 فشرف بل اشتغالي بالعلم ولا تبغي به ما عشت يا بدا بدا وياله من شراف عظيم الحمد لله رب العالمين له الحمد الحسن والثناء الجميل وأشهد أن لا إله إلا الله وحده لا شريك له يقول الحق وهو يهد السبيل وأشهد أن سيدنا ونبينا محمد صلى الله عليه وعلى آله وأصحابه والتابعين لهم بإحسان إلى يوم الدين أما بعد وقد نلتنا المقادمة في فرصة ثلاثة الأصول خلال العلمة الشيخ الإسلام محمد ابن عبد الوهاب رحمه الله وقد نلتنا المقادمة في فرصة ثلاثة الأصول ونحن في فرصة ثلاثة الأصول ونحن في فرصة ثلاثة الأصول ونتحدث عن فرصة ثلاثة الأصول ونحن now moving on to the second matter from the four in which he wants to tell us رحمه الله تعالى تشغ رحمه الله says الثانية the second أن الله لا يرضى أن يشرك معه أحد في عبادته لا ملكم قرب ولا نبي مرسل والدليل قوله تعالى وأن المساجد لله فلا تدعو فلا تدعو مع الله أحد this statement of the author رحمه الله which is أن الله that Allah تبارك وتعالى لا يرضى he is not pleased with أن يشرك معه أحد that he is associated partners with في عبادته in his worship الله سبحانه وتعالى he is not pleased with anyone associating partners with him in his عباده in his worship it can either be ملكم قرب and it can even be نبي المرسل a sent messenger or a sent prophet so that Allah تبارك وتعالى is not pleased with anyone being associated with him it can either be a ملك that Allah تبارك وتعالى loves and is close to him it could also even be a prophet which he has sent every single thing is عبيد لله جل وعلا everything is a slave to Allah تبارك وتعالى so this مسألة الثانية the shegh رحمه الله he is talking about and what he mentions is that that Allah تبارك وتعالى is pleased with توحيد إنما يرضى the thing that pleases Allah is what التوحيد Allah is pleased أن يعباده وحده that he is worshipped alone دونما سواه besides everything else فمن أشرك مع الله whoever associated partners with Allah he has negated and gone against he has fully negated the reason in which he was brought into existence for and the reason why Allah created him you are fighting you are negating that goal as Allah سبحانه وتعالى mentions many places in the Quran that he is pleased with it if you look at for instance Surah Al-Zumar الله تبارك وتعالى he says Allah is not pleased for he slaves kufr also Allah تبارك وتعالى he says in Surah Al-Ma'id ayat 3 and I am happy and I am pleased with Islam as your religion rather Allah تبارك وتعالى he refers to associating partners with him as oppression إن الشركة لظلم العظيم شرك is the greatest form of oppression so Allah does not like oppression if you go to the Hadith of Abidar الغفار رضي الله وتعالى عنه الله سبحانه وتعالى he says يا عباد إلا إني حرمت الظلم على نفسي وجعلت بينكم حرما فلا تظالموا الله تبارك وتعالى he says إن حديث القدسي إني حرمت الظلم على نفسي I made oppression حرام on myself وجعلت بينكم حرما and I have made oppression حرام from within yourselves from amongst yourselves فلا تظالموا do not oppress the greatest form of oppression is a shirk and Allah سبحانه وتعالى does not like associating partners with him now one may ask a question and say then if Allah is not pleased with shirk and if Allah is not pleased with kufr then why is it taking place are you trying to say and assert that what is happening is happening without Allah سبحانه وتعالى his will and his want this rida this pleasement that we are referring to is the legislational rida Allah سبحانه وتعالى شر عن is not pleased with kufr and shirk شر عن are you with me شر عن is not legislation wise Allah does not like oppression and it's oppression صح but he is pleased with it universally صح nothing can happen without his will so universally he does so I believe الله تبارك وتعالى has قضاء كوني and قدر كوني and he also has شرعي so the thing that we are talking about here is or the author is speaking about here which is أن الله لا يرضى أن يشرك معه أحد he is talking about the شرعي the legislational rida that's for the universal الله تبارك وتعالى please with it that's why that's why it happens then the author brings as an as an evidence for this وأن المساجد لله فلا تدعو مع الله أحدا وأن المساجد لله the misaged are for who الله تبارك وتعالى فلا فلا تدعو مع الله أحدا do not call on to anyone besides الله تباركة وتعالى let's ponder on this verse this ayah his ayah 18 in surah tul jinn right الله says وأن المساجد so we have to understand bringing the evidence forward on behalf of the sheikh شيخ الإسلام محمد عبد الوهاب he brought this evidence forward after he mentioned a point he now brought an evidence we need to find the relationship between his statement and the evidence which he brought وأن المساجد لله the misaged are for Allah فلا تدعو مع الله أحدا where is the relationship between his statement and this ayah the relationship is as follows وأن المساجد the misaged are for Allah فلا تدعو فلا تدعو do not what call on to فلا تدعو is دعاء مسألة do not ask and request and I'll explain what دعاء مسألة means إن شاء الله تعالى فلا تدعو do not supplicate do not ask of مع الله أحدا with الله تباركة وتعالى anyone فلا تدعو is دعاء مسألة مع الله أحدا is دعاء عبادة let's break it down إن شاء الله تعالى the masjid two things are done in it المساجد يفعل فيها شيئان two things are done in the masjid the first thing that is done in the masjid is دعاء الله جل وعلا we go to the masjid and we supplicate to Allah we ask of him we ask him for children we ask him for rain we ask him for provision we ask him for forgiveness we ask him for paradise we seek refuge from the health higher we seek refuge from the evils of our own nefs and our own selves صح that's دعاء مسألة that's that form of supplication that is called دعاء مسألة the second thing that we do is we go to the masjid and we pray we pray obligatory prayers and we pray we pray obligatory prayers we pray voluntary prayers we recite Quran we remember Allah we study Islamic sciences in the masjid all of that is what is what's known as دعاء عبادة all of that is known as what دعاء عبادة the praying is دعاء عبادة the reciting of the Quran is دعاء عبادة the دروس and the lessons and the lectures that are going in the masjid are known as دعاء عبادة because through the praying that you're doing in the masjid whether it be a Salah which is فارب obligatory prayer or whether it be a nafl prayer a voluntary prayer through your praying and through your recitation of the Quran you are asking Allah of what جنة and you are seeking from him the protection from the Hellfire so it's called دعاء عبادة so that's what the ayah is talking about وأن المساجد لله when the masjids are for Allah فلا تدعوا do not supplicate and ask of anyone besides him سبحانه وتعالى دعاء مسألة مع الله when you pray do not pray to anybody other than Allah do not recite the Quran when you go to the masjid and you are there to anybody other than الله تعالى do not whether the Salah can be a voluntary prayer it can be a obligatory prayer you know تلاوة of the Quran and the recitation and the تعليم and the تعليم all of that now that we've understood what is meant by دعاء عبادة and دعاء مسألة there is another verse in the Quran that also strengthens that meaning and a lot of the مفصلين actually use this verse to prove that the دعاء are of those two times this verse was an example for it there is another verse in the Quran that also shows that point and that is and that is the verse in Surah تغافر ayah 60 in which الله تعالى he says that الله تعالى says وقال ربك المدعوني أستجب لكم وقال and your lord says ودعوني supplicate to me أستجب لكم I will accept your supplication and your dua إن اللذين are verily the ones يستكبرونه who are arrogant عن عبادة my عبادة سيتخلون جهنما داخرين they are going to enter the hellfire if you look at the beginning of the verse what does it say وقال ربك ودعوني and at the ending what did he say إن اللذين يستكبرونه عن عبادة are you with me so what the scholars they said is that so what the scholars said is the first one is what دعاء عبادة or دعاء sorry مسألة and the second one is what دعاء عبادة or even some of the scholars said that this verse is actually what shows this verse is what shows that the دعاء is a عبادة that you can't divert it for anybody other than صحيح if I go back to the verse صورة غافر ay 60 what does it say إن اللذين يستكبرون عن عبادة سيتخلون جهنما داخرين right وقال ربكم ودعوني أستجب لكم I have to step over this meaning in this verse ay 60 صورة غافر وقال ربكم وقال ربكم وعوة وقال ربكم وقال ربكم اضعوني استجب لكم اضعوني So I'm only going to stand over the part that says اضعوني سابلكت عليك استجب لكم I will accept your dua ما is the meaning of أستجب لكم I'll accept your dua السكالس they gave it to me one is the meaning I just gave right now which is استجب لكم which means سأعطيك ما تسألتك لك إذا أدعوني أستجبلكم يعني ماذا؟ سأعطي لي و سأعطيك ما تسألتك another meaning is أدعوني ها؟ pay attention أدعوني ask of me ask of me ask me for something أستجبلكم أي أثيبكم I will reward you I will reward you so if we take the first meaning which is أدعوني ask me pay attention ask me أستجبلكم أي أعطيكم ما سألتك I will give you what you asked for then it will be what دعو مسألة and if we say أثيبكم I will reward you is دعو عبادة so both of the meanings are in that verse and it is also in the verse which is what and it is also in the verse و أن المساجد لله فلا تدعو مع الله أحدة so we mentioned that right now الشيخ رحمه الله الشيخ الإسلام محمل عبداللهب he summarized all of that for you and he knew when he was saying that فلا تدعو do not ask مع الله besides الله أحداً the word أحداً if we look at and analyze it properly it is an indefinite word how do we know it is an indefinite word we have this تنوين which is known as تنوين تنكير the indefinite تنوين and now we have to understand and it is in the سياق of what what context is it in it is in a negation context right according to the scholars of أصول الفيق who deal with this particular field what did they say they said that if an indefinite comes in the context of what either a negation number one number two they said prohibition the third which is a short condition the fourth is interrogation all of those context if it comes in indefinite if it comes in the context of any of those it is a what it shows generalization فتا عم it shows generalization صح so here we have أحد do not ask do not supplicate to anybody other than الله تعالى that can be anyone it can either be ملكم مقرب and it can also even be a نبي المرسل who is the angel that is most closest to Allah جيبريل جيبريل is سيد الملائكة and the prophet مرسل is who our prophet عليه الصلاة والسلام so if a person gives عبادة he does dua to what he does dua to جيبريل for instance or he makes dua to نبي الله المحمد he goes against this verse because Allah clearly instructed him فلا تدعو مع الله أحدا أحدا encompasses our prophet who is the نبي المرسل and it also encompasses who جيبريل who is سيد الملائكة so that's why the author brought that verse and that is why he عليه رحمة الله the reason why we are not allowed to supplicate to anybody besides Allah is because as I mentioned before in the ayah وقال ربكم دعوني أستجب لكم إن الذين يستكبرون عن عبادتي سيدخلون الجهنما داخرين that the dua is عبادة and the Hadith of that is the Hadith narrated by the noble companion النعماني بالبشير رضي الله تعالى عنه The Hadith is is collected by an Imam أبو داودن السنان an Imam with Tirmid أبنو ماجه on the authority of who النعماني بالبشير that the prophet said هو العبادة that the dua is عبادة as for the Hadith that Tirmid narrated on the authority of Alice this narration is actually weak that says مخ العبادة that the dua is the marrow of the عبادة the meaning is correct without a shadow of a doubt but the Hadith is weak the reason why it is weak is because of two it is weak because of two reasons the first one is because الوليد من المسلم is in the narration and he narrated it with عنعانا the second reason why that narration is weak is because الوليد من المسلم actually narrated it from عبدالله عبدالله who narrated it from عبدالله عبدالله is a person اختلط he mixed up بعد احتراق كتب his narration started to mix up so what do we have here we have two problems the first problem we have is الوليد من المسلم who is a model he narrated it with عنعانا and the second problem we have with this narration is اختلط بعد احتراق كتب he started to mix up after his books got bad he is a man who used to narrate from his own books if you want to find more about it go to the ضعيف الجامع to be precise Hadith number 3000 so it is very important it is obligatory on each and every one of us to know this the knowledge that we have to have of this matter is علمن يقينيّن knowledge that is 100% certainty لا شك فيه ولا شبهة فيه that there is no doubt in it it is crystal clear to you it should never come to your mind in any way four more shapes that is ever permissible to supplicate to anybody other than Allah or that you can do استغاثة to anybody other than Allah or you can direct yourself and turn towards anybody other than Allah بأي نوع من أنواع العبادات it doesn't matter whichever type of عبادة it is you are not allowed to divert it for anybody other than Allah whether that is a ملك المقربن أو نبي المرسلن whether it is a prophet that was sent by Allah or if it is an angel that is close to Allah it doesn't matter another thing that we need to stand over here is that the sheikh mentions ولا نبي المرسل so what's the difference between a rasool and a nabi the sheikh says ولا نبي يول and a prophet مرسلن who is sent so what's the difference between a prophet a prophet and a rasool a messenger before I do mention it I'm going to give you references of places where you can go and find out more research yourself more you can look into it a bit more I'm just going to give you a quick answer if you go to the book written by أبن حزم المحل first volume page page 50 with the تحقيق of أحمد شاكر مكتبة دار التراث the publication that is مكتبة دار التراث or you go to the book which is the third النبوات لبنوتيمية رحمه الله page 255 دار الكتب العلمية بيروت now publication and the final reference is دار الكتب العلمية بيروت now publication now publication now publication now publication and the final reference is شرح العقيدة الواصطية the first volume page page 155 التحقيق of عبد الله تركي and شعيب الأرناءوط مؤسسة الرسالة sometimes it's published as one copy one volume and sometimes it's مؤسسة الرسالة published in two volumes this one is wonderful when it's a two volume one so you can find out the difference between a Nabi and a Rasool in those references that I gave you but in short a Nabi is as it's commonly said هو من أحي إليه بشرعن a Nabi a prophet is the one who revelation has been sent down to him with a revelation has been sent to him with a legislation و أمير بتبلغه and he was commanding to convey it إلا قومين to a people موافقين له دراعن in agreement with him أو لم يؤمر بالتبلغ أو he wasn't commanding to convey it he wasn't and the evidence that they use for that definition is that the hadith of the prophet where he said صلى الله عليه وسلم و عليه أن النبي that there's going to be a prophet يأتي يوم القيامتي he'll come the day of judgment when there's nobody with him ألمام البخاريو نريتر in كتاب الرقاق under the chapter باب يدخلوا جنة سبعون بغير حساب on the authority of Ibn Abbas رضي الله تعالى عنهما that the prophet said عريضة علي أمم فأخذ النبي يمر معه الأمة والنبي يمر معه النفر والنبي يمر معه والخمسة والنبي يمر وحده والإمام المسلم واده is that والنبي ليس معه أحد and a prophet that there's no one with him so they said that this the reason why this prophet has no one with him is because he wasn't commanding to convey it that's what some of the call of some of the علماء those places those sources I gave you if you read more they will give you more explanation إن شاء الله تعالى as for the Rasool they said it is what إليه بشارعين revelation has been sent to him with a legislation أو كتابن أو ربوك وأمرة بالتبليغيه and he was told pay attention here he was told to convey this message إلى قوم المخالفين about to a people who oppose him very good and the evidence that they use that a prophet a nibby is sent that a prophet is sent to a people who are in agreement with him is the hadith of the prophet أبو هوريرا narrated you can find in صحيح البقاري كتاب الأحديث الأنبياء باب مادقل عن أم بني إسرائيل الإمام البقاري بسناديه from his own chain of narration he brings it from أبو هوريرا that the prophet كانت بنو إسرائيل تسوسهم الأنبياء كلما هالك النبي خالفه النبي بنو إسرائيل their matters were run and it was controlled the word تسوسهم is the word seated that's where it's taken from the prophet would run their affairs كلما every time هالك النبي a prophet died خالفه النبي then another prophet would take over so that other prophet will only take over what he's already established are you there they're being sent down to a people who oppose him this new prophet is sent to a people who are already in agreement with the message that he's going to come with he's just going to carry on from where the previous prophet left off from that is their definition that they gave those علمات and those references in those places now we move on to مسألة الثالثة the third matter that the author رحمه الله mentions رحمه الله he moved on to the third مسألة which is the مقدمة the second مقدمة the first مقدمة had how many مسائل four مسألة I'm a four مسائل and the second مقدمة has three مسائل and this is the last of it so once we do this مسألة إن شاء الله تعالى the third we would have been finished and over and done with the second مقدمة the sheikh رحمه الله he says أن من أطاع الرسولة ووحد الله لا يجوز له موالات من حاد الله ورسولة the sheikh رحمه الله he says anyone who obeys the messenger صلى الله عليه وسلم ووحد الله and singles Allah so the person who obeys the messenger who believes in the messenger obeys the prophet صلى الله عليه وسلم ووحد الله and comes with توحيد لا يجوز له it is not permissible for him or her موالات to have walla and we are going to speak about that من حاد الله ورسولة the person who went against الله تعالى and opposed الله تعالى ولو كان أقرب قريب even if this person is the closest person to you and the closest relative so what does the word موالات mean the word موالات its meaning is أن تتخده وليا it is that you take him as an ally and it originally comes from the word الولاية and ولاية means محبة love قال جل وعلى الله سلم القرآن هناك الولاية لله الحق صورة كافة صورة صورة الكافة what does it mean هناك الولاية للحق it means هناك المحبة والمودة والنصرة لله الحق الولاية here means what and here is the what the ولاية of which I said it means المحبة and المودة النصرة love نصرة support للحق to the truth so what is أصل الموالاتي what's the original meaning of موالات what's the asal of موالات المحبة love والمودة that's the asal that's what أصل الموالات is المحبة والمودة and that's why the author رحمه الله عبد الوهاب used the ayah لا تجد قوم يؤمنون بالله واليوم الآخر يوادون يوادون he used that ayah because it has the word مودي إلا and he said in his statement أن من أطاع الرسولة ووحد الله لا يجوز له موالاته and what ayah did he bring ayah 22 صورة المجدل the last ayah which has in it لا تجد قوم يؤمنون بالله واليوم الآخر يوادون يوادون so what did shek محمد عبد الوهاب explain the موالات in his statement to mean موالات is موادة right الموالات it is الموادة because there's a relationship between his statement and the ayah which he brought very good the asal are you with me brothers of موالات I said is what love and موادة so that means الموالات the asal of it is in the قلب it's in the heart and it means محبة الشرك or محبة أهلي الشرك or loving the people of shirk and kufr didn't we define it did we not explain what it means are you I hope we are all paying attention here we explained what موالات means and we proved that the shirk when he said وحد الله لا يجوز له موالات and then he brought the ayah لا تجد قوم يؤمنون بالله و اليوم الأخير يوادونة يوادونة is لا يجوز له موالاته لا يجوز له موالاته and this goes against the meaning of the علم of the language when they explain the word موالات so he explained so I am allowed to now say that محمد عبد الوهاب explained موالات to mean موادة and we all know that loving is an act of the heart لا يختلفوا في إثنان ولا يتضحوا فيه كبشان it's not a matter to people who are different and it is not a matter to go to help a head but one another on meaning something that is known out of necessity and then from that we say معناه that it means أن أصل الموالات أن أصل الموالات is what في القلب it's in the heart it's in the heart and it means محبة الشرك or محبة أهل الشرك والكفري it means loving a shirk and loving the people of shirk so the foundation of the religion is what that the person who utters لا إله إلا الله that he loves this word you know you love this word he doesn't just love the word and that which he indicates من التوحيد he loves it و يحب أهلها and he loves the people who hold up to this word و يبغض الشركة and he dislikes and he hates shirk because it goes against the word in which he loves and the meaning in which he loves which is التوحيد و يبغض أهله and he hates the people who carry the shirk so here we go into the concept which is what براء loving and hating so و لا is what الحب براء is what البغض الولاء is to love and البراء means what to hate so when somebody says الولاء والبراء في الله he means الحب والبغض في الله he means love and hate فالله تبارك وتعالى فألوك يمكنك تقول if you wish to لدينا الولاء والبراء تفاعت هذا one يمكنك أيضا أن تقول الحب والبغض which is the second يمكنك أيضا أن تقول الموالات والمعادات all three of them are the same we have three things يجب أن تفهم which is الولاء والبراء الحب والبغض الموالات و المعادات all three of them اوات بمعنى وحدة اول مينسين وكلهم فأصله القلبة اوات الشخصية والفعلاعية محبة القلبة هو المحب إذا كان يحب الشخصية لن يحب الشرك يصبق مواليا للشرك يصبق مواليا للشرك يحب ولاأ للشرك إذا كان يحب الشخصية للشرك إذا كان الهاتف يحب المؤمنين ، يصبح موالياً وولياً للمؤمنين ومعرفة الله أنه يجب أن يأتي في سورة المائدة في آية 55-56 إنما وليكم الله ورسوله والذين آمنوا الذين يقيمون الصلاة ويؤتون الزكاة وهم راكعون ومن يتولى الله ورسوله والذين آمنوا فإن حزب الله هم الغالبون ما يعني ؟ ومن يتولى الله ورسوله والذين آمنوا فإن حزب الله هم الغالبون يقيمون أنه يحب الله ويؤتون الزكاة سؤال هذا الآن هل إنه موالات ؟ إذن أنت هل إنه موالات ؟ كفرون أو الكبائر أو الكبائر ؟ إذن أنه موالات من الجقود الموالات المشركين والكفار من المشركين الخاص بموالات هل يوجد كهفر من ذلك؟ أو ليس كفر أكبر، ولكنه كبيرة من الكبائر. إنه كبير، ما يكفي هو أن الموالات من المشركين والكفار يكون محرمة وكبيرة من الكبائر. إنها حرام، وإنها كبير، وإنها يمكن أن تصل بصاحبها إلى الكفر والشرك. يمكن أن يجعل أحد يصل بكفر والشرك. وأن ذلك، لذلك لا يوجد أي تصدر أو تصدر العلم. الناس من المعرفة، يعتقدون الموالات إلى أعلى أعلى أعلى أعلى أعلى أعلى أعلى أعلى أعلى أعلى. إنه يوجد موالات على هذه الأرض، ويريد الإسلام to be destroyed. هذا هو موالات التولي. إذن، يتعلم أنه يتعلم على المخايا. وعلى المخايا، بأصدر الظهورة الكفر على الإسلام، مع الموالات أن هذا الموالات، كفر، يصدر موالات، وإسلام يتعلم. هذا هو موالات. إذا كانت تفعلها لأي أشخاص أخرى من ذلك، يتعلم على الموالات، إنه ليس التولي. يتعلم على الموالات، أريد أن أتعلم أو شيء. فقط أخبرتك أن التولي يعني ماذا؟ يعني محبة الشركة، يعني أنك أحب شركة. هل أنت؟ لا، لا، لا. وأهل الشركة، الموال here is عطف. يعني أنك أحبينهم، لحظوا معي هنا. يعني أنك أحب شركة. وكذلك أحب اهل الشركة. جميعا مجتمعاتهم، أيضا منهم ورائعة. أنت قد أحب كفر، وقد أحب المجتمعين يأتي مع كفر أيضا منهم ورائعة. حبك الشركة، وأحب الشركة. أيضا منهم. أو أيضا، لن يكون يحب الشركة. هذا الشخص يحب الشرق but he's giving aid to the mushrik over the muslims but he has another intention which is وحورة شركة عن الإسلام but he wants shirk to become more apparent over إسلام he doesn't even like shirk doesn't make sense but he wants it to become وحورة he wants it to be above islam this is those which i mentioned if the muslim does that it's an apostasy and leaves the religion of islam so let me repeat that again the first one is that he loves the shirk and he loves the people who are coming with the shirk are you with me? the second is that لا يحب الشرق he doesn't love shirk ولكن يوصر المشركة but he's given victory and aid support to the disbeliever على المسلمي over a believer قاصيدا with the intention of وحورة شركة that shirk becomes apparent على الإسلامي over islam that two scenarios that i mentioned this is كفر أكبر and any muslim who does that صار مرتدن he becomes a person who leaves the fold of islam the second one which is موالات موالات is محرمة it's كبيرة من الكبائر it is not it is not what موالات is what موالات is not كفر أكبر it is كبيرة من الكبائر and what does it mean? the person loves the qafir and he loves the مشرك لأجلي دنياه he loves him for worldly issues or he loves them because of a what? because of the fact that he's a relative and a family member of yours so what's the babid that i gave you here right now? what's the definition i gave you here? محبة أهلي شركة loving the people of shirk لأجلي دنياه for worldly reasons there is no help and aiding for them if he aides them and supports them with the intention of islam becoming low and كفر becoming high then it falls under تولية as i mentioned but he loves them for worldly reasons and he's not aiding or supporting them he's loving the kafir and the مشرك لدنياه for worldly reasons this is محرم ومعصية وليس كفر this is a sin and it is not كفر and the evidence for that is قوله تعالى the statement of Allah يا أيها الذين آمنوا يا أيها الذين آمنوا لا تتخذوا عدوي وعدوكم قولية تلقون إليهم بالمودة this ayah Allah says oh those of you who believe إيمان is still affirmed for them the iman is not being stripped from them oh those of you who believe لا تتخذوا do not take عدوي my enemies وعدوكم and your enemies oh yeah i don't take them as allies تلقون إليهم بالمودة you throw at them love the scholars what did they say in this ayah أثبت الله الله تبارك وتعالى أفام جل وعلى في هذه الآية in this verse I know حصل دائئ has come for these people باسم الإيمان the title of the iman is still with them الله يتخذوا إليهم while they have taken what while they have taken the مشركين and the بإلقاء المودة لهم throwing the muwadda to them are you with me throwing the muwadda to them الله is still referring to them as what الله is still referring to them as مؤمنين and what has been transmitted in صحيحين بخاري المسلم is the story that's very well known صحيح البخاري وكتابه الجهادي والسير باب الجاسوس the chapter of jasus and also a muslim brings it من حديث عليب لأبي طالب and if a muslim makes it on the authority of عليب لأبي طالب the story of what حاطب إبن أبي بلتع the story of what حاطب إبن أبي بلتع and the story is as follows the story is as follows the message صلى الله عليه وسلم عليه صلى الله عليه وسلم information of his حاطب إبن أبي بلتع went and he passed that information of the messenger صلى الله عليه وسلم and he gave it to Quraish كفارق Quraish he went and he gave them this information and this is something very big this is not a very light issue وهادي عظيمة من العظائم it's from the great things and when he told them in that letter what was it brothers it was actually telling them to be cautious and to be careful he was actually informing them to be careful and to be cautious when the matter became clear to the messenger صلى الله عليه وسلم and the companions when it became clear to them عمر stood up and he said to the prophet عليه صلى الله عليه وسلم يا رسول الله or messenger of Allah دعني أضربه أضربه دعني leave me أضربه I want to smack عنق هذا المنافق the neck of this hypocrite I want to smack his neck the messenger صلى الله عليه وسلم has said something in response to عمر's statement some people will say to you they use as an argument and they say to you that حاطب in ابن أبي بلتعة when عمر called him a munafiq the prophet allowed him to say that and the prophet did not respond to him and that's a lie on the other side of the on the side of the person who's saying that he's either ignorant and he doesn't know or either he's lying because the messenger صلى الله عليه وسلم corrected عمر the prophet صلى الله عليه وسلم corrected عمر by saying to عمر خلوا سبيله leave him alone your brother has told you the truth so the prophet صلى الله عليه وسلم did not agreed to the statement of عمر of calling his brother a munafiq rather the messenger صلى الله عليه وسلم he turned towards حاطب and he said to حاطب ما حملك على ما صناعته what made you fall into what made you do what you did brothers you have to pay attention to this and sisters who are listening if what حاطب did was كفر and it was كفر أكبر why would the prophet ask him for why did you do it for why with the messenger صلى الله عليه وسلم asked him because remember those people who insulted the prophet صلى الله عليه وسلم insulted the companions and they made they mocked the religion the prophet صلى الله عليه وسلم didn't wait for the excuses the kufr came down straight away قل أبي الله وآياتي ورسولي كنتم تستهزئون لا تعتدرو قد كفرتم بعد إيمانكم لا تنظر for excuses لا تجدوا أن تجدوا طريقك أنت كفر even when they tried to explain this situation they said ya messenger of Allah this was our answer this was why we did it we were only joking إنما كنا نخوض ونلعب we were only joking we were only spending time having fun it was said to them لا تعتدوا don't try to look for excuses whereas حاطب ابن أبي بلتع رضي الله تعالى عنه the messenger wants an answer from him why did you do it he's asking him the reason why the prophet would ask him that is because it could either be falling under تولي or it could be موالات and the prophet wants to know which of the two is أرفضم what حاطب did right now could be aiding the disbelievers and why is he aiding him so كفر becomes high and Islam goes down there could be that possibility or it is he's helping them and aiding them for worldly reasons if it's for worldly reasons then it falls under موالات which is كبيرة من الخبائر we clearly know what he did right now حاطب ابن أبي بلتع is what is موالات without a shadow of a doubt what's the evidence for that قوله تعالى the statement of Allah إن صورة ممتحنا the ifs يا يولدين آمنوا لا تتخدوا عدوه وعدوكم أو لياء تنقون إليه بالموالات حاطب is the one who is being spoken about here بالموالات you showed موالات موالات we said is what موالات so حاطب showed موالات to them but the messenger عليه الصلاة والسلام wanted to know was what حاطب did لأجل دنيا was it for worldly reasons or did he do it وظهور الشركي علي الإسلامي that the shirk becomes apparent over Islam which of the two he did it for if he did it for تولي أو موالات that's what the messenger wanted to know حاطب رضي الله تعالى عنه so what did I just say حاطب's intention is what's being looked for here the mere action is not enough the prophet wants to know his intention صحيح and that's what's going to tell us which of the two he's going to fall under حاطب then said يا رسول الله or messenger of Allah ما حملني على هذا nothing made me fall into this I didn't do it محبت الشركي I loved the shirk الله أكبر وكراهت وكراهت الإسلامي and I had hate for Islam look at how he realized straight away he's trying to say I'm not in the issue of تولي ولكن but ما من أحد من أصحابك there's not a campaign from your campaign or messenger of Allah here إلا وله يدن except he has a hand يحمي بها مالة he has a hand in Makkah there's a family member in Makkah from كفار of قرش who protects his family and his children for him their people are relatives they're related however much the situation may be and their family is being looked after back home I don't have that or messenger of Allah فأرد to by doing this for قرش I was thinking and I was what I wanted is أن يكون لي بذلك يدن I just wanted a hand from them ايد أحمي بها مالة so my wealth can be protected فقال النبي عليه الصلاة والسلام with the prophet then said صدقى he told the truth ولا تقولوا له إلا خيرا isn't this a refutation and a response to عمر رضي الله عنه it is صدقى he told the truth with your brother ولا تقولوا and don't say anything to him له إلا خيرا except the truth except good don't say to your brother except good meaning don't call him أمر أفرق or anything else don't some people they come back and they say what حاطب did there was a prevention for him something was preventing him from falling into the pool for everybody else who does this is a kafir as for حاطب is an exception why because he participated in بدر and بدر is a man is a prevention for him this answer is this is the weakest argument that could be put forward the reason is because no عالم no ever said being a بدري being a person who participated in the battle of بدر is a is from the things that prevent you from becoming a kafir no one ever said that not from the time of the صحابه until today no one ever said it راد الله said to the messenger صلى الله عليه وسلم لأين أشركت محمد if you do shirk لا يحبطن عملوك your actions will all nullify لأين أشركت لا يحبطن عملوك ولا تكونن من الخاصل and you go to be from those who are lost whether you are a prophet or not it doesn't matter صح راد الله تعالى what does he say الذين آمن ولم يلبسوا إيمانهم بظل من أولئك لهم الأمن وهم مهتدون وتلك حجاتنا آتين إبراهيم عليكم نرفع درجات من إن شاء الله مجرد 18 prophets 18 prophets in that page الله says لأين أشركوا لحبط عنهم ما كانوا يعملون if all those 18 prophets any one of them associate partners with Allah all their righteous actions will be nullified and they will be from the people of the hellfire 18 prophets being prophets will not prevent them from that being a bedri will not prevent you and stop you from becoming a kafir if you come with an act of kufr صح but the reason why the message is صلى الله عليه وسلم I mentioned that how to رضي الله عنو as a bedri is because he wants you to show the companions that this man's heart is pure and he's a noble individual and his status is high not that better can stop him from becoming a kafir so if this act was kufr أكبر being a bedri will not stop him from it rather pay attention أهل السنة والجماعة قاطبت are unanimously in agreement that a righteous deed cannot prevent you from kufr أكبر this is an ijmaa it's an ijmaa ابن عبدالبر brings that ijmaa ابن تيميا brings that ijmaa that having a righteous deed cannot prevent you from falling into kufr because Allah says in the ayah اللعين أشركت لا يحبطن عملوك if you come with شرك أكبر I done had every single year and I fasted every single Mondays and Thursdays and I prayed قيامو الليل for the last 40 years all of that won't benefit you شرك will nullify your righteous deed and kufr will nullify your righteous deed so what we now learned إن شاء الله is the difference between التولي and موالات so when a person recites the ayah وَمَا يَتَوَلَّهُمْ مِنْكُمْ فَإِنَّهُمْ مِنْهُمْ إِنَّ اللَّهِ لَا يَهْدِ الْقَوْمَ الْظَالِمِ he needs to remember that that is تولي وَمَا يَتَوَلَّهُمْ that ayah is referring to what وَمَا يَتَوَلَّهُمْ تولي and تولي we said is kufr أكبر with the meaning that we gave as for موالات as for موالات it is محرمة it is كبيرة من الكبائر it's a major sin it's a major major sin we're going to finally conclude with this مقدمة that the author رحمه الله because we've now finished what we've finished the second مقدمة what was the second مقدمة about? it was about three points the first point was the first point was from the three مقدمة from the three مسائل the three matters that are connected to the second مقدمة is that the person knows the goal and objective why Allah Almighty created you why did Allah create you and why did he bring you into this universe he didn't create you without a purpose he created you for a purpose and he brought you to this world for a purpose and a goal the second point that the شغر رحمه الله talked about was what he spoke about that the path is one to Allah Almighty and that Allah Almighty is not pleased with شغر no one whether it be a prophet that was sent from Allah or an angel that is close to Allah no one whatsoever can be associated with partners with Allah Almighty and Allah Almighty the third thing that the شغر رحمه الله spoke about which is what that there is not in the heart of a مواحد a person of توحد that there is nothing in his heart of love for the مشريكين and شرك these three are the foundations of the religion of Islam I ask Allah Almighty I ask Allah Almighty I ask Allah Almighty to make me and you تحققوا بها قولاً وعملاً واعتقاداً وانقيادا I ask Allah Almighty وتعالى that he makes me and all of you ones who fulfill those three fundamentals in our speech and our actions and in our belief and in our submission إنه ولي anything which I have said that was wrong is from me and Shaytan and Allah his message is free from it سبحانك اللهم بحمدك أشهد أن لا إله إلا الله أستغفرك واتوب إلي