 فشرف بل اشتغالي بالعلم ولا تبغي به ما عشت يا دا دا دا لا وياله من شراف العظيم الحمد لله رب العالمين ولا عاقبة للمتقين ولا عدوان إلا على الظالمين وأصلي وأصلي على منبعط رحمة للعالمين سيدنا ونبينا محمد وعلى آله وصحبه ومن تبيعهم بإحسان إلى يوم الدين أما بعد نحن في نحو قايدنا للدعي كيف يكون دعي الذي يجد فيه دعوة أول ما نريد أن نتكلم is أسرع نحن في الثالث لذلك نتكلم عن أول part of the of the guide نتكلم عن نتكلم عن العلم and matters related to that today we're going to go into the second point today بإذن الله الكريم we're going to talk about first point is مفهوم الحكمة the understanding of what حكمة means understanding حكمة second was أهمية الحكمة the importance of حكمة 3 أنواع الحكمة the types of حكمة 4 درجات الحكمة the levels of حكمة 5 طرق التحسيل الحكمة ويستعبتين حكمة and last but not least انزالوا الناس ما نازيلهم ومواراتهم placing the people in their positions and stages and their levels so today's session inshallah we're going to talk about those six points بإذن الله الكريم مفهوم الحكمة what is meant by حكمة that's the first point حكمة لغة وستلاحا what does the word حكمة actually mean حكمة لغة or it's used as إصابة الحق it means to get the correct position بالعلم with knowledge والعقلي and way of intellects this is how it's mentioned by وزابادي in his القامس المحط لسان العرب يبنو منظور also say something like that اللي بغطار الصحاة also Ibn Atheer in his كتاب أن نهاية في غريب الحديث something like that as well and if you go to الراغيب الأصفهاني ينهي المفردات في غريب القرآن so the word حكمة as I said it linguistically means what is precise in the haq by way of knowledge and by way of intellects what does it mean technically what does the word what does it mean technically technically it means الإصابة it is to be precise and basically gain في الأقوالي in your speech والأفعالي and in your actions والإرادات and your wills والاعتقاد and your belief ووضع الشيء meaning to be correct in your speech your actions your wills and wants your belief ووضع الشيء and to place things في موضعه in its right place you can put things in its right place when it's needed you can do it and when it's not needed you can stay away from it the word حكمة it has come in the Qur'an in two ways the first way it has been mentioned alone in the sense where it's not being connected to something when I say it is not connected to something it means that it has only one meaning and not a other meaning connected to it such as when الله سبحانه وتعالى he said in the Qur'an أدع إلى سبيل ربك بالحكمة والمعظة الحسنة وجادي لهم بالتي هي أحسن call to the part of your Lord with wisdom this wisdom is مفردة it's singular the second way so this part type of حكمة is the one that we mentioned ألي صابة في الأقوال والأفعال والإرادات العتقاد والوضع الشيء في موضعه that's the definition for this one but it also has come مقرونة it has another meaning connected with it and it is meant by the أقوال of the messenger صلى الله عليه وسلم and his actions and also his consent so this meaning is what carries with it as Allah said in the Qur'an ربنا وبعث فيهم رسولا منهم يتلوا عليهم آياتك ويعلمهم الكتاب والحكمة ويزكيهم إنك أنت العزيز الحكيم هي ربنا وبعث فيهم رسولا منهم يتلوا عليهم آياتك ويعلمهم الكتاب والحكمة الحكمة هي it is meant by the sunnah so the meaning is not alone here it is connected to something meaning it is connected to the sunnah and it is connected and mentioned next to the book of Allah so that's the meaning also Allah said in another ayah وذكروا نعمة الله عليكم وما أنزل عليكم من الكتاب والحكمة يعظكم به بالله وعلموا أن الله بكل شيء عليم والصلى الله عليه سلم لقدمنا الله وعلى المؤمنين إذ بعة فيهم رسولا من أنفسهم يتلوا عليهم آياته ويزكيهم ويعلمهم الكتاب والحكمة وإن كانوا من قبلوالا في psychedelين والصلى الله عليه سلم هو الذي ب timeless our parents يتلوا عليهم آياته ويزكيهم ويعلمهم الكتاب والحكمة إن كانوا من قبلنا في الضلال المبين so here the khikmah is what is the sunnah and it's mentioned with what it's mentioned next to the Kitab of Allah the person who explained that this here right now the khikmah here is meant by the sunnah is Imam Al-Shafi'a رحمه الله and Al-Alamat Ibn Al-Qayyim in his Madali Jussalikin so Al-Alamat Ibn Al-Qayyim in his Kitab the second point the importance of the Dawah the ahmiyah and the importance of wisdom sorry the ahmiyah to the khikmah the importance of wisdom the first one is the first point to show you is Al-Hikmah to the Dawah to Allah وقد أمر الله تعالى نبيه محمد صلى الله عليه وسلم بالدعوة إلى الله تعالى بالحكمة the first one is that Allah ordered the Masjid صلى الله عليه وسلم to have a khikmah in his Dawah as Allah said in the ayah أدعو إلى سبيل ربك بالحكمة والموعظة الحسانة وجاديلهم بالتهي أحسن so Allah ordered the Masjid صلى الله عليه وسلم to come with a khikmah in his Dawah and a good mوعظة and to debate with them in a good way the second one is تتبع السيارة النبي صلى الله عليه وسلم the second one is من تتبع سيارة النبي صلى الله عليه وسلم anyone who follows the process of biography وجد أنه كان يلازم الحكمة في جميع أموره you would find that the Masjid صلى الله عليه وسلم he followed wisdom in all of his affairs وغاصة في دعوته إلى الله عز ودل especially in his Dawah صلى الله عليه وسلم فأقبل الناس he faced the people with what ودخلوا في دين الله أفواجم بالفضل الله تعالى with the way he did the Dawah his wisdom and the method in which he used the people who came into Islam in numbers with the virtue of Allah and then after that with the virtue of the Masjid صلى الله عليه وسلم and his wisdom الذي اقمال الله قلبه بالإيمان والحكمة that's the second point to show you that the Masjid صلى الله عليه وسلم wisdom was what it was in his Seerah number three some people assume that the Hikmah or they even believe that the Hikmah it's exclusively only on the speech and how soft the person speaks and how kind and how forbearant the person is that's all they think and this to be honest is a deficiency and it's a deficient understanding of the reality and the meaning of the word Hikmah because the Hikmah it can be استخدام الرفق واللين to use lean speech soft words kind and tenderness with clarifying the Haq with knowledge and implementing it and in terms of belief as well so using this way it is part of Hikmah but with it comes mentioned in the Haq by way of knowledge by way of implementation by way of belief with evidence and this type which is the first one this level to استخدام it is used لجميع الأذكية it is used for every wise person من البشر from the people from the humans الذين يقبلون الحق ولا يعاندون we use that type of risk that type of way of speech to a person who we know is what is a wise person from the humans who we know will accept the Haq and they are not hard headed if we know a person is hard headed we don't use this kind of manners with them we're not soft with them we're not lean with them we don't have حلمة عفو towards them no we're harsh we're tough and rough with them but if a person is what but if a person is a person we know he takes the Haq he'll accept it and he's not hard headed in that situation we will we will we will use softness the second point that that the khikmah can be and not only by speech which is nice because that method can be it but it also can be by using reminder which is good beneficial reminder such as what الترغيب في الحق to bring hope and want in the Haq to say if you do this you go to Jannah if you act like this you enter Jannah if you say this you become from the people of Jannah put in that hope and that want and that zeal into the person it's good also الترغيب من الباطل to put fear in him in terms of the battle so if you do this you're going to face the consequences and it's severe and and and and and this one is used for who this level وهذه المقتابة تستخدم على القابل الحق المعترفة به this one is used for a person who is what who is acknowledging the Haq but in him is what heedlessness وعنده غفلة he's heedless وشهوات and desires are revolving around him وأهواء and whims تصدر عن اتباع الحق that's blocking him from what following the Haq so use that level for them وتارتن and sometimes الحكمة باستخدام الجدال sometimes you use debate بالنتيه احسن with a good way good manners بحسن خلقن with good manners ولطفن and also by way of kindness in your speech وليلكلامين ودعوتي إلى الحق and call it to the good وتحسين بالادلة العقلية وتنقلية and also beautify your evidences by way of and texture evidences and intellectual evidences you beautify it like that ورد الباطل بقرب الطريق and that you also refute the batil in the fastest of ways وان سبب عبارة and you also the most correct terminology and the correct way you don't refute the batil in another batil or you don't use terminology that were not used by the علم and the people of knowledge use terminology which are correct وقلا يكون and that it's not القصد من ذلك the intent behind the debate it should not be مجرد المجادلة the intent behind the debate should not be just a mere debate it shouldn't be ولمغالبة and that you just want to overcome the person وحب العلو and that you want to be high and you know see the higher one بلا بود برادة أن يكون القصد that the intent is what بيان الحق is to clarify the Haq وهداية الخلق and to guide the human and the people وهذه المرتبب and this مرتبب تستخدم what it is used for لكل معاند جاهدين to every person who is hard headed who refuses the Haq and does what they take it in وتارتن and sometimes الحكمة that wisdom is used what الحكمة is used باستخدام القوة strength is used بالكلام القوي tough words are used وبلضر sometimes even physically beating the person وتأديب ويقامة الحدود and establishing the legislations لمن كان له قوة وصلطة وصلطنة for the person who has strength and power over the people والجهاد في سبيل الله بالجهاد في سبيل الله and also in jihad for the sake of Allah سبحانه وتعالى بالسيف by way of sword والسنان by way of tongue تحت لواء behind the banner ولي أمر المسلمين behind the banner of the believers of the Muslims مع مراعات البوابط with that time you're also looking you're looking after what the principles and the conditions التي يدل عليها الكتابة والسنة that the Kitab and Sunnah have indicated وهذه المرتبة and this level to stack them it is used لكل معاند it is used for every hard-headed person جا عيد who knows the Haqq but doesn't want to follow it ظلم anyone who a transgressor and a wrong dua ولم يرجع إلى الحق بالرده ووقف في طريق and he doesn't want to come back to the Haqq and he is not coming back to the Haqq but rather he wants to stand in between the Haqq this person that is used for them as the poet said داع المستفى دهراً بمكة لم يجب لم يجب لم يجب وقد لان منه جانب وخطاب فلما داع والسيف صلت بكفه له أسلم واستسلم وأناب تواجه وال после خفل تتعامل ومركز تتعامل ها ضغط فلما داع واله اللهم بزيار ومركز سادر تركات وعناب وقلوا وعناب وعناب وعناب وعناب وعناب وعناب وعناب وعناب وعناب وعناب وعناب وقلمت أهديث وتانسان، just as they had returned and that is mentioned that poetry was said by المائل صحابي الجليل and حساني بن ثابت。 فنحن نounge on three things that is the importance of Haqma. It's just that the third one, we mention a refuting the concept of those who say that the Haqma is exclusive by way of speech, by way of forgiveness, by way of كل ذلك يجب أن يتكلم. الحموك الله. The force is حكمة تجعل الداعي إلى الله يقدر الأمور قدرها. The wisdom makes the da'ee the one that's calling to the path of Allah to and you can't do it. The way is the matter. It's correct way. That's the important. Because wisdom teaches the person is that they are able to weigh matters. فلا يزهد في الدنيا والناس بحاجة إلى النشاط والجدي والعمل فلا يزهد في الدنيا. He doesn't make the people become aesthetic from the dunya. He doesn't. When what? When the people are in need when the people need to work and they need to for example he comes to society where they don't even like the dunya. These people are all not marrying they are not even down with the da'ee and etc. Unless that kind of his wisdom teaches him no these people you have to bring them and say listen no come back work achieve things marry make money so he uses that and if he sees a group of people who have come to the dunya who have left the deal he brings them back so basically anyone who goes extreme both ways his wisdom tells him now he talks to that person where he lacks not what person has so he brings him back all the time to the middle حكمة يقدروا الأمورة بقدرها He gives matters and weighs matters in a way it should be the fifth which is the last is wisdom حكمة تتعال الداعية إلى الله تعالى يتأمل ويراعي حوال المدعوين وظروفهم واخلاقهم وطمائعهم That داعي their current manners their nature how they different nature difference وِالوسائل وَمِينْزَ اللي تُطُول مِيِنْ قِبَلِهَا ويأثلوه ويرمحت ويظهر في مناقظ وان يتعالون ترى لذا يجب أن يتكلم عن الأمر وأنه يتكلم عنهم في هذا المنطقة التي يمكنهم أن يفهم يتكلم عنهم في هذا المنطقة لأنه يعرف على أخلاقهم وماذا يخصون الأمر وماذا يريدون الأمر و... الآن الثالث point إن شاء الله وانه ما؟ وانه وعو الحكمة الثالث الثالث now we finished the first we finished that point number five we finished now we're moving on to the next chapter we've done the first two chapters that we've done with the first one was what the first one was the meaning and understanding of the meaning of the wisdom the second one was the importance of the wisdom the importance of the wisdom the third which is the types of wisdom the first type of wisdom is called حكمة العلمية النظرية it is the wisdom which is knowledge based and what does that mean? it basically means it means إطلاع على بواطن الأشياء is to observe the inner matters ومعرفة ارتباط الأسباب بمسبباتها خلقا خلقا وامرا وقدر وشرعا he looks at the inner matters pertaining so he looks at inside observation analyzes matters internally how they are and how the inner is connected to the outer and how the means is connected to the results by way of that which Allah has created and how He created and ordered it by how Allah سبحانه وتعالى destined it by way of legislation and by way Allah predestined it he looks at matters like that this is just based on pure just إطلاع observation and it's called حكمة العلمية النظرية it's based on knowledge and observation the second type is عملية حكمة العملية it's now applying the knowledge in which he took it he now has the knowledge he's taking it in and now what he's doing is wherever he's observed and he's analyzed he's now going to apply it and this is then what is known as what أشي if he موضع placing things in its correct place he puts everything in the right place because he now knows the way things are connected he knows how the inner is so the outer he knows how to deal with it and he knows how to place matters in its right place and Allah سبحانه وتعالى he gave the prophets these two as he said سبحانه وتعالى about نبي الله إبراهيم ربي هبلي حكمة or الله سبحانه وتعالى give me حكم حكمة here is حكمة النظرية which is what the first type is what ربي هبلي حكمة the first one is what is the first type it means knowledge based observation the second one which is what وَالْحِقْنِ بِالصَّالِحِينَ and this is the حكمة العمالية ذاكلي محمد so that I combine the two types of حكمة the first type is what ربي هبلي حكمة which is what it is النظرية and the second one is وَالْحِقْنِ بِالصَّالِحِينَ beautiful which is حكمة عمالية وَأُسُوَ اللَّهَ سَنِنَّا آيَةَ إنَّنيْ أَنَ اللَّهُ لَا إِلَاهَ إِلَّا أَنَا this is حكمة النظرية علمية النظرية teaching him that this is لا إله الله the wisdom behind it and then فَعْبُدِنيْ وَشْيْمِي is what دا عمالية دا حكمة العمالية وَأُسُوَ اللَّهِ سُبْعَانَةَ عَالَهِ سَبْ إنِّيْ عَبِدُّ اللَّهِ أَتَانِيَ الْكِتَابَ وَجَعَلَنيْ لَبِيَّة this is a حكمة حكمة علمية النظرية I have the book I have something you can observe you can see the wisdom in and the second type is what and إلي آياء وَأُصَانِيْ بِالصَّالَاتِ وَالزَّاكَاتِ مَا دُمْتُ حَيَّاءَ and this is حكمة العمالية wisdom in which you need to apply now and أُسُوَ اللَّهِ سَنِيْ أَيَاءَ فَعَلَمْ أَنَّهُ لَا إِلَّا إِلَّا اللَّهِ this is حكمة النظرية علمية النظرية and the other part which is واستغفل لدنبك is حكمة العمالية أُسُوَ اللَّهِ سَيْزِنَّ أَيَاءَ يُنَزِّلُ الملائكة بالروح من أمرية على من يشاء من عباده أن أنظروا أنه لا إله إلا أنا and this is حكمة العمالية النظرية فتقون is حكمة but maybe not to the fourth point which is the levels of حكمة the levels of حكمة the first level of حكمة is أن تُعطِي كل شيء حقه that you give everything it's right ولا تُعديه حده and that you do not surpass it it's levels it's limits ولا تعجله عن وقته and that ولا تُعجله عن وقته and that you do not hasten it before it's time ولا تُعخِره عنه and that you also do not delay from its time because everything has what it has حدود it has boundaries and it has نهايات نهايات means what it has ending that a person has to reach the second type of حكمة is what or the second level of حكمة is what معرفة to is to recognize عبد الله الله سبحانه تعالى justness في وعيده in his warnings that الله even though he is warning us and he is talking about the how fire and destruction and this is what this is based on Allah's justice and وحسانه and that also الله سبحانه تعالى generosity in his وعد in the promises he has given us all of that the fact that's the second level you'd recognize that you know it you have understanding of it the third is البصير inside البصيرة is the highest level of علم علم is the highest level is بصيرة knowledge is when you know a matter and you perceived it in a way it is without any doubt in your heart that's knowledge but بصيرة is when you have the intricate of the matter you have even deeper deeper deeper understanding of it so your perceptions your perception has now reached the next level this is inside this is بصيرة you with me because as I said knowledge is what it's perception of something as it is with certainty correct the perception has levels knowledge is the the minimum can be knowledge like بصيرة is the deep deep perception that the person has there's very deep perception of the matter the بصيرة in the دعوث three times first of all you have inside of what you're going to call the people to and that means knowing the religion of Allah the second one is حالي المدعو that the second one is that you know the person you're calling the دعوث they're a bit about them and understand them what is his religious background is what is social background is his belief system what kind of problems that this person has his knowledge how high is it how low is it he's economical you have to have understanding somehow of him so you can put forward to him what is most befitting number three is أن يقول على بصيرة him that the person has insight of كيفية to دعوة how he's going to transmit this دعوة that he has so he knows what he's going to give he knows what دعوة he's going to give he has an understanding of the دعوة he has insight of the دعوة and the religion and he also has insight of the person who's going to give the دعوة to and now the third one which is the message that he's going to give the دعوة to he has insight of it how he's going to give it in what way is he going to use is he going to is how is he going to use it he knows when he needs to be harsh he'll use the harshness he knows the means when he sometimes used to be needs to be soft how it is soft he knows when and he needs to be in between not too harsh not too soft but in between is what's needed he knows it the كيفية طرق way to gain حكمة way to gain حكمة