 فشرف بالشتغالي بالعلم ولا تبغي به ما عشت يا دا دا دا لا وياله من شراف عظيم الحمد لله رب العالمين له الحبد الحسن والثناء الجميل وشد الله إلا الله وحده لا شريك له يقول الحق وهو يهد السبيل وشد أن سيدنا ونبينا محمد صلى الله عليه وعلى آله وأصحابه والتابعين لهم بيحسانين إلى يوم الدين أما بعد وان now going to be doing the third book إن شاء الله تعالى to finish today in the program called بابط العلم a precision in knowledge we finished previously two books القواعد والاربع النقبة الفكر today we are going to be doing this book three principles وأدلتها written by الشيخ محمد من عبد الوهاب رحمه الله تعالى سم بسم الله الرحمن الرحيم إعلام فحمك الله أنه يدب علينا فعلم وأرض عين مسائل الأولى العلم وهو معرفة الله ومعرفة نبيه ومعرفة ودين الإسلام بالأدل ثانية العالم بي الثالثة الدعوة إليه الرابعة الصبر على الأدافي والدليل وقوله تعالى عوض بله الشيطان الرجي بسم الله الرحمن الرحيم والعصف إنه إنساننا في خصف إلا الذين آمنوا وعمنوا صالحات وتواصلوا بالحطة وتواصلوا الصبر قار الشافعي وضحمه الله تعالى لو ما أنزل الله حجة على خلطه إلا هذه الصورة فاكفتهم وقال بخاري ورحمه الله تعالى بابه العلم قبل القول والعمل والدليل قوله تعالى فعلم أنه لا إله إلا الله وستغفل لذنبك فبدأ بالعلم قبل القول والعمل دعوث رحمه الله يبدأ خصفه بالبسمة مختصرا عليها وبدأ بالبسمة بسم الله الرحمن الرحيم وخلطه لم يقوموا بقال الحمد لله أو أي شيء أخر وهذا كما قلنا قبل هو في مجموعة للسنة والسنة التي هو في مجموعة هو سنة الفعلية هو في مجموعة للسنة فاكشن باست سنة يعني عندما يقوم بالمجموعة للمجموعة عليه الصلاة والسلام ورسائل ومكاتبات أنه يقوم بقال يقوم بقال بسم الله الرحمن الرحيم فهذا هو السنة التي تقوم بقال ثم يقوم بقال أنه يجب علينا تعلم أربع مسائلة أنه يجب على كل شخص one of us أن نعرف أشياء نحتاج أن نعرف أشياء كل شخص يجب أن نعرف أشياء المسألة الأولى المسألة الأولى هو العلم نعلم ماذا نعلم نعلم للمجموعة نعلم للمجموعة هو إدراك الشيء على ما هو عليه إدراك جازمة أنه يجب أن نرى شيئا كما هو إدراك الشيء على ما هو عليه إدراك جازمة أنه يجب أن نرى شيئا كما هو مع المسألة الأولى أنه يجب أن نرى أنه يجب أن نرى إدراك خطاب الشرعي ومرده إلى المعارف الثلاثة يعني أن إدراك يجب أن نرى شيئا كما هو إدراك ومرده إلى المعارف الثلاثة يعني أنه يجب أن نرى شيئا كما هو معارفة للعبد ربه العلم تعرف ربه ودينه وعرف ربه ونبيه وعرف ربه صلى الله عليه وسلم لذا إذا كان يقول العلم هو يفعله في مؤمنة الشرعي في مؤمنة الشرعي العلم الذي يجب أن نرى في حالة الشرعي يوجد دعاء العلم الذي يجب أن نرى أن نرى بشريعة يوجد دعاء أول أحد هو العلم الذي يجب أن نرى أنه يتوضي إلى الله معارفة صلى الله عليه وسلم هذا هو أول وهذا هو العلم الشرعي والأخر هو هذا الذي يجب أن نرى أنه يتوضي للمؤمنة الشرعي أنه لا يتوضي للمؤمنة الشرعي لذا المؤمنة التي يتوضي للمؤمنة الشرعي معارفة للعبد ربه ومعارفة ومعارفة لدين الإسلام وان now is the religion of Islam because this جارن المجرور بالأدلة بأ is حرف جر الأدلة is اسمه مجرور جارن المجرور is all connected to it's connected to what the authors already mentioned before which is معارفة الله ومعارفة ونبيه ومعارفة to the religion of Islam it's not only the last one which is that you have to know evidences for which is all three is connected to all three of those you have to know them with evidence evidences and the author when he says that you have to know them with evidences brothers pay attention to this is very important when the sharia has requested from you to know these three pay attention knowing Allah knowing the prophet knowing the religion of Islam with evidences with evidences and the knowing is of two types that's needed from you one is called معارفة الإجمالية and that is a person coming to learn and studying what is known as أصول الشرع وكلياته the comprehensive matters related to the religion in other words the person he learns this issue in a comprehensive manner he knows that there's evidences regarding it he may not study in details but in general he knows as a comprehensive point that there's an evidences for it he knows for example that this is obligatory on everybody he knows that he also knows what's فرضو عينه on each and everybody he'll say ذور yeah everybody has to pray it this is a comprehensive knowledge that he has and there's another type of knowledge which is المعرفة التفصيلية it is detailed knowledge that's required for it and this goes back to أحادي المسائل when you look at each an individual matter he knows every evidences for it the knowledge that the author here is talking about is المعرفة الإجمالية it's the comprehensive knowledge that the person has to know the army doesn't have to know each and every مسألاء he doesn't have to have knowledge of it the one who needs to come with the معرفة التفصيلية is who it is the Alim the Mufti, the Qadi the Teacher and others as for the other person who's from the general mass if he has a معرفة إجمالية a comprehensive knowledge then that's sufficient for him the second yeah the second thing that the person has to know is where he has to come with is العملو به implementation of it the fourth thing after knowledge the second thing is العملو به implementation به goes back to knowledge implementing what you already learnt what it means implementation is the definition for it is ظهوره it has to be apparent on you خطاب الشرق على العبد wherever the shari'a addressed you with it has to be apparent on you and the addressing of the shari'a as of two types خطاب which is known as خطاب خبري the shari'a told you information it told you that the hour is going to come الله said وأن الساعة آتية الله ريبة فيها that the hour will come there is no doubt there is no doubt there is no doubt there is no doubt ريبة فيها that the hour will come there is no doubt about it وماربك بظلام للعبيد الله is not one who oppresses his slaves this is information خبر الله is informing you of there's an action needed regarding it what's the action that's needed from this one تصديقا وإثباتا you believe in it you believe in it and you affirm it and this action is actions pertaining to your heart it's عمل القلبي and action of the heart needs to come here which is to believe in it اثباتا ونفيا wherever the shari'a affirms you affirm wherever the shari'a negates you negate wherever the shari'a states to you in terms of news and it tells you that's going to happen the action that's needed from you to come with here is what it is it is that the shari'a is addressing you here by requesting from you to come with an action he wants you to do an action is requesting you to do something here this is the one which is needed from you to do is you have to do you follow his command and you stay away from his prohibition so he tells you to pray he tells you to fast you fast but you also have to believe in it you can't just say I pray and I fast also what's needed at that particular point is the ruling regarding it you have to believe it for example somebody prays ضهر and he goes I don't believe it's wajib but I'm praying anyways when you're praying Allah doesn't just want the action merely from you but also the belief is with it that's what action means the third one is calling to what calling to the knowledge which you have attained the third thing that's needed from you is what we need to know brothers is Dawah stands on 3 pillars Dawah stands on 3 pillars any Dawah that doesn't stand on these 3 pillars is a Dawah which is fasheela a Dawah that is working towards corruption it's a Dawah that is going to bring about more harm than it's going to bring about any benefit and that is in one ayah in the Quran Allah says سبحانه وتعالى قل هذه سبيل أدعو إلى الله على بصيرت ألا ومن اتبعني وسبحان الله وما أنا من المشركين قل هذه سبيل the first pillar is that your Dawah is the path of the messenger صلى الله عليه وسلم قل هذه سبيل this is my path your Dawah has to be in accordance to the Dawah of the messenger the things that he did is what you do and the things that he stood stay away from you stay away from قل هذه سبيل this is my path the first pillar is that Dawah has a path the question here that we have to ask ourselves is the path for Dawah توقيفي in a sense where are you allowed to add anything to it and deduct anything from it if you want the answer is no you can't the path of Dawah is set if it wasn't set the Prophet wouldn't say this is my path to Dawah Dawah is a path that's set in the messenger صلى الله عليه وسلم the 23 years he was calling the people to the religion was Allah telling him how to do it was Allah not telling him how to do it Allah was and Allah was guiding him to it صلى الله عليه وسلم the path of Dawah is مرصوم it's set you're not allowed to introduce anything in that path for you قف حيث وقف القوم stand where the previous nations stood وقل بما قالوا and say what they said so this is where the scholars then take out are and a sheet permissible to do Dawah through it in the sheets they say it's not permissible because the path of Dawah is what the Prophet could have done that he could have taken that path did he choose to? no توقيفي خلاص ولهادي سبيلي is my path the second pillar the second pillar is the first one many things fall under it the sheets fall under it doing Dawah through demonstration and waking the people up is it no it's not accepted because the path of Dawah is set as we said again it goes back to that point لا مجالا للرأي فيه it's not open for any opinions and discussions the second is إلا الله you're calling to Allah the second pillar the eyes telling you هلهادي سبيلي ادعو إلا الله I call to Allah you don't call to politics you don't call to yourself and your organization you don't call to your sheikh you're not calling to a sheikh that you've set and you're saying everybody follow this sheikh you're calling the people to who what's your job إلا الله you're calling to Allah a Dawah has to be based upon calling to Allah سبحانه وتعالى if you're calling people to other than Allah then this is a Dawah as I said it's going to bring about harm then it's going to bring about any good and last but not least is it's based upon insight insight here means knowledge any Dawah that's not done with علم and it's done with جهل is a Dawah which is فاشلة scholars have said previously this ayah has summarized أصول دعوة this ayah has summarized the foundation and the أصول of what دعوة should be about anybody if you want to see if he's got a Dawah correct this ayah is what he needs to look at each point I did so much things that can be said about it and there's many other more evidences that can be brought because as we said before the time won't allow us the time won't allow us and this itself should be done المسألة الرابعة the fourth masala that everybody has to come with and have knowledge of الصبر على الأدى فيه patient upon the harm which you endure in knowledge الصبر على الأدى فيه the patient that you have to come with is whilst you're seeking knowledge also whilst you're implementing that knowledge and also whilst you're calling to that knowledge all three of them they need patients the patient goes back to في العلم تعلماً وعملاً ودعوةً the knowledge which you're calling the people the knowledge that you're learning as we were talking about it today in the شرح of تعظيم العلم what did we say? knowledge what does it need صبر صبر what تعليم teaching and educating the people also needs it needs patients it's hard to leave your house sit in front of people and teach them وعملاً and also implementing is hard last but not least ودعوةً أمان came to عبد عزيز من عبدالله بنباز عريه رحمة الله من الله is never ending ما سيبقى upon him he was the Imam of our time عبد عزيز من عبدالله بنباز أمان came up to him and he cried to him and he saddened because he was giving Da'a for so long and he felt like all the doors were closing on him and he never felt like his Da'a was bringing out any fruits and that's something a Da'a always feels am I blowing into mid air am I watering the desert sometimes feels like that so this man he felt that way and he came to عبد عزيز من عبدالله بنباز and he told him this is how I feel بنباز took his palm بنباز was very old but look what he said and look how deep it hit and that's how the Ulama see things he took his palm and he said يا أيها الذين أمروا صبرو وصابرو ورابطوا واتقوا الله لعلكم تفلحون he said have you come with these four four characteristics once you find these four characteristics in you and you come with it then Allah will give you success the first of that is يا أيها الذين أمروا صبرو will be patient first one is patience come with these characteristics of patience and that's the characteristics he never leaves off and the sheikh the person can't say to عبد عزيز من عبدالله بنباز I came with all four if he did he would not have been in the first place if he was patient he would have still carried on many people connect their دعوة based on number and how many people they've got following them and that's what they think that they are successful in their دعوة if they've got a large amount of people following them then they have truly made a base of دعوة a prophet is going to come and no one is with him does that mean that that prophet that prophet is a profession نبي الله نوح وَلَقَدْ أَرْسَمْنَا نُوحًا إِلَا قُومِ فَلَبِثَ فِيهِمْ أَلْفَ سَنَةٍ إِلَّا خَمْسِينَ عَامًا نوح was sent to his people for 950 years and the only amount of people who followed him were people who could go on a boat with animals in there as well the ark which had animals and people that was what took religion from him نبي الله نوح 950 years he was giving دعوة for he's never connected their دعوة to the fruits of their work and that's why many people drop off from giving دعوة they stop it because from the get go they connected it to the followers and how the people are the way you need to look at the people is that the people are like a sick patient who doesn't want to take his medicine and sometimes when a person doesn't want to take their medicine and if they don't take it, they're going to die you force that medicine on them the reason why you're doing that is for what so they can live so they can become better, healthier so it's not always about giving the people what they want الله says in the Quran وَقَضَى رَبُكَ أَلَّا تَعْبُدُ إِلَّا إِيَّا هُوَ بِالْوَالِدَيْنِ إِحْسَانَا إِمَّا يَبْلُغَنَّا عِندَكَ الْكِبْرَا أَحَدُّهُمَ أَوْكِلَا هُمَا فَلَا تَقُلَّهُمَا أُفْفِ وَلَا تَنْهَرْهُمَا وَقُلَّهُمَا قَوْلًا كَرِيمًا وَقُفِضِ لَهُمَا جَنَا حَذُذُلِ مِنَ الْرَحْمَا وَقُلْ رَبِّرْحَمْ هُمَا كَمَا رَبْ بَيَانِ سَغِيرًا رَبُّكُمْ أَعْلَمُ بِمَا فِينُ فُوْسِكُمْ يَوْ مَمْ الله says I know what's in your heart when you're dealing with your parents some of them are fascinating they took from this that if you force on you go against your parents for something that is in it they're good and that's what you want Allah says don't worry I won't hold you account for what you've done I will hold you account for what you intended ربُّكُمْ أَعْلَمُ بِمَا فِينُ فُوْسِكُمْ Allah says I know what's in your heart I know that when you were forcing your mum to take that her parasita more and she was telling you I'm going to curse you if you'd give it to me and saying mum you can curse me if you want I'm going to give it to you that force that you're forcing on your mum that is not disrespect that's your own mum that you're forcing a worldly good for her فَمَا بَالُكَدًا what do you think about أمم نايشن فوسن down their throat تَوْحِيدَنْ سُنَّا because it's there saving them from the hell fire there's nothing wrong with it it's in it in there good now don't let my statement be taken out of place I don't mean have soo'ul adab and bad etiquettes and bad dealings with the people and try to use that as an excuse manners is needed in the way you portray your message and the way you say it but people have misunderstood manners with concealing the truth and I think أليباب القرافية كتاب الفروق there needs to be put a veil on it added differences and the frook between what's matters and what is it mean being there for you and giving you what you need that's very important so the definition of patience is حبس نفسي is to imprison your nefs على حكم الله on the rule of Allah حكم of Allah is what you imprison your nefs on the hukum of Allah is two types حكم which is قدري and حكم which is شرعي حكم means rules and regulations and legislations صبر means to imprison yourself on Allah's legislations Allah's legislations is categorized and it's divided into how much it's divided into two حكم which is a legislation which is universal it's a universal legislation that's number one number two is number two is شرعي legislation the author here his statement here he means both of them when he's talking about imprisoning your nefs on the hukum of Allah he means the قدري and he means the شرعي the قدري in what angle sometimes you become sick that's a universal sign الله سبحانه وتعالى has destined for you to be sick to lose a loved one that you love your father your mother the second one is what the second one is شرعي which is the أحكام of the شريعة ابن القيين brings three out of that from the شرعي ابن القيين brings three out of it sorry two out of it ابن القيين brings two out of it the first one is الصبر على طاعة الله patience upon Allah's الله's obedience doing as Allah command you سبحانه وتعالى getting up for a fejar praying Salatul fejar with وضو patience it needs the second one is الصبر عن محارم الله patience from the things Allah has prohibited سبحانه وتعالى