 تبته آدك الأيام فتا المسنجة صلى الله عليه وسلم المسنجة الصلى الله عليه وسلم والمسنجة صلى الله عليه وسلم هي ملقيا النبي صلى الله عليه وسلم مؤمن به وماتا على ذلك المسنجة صلى الله عليه وسلم وقلت على إيمان even if he apostated for a period of time it doesn't matter as long as he died upon as long as he died upon إيمان but he made the messenger صلى الله عليه وسلم he made the messenger صلى الله عليه وسلم وسلم تسليما مزيدا الشيخ said وسلم تسليما مزيدا دوات السلام in the Arabic language it means that it's a greeting it also is it also means السلامة من النقائص والرذائلي it is to be protected and to be safe from any deficiency to be safe from any deficiency the sheikh said وسلم تسليما مزيدا مزيدا is an Isim Maffo'ul it's an Isim Maffo'ul that comes from the word زيادة and the word زيادة brothers is what هو النموم it's something to grow extra in additional you see and the sheikh رحمه الله as you can see he combined between what الصلاة and سلام he combined between the two صلاة and سلام and that is إمتتالا اللي قوله تعالى he is following the command of Allah because Allah said يا أيها الذين آمنوا صلوا عليه وسلم تسليما صورة الأحزاب ayah 56 then the sheikh أما بعدو to proceed the one أما بعدو is a word that is used or it's brought للإنتقال من أسلوب sorry إلى أسلوب آخر is when you are moving from one form of a speech to another type of speech that you want to move on to in other words it means مهما however the matter may be or whatever the case is that's what أما بعدو means whatever the case is مهما يكون من شيء whatever the matter may be and it's recommended for the person to come with it and the reason why it's recommended to come with it is because the messenger used to come with it in his خطب his sermons his مكاتبات his letters so you doing this is following the messenger صلى الله عليه وسلم then the sheikh said أما بعدو فهذا the word هذا here is إشارة it's an إشارة and the sheikh is pointing at something this إشارة can be one of two the هذا it can be an إشارة which is حسي a tangible thing it can be actually when he's pointing at something it can be something that is present and it's there and he's pointing at it and that is when is it tangible if he wrote the مقدمة first are you there if he wrote the مقدمة first and then he came to the book no no sorry if he wrote the مقدمة last and he wrote the book first if he wrote the book already and now he's writing the مقدمة after he wrote the book because from scholars they do that then the head that is going towards the book that is already written so saying this book or it can sometimes be what or sometimes it can mean that he's not he's actually writing it the way we're reading it he's writing the مقدمة the book is not yet written and the مقدمة is first written so where does the head that goes towards it goes towards what's in his brain he's saying that which is my brain that I'm going to write is what for that which is in my brain this رسالة that I have in my mind or if he's already written the book then it means this book that I've written yeah احتوى it consists of عليه من العقائد الإيمانية التي أجملها it consists of the عقيدة أهلي سمنا اعتقاد الفرقة الناجية المنصورة الى عقية مساحات it consists of the اعتقاد the what اعتقاد is a measure is a verbal noun اعتقاد is a measure from what from اعتقاد is when somebody makes something what إذا اتخذه عقيدة somebody makes something عقيدة their belief والعقيدة هي ما يعقيدوا عليه المرء وقلبه وانا عقيدة is the knot that a person makes in his heart the knot are you with me لذلك that's why you would say اعتقدتو كده I believe in this meaning اعتقدتو عليه القلب والبمير my heart and internally I have tied this thought to my mind and it originally comes from the root word originally comes from the usage of the Arabs when they say عقاد الحب he had made a knot on the rope إذا ربطه when you tied and then it got used then it got used in that which is inside the heart of a person ثم استعمل and then it got it was started to be used في عقيدة القلب the عقيدة the knot that a person makes in their heart والتصميمه الجازم now one or ignorant person who doesn't understand would say that عقيدة doesn't exist in the Quran and it has no place in the Quran there's no such thing as عقيدة in the Quran وهذا and this إن كان يدلو على شيء if it indicates something to us and if we can take something from that person's statement we take from it their ignorance يدلو على جهله it shows his ignorance and his lack of understanding of the Arabic language or more like his lack of understanding of the book of Allah نعم that's the reality why? because the word it came in the Quran in its original essence of course يا أيها الذين أمنوا أوفوا بالعقود all those of you who believe أوفوا بالعقود stick to the covenants and the oaths that you have made the word that has been used here is عقود the مفصرين they took two views regarding يا إله الذين أمنوا أوفوا بالعقود they have taken two stances regarding it the مفصرين when it came to the ayah يا أيها الذين أمنوا أوفوا بالعقود they took how many stances they took two views one view يا that it means the عقود here it means the ones that are done with the oaths that are made with the creation يا إله الذين أمنوا أوفوا بالعقود and the other view is that the عقود here it means the ones that were made with Allah that which we made with Allah what was the عقد that everybody made with Allah ألس to be ربكم قالوا بلا Allah said to the people ألس to be ربكم am I not your lord this was a عقد a covenant and an oath that you made with Allah إذن عقيدة so قرن بعد قرن generations after generations علماء used to use that word عقيدة look at Imam Al-Sabouni Imam Al-Sabouni أبو أثمان Al-Sabouni رحمه الله من أئمة السلف he used what عقيدة السلف واصحة بالحديث أبو قاسم هبت الله إلا إلا إلا كائي what did he call this book وصول عتقاده للسنة والجماعة what did he call it أبو بكر اللي سماعين رحمه الله عقيدة السلف I call this one إعتقاده أئمة السلف you see this word عقيدة was used before رادة أبو قاسم أبو قاسم هبت الله إلا إلا كائي when he's book وصول عتقاده للسنة والجماعة he talks in his book عقيدة to شافعي عقيدة of souls عقيدة أدوات عقيدة إسمى أئمة السلف من أئمة السلف and his عقيدة book من مصادر it's from the sources which books of عقيدة is taken from one of the sources of when we go back كتب العقائد it's a مصدر كتب العقائد it's a source of the books of عقيدة that are taken so we live at a time of strange views being passed so أما بعد as to proceed فهذا أعتقاد فهذا this is a عقيدة it's the belief أفغو الفرقة الناجية the word فرقة is طائفة أو جماعة the word فرقة is a طائفة or it's a جماعة a group a group of people and what does it mean here فرقة الناجية the saved the saved group that's what it is and ناجية means ناجية ناجية ناجية ناجية it means saved what are they saved from الناجية من عذاب الله they are saved from the punishment of Allah they are saved from the health fire they are saved from the health fire and they are also saved from what من الهلاك والشروع في دنيا والأخرة in this دنيا also also from this دنيا they are saved from what the evil ideologies that are out there الله save them from it and that word يا الفرقة ناجية was taken from the Hadith of the Prophet ﷺ or that understanding was taken from the Hadith of the Prophet ﷺ the Hadith which بخارية المسلم until media and media generated where the Prophet ﷺ يسأل لا تزالوا طائفة pay attention they will not remain except a group من أمتي from my أمة على الحق they are upon the truth منصورة victories with them they have been aided and supported by الله تباركه تعالى those people لا يضرهم من خذلهم this group it will not harm them the one who deceives them حتى يأتي أمر الله until the in this Hadith in other words the Prophet ﷺ mentioned to us يسأل لا تزالوا طائفة من أمة راهرين على الحق لا يضرهم من خذلهم ولا من خلفهم حتى يأتي أمر الله أم على ذلك الله يقول to us that this the Ummah are three types in this Hadith you look for which one are you this Hadith tells us that the people are three types the first one is لا يضرهم من أمة ظاهرين على الحق those who are a parent ظاهرين على الحق there is a group who are a parent on the Haq ya they are on the Haq they are calling to the Haq the second one is those who oppose them they oppose them the مخالفين are positioned towards them and the third one is those who deceive them they are deceiving them they are what? deceiving them لا يضرهم من خذلهم ولا من خلفهم the one who does خذلان who deceives them who tricks them and the one who opposes them who doesn't deceive them and just opposes them they are both one of them which one who they they will not harm they will not harm the ones who are what ظاهرين على الحق who are a parent on the Haq why? because they have نصرح victory from Allah سبحانه وتعالى they are what? victory and aid from Allah سبحانه وتعالى so oh Allah make us from those who are what ظاهرين على الحق this book that we are taking is the belief of that group who are ظاهرين على الحق who are a parent on the Haq so here we have to learn that claiming that you're on the Haq and claiming that you're the same sect and saying that you are it's not just a mere claim it requires what? ظاهرين على الحق who? show us let us see because claiming is the easiest means or easiest tool everyone knows it it doesn't take a lot to claim it's something everybody can do you see and they are given victory until the day of judgment إلى قيام الساعة until the day of judgment إلى أن يريث الله الأرض ومن عليها until Allah تبارك وتعالى takes over yeah until Allah تبارك وتعالى takes over this world the sheikh said أما بعد فهذا اعتقاد الفرقة الناجية المنصورة إلى قيام الساعة and then the sheikh said آهل سنة والجماعة آهل السنة والجماعة so we say how do we read آهل السنة والجماعة there's two ways of doing it عراب if we go follow it the sheikh we can read it as two ways we can say what? we can say آهل I'll make the lamakasala we can say that or we can say آهل السنة والجماعة if we say آهل السنة والجماعة then this is a battle because a battle of what? اترايفة المنصورة إلى قيام الساعة did you just say that? is it a فرقة الناجية it's a battle from فرقة ناجية and we took the battle it is from the توابع from the four توابع correct? the عط the صفة the battle and the توكي those four آوات توابع they follow the علامة of the thing that's before them صحيح so here because it's اي بداع اعتقادي اعتقادي الفرقة الناجية it was the علامة for it اي كسرة right? so آهل السنة you make a كسرة that's one way you can go ويجوزور رفعه you can make it مرفوع on what? it is مرفوع it is another اعرفه if it's اي مرفوع then it is it is اي خبر if there's a خبر then where's the مبتده if the خبر has to have a مبتده we will say to you the مبتده is محذوه it can it's hidden so what is it then it is hidden it is هم هم آهل السنة والجماعة so there's a هم there that's hidden so we have two ways of doing عراب you can either make a كسرة as a بدل from the وان الفرقة that's one اوه ويجوزور رفعه which is ازوات انه خبر لمبتده محذوه تقديره هو صح those are the two ways so we said اهل we mentioned what it means اهل means family اهل means what family rather in the Arabic language is when اهل الشيئي the اهل of something is قرابته those who are closest to you meaning they are the closest the فعملي the way they are the closest to you these are the ones who are the فعملي of the sunnah اهل السنة سنة means what when the sunnah means سنة means هيطبريقة it is the road it's a path التي كان عليها رسول الله it is the path in which the prophet was upon in terms of speech من قوله وافعاله and his actions واتقريراته and his consent that which he consented to عليه صلاة و الصلاة so it is the path and that which the prophet was which path his speeches his actions and that which he consented to meaning it was done in his presence he saw it and he never objected to it that's it it's a sunnah why were they called اهل السنة why why are these people called اهل السنة سمو الاهل السنة and the reason why they were called اهل السنة is because they attributed themselves to اهل السنة they attributed themselves to what لاتسابه من السنة الرسولي they attributed themselves to the sunnah and they did not attribute themselves to what are you with me One of Two One of Two the people innovators they attribute themselves to one of two things or they were attributed to one of two things either they were attributed to an individual or they were attributed to an ideology a statement like for example like for example Our attributed و that he is not a person. They were attributed to the statements that came out of their mouth that they were misguided in. So they were attributed to that. اوه! مرجع ازوهو. They were attributed to the actions of theirs. Because what did Hassan Al-Basri say to Wasil Mur'ata? He said. So that's Mu'atezila. Mu'atezila, what did he say to them? اعتزل عنه. Mu'atezila was given the name Mu'atezila because Wasil said to Hassan Al-Basri. ستواصل من عطاء. He said to him. اعتزل عنه. Get away from us. Leave us. So that Mu'atezila was given the name. The مرجع. Why were they called مرجع? لأنهم اخاروا العمل من الإيماني. إرجع ميزوات. تأخيروا. إرجع is to delay. They delay the action from the iman. They took it out of the iman. That's why. You see. And sometimes they attribute it to an individual. Like the جهمية. جهمي بالصفوان. They attribute it to the what? Like the أشاعرة. They attribute it to أبل حسنل. أشاعري. An individual. You see. أهل السنة. When Imam Malik was asked who are they. Imam Malik was asked. هو أهل السنة. من أهل السنة. He said. They are those who do not have no nickname. They have no nickname. They don't have no group. Imam Malik then started to mention the groups that were there at that time. They're not قدريين. They're not جهميين. They're not. أهل السنة. They don't have names that you don't find in السوص الوحيين. They're names are taken from the Kitab and the sunnah. You see. They attribute themselves to what? They attribute themselves to not a particular individual. Or they don't attribute themselves to what? Or they don't attribute themselves to a statement. They don't. Very good. That is أهل السنة. The same way in which they attribute themselves to the sunnah. They also attribute their actions to the sunnah. Meaning they follow the sunnah. What they say. What they do. Everything is the sunnah. They also call جماعة. أهل السنة we understood. Why they call it جماعة. جماعة means they united upon the sunnah. They didn't just unite. They united upon the sunnah. So who are those who follow the truth? They united upon the truth. أثابت بالكتاب والسنة. The truth that is affirmed from the Kitab and the sunnah. They united upon it. United. They don't differ on that. Well that is why the word جماعة is given to the truth. Not to the number of people they are. Pay attention. That's why it's important. Because they unite upon the what? And it doesn't matter if the number is little. And that's why عبدالله ابن مستعدة رضي الله تعالى عنه. He said as. أبو قاسم همهبط الله إلا لكائي نريتننس شرح السورة. أعتقدها لسنة. تول جماعة أبو شاما إنس كتاب الباعث. على إنكاري. على إنكاري البدع والحوادث. المزي إنستهديب الكمال. الالباني إن مشكات المصابيع. ابن عساك لانس تاريخ الدمشقاء. With a chain of narration. بسند صحيح. A chain of narration which is authentic. عبدالله المسعود said. الجماعة الجماعة. The Jama'a is ما وافق الحق. That which is in accordance to the Haq. وإن كنت وحدك even if you are by yourself. فإنك أنت الجماعة حينا إذن. You are the Jama'a then. You are the Jama'a. If there is. If the Haq is with you. أنت الجماعة. أنت الجماعة. Very good. The sheikh goes on to say the same. الشيخ المن الشيخ لسامي بن تيميا. He said. وهو الإيمان بالله. وملايكته. وكتبه. ورسله. والبعث بعد الموت. والإيمان بالقدر خيره وشره. The sheikh said. وهو. Where does this. هو go back to. Where does this. بمير go back to. This. بمير goes back to. اعتقاد. الفرقة الناجية. This. is the belief. Of the safe sects. What is a belief. الإيمان is to believe. إيمان means. التصديق. وقيل الإقرار. إيمان is said to be. تصديق. To believe. And it is also said. إقرار. إقرار. إذا الله سبحانه وتعالى. سنة صورة يوسف. وما أنت بخير. وما أنت بخير. وما أنت بخير. وما أنت بخير. وما أنت بخير. وما أنت بخير. وما أنت بخير. وما أنت بمؤمن لنا. ولو كنا صادقين. وما أنت بمصدق لنا. So the. إيمان here means. مصدق. The technical meaning of the word. The technical definition of the word. إيمان. The technical definition is what. أنه قول باللسان. It is a statement of the tongue. It is a statement of the tongue. وليأتقاد بالقلب. And it's a belief in the heart. وعمل بالجوارح. And it's an actions of the limb. This is. The belief of Ahl al-Sunnah. Pertain it to Iman. Ahl al-Sunnah believe that the Iman is a statement of the tongue. They also believe. It's an إعتقاد بالقلب. It's a belief in the heart. وعمل بالجوارح. And actions on the limb. And each and every one of them. Are a pillar in Iman. All of them are arcane pillars. That a person needs to come with. Of Iman. Very good. Now the Shaykh رحمه الله. He goes into the six arcane and Iman. The six pillars of Iman. In which a person's Iman does not exist whatsoever. If they don't believe in all of these six. The Kitab has indicated these six. The Sunnah has indicated these six. And the إجماع of this Ummah is unanimously agreed upon. These six pillars. The first one is what? الإيمان is to believe in Allah. It is to believe in who? الله تبارك وتعالى. Believe in Allah تبارك وتعالى. It means brothers. To believe in his ألوهية. It is to believe in his ربوبية. And it is to believe in his ألسماء وصفات. Let me break that down for you. It means that you believe Allah تبارك وتعالى. You believe Allah تبارك وتعالى. Is alone. Is alone. In creating, sustaining and providing. It's the first one. The second one is you believe he's the only one who is worthy of worship. And the third one is that you believe he is alone in his names and his attributes. That is الإيمان بالله. That is الإيمان بالله. The second one is الإيمان بالملائكة. To believe in the angels. It means that you believe in the existence. الإيمان will be with you to him. You believe that the angels exist. And you also believe they are as Allah has told us. وأنهم كما وصفهم الله في كتابه. And they are how Allah has described them in his book. How was Allah described them in his book? Allah told us they are what? عباد المكرمون. They are righteous slaves of Allah. لا يسبقونه بالقولي وهم بأمره يعملون. That they do not precede Allah with any speech. And they are those who follow and implement his commands. And also the sunnah has also and the kitab as well. Have both told us that the angels are of different types and categories. And their descriptions are different. And they also have been delegated and given different responsibilities. We have to believe in all of that. The third thing is الإيمان will be with you to believe in the books. What does it mean to believe in the books? You believe?