 فشرف بل اشتغالي بالعلم ولا تبغي به ما عشت يا بدا بدا وياله من شراف عظيم الحمد لله رب العالمين والصلاة والسلام على أشرف الأنبياء والمرسلين سيدنا ونبينا محمد وعلى آله وصحبه والتابعين لهم بإحسان إلى يوم الدين أما بعد نحن فينا الكتاب ثلاثة الأصول لشيخ الإسلام محمد بن عبدالوهاب رحمه الله تعالى اليوم إن شاء الله تعالى سيكون لديه الثلاث لسن إن شاء الله تعالى نتحدث about the statement of the author رحمه الله when he said الأولى العلم that the first thing from the four things that is obligatory on every individual to come with is knowledge we spoke about what knowledge is and the intent in which the sheikh meant by the knowledge that he meant the Islamic knowledge and we also spoke about the evidence that came regarding one seeking knowledge إن شاء الله تعالى there is an important point that we need to speak about in this place إن شاء الله تعالى regarding knowledge a person as the scholars they say blind following is not permissible when it comes to matters of عقيدة what a person has to have knowledge a person has to have the knowledge meaning he has to have the evidence والواجب فيه أن يحصل له العبد أن يحصل له العبد بدليله it is obligatory on the person to gain knowledge in the أصول and the عقيد the matters such as Allah تعالى the prophet صلى الله عليه وسلم and the religion of Islam and that is why the scholars they say أن التقليدة لا ينفع في العقائد the blind following will not benefit you in عقيدة بلا بد من معرفة المسائل التي يجب اعتقادها بدليلها because it is obligatory for the person to know the matters which are obligatory on the person it is obligatory on them to know it with their evidence and the دليل here is more broader وهذا الدليل عم من أن يكون نصر من القرآن the dailil that I am referring to here is more broader than a textual evidence نصم من القرآن a textual evidence an evidence from the Quran أو من السنة أو من قول صاحب or the statement of an individual أو اجمع so it is more than just a text from the Quran it is more than a hadith from the prophet صلى الله عليه وسلم it is more than a statement of a companion it is more than an ijma'a or even an analogy a qias now we are going to speak about that إن شاء الله تعالى in more details later so according to the people of the sunnah and the jama'a التقليد لا يجوزه في العقائد blind following is not permissible in عقيدة even the asha'arah and the maturidiyah who are not from the people of the sunnah and the jama'a they also believe that as well so according to these two deviated groups الأشاعرة إن الماتوريدية and also they see لا يجوزه التقليد that blind following is not permissible but there is a difference between أهل السنة والجماعة when they say blind following is not permissible in عقيدة and when the asha'arah and the maturidiyah when they say it and what is the difference between the two the difference between the two is that the blind following according to أهل السنة is different from the blind following according to the أشاعراء إن الماتوريدية والتقليد عند أهل السنة والجماعة يختلف عن التقليد عند أولائك فأولائك يرون أن أول واجب هو النظر because the asha'arah they believe and the maturidiyah they believe that the first thing that is needed from an individual is to look is to look and they believe they believe a person's إيمان is not correct unless he looks and the look they mean here as I said ويقصدون بالنظر أن نظر في الآيات المرئية في الآيات القونية they say that the person has to look at the universal signs and the person has to look at the heavens and he has to look at the earth and from that he has to then try to say that Allah exists and then from that and etc so the person has to have doubt before he comes with Islam and then he has to remove that doubt of his by looking around that is what the asha'arah and the maturidiyah believe أما أهل السنة والجماعة أهل السنة والجماعة they say يجب أن يأخذ الحق بالدليل they believe that is obligatory upon the person when the haq comes to them they take it with his evidence and the evidence and the sunnah believe is the textual evidence such as the Quran the sunnah the jma'a and etc as for the asha'arah and the maturidiyah what were they saying they were saying no the universal signs whereas أهل السنة والجماعة they say it is necessary to look into the evidence not to extract from it not for the purpose to extract but to know that evidence has come regarding this because not every person can do extract a ruling but the person needs to know that there is an evidence that has come regarding this issue and what issues is it that a person is not allowed to blind follow it is in في المسائل التي it is in matters which it is in مسائل في المسائل التي لا يصح إسلام المرء إلا بها it is any matter which a person's Islam will not be correct except with it such as a person knowing that he is the one who deserves to be worshipped alone a person has to have فلا بد أن يكون عنده برحان علي you have to have evidence for this in which the person knows through the course of his life and that is why the scholars they teach this book in the مساجد and they make sure this book ثلاثة الأصول is memorised and it's learnt especially those who are new to Islam even those who are born into Islam who don't know much about their religion they also have to be taught this book so they are well aware of the evidences that are needed from them in مسائل these matters so from the the thing that a person has to have knowledge of in which شيخ محمد بن عبد الوهاب رحمه الله brought in his book is معرفة لله that a person has to know اللهم سبحانه وتعالى that a person has to know اللهم تبارك وتعالى and knowing اللهم سبحانه وتعالى means that اللهم سبحانه وتعالى he exists also the second is knowing اللهم تبارك وتعالى in singling for him his ربوبية that اللهم تبارك وتعالى is الخالق and الرازق and المدبر he is the one who created you he is the one who provides for you and the one who sustains your affairs and controls your affairs that is number 2 number 3 is that you know اللهم تبارك وتعالى is the one who is deserving of worship alone and that no one should be worshiped besides him سبحانه وتعالى and the fourth is the fourth is the person he knows اللهم تبارك وتعالى as names and attributes and he affirms them for him سبحانه وتعالى the way اللهم تبارك وتعالى affirmed it for himself and the way that the Prophet ﷺ affirmed it for اللهم تبارك وتعالى and the person also negates from اللهم تبارك وتعالى in his names and attributes he negates from him that which has come to him that اللهم his messenger have negated so that is what it means to know اللهم تبارك وتعالى it means to know his existence it is also to know that اللهم تبارك وتعالى is ربوبية ربوبية means that اللهم is خالق رازق and مدبر number 3 is to know that اللهم is the only one who deserves to be worshiped and number 4 which is to know اللهم تبارك وتعالى as names and attributes also knowing اللهم تبارك وتعالى one part of it is to know the textual evidences that have come regarding اللهم تبارك وتعالى so for instance we know اللهم تبارك وتعالى through the Quran we know اللهم تبارك وتعالى through the Sunnah of the Prophet ﷺ we also which is the آيات الشرعية the textual evidences the second way we also know اللهم تبارك وتعالى is آيات الكونية the universal signs that are around us إن في خلق السماوات والأرض واختلاف الليل والنهاري لآيات the day and the night the morning the evening the earth and the heavens all of them are signs for us to recognize اللهم تبارك وتعالى and those آيات which are the آيات الكونية the universal signs if the person already has the آيات الشرعية intact the آيات الشرعية as I said is the Quran the Kitab of Allah and the Sunnah of the Messenger ﷺ if he has that with him and then the person moves on to looking at the universal signs then that individual will be able to understand that Allah is the only one who desires to be worshipped and he would also believe there is going to be resurrection and that the person will be rewarded in accordance to their actions so that is معرفة الله to know اللهم تبارك وتعالى then the sheikh said ومعرفة نبيه to know the Prophet Muhammad ﷺ and knowing the Prophet ﷺ is فرض على كل مكلفن it is obligatory on every individual and it is وحد مهمات الدين and it is one of the most important things of our religion the reason for that is our Prophet ﷺ هو المبلغ عن الله تعالى he is the one who is conveying on behalf of Allah سبحانه وتعالى وهذا المعرفة تستلزم قبول ما جاء به من عند الله تعالى من الهداة ودين الحق knowing the Prophet ﷺ will necessitate or it will entail that the person accepts everything which the Prophet ﷺ comes with from guidance and the true religion the person will accept it because they know the Prophet ﷺ they know the Prophet ﷺ and that is why it is important to know the Prophet ﷺ then the sheikh said ومعرفة دين الإسلام بالأدلة and to know the religion of Islam with evidence ومعرفة دين الإسلام بالأدلة to know the religion of Islam with evidence الإسلام له معنى إسلام has two meanings معنى نعام ومعنى الخاص إسلام has a general meaning and it also has a specific meaning لأنه قد وردت أدلة because there has come evidence تدل على أن الإسلام خاص بهادي الأمة they have come evidences that prove that Islam is specific to this nation but they also have come evidences أفام الإسلام for the previous nations now let's look at the evidences that prove Islam as a general religion for all the previous nations as well صورة المائدة آية 54 الله سبحانه وتعالى he says الله is talking about the Torah and he is talking about the Prophet of Manusra'il الله سبحانه وتعالى he said يحكم بها النبيون الذين أسلموا الله تبارك وتعالى he described what فوصف الله سبحانه أنبياء بن إسلاعيل بالإسلام الله described the prophets of بن إسلاعيل with Islam so that ayah shows that Islam is not specific to this nation alone so this is the general Islam also الله تبارك وتعالى يصر صورة يونس ayah 84 إن كنتم آمنتم بالله فعليه توكلوا إن كنتم مسلمين when you look at this yaks of the ayat you realize الله سبحانه وتعالى is speaking about نبي الله موسى saying this to his people الله said إن كنتم آمنتم بالله if you have believed in Allah فعليه only on Allah توكلوا rely on إن كنتم مسلمين if you are Muslims also الله تبارك وتعالى سن صورة البقرة ay 130 is talking about the children of yaks ابناء yaks عليه مسلام الله said قالوا نعبدوا إلهك وإله آبائك إبراهيم واسماعيل واسحاق إله وواحد ونحن له مسلمون they said we will worship your Lord and the Lord of your fathers إبراهيم واسماعيل واسحاق only one only one Lord we are going to worship ونحن له مسلمون and we are Muslims so that Islam is بمعن العام the general meaning or the general Islam as for the specific Islam it means the religion الدين الذي باعت الله نبيه محمد صلى الله عليه وسلم عليه وسلم به it is the religion which Allah سبحانه وتعالى He sent out Muhammad with وجعله خاتمة خاتمة أديان أن الله made it a final religion لا يقبل من أحد دين سواه in which no religion will be accepted from anyone besides it قال تعالى الله said ومن يبتغي غير الإسلام دينا فلا يقبل منه وهو في الآخرة من الخاصرين صورة آل عمران قاية 85 anyone who looks for a religion other than Islam فلا يقبل منه it will not be accepted from them وهو أن that individual الآخرة in the hereafter he is from those who are upon destruction a loss صورة المائدة آية 3 الله سبحانه وتعالى He said اليوم أكملت لكم دينكم وأتممت عليكم نعمتي وراضيت لكم الإسلام دينة اليوم أكملت لكم محافظ وأكملت حسابي ومحافظ وأكملت محافظ مع الإسلام ومحافظ هؤلاء أكثر they benefit us الله سبحانه وتعالى يشعر لكي يكون أمت ومحافظ ومحافظ يشعر بمعنة الخاصر ومحافظ محافظ ومحافظ والمحافظ ومحافظ جانب إمام� ماسلم محافظ صحيح وعلى ر~) أبو هيرا رضي الله تعالى عنه أن للصحاب سبحانه وتعالى والتصف بيلّ أجل خفق ومحمد من بفر محمد عزا لا يسمع ف على أحد من هذه الأمة لا one hears me from this Ummah and the Ummah here is Ummah to Dawa not Ummah to Ijaba there's two types of Ummah the Ummah who have accepted him which are the Muslims only and the Ummah to Ijaba which are the which means the disbelievers included لا يسمع بأحد من هذه الأمة يهودي ولا نصراني ثم يموت ولم يؤمن بالذي أرسلته إلا كان من أصحاب النار The Prophet said, I swear by the Lord in which my soul is in his hand no one hears me from this Ummah whether he is a Jew or a Christian and then he dies and he hasn't believed in that which I have been sent with except that individual is from the people of the Hellfire The sheikh said What does he mean by Adilla? Adilla first of all it has come in a plural form Adilla is plural in the Arabic language the plural are three types جمع مذكر السالم a masculine plural and a feminine plural it's جمع عنة السالم and the third one is a broken plural which is جمع التكسير The word Adilla it came in the broken plural جمع التكسير The singular is دليل and if you look at the singular it has come in the morphological form of فعيل and the وزن فعيل here is meant by فعيل من الدلالة دليل means هو المرشد إلا المطلوب is that which guides you to the thing that you are looking for A evidence is إذا إما سمعي وإما عقلي be a textual evidence or a logical evidence The textual evidence is ماثبت بالوحي من كتابن أو سنة is that which has been affirmed either from the كتاب of Allah or the Sunnah of the Prophet ﷺ that is the textual evidence as for the الدل العقلي is that which comes by way of observation and looking ماثبت بالنظري والتأمل and we will be speaking about that وسيأتي إن شاء الله وتعالى شيء من ذلك في أثناء الرسالة and we will be speaking about that more in details as we go into the book إن شاء الله وتعالى and we will be speaking about the issue of the تقليد in the issues of عقيدة properly we will also be speaking about knowing Allah in more details we will also be speaking about knowing the Prophet ﷺ in more details and we will also be speaking about knowing the religion of Islam what it means in more details we will stop there for today's lesson إن شاء الله وتعالى سبحانك اللهم بحمدك أشهد أن لا إله إلا الله أستغفرك وأتوب إلي