 فشرف بل اشتغالي بالعلم ولا تبغي به ما عشت يا دا دا دا لا وياله من شراف عظيمي كالس they disparaged they criticized when a person speaks and he tries to rhyme his words but he's doing it you know he's burning himself in it but he's not like that he rhymes without having to look for it that's just who he is and that comes after when a person reads a lot their speeches they become like that but if it could be changed وقليل يبقى فينفعوا خير من كثير يلقى فيدفعوا because the word دفع is better in meaning than the word رفع and this is not the place to expand on it if anyone wants to know later I can talk to them about it but it's better to say that فاخذ من هذه المعاقدي بالنصيب الأكبري the author then says to you take from these chapters which I have placed بالنصيبي نصيب means amount الأكبري take a great amount تنة للحض الأوفرة you will gain a great portion من رياض الفونوني وحدائق العلومي you will gain from it من رياض الفونوني رياض means gardens gardens of what? the sheikh is referring to different sciences as gardens one time you come into a green garden you come to another one which is red they come into another different type of garden and that's what scholars used to call their books رياضة الصالحين the gardens that's how they loved it are you with me بستان العارفين scholars call their books gardens and flowers and stuff like that روضة العقالة ونزهة الفضالة نزهة they use these words because it's something that حلوة في قلوب المؤمنين sweetness in the hearts of the believers وشخصة وشجن في حلوق الكفرات والمنافقين the believer finds joy in knowledge it's like a garden when you come to the greenery you see apples here pear, dates different types of fruits on a tree doesn't it look nice it does very good so the sheikh is trying to say you will gain a great portion from these gardens so you're just going to walk in a garden and take apples the different sciences are the different fruits وحداق العلوم and the gardens رياضة and حداق are synonyms they are in different meanings وإياك والإخلادي إلى مقالة قوم من حجبة قلوبهم وضعفت نفوسهم فالي الأحوال غلوه وتلطعه وتشدد غير مقلع فغضرب بينهم وبينها بسور الله باب باطنه فيه الرحمة وظاهره من قباله العداب the sheikh is trying to be cautious and stay away from from what الإخلاد الله أكبر الإخلاد means leaning it's to lean to what إلى مقالة قوم be careful brothers pay attention to this don't lean towards a speech of a people حجبة قلوبهم whose heart availed وضعفت نفوسهم and their nefs has become weak people have no aspiration leave your parents to seek knowledge اخي just go to university here in study وعفاق نفوس they are called don't listen to those people they said you are going to leave this bed to a country you don't know to a people you don't know to a culture that you don't know live in the middle of the desert وإياك وإياك brothers وضعفت نفوسهم and their nefs is very weak فزعموا those individuals have claimed أن هذه الأحوال غلوبهم وضعفت نفوسهم and their nefs is very weak وقائم أن هذه الأحوال غلوبهم وطلطعهم وتشددهم غيرهم وقنعهم they looked at the lives of the seer of the selef they came to some حلقات where they heard books of حل الطالب العلم تعظيم العلم by zernoudz and other books they heard it being taught and how the selef used to seek knowledge and how harsh they were with themselves and so they came up and they said أن هذه الأحوال these situations that you are seeing from the selef these situations which the author is going to bring here this is what is غلوب extremism وطلطعهم وتشددهم is extremism in exaggeration and extremism in exceeding the limits and the appropriate amount that's what it is الشخصين don't look at those people's statement don't give them any attention they will even come up to you and say to you are you going to be a scholar who is going to be in this country الله doesn't seek knowledge don't be a scholar in this country the man who came أنصاري man who came he said are you going to be needed أنصار are you going to be needed أبو بكر أن أعمل أبو بكر أن أعباس give him any attention he just went and he sought knowledge until the أنصاري he said what he said this boy was more smarter than I was he didn't listen to the مقال the statement of the noble أنصاري so don't listen to those who want to come and destroy and break your dream of becoming a squalor and a person of knowledge don't let them don't accept it from them because do you know who he's looking at he's looking at his weak nefs and how pathetic and how low he is so he's trying to compare you to him and I'm not like you think of it I'm not you I have a dream anyone who has higher dreams and higher goals in life every pain I go through before gaining before my dream I'm happy with it I lose my money I'm in a desert without a family I'm struggling I'm suffering كل الذي يلقى فيه محبب everything I go through I'm happy with it I can look at my body parts and say subhanallah that day I remember subhanallah I was going to a halaga this mark that happened to me no it's not literal I don't mean myself now I'm just trying to say you look at your body parts and you start saying subhanallah this was the day I was walking to a derse I lost this I lost that you can say that that's a blessing forget the statements of those people they'll say that to you all of that is what it is they can't convince me that و لذلك الشيخ صالع رصيم I remember asking him how did you finish the Quran twice in Ramadan I've tried everything I had I've tried everything I had I finished the Quran twice in Ramadan and they 60 times in Ramadan how is this even true can it happen and he said to me you looked at شافعي through yourself you're looking at him based on yourself because I was unable to do it so I think he couldn't do it that's exactly many people well he can't do something and he can't attain something he makes you like him he makes you like him don't listen to him and he says that's not convincing he'll say شافعي بممراهز the Quran that's not convincing when you're ignorant of something you become what you start to hate and enmity towards the thing itself and the ones who are carrying that thing you're also going to hate them look at many people they'll come up to you and say to you يا أخي المعتزنة place this يا أعي you're learning this for خفك يا ري قال الله قال رصوز enough هد هد people say that يا أخي you're going to memorize that هد بيتون النستع انه حوال صرف are you really going to give time to that then it reminds me اتانا انه سهلاً دمجهلاً علوماً ليس يعرفه انه سهل علوماً لو دراها ما قالها ولكن الرضا بالجهل سهل it came to me اتانا انه سهلاً دمجهلاً سهل he rebuked and he spoke against a science and a knowledge علوما لو دراها ما قالها a science that if he was to know it he would know it علوماً ليس يعرفه انه سهل it's a science that Sehel doesn't know about and if he was to know it he would have respected and honored it ولكن الرضا بالجهل سهل but to be ignorant with I mean to be content with ignorance is easy because it doesn't require hard work does it it's your natural state ignorance is our natural state and by ignorance is something easy and the line of poetry makes more benefit because the first one is talking about Sehel and the last part of the poetry is talking about easy then the author went on to say فقد ضرب بينهم don't listen to those people it has been placed between them بصور الله باب don't listen to those people for verily a wall has been placed between them and knowledge باطنه فيه الرحمة the ones who are on the other side of it it's merciful they're in a state of mercy باطنه فيه الرحمة وظاهره من قباله العذاب and also on the other side there is severe punishment for them وليدالكة جاهل the ignorant one he is what? he is in عذاب وليدالكة the Prophet SAW why didn't you ask إذا لم تعلموا إنما شفاء العيس why didn't you ask أقل ذلك كويرا إنجر曼 إنه شكت they are walking around with illness they are not afflicted with illness and the cure for them was what وعلا but the knowledge that was their cure what did they do to it they are speaking against it they belittling it they are not respecting it and honoring it and glorifying it فقد ضرب بينهم لقد كانت مدرسة بينهم وعلمه بصور ايوول له بابه ايها زي دو بأعطينه فيه الرحمة انه إلا يوجد مرحب للذين فيه وظاهيره من قبالي العذاب ويظهروا بأنه لا يمكنه أن يكون فيه يوجد فيه سبيه ويوجد هذا من ماذا صورة الحديد عندما الله تكسي بعد المنافقين ومنافقين ثم يقول فليس مع هؤلاء ومعذبون تحديد المنافقين ومعذبون فيهم فليس مع هؤلاء ومعذبون لن يوجد منافق منهم وانه يا أخي لن تنسى لا نستطيع ان نأخذه كما هو لا نستطيع أن نأخذ فيه منافق منه لا دعونا نفق هذا دعونا نذهب إلى باك ونجل دعونا نذهب إلى باك ونقل دعونا نفق هذا ما سنفعل ها هذا هو الحقيقة والله صلاحة ونجل دعونا ليس that I'm saying it's not a dawa that needs تفصيل تفصيل but to leave of dawa speaking of teaching knowledge and learning knowledge he doesn't want to do it so those individuals ليس مع هؤلاء على دعوهم this claim of this they don't have with them من أدلة الشرع ما يصديقها textual evidences that acknowledge and affirm what they are saying so it brings us back to the statement of the poet ودعو ما لم يقيم عليها بينات أصحابها أدعية if a claim is not backed up with evidences then it's just a mere claim that was going to really take it into board the prophet said لو يعطن الناس بدعوهم للدعا رجال أموال قومن if everybody was given what they claim then a people الحمك الله a people would have claimed what للدعا رجال أموال قومن ودعوهم a people would have gone out there and started claiming people's money if proofs were not taken from people then I would have said youness that t-shirt you wear it's mine give it to me صح but proofs are needed I'm going to be told I can get your receipt صح if it wasn't like everybody would have claimed everybody's wealth when they found and their bloods I would have said or the other my family member who died in cancer yeah youness killed them I want blood money he killed I know he did it if a claim was taken on board but the prophet said ولكن البيينة على المدعي وليمينه على من انقر so you asked this person what's your evidence for this that we should stop learning knowledge and that we're not going to ever be needed where do you get this from where's this there's no delir for it there's no delir for it وَالْرَعِيلُ الْأَوْلُ الْسَالِكِ sorry وَلَا مِنَ شَوَاهِدِ الْأَقْدَارِبَ وَالْثِقُهُهَا even the universal worldly science don't even affirm what they are saying صح in terms of the worldly the way the world runs can you ever say يا أخي لكن maths science doctor يا أخي there's no one who's going to ever need you so let's just leave it let's just leave it there there are real doctors in the NHS real consultants يا can guys be can guys be nurses they can right but you want to be a nurse who's going to really need you يا no one would ever say that so even the شواهد الأقدار the world and the way it runs is not even an agreement in the argument وإنما هي عذروا البليد rather this is the excuse of the dumb one the dumbo it's cool if you say if you say dumbo right and that's the كلام of a belid the word belid comes from the word بلاده because the one who's dimwitted that is an excuse of the dumb one he's dumb he can't learn because he's just dumb not that he's got learning difficulties but he's just dumb that's his excuse so why are you going to listen to a dumb person's excuse to try to take you away from seeking knowledge don't listen وحججة العجزي and it's also the proof of the lazy one that's his proof all the time it can't be done is it even realistic I don't think so that's what you hear from these people what is it حججة العجزي and there are people out there brothers whose job is to demoralize you صحيح have you got have you guys come across it if you haven't then you're really seeking knowledge are you has everyone huh I'm salmon now that you want to go seek knowledge if many people are telling you what do you do it are you right live your life here you got a nice car you got a nice lifestyle stay here you really want to go to Egypt the middle of the desert people say that to you 10 years later when you come back those people those people are still working in the post office not that working in the post office or they're working for TFL yeah five years later they're working for TFL صح it's a private joke what that means is brothers is those people don't go forward and they don't attain anything so don't let them crush your dream don't فأين الغلو فأين الغلو ووسري والتنطع من شيء من الوحي وشاهدو والرعيل الأول سالكو فكل معاقيد منها ثابت بآية محكمة أو سنة مصدقة أو آثار عن خير القرون الماضية the author then says فأين الغلو where is this extremism that they're talking about and this is not only something that people use towards knowledge but they also use it when you start practicing you're extreme الغلو تنطع why are you going extreme for that's what they all say to you الغلو this is not all and as I said before extremeism is always understood as to being extravagance to go overboard with something that's the only form of extremism that people have understood but there's another form it's called being lenient too much and going short it's also another form of extreme صح بوث of them are so the sheikh is saying وأين الغلو والتنطع where is this extremism that they talk about in something من شيئين الوح يشاهدوا something that the revelation is bear witness to it how can something be غلو you have a textual evidence for it now that's قاعدة you need to memorize then nothing can be extreme if it's textually proven underline that point it's very important you memorize that nothing can be referred to as extreme if you have a textual evidence for it is that it the author goes on to say and the first generation have tried that part that can't be extremism see how powerful that is the sheikh is taking all these practice to he's understood properly فأين الغلو تنطل how can this be extreme and how can this be going overboard when the what the revelation the وحي is in support of this and it bears witness to it والرعيل الأولي سائيكو and the first generation have tread on that path they are the ones who took this how can this be can something أبو باكران عمار العثمان and علي did be extreme can't be extreme because they were the ones who ran away from extremism فكل معقيد منها each and every one of these chapters that I've placed ثابتهم بآية المحكمة it is brought with a verse which is محكم what does it mean by a verse which is محكم he means it's not abrogated it's not going to be abrogated these ayat I'm going to bring you are ayat which are محكمة not abrogated unless the case it is as he said أو سنة المصدقة or a sunnah that testifies to it I personally would have said وصنة مبيانة the reason is because the sunnah is known as what الله used the word تبيانن صح a sunnah that bears witness to it and a sunnah that clarifies it so every chapter that the author is going to bring his آيات which محكمة آيات that are not abrogated سنة that are going to bear witness to those verses they are going to expand on it and not oppose it أو آثار عن خير القرون الماضية and also statements and actions of the early generation and he is taking it from the hadith of the messenger خير الناس قرني ثم الذين يلونهم ثم الذين يلونهم the best generation are my generation and the generation to come after and the generation to come after after that and that's how this that is the source in which a passage take their religion which is آيات محكمة سنة of the messenger that are established and خير القرون الماضية the three noble generations صحابة تابعين and تابعوا تابعين because they are the best of generation خير القرون الماضية خير القرون الماضية is in them that's why Imam Malik said لا يصلح آخر هذه الأمة the later generation are not going to be successful إلا بما صلح به أولها except that which the first generation became successful on prosperity that we want to attain we can't gain it except through how they attain it الله أكبر then the author then says فإذا وثقت بستقها عقلت خبارها وخبارها the six says فأين وثقت if you learn now trust and you are convinced بستقها the truthfulness of what I said وعقلت and you've come to understand عقلتة means if I've understood and comprehended خبارها وخبارها خبارها if you want you can place a castle on the khat and you can place a dhamma on the khat you can say خبارها or you can say خبارها no no sorry you can place dhamma on it or you can place a fatah on it sorry are you with me you can say خبارها or خبارها and what it means is علم الشيء in the knowledge of something وخبارها it's news it's information فلا تق فلا تقعد همتك بخطبة الكسل والتواني do not restrict your aspiration that's why I said همتك is a fa'il okay it's a fa'il فلا تقعد همتك don't narrow and restrict your aspiration by who بخطبة الكسل والتواني the sermons of those lazy ones that do lazy sermons what does it mean by it there's going to mention it تتسلل إليها وهيهة جلجل تتسلسل means going into دغولوا في الشيء إليها وهيهة جلجل جلجل is to repeat something don't listen and restrict yourself allow yourself to listen to the خطبة of those lazy ones who keep continuously going into topics and they keep repeating it by saying هادي هادي هادي أحوالوا this is what they keep saying هادي أحوالوا من مضى من سلاف الأمة وخير الورا فاين الثرام الثرية these lazy ones they keep saying these narrations and these stories are the affairs of the early generation these are the noble people we can't become like that it's the خطبة الكسل والتواني it's the خطبة the lazy one he'll tell you هادي أحوالوا من مضى من سلاف الأمة وخير الورا when you say to your parents right now I want to go Egypt and I want to learn أمي محمد أمي محمد his time was different these people they were the best of people صح هادي هادي أحوالوا من مضى this is the situation of the ones who came من سلاف الأمة وخير الورا and the best of people فاين الثرام من الثرية ثرى is the sand and the dust ثرية is a star and it's one of the highest stars where is the sand and the dust from the sky now say to you where do you the other the other the other the other and the other they're not close to these people so they want to build it to you whatever you bring the statement of the محمد the statement of the محمد the statement of the أمة they'll say to you أين الثرام من الثرية هادي أحوالوا من مضى من سلاف الأمة وخير الورا they want to put your aspiration low so you don't gain knowledge so you don't learn صح the author refutes this this concept and disbelief he says بال من سمت نفسو rather than the person whose soul is high سمت سماء على نفسه the one whose nafs is high إلى مقاماتهم his aspiration in it sorry his aspiration is high his drive is high to what إلى مقاماتهم to their levels he does not want to go any way below that's his drive that's he wants to do إبلا مسعود who said ما من آية في كتاب الله إلا وأن أعلم أين نزلت وفي من نزلت وماذا نزلت there's not a verse in the Qur'an I know except where it came down and who it came down and when it came down I know everything about it he wants to be like that every verse in the Qur'an I want to say the same that إبلا مسعود said he wants to go to the مقامات the stations the author then said أدركها you can reach it are you there محمد المين الشاقط رحمه الله in his biography محمد عطي يسالم he spoke about it he said that people said to him are you going to do تفسير I have to جرير الطبري مكثير did it قرطبي did it الالوسي and others did it what are people going to do with the تفسير of yours now what is it that they haven't said that you can say yeah isn't that the case أحمد المين الشاقط he responded by saying وكم ترك الأول والأخر how many have the first generation left for the later generations there's always room for something to be said and that's how it is the scholar has always been doing تفسير and another scholar comes and he does تفسير and he does تفسير صح because the gems of the Quran does it finish number one and number two aspirations aspirations so the sheikh here when he says أدركها he reaches them by making sure that it works hard and then the author brings I ask you a question are you with me brothers من أحوالو من مضى the word من is مفرد is a مصولة and the ones he's speaking about are he's talking about two سلاف الأمة why is it مفرد and is a longama one is باعتباري لفضه and one is باعتباري باعتباري معناه باعتباري لفضه is that the man is a مصولة and it's connected to مضى which is a مفرد and in terms of its meaning it's connected to the سلاف الأمة so the معنى it is general it's جمع and in terms of the wording because it's connected to مضى is مفرد that's why it's مفرد بل من سمت نفسه إلى مقاماتهم أدركها then he brings the call of أمام الشافعيو and many of the times you see the author does not attribute the lines of poetry to anybody so we'll try to do that بالنيلة الكريم this statement is attributed إمام الشافعيو he said it he said the author says فتشبه imitate them imitate them the scholars and the righteous people imitate them copy them dress like them act like them إلا تكونوا مترم if you're not from them if you're not even like them try to copy them dress like them act like them إلا تكونوا مترم إلا تشقبوها if you're not like them إلا تكونوا مترم إلا تشقبوها for verily imitating and mimicking بالكرامي the honorable people is a falah when it's a success itself just the fact that you're mimicking them is a success itself what is the sheikh trying to use from this line of poetry he's trying to use what the usoulis known as قياس العكس if imitating them doing what they do is honor the opposite is true right which is not imitating them not trying to copy them is what is not success it's a state of loss right it's like the staple of the messenger عليه الصلاة والسلام when they came to him they said أيقذي أحدونا شهوته does one of us fulfill his sexual desires and then he gets a reward for it the messenger said أرأيتها أم أرأيتها لو وضعها في حرامي do you not see that if he was to do it in haram فأن يكون عليه وزلن that he will have a sin on it that's called قياس العكس that in the opposite if he did it in haram what would happen to him if he fulfilled his desires in haram what would happen to him he would have a sin right the messenger said عليه الصلاة والسلام the man came to the prophet he said يا رسول الله does one of us fulfill his desires with his wife does he get rewarded for it the prophet said yes what about if he was to do it in haram would he have gone would he have gained sin from it he said yes they said if he does it in haram then he should get gain reward for it that's called قياس العكس this is what the author is trying to do here he's trying to say that since this line of memory is saying that imitate and copy the people of knowledge for verily imitating and copying them is success the opposite is true which is if you don't copy them and you don't mimic them and you don't imitate them then you're going to what you're not going to attain success and happiness so he's refuting those who said this is the situation of the previous nations and they are the best of people then we are the dust and they are the sand the stars so we shouldn't imitate them he's refuting that فأشهد قلبك as the author says make it known to your heart هذه المعاقدة make it known to your heart these chapters وتدبر منقولها ومعقولها and ponder on what on the statements ومعقولها and the rationality behind it وستمبط منطوقا ومفهومها and extract the direct speech that are in it and the indirect speeches that are in it because منطوق means is the statement that the person directly says to you and the مفهوم is what you understand from that statement so if I tell you to stand up is منطوق and not to sit down is a مفهوم if I tell somebody to stand up I didn't tell him I didn't tell him don't sit down that's a مفهوم you can take that understanding out of it so my speech take out from it the منطوق and the مفهوم here there's a تعقب I have the مفهوم is a لازم that you necessitate from somebody's speech and I call it اهل السنة والجماعة لازم المدهب ليس باللازم حتى يلتزم بي صاحبه and this is one of the unique things that the مصوص الوحي يلت which is what the كتابة نصولنا are the ones who hold this the قرآن you can take the منطوق and the مفهوم as a حجة proof but the statement of a person you can't until he accepts it صح if you necessitate an understanding from my speech you can't hold the account from what necessitates from my speech until I accept it when they said Allah they negated Allah's characteristics are you with me what necessitates from their speech is what انكار القرآن that they reject in the قرآن صح can I say to them لا كفار باستنة لا because it's not what he intends it doesn't necessitate from what he's doing it does but you can't make you can't force him on that لازم that you've necessitated from it that's what the scholars say لازم المدهب ليس بالازم that is not necessary on me حتى يلتزم بالصحب until the person accepts and says yeah exactly I was trying to reject the Quran that's what I was doing did you not get it all along then يكفر because he now accepted what necessitated from their speech for example you enter the house and you say to your mom I love you and your dad said oh you're trying to say you don't love me لازم المدهب صح it could mean that right so it's لازم and the person cannot be held account to a lazım right now so when the author says استمبط مفهومها ومنطوقها we accept مفهومها we might find statements that are مفهوم from his speech that may not be Hasan are you with me brothers because this is the معجزة of the Quran only that the منطوق and the مفهوم don't contradict yourself are you with me brothers the منطوق and the مفهوم of the Quran they are simultaneous to go and show them and they don't contradict itself that's why anybody who brings any letter of the Quran you can't change it with another letter because what's been observed here is the منطوق and the مفهوم simultaneously صح this is the إعجاز of the Quran then the author says فالمباني خزائن المعاني فالمباني the words are خزائن المعاني they are the treasurers among the holders of the meaning the words some scholars they say فالمباني قوالب المعاني some scholars they say that which basically means that words hold the meaning that what holds the meaning let's do the first chapter إن شاء الله قال المصنف وفقه الله who's going to read for us I'm tired now we have to give somebody are you تفضل قال المصنف وفقه الله تعالى المعقد الأول تطهيروا إعالى والقلب إن كل مضرب وعال وإن وعال علم القلب ووسخوا ووسخوا ويعكروا ويعكروا ويغيروا ما فيه وبحسب طهارة القلب يدخلوا يدخلوا يدخلوا العلم وإذا زداد الطهارة زدها زداد قابل يده العلم ومثل العلم في القلب تنول المسباح صفاز وإن لطهة الأوساخ كسفت أنواعه المصنف يبدأ المعقد الأول المصنف وهو القلب وإن هو المصنف تطهيروا إعال قلبي هذا المصنف is تطهيروا إعال قلب يعني أنه يجعل وعال وعال وعال يعني وعال وعال المصنف المصنف هو تطهيروا إعال قلب تطهير تطهير كل شيء منه هذا هو لأن كل شيء المصنف يقول أنه يجعل أن يضع بعض الأشياء إلى المصنف قبل أن تضع أي شيء إلى المصنف ما تحتاج؟ لتطهير كل شيء إذا إذا كنت أريد مصنف ما أريد أن أولد أن أولد تطهير أظن أصدت صديق مصنف سلطنت سلطنت إذا إذا إذا إذا إذا إذا إذا إذا إذا إذا كل شيء في العالم الثاني. لكن يجب أن يقوم الهاتف بسيطة. لذا عندما يدفع المعرفة، يجب أن يقوم بها. المرحب يقول أنه قلبه. المرحب الذي يجب أن تحتاجه هو الهاتف. فإن لكل مطلوب كل شيء الذي يجب أن تحاوله. لديه مرحب. يبدوا أن بعض الناس يجب أن يحاولون بشكل صحيح when they're reading this part of the line. فإن لكل مطلوب ويعاء. صح؟ لا تستطيع أن تقول ويعاء. even when you recite the Qur'an. لا تستطيع أن تقول ويعاء. يجب أن تقول ويعاء. صح؟ The reason is because if you want to note it here is other than لغة الربيعة. ربيعة they went against the call of the Jumhoor of the Qur'an. among the Jumhoor of the أئمة اللغة. When it came to the pronouncing of the tenween. That's why when you say that's how you read it. It's got a tenween on there. The only thing that if there's a tenween on it that you don't have to pronounce if there's a tenween on it. تأمر بوطة. إلا أن تتقوا منهم تقاه. It becomes a hat, right? Other than that. When you read it you say فإن لكل مطلوب ويعاء. Because that tenween deserves to be uttered and it deserves to be read. Then the author then says وإن ويعاء العلم القلب. The vessel of knowledge is the heart. The place that holds knowledge is the heart. ووسخ الويعاء. And the dirt in that vessel it taints and it causes harm. يعكيره ويغيره ما فيه. It changes whatever in it. So this cup. If there's dirt in it. This dirt will cause problems. And it will cause harm. And it will also change the flavor of whatever is poured into there. يعكيره ويغيره. What's the best translation that I've seen? يعكير. It changes it, harms it. Taints it? No, taints it. Taints it, okay. ما فيه وبيحس بطهارة القلب يدخله العلم. And based on the purity of your heart knowledge will enter it. الله أكبر. Based on your heart purity. And how pure your heart is. يدخله العلم. Knowledge will enter your heart. The scene has to have a kasra on it. That's why you have to say بحس بطهارة القلب. If you say with a kasra بحس ب or بسكول. Sorry, بحس ب. With a Sukul. Then it becomes Qadr. Amount. Now it becomes amount here. حس ب. It becomes enough. يكفي. It's sufficient. صح. بحس ب means amount. و بحس ب the amount of the purity your heart contains. يدخلوا العلم. Knowledge will enter it. و إذا ازدادت بهارته. Whenever your purity increases ازدادت قابليته للعلم. The acceptance of knowledge increases. How clean. And how pure. Your heart becomes the more knowledge your heart will take. The more dirty your heart is