 تفوته آدك الأيام فتا فالرحمان is سفة ذاتية والرحم is سفة فعليا هذا ما قلت right؟ الرحمان is what؟ سفة ذاتية والرحم is سفة فعليا and there are evidences that the علمان brought to prove that الرحم is سفة فعليا والرحمان is سفة ذاتية سورة الحزاب ayah 43 الله says to the believers الله is what? الله is very merciful وقوله تعالى and also Allah states many سورة التوبة ayah 117 الله says to them الله is one who is merciful and this is amazing because the word رحمان به اما بهم لم يأتي قبط never came in the Arabic language it hasn't ever come as a verb the word الرحمان it hasn't come so what do we realize that الرحمان is سفة قائمة a characteristic that is present within him سبحانه وتعالى والرحم is سفة فعليا it's an action which Allah does now brothers what I want you to also Insha'Allah take with you here is a lot of a lot of scholars who explain this issue الحمد بسم الله الرحمن الرحيم they always bring this hadith which is the virtue of starting with the basmala the hadith of the messenger صلى الله عليه وسلم the Abu Huraira said that the prophet صلى الله عليه وسلم said كل أمر ذيبالي لا يبدأ فيه ببسم الله فوأبتر for another narration is فوأجدم another narration is فوأقطع any person who starts affairs of his and he doesn't start by saying بسم الله and this matter is disconnected meaning it's broken from the back are you with me it's not something that's going to go on so that's what they say or it's not something that's going to have baraka in it based on that hadith a lot of scholars they say to start with بسم الله it should be done because of this hadith and this hadith let's speak about it إن شاء الله إن شاء الله إن شاء الله إن شاء الله الامام الخطيب البغض الدي he narrated this hadith in his jamaic time كائنж he narrated in his sacrifice and when he من طريق محمد من عمران قال اخبرنا محمد ابن صالح للبصري قال ام بأنا عبيد ابن عبد الواحد ابن شريك قال ام بأنا يعقوب ابن كعبن الانطاكي قال ام بأنا مبشر ابن اسماعيلة عن الاوزاعي عن الزهري عن ابي سلمة عن ابي هريرا رضي الله تعالى عنه قال قال رسول الله صلى الله عليه وسلمة كل أمر كل أمر الديبال لا يبدأ في بسم الله فوى فوى ابتر so this is weak for the following reasons the first reason why the حديث is weak is because in the chain of narration is محمد ابن عمران ضعفه الخطيب البغدادي في تاريخ ضعفه الخطيب البغدادي في التاريخ محمد ابن عمران is weak he's a weak محمد ابن عمران is weak الامام الخطيب البغدادي weakened him in his book التاريخ ابن عراقن ابن عراقن also said in his تنزيه الشريعه ابن عراقن he said in his book تنزيه الشريعه that this man محمد ابن عمران is شيعيه اتهمه ابن الجوزيه بالوضعيه وان امام ابن الجوزيه رحمه الله suspected that he is a fabricator he fabricates is a fabricator the second reason why this حديث is weak is in the chain of narration is محمد ابن صالح البصريه محمد ابن صالح البصريه الامام الحافظ ابن حجر العسقلانيه سربه من his book اللسان he said فما علمت حاله i don't know his situation meaning he's unknown he's unknown this individual so he's مجهول الحال his situation is unknown also الامام الحافظ ابن حجر he weakened this حديث in his as he transmitted it in his book الف توحات الربانية شيخ الالباني رحمه الله in his ارواق الغليل شيخ الالباني in his ارواق الغليل the fast حديث he started his book with this if you go to the book ارواق الغليل the first page of the of the first volume شيخ الالباني started with this حديث and he brought all of the chains of narrations حديث وشيخ الالباني pointing out that this حديث is what ضعيف جدا that this حديث is excessively weak لا يثبوته it is not transmitted from the messenger عليه الصلاة والسلام so that is very important that we remember that نعم then the sheikh said من اعجاب العجابي واكبر الآيات الدالة على قدرة الملك ستة امو ستة اصول شيخ محمد بن عبد الوهاب رحمه الله he is really known as بن عثيمينسان he said شيخ الاسلامي محمد بن عبد الوهابي رحمه الله له عناية he has he gives concentration له عناية عناية is when you give consideration you give efforts to something له عناية بالرسائل المختصراتي he gives a lot of effort مش شيخ الاسلام محمد بن عبد الوهاب in little books رسائل اه little essays not big books just little essays المختصراتي that is a bridge التي يفهمها العامي that the general mass can understand that the general mass can understand so محمد بن عبد الوهاب his works is رسائل little essays المختصراتي that is summarized and abridged التي يفهمها العاميه the general mass they can understand it وطالب العلمي and the student of knowledge he also can understand it if a student of knowledge wants to read the books of him محمد بن عبد الوهاب it's easy for him to understand he doesn't have to be a scholar to understand it ومن هذه الرسائلي and from those essays and from those little books that are written هذه الرسالة is this one that we have with us which is called ستة اصول العظيمة six fundamentals are great that are great شيخ الاسلام محمد عبد الوهاب and that's what it is a lot of the أصول الثلاثة كشفوا الشبوهات أولا دم آر رسائل very small if you look at them the sizes are very very small and he was one who used to give a lot of consideration and he used to give a lot of he's time to the woods making it a رساء رسالة to make it a what a رسالة and the sheikh then said after that رحمه الله إنه من آيات القدرة الباهيرة ومن علامات الحكمة حكمة الظاهرة هذه الأصول الستة the sheikh said that from the great signs are what that are good and they are amazing is from the wisdoms of الله the signs that are the wisdoms that are clear is these six fundamentals why are these six fundamentals from those great signs because because the reason is because الله سبحانه وتعالى he clarified for us our religion in a very simplistic a very easy way الله تبارك وتعالى he clarified for us our religion in the best of ways and forms and الله تبارك وتعالى he unveiled for us any ambiguity or vagueness that may lie in a matter الله تبارك وتعالى he uplifted that and he brought it and he clarified it for us سبحانه وتعالى even then there are those who are blind they're blind that clear cut evidences that clarify the religion there are some people who are blind from it as الله سبحانه وتعالى فمن يعلم انما انزل إليك من ربك الحق كما هو أعمى is he like are they the same are they the same the one who knows that this is from الله and who understands and he digests it and the one who is blind from it are they the same الله then says after that إنما يتذكر أولو الالباب the ones who understand this are the intellectual individuals the ones that are the intellectual ones so the quran and the sunnah they both clarified us everything which we need and it left no one in the darkness ليهليك من هلك عن بينا ويحيا من حي عن بينا the one who's going to live is going to live good with the clarity brought to him and the one allah wants destruction for me is going to live with destruction in his face this religion what as the prophet said تركتكم على المحجة البيضة i have left you upon clarity the day sorry the night is daytime there's no night time at all it's own daytime لا يزيغ عنها إلا هالك the only one who diverts from it is one الله wants destruction for him سبحانه وتعالى so الله تبارك وتعالى he clarified it and he brought it to us to our attention شيخ ابن عثامين that goes on to say وهي these six fundamental points are as follows I'll ask there are six شيخ ابن عثامين is going to give us all the six what they are I'll ask the first the first one is that the sheikh goes through is الإخلاصوا sincerity the first fundamental principle is الإخلاصوا sincerity وبيانوا ضده وهو الشيخ and to clarify the opposite of شيخ as the poet said وبيضد يعرف وبهي تتميز الأشياء and when you want to know something to learn its opposite allows you to have a good understanding of that particular thing in a in a right way and your perception will be better الإخلاصوا sincerity وبيانوا and to clarify ضده وهو شيخ it opposite and it's شيخ the second one is the second fundamental principle is to unite upon this religion and the prohibition of differing and dividing the third one is the third principle is listening وطاعة and obeying لولاة الأمري the leaders of the muslims to listen and to obey them to listen to them and to what to obey them the fourth principle الأصل الرابع the fourth principle or the fourth and fundamental is بيان العلمي clarifying knowledge what is knowledge والعلمائي and the scholars and also clarifying jurists and jurists prudent matters ومن تشبه به and anyone who imitates the jurists of the scholars وليس منهم and he's not even from them الأصل الخامس the fifth principle is to clarify who are the allies of Allah who are the only of Allah the fifth one is بيانوا to clarify منهم اولياء الله to clarify who are the allies of Allah الأصل السادس the sixth fundamental principle is رد الشبهة التي وضعها الشيطان في ترك القرآن وسنتي رباليك and refuting and rejecting the doubts that شيطان has placed in leaving the Quran and the sunnah ردوا to rebel and to refute الشبهة the doubt التي وضعها in which he placed الشيطان and شيطان placed في ترك القرآن and leaving the Quran وسنتي and leaving the sunnah وهذه these six fundamental principles الأصول these six fundamental principles are أصول they are fundamental principles that are مهمة that are important جديرة بالعناية that consideration should be given جدير جدير it's not that it deserves it deserves بالعناية أفت and consideration it deserves ونحن and us we will seek aid and help in Allah تعالى the high one في شرحها in explanation that we're going to go through إن شاء الله تعالى وتعليق عليها تعليق is it's a form of explanation عليها بما يستر الله in that which الله تبارك وتعالى makes easy for us شغم العثمين is saying these six fundamental principles they deserve for consideration to be given to them and we إن شاء الله تعالى are going to seek help from Allah in explaining it in pointing out and elaborating and commenting on on this book that which الله makes easy for us سبحانه وتعالى فضّل الأصول الأول إخلاص الدين لله تعالى وحده لا شريك له وبيانه ضده الذي هو الشرك بالله وكونه أكثر كرآن في بيانه هذا الأصل من وجوه شت بكلام يفهمه أبلد العامة ثم لما صار على الأكثر الأمتي ما صار أدهر لهم الشيطان الإخلاص في صورة تنقص الصالحين تنقص الصالحين وتقصير في حقوقهم وأدهر لكم الشرك بالله في صورة محبة الصالحين وأتباعهم الأصل الأولي الأسلحة والقوة سيحدث عن ماذا إخلاص إخلاص إخلاص is what we're going to be speaking about الدين لله تعالى سنسيلي doing the religion فالله تبارك وتعالى that's the first pandemic we're still going on وبيان and to also clarify ضده sorry to clarify the opposite to it وبيان to clarify it is opposite that which is so the first أصل is about what it's going to be talking about sincerity in the religion of Allah and it's going to speak about the opposite to sincerity which is it's going to be talking about very good شغب نعثيمين شرح is what we're going to attain سنسيلي doing the religion فالله تبارك وتعالى is alone for him and you do not associate partners with him شغب نعثيمين he says sincerity for the sake of Allah means الإخلاص لله معنى هو it means that the person intends أن يقصد المرء مرء is the person يقصد is to intend the person intends مع عبادته with his عباده he intends التقرب to get closer to الى الله تعالى to get closer to Allah دار كرامته is جنة he wants to reach and he wants to gain جنة by the seven being by the person being سنسي فالله تبارك وتعالى في قصده in his intention مخلص لله في محبته being sincere to Allah in his love مخلص لله also being sincere for Allah في تعظيمه in honoring him also being sincere to Allah what does it mean out in your inner your inner is your heart and your outer is what your speech your actions and your intentions so your speech and your actions your intention is our inner that's what he means شكرا عفايمين the person is not looking to gain بعبادته he's worshiping إلا وجه الله تعالى except the face of Allah he is not intending with his worship except the face of Allah والوصول أن to reach إلى دار كرامته and to reach جنة كما قال تعالى as Allah said قل سيتد محمد إن صلاة in my prayer ونوسو كي and my slaughtering ومحياية and my living ومماتي and my dying لله it is only for Allah تبارك وتعالى رب العالمين the lord of the heavens and the earth لا شريك له he has no partners وبيدالك أن in that أمير I was ordered وأنا أول المسلمين I am the first of the believers وقوله تعالى and the speech of Allah that was sort to I 162 to I 163 the second آية ابن عثيمين both was وقوله تعالى and the statement of Allah أنيبو means come back to إلى ربكم to your Lord وأسلم له and submit yourself to him الزمر آية 54 سورة الزمر آية 54 وقوله and the statement of Allah also وإلهكم your Lord إله واحد he is one Lord لا إله there is none worthy of worship إلا هو except him الرحمن the most merciful الرحيم the most gracious سورة البقرة I 163 وقوله and the speech of Allah فإلهكم your Lord إله he is one إله واحد alone فله to him أسلم or submit الحج آية 34 وقد أرسل الله الله سنت تعالى ذهيز جميع الرسولي الله سنتهيز أوه the messengers بذلك with that with what لا إله إلا الله that's what he said نمو with كما قال تعالى أسهي الله تبارك وتعالى سنت so بذلك take it back to what when you take that the ishara to what you take it back to لا إله إلا الله which were mentioned in the آيات كما قال تعالى أسه الله said وما أرسل من قبلك we have not sent down before you محمد من قبلك that calf is you you you محمد من رسولي we did not send a messenger إلا except look at this powerful verse because Allah said وما الله negated and then الله تعالى إلا what does that benefit is like لا إله إلا الله وما أرسلنا we have not sent down من قبلك before you ومحمد من رسولي from the messengers except إلا نوحي إليه except we sent the revelation on them by saying to them أنه لا إله that there is no worthy of worship إلا أنا except الله فعبدوني واشمين فعبدوني واشمين وكما وضح الله and the way الله clarified وضح means to clarify ذلك this في كتابه in his book كما قال المؤلف as the author said من وجوه شتة from many places بكلام يفهمه أبلد العامتي that the sheikh مؤلف is بمحمد من عبد الوهاب said من وجوه from many الله clarified it in his book من وجوه from different angles شتة different شتة means what وجوه is different angles الله تبارك واتعالا he clarified توحي to us and إخلاص to us from different angles بكلام من الله clarified with a speech يفهمه he will understand it أبلد العامتي the most general محسب a person can be the most a person can be far from knowledge and the most ignorant he can be he would what he would understand that which الله تبارك واتعالا saying to him let's go back one more time insha'Allah واتعالا let's go back to the sheikh's speech رحم الله at the beginning شغب العثيمة رحم الله he told us اخلاص الدين لله تعالى وحده ولا شريكا لهم means he told us what it means and that which we is meant by it also he put verses to support it قول إنه صلاة ونسك ومحياية ومماتي لله رب العالمين لا شريكا له وبذلك أمرت وانا وانا أول المسلمين and the statement رض الله أنيب إلى ربكم وأسلم له and also وإلهكم إلهكم إلهكم إلهوا واحدهم فله أسلموا and he also said and told us that all the messages that were sent what purpose were they sent for what reason were they sent for it was to convey that message اخلاص الدين لله is to come with sincerity in their worshiping and how now the other question is that how did الله clarify that did he say in a way where it was so technical it was so philosophical that only only a group of people can understand or even like the Christians who believe in trinity who don't even understand the concept of trinity that no one understands it لا the way إخلاص was explained is what in a way that even the person who is a general mass when he is told he can understand لكبر الله سبحانه وتعالى صورة العام الله سبحانه وتعالى وإن لكم في الأن عام العبرة نصنيكم مما في بطونها من بين فرث ودبي لبدا خالصا اي مضى who breast feeds her child today for example what type of milk what kind of milk would she give her child would she take water and add it to her breast milk ever then she would give him pure milk suckles it from his mother الله is saying if that you're doing that for your own child and you're only going to give him pure milk why are you giving me a tainted عبادة why don't you give me a عبادة that is purely for my sake and that is to show you that the تحيد was explained from many angles many angles الله came from to show them سبحانه وتعالى that you wouldn't even be pleased for your own child and then الله تبارك وتعالى also said to the master you wouldn't even like your slave your own slave to work for you and to work for somebody else you want it to be only for you why is it for Allah who owns you who's your master your true master you would worship him and you will what you will add somebody else with it for him سبحانه وتعالى so from many angles الله clarified this سبحانه وتعالى تحيد let's go back to الشيكم العثمين speech let's go back to his speech he came عليه الصلاة والسلام our messenger our prophet محمد صلى الله عليه وسلم he came with what he came with بتحقيق التوحيد it is to solidify to also what to bring the reality of تحقيق التوحيد to the people's eyes وإخلاصه وتخليصه and the sincerity إخلاص to bring it to the people وتخليصه and also to get rid of it from every other من كل شائبة him all of the filth and all of the other tales that have fallen into it pureing it from it that's why he came the messenger how did he do it he did it like this pay attention وستدي كل طريق وستدي كل طريق يمكن أن يصل إلى ثلم هذا التحدي أو إضافه he came and he barricaded it blocked off عليه الصلاة والسلام to do what every road that would reach you in either getting rid of the توحيد or either reducing the توحيد حتى until إنا رجلا قال النبي اي ما سيتم to the messenger صلى الله عليه وسلم ما شاء الله that whatever الله wills واشئت and you محمد will فقال النبي the messenger said to him أجعل تني لله للدن have you made me equal to Allah بل راذا say ما شاء الله وحده say if Allah alone wills are you with me if Allah alone wills don't add me into the Allah's will don't add me into it and if you look at it if you look at it that man he's a mistake that the prophet corrected him on عليه الصلاة والسلام what was it on what was it on just a letter just a wow nothing more nothing less what did he say أجعلتني لله للدن have you made me equal to Allah by saying what ما شاء الله واشئت but if he said this what about this ما شاء الله ثم شئت would that be wrong no ثم shows after Allah's will your one comes your one is not level to Allah إذن brothers and sisters a person can fall into what he can fall into shirk by just a letter it doesn't have to be sentences it doesn't have to be prostrating only it can be bigger than that أجعلتني did you make me لله للدن have you made me equal to Allah بالرادة say ما شاء الله that which Allah wills وحده alone that which Allah تبارك وتعالى wishes alone this حديث إمام أحمد نريترد إبن ماجى النسائي وبخارين أدب المفرد أبن نعيم إليه حلية الأولياء وطبقات الأصفياء التباراني إليه كبير التحاوي وفي المشكلة أن this حديث صحيح شقل الباري authenticated إليه سلسل أحديث الصحيحة also شقل الباري authenticated إليه صحيح أدب المفرد good فأ إبن عثمي he goes on saying فأنك فأنكر النبي the messenger rejected and he showed a position towards what على هذا الرجلي for this big man أن يقرين مشيئته بمشيئة الله تعالى for him to what أن يقرين it is to mention it together it's to mention something together أن يقرين for him to mention together مشيئته Allah's will بمشيئته the prophet's will sorry بمشيئة الله with the will of Allah to mention it the prophet rejected and was against it but he touched it but he means going to give it to you بحرفه just on a letter just a letter يقتضي that letter it means and it holds التسويّة بينهما that you make Allah and his messenger equal وجعل ذلك أن the messenger made ذلك من اتخاذ ندل الله عز وجل and the prophet the usage of that letter he considered it and he saw it as making him equal to Allah who is Subhanahu و تعالى where will they go the day of judgment the ones who take the prophet's name and they're right next to the prophet's name on their wall they stick the prophet next to it and they're all both on the same line will they not be worse then just a letter will they not be just worse than a letter نعم ومن ذلك الأيال ايضا and also when we say ومن ذلك لا do you know what where does it what does аيضان means also and again what does that go back to it goes back to protecting the توحيد it goes back to the أيدن means how building protected the توحيد because that's what we were talking about right ومن ذلك and also from him protecting the توحيد حماية جنب توح одي was what أن النبيا أن اللقة تقلل السلطة هو بقللهم حرما يبرونه الحل فا بغير الله فا يبرونه أن وضع شرطته خسر بجرنه لا يمكنك اتكلم بالكعبة او امر في ماي ار sheل ار شرطه لا يمكنك اطباء كل ذلك ليس فرميسي أو ي mogą اطباء النبي اتكلم بجنونه اصبح اصبح كل هذا يبرونه وقع على ذلك والمسيجة فعلت هذا ، فعلت هذا من الشركة ، فعلت هذا من شركة أسيوسي تي بارنز with الله فقال صلى الله عليه وسلمة المسيجة سيد من حلفة بغير الله فقد كافارة أو أشركة أي one who makes a who swears by other than Allah he has come with disbelief or he has committed a shirk وذلك and the reason to that is because because of the one who swears بغير الله who swears by other than Allah تعظيم للمخلوف مخلوقي تسأل مخلوقي محلوف Sorry, is it the same مخلوقي محلوف نعم مخلوف is because the person is honoring للمحلوف to the thing that he is making the oath to محلوف is مفعول it's the one that you are doing the hilf on, you are swearing on him you are honoring him besides Allah بما لا يستحق that her person doesn't deserve it إلا الله عز وجل only Allah is the one who deserves that سبحانه وتعالى سبحانه وتعالى وحينما قدم عليه وفدون when the Prophet ﷺ any delegation came to him فقالوا they said يا رسول الله O messenger of Allah يا خيرنا the best amongst us وابن خيرنا and the best of our وابن خيرنا and the best of us وسيدنا and your master وسيدنا and your son of our master then Prophet ﷺ said to them يا أيها الناس O people قولوا بقول لكم say the statement you guys were saying ولا يستهوينكم الشيطان don't let the shaitan divert you don't let the shaitan take you guys away from there the Haq محمد عبد الله I am the slave of Allah ورسوله and I am his messenger ما أحبه I do not love انترفعوني that you guys lift me فوق منزلتي that you guys lift me above my status اللتي أنزلني الله عز وجل the status which Allah gave me I don't like it that you guys raise me above the status which Allah gave me another narration says what ولا يجري أنكم الشيطان ولا يجري أنكم الشيطان and it means لا يتقذنكم الشيطان جرياً don't let the shaitan take you on his path by diverting you from the good and from the توعي تشرق our messenger didn't want anyone to take him above his status he didn't like it this hadith is narrated by إمام أحمد and it's a hadith which is authentic نعم another time they came to him and they said عبد الله ابن الشخير رضي الله تعالى عن that a delegation from the delegation of the people of Bani Amir they came to the messenger and they said to the prophet أنت سيدنا you are our master and the messenger said to them السيد الله the master is Allah تبارك وتعالى who is the master the master is Allah the prophet said and we know the prophet is he not a master he said it himself أنا سيد ولا دي آدم I am the master of the children of Adam he said that but why did he not allow it here the reason why he saw عليه الصلاة والسلام that the people may go extreme on him he didn't want that عليه الصلاة والسلام because his purpose and the reason he came عليه الصلاة والسلام is what حماية is to save God جناب التوحيد it is for him to save God the boundaries of the توحيد that was his job عليه الصلاة والسلام and imagine if he saw the call of Bousiri in his burda today that he says وإن من جودك الدنيا وضرتها ومن علومك علم اللوح والقلمي that from your knowledge محمد is what the knowledge of the unseen you know everything that was happened that which is happening that which is going to happen that which hasn't happened if it was to happen how it would have happened the prophet knows that that's what they are saying and that is for who عالم الغيبي فلا يظهر على غيبه أحد it is the unseen who is the one who knows that عالم الغيب who is the one who knows the unseen and Allah does not show the unseen to anybody and he only shows the prophet wherever he wants to tell him lacking to open all of the unseen to him not at all