towards what he turns toward Almiul-Kalam و لذلك you find today when it has been الناس في الشديد. الناس who want to defend the Book of Sunnah. And they are defending how they defend the Book of Sunnah. They are defending it just by studying philosophy. العلم الكلام. And not learning the Book of Sunnah itself. How are you going to defend the religion without knowing the source of the religion. You don't even speak Arabic. You don't even know the Kitab of Allah. You don't even know the Sunnah of the Messenger of Allah. So it's important for a person to study the sciences which are permissible. And not to busy yourself with that which is not permissible. نعم So here again what he says is They learn the beneficial knowledge and the knowledge that aids the Kitab of Sunnah. And they also stay away from that which opposes the Kitab of Sunnah. That if you do learn it will cause it's opposing either directly or indirectly. It's opposing the Kitab of Sunnah. They are what? They consider this to be علم الباطل. A knowledge and a science which is false. And they don't take that as a knowledge. So now we've learned something. The first point which was what. طريقهم في العلم. How is there way in knowledge? And it's sad. It's very sad. There are people who are calling themselves دعات. They are calling themselves دعات. Who call to Allah's part. Who when you say to him Allah said. The Messenger said. They will say to your أخي. Be a bit intellectual. Have a bit of rational. Or even mock a person who says قال الله قال الرسول. What else is that you can bring him. نعم. If you feel like the way he has extracted the rolling from the Kitab and the Sunnah is wrong. Rebuke him. Or correct him. In the way he's extracted the rolling from the Kitab and the Sunnah. Not his usage of the Kitab and the Sunnah. What else is that you wanted him to use. And how is it. How is it. You can oppose him on the Kitab and the Sunnah. With that which is rational. He's right in the sense of saying Allah. And his Messenger said he's right for that. But he might be wrong. In how he has extracted the rolling from the Kitab and the Sunnah. That which is you praise him. You say you praise him. You say may Allah bless you for saying قال الله قال الرسول. And knowing that that's your source of evidence. May Allah. But this understanding that you've now come with. This understanding that you've now put forward. Is incorrect. And then correct him on that. And then teach him what is right. And also teach him how to extract the rolling from the Kitab and the Sunnah. But to take him away from what he's right on. Which is the Kitab and the Sunnah he's brought forward to you. And try to take him to that which is intellects. The rational. This is a Tama. This is a harm. Corruption. And it is going against. The Masdar and Talakl. In the Source and the Sunnah. Take as their evidences. So now we've finished. So now we've finished. We've finished. So now we've finished. So now we've finished. Three sources. Three sources. Three sources. The Kitab and the Sunnah and the Sunnah. الكتابة التي قمنا بها هي صوتها أنها يجمعوا هذه الأمة الكتابة التي نفهم ماذا قمنا بها؟ إذا كانت موتواتر أو إذا كانت موتواتر وإذا كانت موتواتر من حيث العمل في حالة إضافة لهم هؤلاء إذا كانت في مسائل which are فروع وإذا كانت في مسائل which are أصول إذا كانت لا تسامح فروع إذا كانت هذه الأمة فروع يجب أن يكون شخص who clarifies what he means by because the first people who brought the issue of أصول and فروع the first people were the الشيخ الإسلام التايمية many places it is and also his student إبنو قيم الجوزية but إبنو تايمية also uses it so what he uses it for is that the أصول are مسائل which are فروع are مسائل which are دقيق the detailed narrow down matters أصول are matters which are ظاهر apparently that's how إبنو تايمية is the خلاص a summary of it and that is a مدينة in university or maybe one of the جامعي عد رسالة جامعية was written on it the issue of الأصول والفروع and the الشيخ الإسلام التايمية this issue of أصول and فروع نعم so we now understood وقالي السنة والجماعة the knowledge is based upon now we are going to take the next point which is واما تريقهم في العمل فإنهم يتقربون إلى الله تعالى بالتصديق والإعتراف التامي بعقائد الإيمان التي هي أصول عبادات وأساسها واما تريقهم ديب أهل السنة والجماعة في العملي فهم يتقربون إلى الله they get closer to Allah بالتصديق ومعرفة بعقائد الإيمان الأشياء الإيمان الإيمان بالله وملايكة وكتبه رسوله يوم الأخرة ومسائل الصحابة مسائل الصحابة مسائل الإيمان كل هذه أصول إيمان مسائل مسامل الإيمان كل هذه الأشياء أصول مسائلها لسنة كل هذه الأشياء they believe in those things what they believe in all of that and they acknowledge all of that with a complete acknowledgement التي هي أصول عباداتها وأساسها those which are the أصول of the إيمان عبادات and they are also the assas of it it's foundation meaning for عباد this is very powerful أسر مغرب رشا فجر عبادة مسائل عبادة أصول المنفف أرمضان قيام اللي كل هذه الأشياء أشياء الشيخ يقول the foundation of all of that stands on is your article to faith so go in and pray in Salat al-Duhor or pray in Asr or having good manners and etiquette are you there it all goes back to it all goes back to the issue of عقيدة و لذاك دائك that's why it takes presence over every other factor of ibadats و لذاك و بعد فتوحيده علم ينبوله على العلوم كلها و يفضلو فأوجر الرحمان و منه قدرة ليس يصح دينه حتى يونوا تبحيد takes presence greater and it takes high standard over all the other signs و بعد فتوحيده علم ينبول و مرعا ينبوله ينبيل فرد than what على العلوم كلها all of the sciences that are out there that you can study, there is nothing greater than ترحيد على العلوم كلها ويثبوم قد أو جبر رحمن ومن هو قدرة الله has made a portion of it obligatory ليس يسيحوا الدين حتى يدرى your religion will not be correct unless you know it صح ولي ذلك how can you ignore something you don't know so the essence of your صلاح and those matters they sit and they stand on the issue of your عقيدة if a kafir comes to the messages right now and he does رقوع and سجود and he prays would he be accepted from it the matter of عقيدة what about if he has the best etiquette this kafir does that give him virtue over the believer who has bad etiquette the first the thing that's most important in the شريعة and number one is what عقيدة it is the عقيدة of an individual that's what needs to be observed now that I've learned the عقيدة والجماعة we also need to know it's not it's not just matters of the heart you learn in these matters it has to resonate it has to show on you as an individual you have to have that aspiration of if you said I learned Allah I know his characteristics, I know his attributes I know who he is your fear, your hope, your life everything about it should be greater now because my agreement when I know I should share with you my �gio when I hear when I hear when I hear when I hear when I hear when I hear and when I hear بأدائي الفرائذي by doing obligatory acts upon them they come with it المتعلقة to the haqi that which is connected to Allah's rights وحقوق عباده and the rights of this عبادة مع الكثار من النوافلي by studying what? the nafila by increasing in the nafila, the voluntary acts وبترك المحرمات والمنهيات and they stay away from that which is haram and that which is prohibited تعبودة لله they do all of that ينوشف فيهم سبحانه وتعالى ويعلمون أن they also know أن الله تعالى لا يقبل إلا كل عمل خالس لوجه الكريم and they also know they also know إذا لله الله تبارك وتعالى he doesn't accept any action wherever it may be unless it's sincerely done for him alone إخلاص بيساد إخلاصنا لله صف القلب من إرادة سواه فحذر يا فاطين إخلاص means that you're irada two things you have to observe when you come with sincerity your intention your internal your insincere and also your action that you're doing you're only doing it for him both of those when you observe it you've come with sincerity so you do that for الله تبارك وتعالى and also الحافظ الحكم he says in his two things have to be looked at in order for an action to be accepted it is that it is sincerely done for الله تبارك وتعالى you don't do it for anybody else and we spoke about what إخلاص means the second one is فيه إصابة you have to do it in accordance to the sunnah شرطو قبول السعي أن يجتمع فيه إصابة وإخلاص مع and sincerity so there has to be إصابة which is إتباع سنة النبي صلى الله عليه وسلم so it doesn't matter how much sincere you are and how much you cry and whether your tears turn into blood or whatnot it doesn't matter if it is not in accordance to the sunnah of the messenger عليه الصلاة والسلام لأن how do you know this pleasing to Allah how do you know Allah سبحانه وتعالى loves it you don't know revelation doesn't come to you the fact that the prophet didn't mention it we already know that Allah doesn't he doesn't love it because there is not a path which Allah who can get to him and get him to be pleased with us except he has what he has set it with us on the tongue of the messenger صلى الله عليه وسلم so أهل السنة والجباع once they have the they have the and they believe they are now they move forward to what بأداء الفراء do it now which is obligatory and then we said إيمان is what أصل and then فرع فرع is too tight right كماله الواجب and كماله المستحب they are people who go further into the issue what do they do they come with not only فرع كماله الواجب they come with what كماله المستحب they come with the مستحبات the voluntary things جعلني الله وإياكم منها عم منهم may Allah make us from them نا ويستعينون بالله تعال في سلوك هذه طرق النافعة التي هي العلم النافعة ولعمل الصالح الموصل إلى كل خير وفلاح وسعادة عاجلة وأاجلة الشيخ يقول ويستعين بالله ويستعينون بالله they seek help from Allah أهل السنة والجبعة أنوا لا حول لهم ولا قوة they have no strength they know they have no power so they ask they seek from Allah تبارك وتعال in taking this في سلوك هذه الطرق النافعة this beneficial path what is a beneficial path يكسب التي هي that path which is العلم النافع ولعمل الصالح they know that they have no power they have no strength they have none of that except through who الموصل إلى كل خير وفلاح are you there and they know the first enemy that can get in their way in gaining beneficial knowledge and righteous action the first enemy is who themselves they know that أهل السنة will know that ولي ذلك what did the poet said he said إذا لم يكن من الله عون للفتح فأول ما يجني عليه اجتهاده if the slave does not get aid and support from Allah تبارك وتعالى then the first thing that is going to deviate him and destroy him is his own self are you there so they know that وما أبرئ نفسي إن نفس لأمارة they know that نفس they call them to evil are you there then that's what calls them to evil so the first thing when they are asking for help they are asking from help from their own nefs are you there and they don't want to become slaves for their own nefs they want to be slaves for Allah they want him to be the one that's in control of their affairs that's why the prophet عصيتي بيديك my affairs is in your hands يا الله you're the one who controls my affairs he doesn't want anyone else to control his affairs صلى الله عليه وسلم وعلي and he doesn't want anyone else to be he doesn't want his nefs to tell him عليه صلى الله عليه وسلم so what do we know if a person doesn't follow the Kitab and the Sunnah and that's not the path which they take they are following their own nefs that's what Allah says فإن لم يستجيبوا لك فعلم أنما يتبعون أهواءهم if they don't obey you or Muhammad and they don't take their path they know that they are following their what their own whims and designs they can call it if they want academic knowledge or they can call it rationality or they can call it intellectual observation or whatever their nice technical terms they want to use for it but the reality is إيه التبعون إلا رنة وما تهوى الأنفس what they truly following is speculation and they are following what their nefs has beautified for them they can give it any nice title that they want العبرة تو بالمعالي is the meanings and the reality is what's taking place not المباني والألفاء the structure and the wordings that you use for us okay so we ask for أهل السنة والجماعة بالي إذا لم يكن إذا لم يكن if it is not for من الله عونوا للفتح if Allah doesn't give aid and support to that slave فأولوا ما يجنيها علي اجتهادوا your own each tihad your own striving may even harm you and cause you harm and that's why when in the Salah we pray we say إياك نعبدو وإياك why do we say إياك نستعين the reason is because العباد itself we can't come with it unless we الله سبحانه وتعالى aids us with it pay attention here والذلك the Prophet ﷺ when did he say to Mu'ad يا معاد إني لأحبك Mu'ad I love you and because he loved him he guided him to what he thought the Prophet ﷺ knew was good he says يا معاد إني لأحبك فلا تدعنا do not leave off and to say after every prayer if you do ولكولي صلاة it's called does it actually mean the final to shahud or does it mean when the Salah actually finishes and it's over there's a Khilaf of the Wadubur to say what اللهم إني على ديك ريكة وشكرا وشكرا وحسنة عباداتك اللهم أعيد me and support me and help me أو الله so the Prophet ﷺ is teaching Mu'ad that you don't have power Mu'ad you can come and you can fast and you won't be able to do it unless Allah helps you سبحانه وتعالى واني داركة the word إياكة in the Arabic language sorry the word إياكة in the Arabic language is what it's a it's a detached pronoun right it's a it's a it's a are you with me in the Quran إياكة singular like this because the word إياكة is singular are you there has not been found except in صورة الفاتحة it's this only this idea comes إياكة it has come other than that but it has come singular and this is to show you توحيد one less that the person when he is saying you alone we were so there's two things that you have to observe first of all إياكة is the مفعول and نعبودو we worship are you with me you we worship أو الله are you there and where the ones who worship him سبحانه وتعالى we have the اشتراع come before the فيل and the فائيل it shows what حصل لأنه تقديموا ماحقوا تخيلوا يفيدوا الحصر right it shows حصل exclusivity that's what's taking place here but then another point that's being mentioned إياكة is to be used which is a singular and I haven't used it anywhere in the Quran yet here I'm going to show you that the مقام is مناسب it is perfect for it to be what الله سبحانه وتعالى that you سبحانه وتعالى that you ask help from that you only ask him help from سبحانه وتعالى and and the person has to realize that through إياكة نعبوده only you or Allah we worship you're getting rid of what الرياء شو enough و إياكة نستعين you're getting rid of arrogance إياكة نعبوده or you or Allah we worship so you're not شو enough the second part what you do not arrogant you're admitting you're admitting you're weak you're unable to come with anything except through him سبحانه وتعالى والحمد لله رب العالمين و صلى الله عليه وسلم على محمد و على آله و صحبه وسلم تسليم كثيرا the sheikh concludes by saying والحمد لله and praises to Allah تباركة وتعالى رب العالمينة the Lord of the heavens and me و لذلك دوال الحمدو دوال الحمدو is praise right and the Prophet صلى الله عليه وسلم و وضليه say افضل ما قلت انا والنبيونة the best in me and the Prophet's have said is what لا إله إلا الله دا استحديث يوم عرفة ان الندى حديثة برافسة الله عليه وسلم يسيز افضل الدعائي لا افضل الدكري لا إله إلا الله و افضل الدعائي الحمد لله and the scholars they said in the day of عرفة what did the person say لا إله إلا الله وحده لا شريك له له الملك و له الحمدو and that's why in عرفة in عرفة the Prophet says افضل ما قلت انا والنبيونة the best thing that me and any Prophet have ever said which is what لا إله إلا الله وحده لا شريك له الملك و له الحمدو why is it that this is the best is because as Zemutamia mentions is that the person has combined between افضل الدكري و افضل الدعائي افضل الدكري و افضل الدعائي the most the first to perhaps some say this و افضل الدعائي is what الحمدو لله رب العالمين الحمدو لله رب العالمين so it is what الله تبارك وتعالى what's from you وصف الله it is to describe Allah بصفاته الكمال that you describe for Allah complete you describe for Allah تبارك وتعالى what complete characteristics الحمدو لله رب العالمين and then you say و صلى الله عليه وسلم and we take the opinion or the goal that صلى الله عليه وسلم is what before I go into some Allah before I go to some الله عليه وسلم the word الحمدو لله are you there is the word الحمدو لله is one of the names of who from that name from that word the professor asem's name is محمد and Ahmed is what his name is Ahmed and Muhammad صلى الله عليه وسلم he's the one who praises Allah the most he's the one who remembers Allah the most he is صلى الله وصلى الله عليه وسلم the word صلى الله عليه وسلم we take the call of Abu aliyah which book Ali brought in his صحيح معلقا بسغة الجزم right which is what تلاعوا الله في ملع الاعلى it is Allah praises him in the high above انعم on his prophet محمد صلى الله عليه وسلم وعلى آلي and he's his family family we take the call of an Imam of Shafari which is that it is what بنو هاشم and بنو مضطالب right they're them too وصح به and his companions and the صحابة اهو ملقي النبي صلى الله عليه وسلم ومؤمنا بي وماتا على الإسلام it is anyone who met the professor عليه سلمه and he died upon إسلام even if there was a time when he apostated but he did come back استيلا كامبانين وسلمة تسليم الكثيرا and we will conclude there inshallah anything which he we have said that was wrong a shortcoming is from me and shaitan and Allah his messenger are free from it سبحانك الله محمدك مشدوا الله إله إلا الله أستغفيرو كواتوب إلي