 فشرف بل اشتغالي بالعلم ولا تبغي به ما عشت يا دادا دادا وياله من شراف عظيمي while there is lack of sincerity in your heart you'll find that you as an individual you're getting blocked from understanding the information then the author mentioned four foundations in which a person should try to attain knowledge for these are the four foundations in which a person should learn knowledge for if somebody asks you why are you seeking knowledge these are the four things that you need to mention the author explains it but there are scholars before him who summarized it in three lines of poetry they said three lines what are they the author mentions them so the person should try to these things sometimes you will lose them if you don't memorize them but he has his own lines of poetry he said things like this you forget them if you don't memorize them in lines of poetry so that's why it's always good to memorize a couple of lines of poetry to summarize the whole point the author here says there are four وإخلاصوا في العلم يقوموا على أربعة أصول four foundations they stand on بها تتحققونية العلم للمتعلم إذا قصدها sincerity will be intact if you come with these four and you make these four your objectives of seeking knowledge and the first one is رفع الجاهل عن نفسه removing and getting rid of ignorance I don't want to be ignorant anymore I'm seeking knowledge because I don't know no longer want to be ignorant person I'm not pleased and I'm not happy with being a person who's content with what ignorance I will see some statements like that anyone who does not endure the pain of knowledge will endure the pain of ignorance so if you don't push yourself to the نعم seeking knowledge of course it has look at you guys coming here in the morning having to leave your houses some of you guys haven't had breakfast نعم it requires energy and hard work you're tired you have so much other fun things you could have done it has hardship but if you didn't come or you didn't seek knowledge then you're going to endure the pain of ignorance so regardless of whatever situation you put yourself in hardship is going to come whether it's the hardship of seeking knowledge and attaining knowledge or it's the hardship and the pain and the suffering of what of being ignorant so the first reason you're seeking knowledge is رفع الجاهل عن نفسه to remove and to get rid of ignorance from yourself how would you do that how can I remove ignorance from myself the author mentions two things he mentions two things he says the first one is بتعريفه با عليه من العبودية is to learn the matters of عبادات عبودية سابت شود that are upon you so you learn what عبادة does Allah have on me are you with me brothers عبادات Allah has he wants and he requires from what are they getting to know them familiarizing yourself to those عبادات and the second one is وإقافها على مقاصر and then learning and standing over the objectives of why Allah is commanding me this and why is he prohibiting me from this المقاصر مقصد why why is this the sharia is he doing it why does he want anybody who learns those two has lifted from himself he's lifted from himself الجاهل ignorance what are the two the first one is بتعريفه با عليه من العبودية what are the عبادات which Allah has upon me أم مقالف خطاب الشرق is coming to me Allah is addressing me what is it that he wants from me okay Allah wants me to pray Allah wants me to fast okay Allah wants this Allah wants that from me why does Allah want me to fast for what's the objective and the ultimate goal of my fasting لعلكم تتقون okay لان المقاصر the objectives behind each and every أمر النهي of the sharia that's the first it's the first reason why you're seeking knowledge the second is رفع الجاهل عن الخلق it is to remove ignorance from the creation I'm learning so I can educate and teach others so I want to remove ignorance from the community I'm from بتعليمهم وإلشاديم لما فيه صلاح الدنياهم وآخرتهم وما وآخرتهم what I want to do is I want to educate them I want to teach them in what لما فيه صلاح الدنياهم the benefits of this world this world for them and also the benefits of their hereafter I'm doing it for that المصالح الدنيوي المصالح أخروي يعافتان نستان للشريعة كيم الشريعة came to do what it came to bring about مصالح it came to bring about benefit and it came to remove and repel evil from the people whether it be in a worldly affairs or they hear after affairs the third the third reason why you're learning knowledge is إحياء والعزم you're giving life to knowledge what does it mean the author explains it more by memorizing it from it becoming lost I'm protecting knowledge in other words and the way I'm protecting it is by memorizing it الله سبحانه وتعالى he told us that he's going to protect the Quran إنه نحن نزل للذكر وإنه وإنه له لحافظون we are the ones who sent down the revelation and we are the ones who are going to protect it how did Allah protect it he told us the way Allah protected is الله protected it by placing it in the hearts of the people by making a people stand up to memorize the Quran وإنه لتنزير رب العالمين وإنه وإن القرآن الضمير is عايد it goes back to the Quran وإنه لتنزير رب العالمين نزل به الروح الأمين على قلبك يوهات so the Quran came down on the prophet's heart الله protected it in the prophet's heart and the prophet passed it on from his heart to the hearts of the companions and the companions passed it over to those who came after and those who came after و this is the way that the Qur'an was protected. The Qur'an was taken on by a Talaqi. One would pass it to the other and pass it to the other and pass it to the other. Later was it written, compiled together. Even then they were still writing at the time of the Prophet. They were still writing it. But the strongest things that the Arabs had was what? الحفظ and memory. And anyone who reads their biography will know that. Look how they memorized the asha'ara and the poetry. Don't go far. If you look at our coach specifically the Somali community, people will tell you events and years that it happened and times that it happened. And you're asking them where did you get this from? Did you read a history book? They didn't read it. It's مباب التلاقي. They'll tell you events, little things that happened. And all of it is Talaqi. They'll say this is when it happened, this is when the Qur'an came in, this is when it left. The woman who sells the milk, the man who they own, they'll tell you events, specifics. They'll tell you lines of poetry they memorized and they never went to school. They can't write their own names in Talaqi. And that's how they used to be. إحياء العلمي. If you want to give life to knowledge, you have إخوة الكرام. It requires memories. Inshallah the author is going to mention that later. Inshallah. Talk about how to memorize and Matt is pertaining to that. الرابع. The fourth objective of seeking knowledge is what? العمل بالعلمي. Implementing the knowledge. You want to implement this knowledge. And everything in which it commands you. فلتقصدوا أربعا قبل ابتداء تعلم لي كي تفوز بالهداء. What does it say? فلتقصدوا. The line of poetry, what does it say? فلتقصدوا أربعا قبل ابتداء. Intend for before you seek knowledge. Have this in your heart. Have this intention before you try to attain knowledge. This is the line of poetry that I was telling you all four are in. تعلم. Study and educate yourself. لكي تفوز بالهداء. So you can gain and attain guidance. So these four things is why you want to attain knowledge. So you can gain success. أولو هل خروجوا من الضلالي. The first one is to leave and get away from ignorance. Sorry, misguidance. You want to take yourself away from ignorance and misguidance. والثاني, the second one is. وَنَفْرُوا خَلْقِدِ الْجَلَالِ. And the second one is, you want to benefit the people of Allah. Those who are created. والثاني تُحيائل العلومي. And the second one is giving life to knowledge. أحياء العلوم. وَالْرَّابِعُلْ عَمَلِ بِالْمَعْلُومِ. And the fourth one is to implement that knowledge. That's what the line of poetry says. And look at the authors, the way he placed it. It was taken from there. Then the author then says فَالْعِلْمُ الشَجَبَةُنْ. Knowledge, the tree. وَالْعَمَلُ ثَمَارَةُنْ. And the actions are the fruits that come from the tree. وإنما يراد العلم للعمل. So the tree is the asset. What comes out of it is the fruits. The tree itself is knowledge. And the fruits that are coming out of it are what? are actions. That's what he says. The author now goes into رحمه الله that the set of صالح, pious predecessors. This is something we should make it from our norms. And nurture ourselves on. And that is connecting ourselves to the self. We will expand on that later, إن شاء الله. And the other معاقيد, إن شاء الله. وَلَغَدْ كَانَ السَّلَفُ with the pious predecessors. رَحِمَهُمُ اللَّهُمَ يَا اللَّهُ بِسْتَولُ He is never ending mercy on them. The word رَحِمَهُمُ اللَّهُ is خَبَرِيَّةٌ لفضاً إن شائية المعنى. Are you with me? This is powerful. When you hear the word صلى الله عليه وسلم when a person sneezes you say رحمه الله. They all say رحمه الله is not a dua. رحمه الله is not a dua, is it? رحمه الله means Allah is having mercy on you. And it's a khabar, you're talking, you're telling that. Allah is having a mercy on you. صلى الله عليه وسلم means what? Allah is sending sanitation on the messenger. But the scholars they say this is called خَبَرِيَّةٌ لفضاً The wording is خَبَرِيَّة in our structure. صح? That the intent behind it and the objective behind it is what? دعا سبريكيشن. As Allah is sending the Qur'an والمطلقات وتربصنا. This is a khabar. The women who are divorced يطلب بصنا. They're going to remain and wait. No, Allah is saying wait. It's not just saying. صح? I mean Allah is not saying the women who are divorced they wait three months. Allah is saying no. The women who are divorced يطلب بصنا. They await تلاكة تقر. Three qur. Whichever qur you take. Are you with me brothers? So this is called and we're going to study that in الورقات. Sometimes it can be a statement but what's intended from it is what? A supplication or a command. إن شاء is مالا يحتمل الكذب وصط قلداته. That's what they say. صح? It's whatever you can't say to a person you're lying. If I say stand up can you say to me you're lying? Say that no. If I say may Allah give you children can you say you're lying? It's whatever you can't say you're lying to. خبر is what you can't say to a person you're lying. If I say I drove here you're telling the truth? You did? صح? And also that itself we're going to do تعليق on it إن كتاب الورقات. So the word إن شاء means مالا يحتمل إن شاء is مالا يحتمل الصدقة والكذب لداته. This is this is a general definition when you come to الورقات which will take I think not tomorrow but the day after we'll expand it it comes there for us إن شاء الله إن كتاب and the different types there is و لقد كان السلف رحمه الله يقافون فوات الإخلاص في طالبهم السلف رحمه الله they used to be scared of sincerity leaving them في طالبهم و العلمة they're seeking of knowledge and they're attaining of knowledge so they used to be scared of they were scared of sincerity leaving them in attaining knowledge فا يتورعون على الدعائه so they used to be they used to have ورع ورع is to leave of anything that's doubtful to you originally that's what it means when the prophet said in حديث عمارب المشير he would say والحرام والحرام وبينهما أموره مشتبيع the person has ورع he leaves of what حسن البصي he summarized that definition he said تركوا كثيرا من الحلال المخافة الحرام they left so much things that were حلال because they were scared of it حرام صاحب الورع is a person who leaves of what he leaves of doubtful issues doesn't go without this it's always on the safe side safe side he tries to be on the safe side so the self who had these Ummah they always wanted to be on the safe side when it came to the issue of claiming sincerity even though they had إخلاص and even though they were sincere individuals after that they would never claim sincerity فيتورعون عن دعائه they used to have ورع from claiming sincerity the author says لا أنهم لم يحققوه في قلوبهم now it wasn't because they didn't come with sincerity they did they were sincere and they had sincerity they did not claim it not because they didn't have it but they chose not to say بمباب الورع from the angle of because remember claiming sincerity can go against the sincerity they wanted to be ones who are far from that and they now is going to give you examples now لدي إبízهم المتاكس ومن ضيع الإخلاص فاته علم كثير وخير وفير الأمان ومن ضيع الإخلاص فاته علم كثير وخير وخير وخير المقدمة ستكون أعيات محكمة وفهيشام الدستوائي يوجد بطبط أمامه يمكنك إضافة فتحة أو إضافة بطمه فتحة أمام كتافة يمكنك إضافة دستوائي أمام كتافة يمكنك إضافة دستوائي و يمكنك أن تقول ذلك موائيه يسمى أبو بكر هشام ابن أبي بكر سنبر أدستوائيه أما أدستوائيه الربعيه يوتلت وسهض بالدرية تقم بوارushingه ما أستطيع أنني لا أستطيع و أقول كلا إني و لكن سهلها يومة و يوم أطلب الحديث لا أستطيع أن أقول و الله و أن يسرع بواراني و الله ما أستطيع لا أعانب أبي و أقول كلا لقد قمت بعمل أحد يوم أطرب الحديثة تحاول أن تأتي حديث أريد به وجه الله عز وجل في which I am trying to attain the face of who the face of Allah who سبحانه وتعالى I am not able to say that he is saying now if you look at this he says فهي شاموا فهي شاموا لدستوا إيو اما الدست توا إيو يقولوا صحيح يقولوا right يقولوا shows what يقولوا show the فعل فعل مضارع right it's a present verb هي شام saying this now يؤثر رحمه الله the reason why he brought it is a فعل مضارع when in reality it is a فعل ماضي this in نحو or call it to the نوحات is called حكاية حالي الماضية is called حكاية حالي الماضية is when you are talking about a past tense you can use it as you يقولوا لان يؤثر رحمه الله هي سيز والسؤول الإيمام أحمد الإيمام أحمد was asked هل طلب تنعلم لله سمريك كيف أنت إيمام أحمد and he asked him have you sought knowledge for Allah's sake فقاله he responded لله لله for Allah's sake عزيزون it's rare he didn't deny it no did he affirm it are you with me this is the wara that he is talking about they said have you ever sought knowledge for the sake of Allah and he responded by saying لله for Allah عزيزون this is rare it's hard ولكنه شيء نحبب إليه فطلبته ولكنه هذا ضمير is referring to what العلم knowledge knowledge was something in which I Allah placed in my heart love for it and later we're going to see إن شاء الله in the second chapter sorry the third chapter that Imam Ahmed as you all know his father wasn't the one who pushed him to seeking knowledge no did his mother do his mom helped him she wasn't the one who pushed him to it who pushed it to him who pushed him to seeking knowledge he himself he loved knowledge ولكنه شيء نحبب إليه فطلبته knowledge was something Allah has made me love and I sought it I sought it out of love for it but he didn't deny the fact that he he didn't say anything seeking it with sincerity he did رحمه الله لا شكه he did then the author goes on to saying شخصالح ابن عبد الله ابن ححمد العصيمي ومنضيع الإخلاصة فاتور علمه كثير وخيره وفير anybody who forsakes the sincerity a lot of علم he will lose out from it and a lot of care he's going to lose if you forsake sincerity then you as an individual are going to miss out a lot of knowledge and a lot of care is what you are going to miss out نا نعم قالوا فقه الله جعلا و ينبغي لمقلقاص للسلامة أن يتفقد هذا الأصل و هو الأقلاص في أموره كلها دقيقها و جلينها سرها و على نها و يحمل على هذا التفقد شدت مع شدت معالجة النية قال سفين الدوري معالجت شي أنا شزع علي من نية لأنها تذقلب علي بل قال سفين الهاشم ربما و حديث بحديث واحد و لينية فإذا أتيت على بعضه تغيرت نية فإذا الحديث الواحد احتاجوا الانيات و ينبغي لقاص للسلامة و هو who is intending safety the one who wants to regain safety و يتفقد هذا الأصل that you look for this foundation this issue of sincerity this foundation و هو الإخلاص the author he brings the word which is what which is his sincerity في أموره كلها in all of his affairs again there is a taqib that should be placed on شقصاله بن عبدالله الحمد العصيمي statement here which is in all of his affairs even in sincerity itself do you have to bring sincerity for sincerity دوران it's infinite regress you're always going to go in circles never gonna stop is it gonna stop if every sincerity you have to bring a sincerity for it and it's something that will never speak about it's the only thing you don't have to bring a sincerity for you don't have to be a sincerity for it for your intentions you don't have to so when the author says في أموره كلها is عام المخصص as they say عام عام المخصص it's general except that which is specification like I'll tell you فلما رأوه عريضا مستقبل أودياتهم قالوا هذا عريض ممطرنا بل هو ما استعجلتم به ريح فيها عدابا أليم تدمر كل شيء بأمر ربها فأصبح لا يرى إلا مساكنهم the word كله is being used here but it's not intended by everything الله is thrown doesn't get destroyed the destruction that came to the people of Aad it didn't destroy الله is thrown didn't destroy الله is thrown but Allah يقول كل شيء some say that بأمر ربها is the تخصيص that brought it out and others say that the word even if it's used it can also mean عام المخصص على كل حال the author statement here في أموره كلها is not meant by intention intention doesn't need an intention or else you'll be going in circles you'll never ever finish every intention will need another intention and another intention and another intention and another intention صح and that's what happens it's all day الله أكبر صح the person doesn't cry because he's just doing intention all day دقيقها وجليلها سرها وعالانها in all matters whether that matter is very ديتيتها or whether that matter is very great whether that is a secret or private or sincerity is needed privately sincerity is needed publicly sincerity is needed whether that matters very little something very small sincerity is needed whether it's something big sincerity is needed اي ده زبعتها ويحمل على هذا التفقد شدة معالجة النية ويحمل الكاريز على هذا التفقد in this looking for in this search شدة معالجة النية to severely cure your intentions and then he brought the statement of سفيان ابن سعيد ابن مصروق الثوريو قال سفيان الثوريو سفيان الثوريو's name is سفيان ابن سعيد ابن مصروق الثوريو he died 161 هجرية he died 161 هجرية he said معالجة شيئن I never cured شيئن علي منيتي لأنها تتقلب علي I have never cured or worked on محادة for me than my intentions لأنها تتقلب علي because it turns on me sometimes your intentions work against you and this is the line of poetry which some of the scholars bring قد سمي القلب من تقلبه فحضر على القلب من قلب و تحويلي that the heart was called heart in Arabic the word قلب the word قلب is the meaning of the word the heart is used as what what do you say the heart what do you call the heart قلب why is it called قلب because the Arabic language قلب means something that turns the reason why they called it is because لكثرة تقلوبه because it turns a lot are you with me if a person keeps tossing and turning in bed what he is doing is what قلب and إن شاء الله تعالى نخفت الفكرة when we look at the narration which is called مقلوب we'll see إن شاء الله تعالى that's why it's called قلب that's why the author سفيا ناثوري said ما علج تشيئن علي أشد علي منيتي there was nothing I had to cure I had to work on it was great to me than my intentions لأنها تتقلب عليها because it turns and tosses on me and then he brought the statement of سليمان الهاشمي who his name is سليمان ابن داود الهاشمي سليمان ابن داود الهاشمي heard from عبد الرحمن ابن عبي زناد عبد الرحمن ابن عبي زناد أن إمام أحمد أن إبراهيم الحربي heard from him he heard from who عبد الرحمن ابن عبي زناد أن إمام أحمد أن إبراهيم الحربي narrated from him from him who from سليمان الهاشمي and هاشمي means that it's from the people of Hashim بنو هاشم so his lineage entice directed for two ابن عبد المطالب his ancestors is who عبد الله ابن عباس he said ربما أحدث بحديث واحد وليانية he said I might tell a narration one narration I have an intention فإذا أتيت على بعض الواس I'm in that same narration when I say part of it تغيرت نياتي my intention changes within the narration فإذا الحديث الواحد so one حديث يحتاج إلى نيات it requires intentions one narration requires intentions you're reading a hadith the first part that you're reading from the hadith there's an intention that's needed you ask it in the middle your intention changes you see something or someone within the statement your intention changes so you need all day you need to fight with your intention in one حديث imagine if it's 45 minutes half an hour you're talking for so the person has to realize يا إخوة the issue of sincerity how important it is what is it that أليمام سليمان الهاشيم is trying to say to us what he's trying to say to us is that رد نياتي إلى المأمور به إذا عرض لها ما يغيرها or you've seen to her this is what he's trying to say to you he's trying to say perfect your intentions I'm going to take your intention to what إلى المأمور به to that which it was commanded so when you feel like this is happening to you what do you do you take your heart to that which it was commanded when two things happen to it when two things happen to it ما يغيرها something that wants to change it this changing here doesn't have to be حرام are you with me it doesn't necessarily have to be حرام for example a person wants to fast today it's Monday and Thursday they just want to fast and while they are fasting they change their intention and say you know I'm just I'm not going to fast but I'm just going to not eat just so I feel so I'm healthy I'm hypothetical this doesn't corrupt and it's not showing off but he's come to a قصد which is permissible an intention that's permissible he just changed it get rid of that because it's going to make you lose of something better او ما يفصدها or something that will corrupt it which is the second one this is where it comes into the issue of showing off doing it for other than الله سبحانه و تعالى so what is it that you have to do three things that you have to do three points the first thing is that bring it back to what it was commanded meaning bring it back to الى وفق الشرع bring it back to the legislation number two when something tries to change it don't allow it and the third point was what in the definition something that wants to corrupt it fully and nullify it from you also make sure that you bring it back to the شريعة نعم وفق الله تعالى المعقد الثالث جمعهمة النفس عليه فإن شعث النفس إذا جمع على العلم التأم وجتمع وإذا شغل به وبغيره زدادة فرقا وشتاتا وإنما تجمع وإنما تجمع الهمة على المطلوب يتفقد ثلاثة أمور أولها الحرص على ما ينفع فماذا وفق العبد إلى ما ينفع وحرص عليه تانيها الاستعانة بالله في تحصيله إذا لم يكن عون من الله للفتا فولما يجني عليه اجتهاده ثالثها عدم العزي عن بلوغ البغية منه وقد جمعت هذه الأمور الثلاثة في الحديث اللي رواه مسلم ابن الحجاج ابن الحجاج قال حدثنا ابو بكربنا بيشيبة وابن نمير قال حدثنا عبد الله ابن إجريس عن ربيعة ابن عثمان عن محمد ابن نيه يا ابن حبان عن بهورية رضي الله عنه عن النبي صلى الله عليه وسلم قال احرص على ما ينفع وستعين بالله ولا تعجز فمن أراد جمع حماته على الإلم فليشعل في نفسه شعلة الحرص عليه لأنه ينفعه بل كل خير إنما هو ثمرت من ثمرات العلم وليستعين بالله عليه ولا يعجز عن شيء منه فإنه إذ يدرك بغيته ويفوز بما أم أم أم له رحم الله إنما معقل الثالث الثالث now يتكس about جمع رحمة نفسي عليه برأت أسبرتك أسبرتك بعض الناس يريدون أن يكونون أسبرتك ويريدون أن يكونون أسبرتك أنه لن يكون أسبرتك ون يكون أسبرتك من who attain his money and income ولكن إفتح إفتح إفتح إفتح إفتح إفتح فهذا جمع رحمة ما يجب هو صدق أنه صدق أنه صدق لا تساعد أيضا شيء مع العلم عندما تفعله تفعله جمعا فقط إذا إذا كنت تتكس إلى تلك الثلاثة ما يحدث ستتكس ستتكس هذا هو المدينة يذهب إلى مدينة وعلم ستتكس مدينة وما يحدث ستكس ماذا شخص who doesn't attain any of the two ولي داريكا is narrated from أبو عبيد قاسم للسلام that he said ما نظرتوا أحدا متفنين I have never debated a person who knows different sciences إلا غلب to accept I overcame him I beat him because he's really got legs in so many different fields I will always beat him وما نظرني and he never debated a person who's متخصص in one particular thing إلا غلب and he overcomes me so when a person puts his mind to one particular thing and he puts his part time and everything is something that then produces what but if you open yourself so many different projects while seeking knowledge you're really not going to attain it as it should be so this is what he's going to speak about here he says so that's why brothers you seek knowledge before you get married you seek knowledge before you get married once you get married it's an issue now the wife wants to say to you okay listen today this is the plan we're going to do okay how did it come into place the student of knowledge hasn't got your vocab that used to be me changes into we not the French we the English we it's about us now so she has skills she wants to take you somewhere she wants to do something not only are there children they also want their part now so you're just split into half between your wife and your children and then seeking knowledge is so many people they have to choose between seeking knowledge and attain knowledge and their family and there's always that struggle and that's why it's important before you get married before you get into it you attain knowledge and I'm not saying that once you do get married you want to seek knowledge you shouldn't seek knowledge that's not what I'm saying to you but I'm saying it's harder now many things are not the same anymore for example you can just have you know a dry bread break it up eat it go to sleep you've got 10 pounds or 5 pounds in your pocket or your account you can go to sleep there's no issue you have nothing to worry about but when you've got kids looking at you and you've got a wife looking at you I've got 5 pounds and we're going to eat this bread is not enough it's not going to be accepted from you it ain't going to be accepted anymore so that's why my man Ahmed married when he was 40 never married before that after he reached 40 he got to what he wanted in knowledge not that I'm saying he reached he finished knowledge he had 40 years of seeking knowledge then he got married even the team said I know you want to get married or no way he said it was as mentioned some scholars mentioned he forgot to get married no way yeah it's shocking right to forget marriage but it was like every time I turned around I'd kick a marriage so the author then says فإن شاعة النفس شاعة means what split if your intention and your drive splits sorry فإن شاعة النفس the splitting of the nefs إذا جميع if it's brought together a person's heart is all over the place he's brought together he brings all of his intentions he brings all of his drive he brings his passion and his everything to one place what happens the word it comes from the word which the arab say when you have a wound on your hand what happens and then it comes together what's it called clots together that's what إلتأمة means your matters all come together now which تمع it combines so the word إلتأمة generally the scholars they use it is to agree something is agree together and also إلتأمة means to combine وإذا شغل به وبيغيره if the person busies himself with knowledge and other than knowledge