 فشرف بالاشتغالي بالعلم ولا تبغي به ما عشت يا بدا بدا وياله من شراف عظيم الحمد لله رب العالمين له الحمد الحسن والثناء الجميل وأشد أن لا إله إلا الله وحده لا شريك له يقول الحق وهو يهد السبيل وأشد أن سيدنا ونبينا محمد صلى الله عليه وعلى آله وصحابه والتابعين لهم بإحسان إلى يوم الدين أما بعد ويا إذا كتاب ثلاثة الأصول written by شيخ الإسلام محمد ابن عبد الوهاب رحمه الله we stopped at with the author said وقال البخاري رحمه الله تعالى باب العلم قبل القول والعمل والدليل قوله تعالى فعلم أنه لا إله إلا الله وستغفر لذنبك فبدأ بالعلم قبل القول والعمل الإمام البخاري is محمد ابن إبراهيم ابن مغيرا ابن برديزبة البخاري رحمه الله and he's from the six great books of hadith in which we read rather his book is the most authentic book after the book of Allah سبحانه و تعالى and his book is the book known as الصحيح البخاري in that book of his he chapted a chapter which he called كتاب العلم the chapter or the book of knowledge and within that book he placed a chapter which he called باب العلم قبل القول والعمل so that's how we read it read it as باب بالتنويني with a tenwin so we say باب why do we read it as باب the reason is because لأنه مقطوع عن الإضافة because it's detached from the إضافة and that's a grammatical analysis of the word بابون والعلم the author goes on saying بابون and العلم he says العلم grammatically the word علم is مبتدا قبل القولي is خبر المبتدا it is the khabar of العلم this statement العلم and knowledge قبل القولي it is before speech والعمل and action إمام البخاري is trying to show us or to explain to us in the eyes of the sharia لا اعتبار له there's no consideration to any speech or action unless it is established on knowledge إلا إذا كان قائما على العلم unless it's established upon knowledge in simple terms knowledge is a prerequisite for speech and action فالعلم شارط لصحة القولي والعمل knowledge is a prerequisite for speech and action then the author says والدليل قوله تعالى but what we know is if we go to صحيح البخاري الإمام البخاري doesn't say والدليل الإمام البخاري doesn't say that رادة الإمام البخاري says لقول الله تعالى and he doesn't use والدليل قوله تعالى he says لقول الله تعالى based on the speech of Allah whereas in this book ثلاثة الأصول written by شيخ الإسلام محمد عبد الوهب he placed the word والدليل and the reason why he used والدليل instead of لقول الله تعالى which both mean the same is ليكون أوضح so it can become more clear for the person who's reading and that they can understand what الإمام البخاري meant by لقول الله تعالى and then الإمام البخاري used as an evidence for his statement out of العلم قبل القول والعمل he used an evidence based on the statement of Allah in سورة محمد عين 19 فعلم know أنه لا إله know this speech know is خطاب للرسول الله is addressing the messenger الله is telling the prophet of his to have knowledge is to know but even though the prophet is being speak spoken to here it encompasses the whole ummah ويشمل الأمة this encompasses all of us the thing that the prophet is being addressed with is knowledge and to have knowledge the same is for every single one of us so Allah says to the prophet فعلم know محمد صلى الله عليه وسلم what is it that Allah wants him to know أنه لا إله إلا الله that there is none worthy of worship except Allah سبحانه وتعالى then Allah goes on to saying وستغفر لذنبك and ask forgiveness for your shortcomings and your sins that's actions فعلم أنه لا إله إلا الله is knowledge وستغفل لذنبك is action so knowledge came before action الإمام البخاري wasn't the first person to use this as an evidence the person who preceded him in this is سفيان ابن عينا رحمه الله who is an Imam من أئمة الكبار سفيان ابن عينا رحمه الله الإمام أبن عيما الأسبهاني who brought it in his book حلية الأولياء وطبقات الأصفيا عن سفيان ابن عينا from سفيان ابن عينا that he was asked أنه سؤال عن فضل العلم he was asked about the virtue of knowledge فقال and he responded by saying ألم تسمع have you not heard قوله تعالى the statement of Allah حين بدأ به when he started with knowledge فقال الله said فعلم know أنه لا إله إلا الله know that there is none worthy of worship except Allah ثم أمره بالعمل بعد ذلك and Allah commanded action after that فقال he said وستغفر لذنبك ask forgiveness for your shortcomings so what we take from this is this speech of الإمام البخاري ورحمه الله is the virtue of knowledge and that Allah when Allah started with knowledge and that Allah commanded his messenger to have and gain knowledge before he comes with any action الإمام ابن القيم الجوزية has a powerful poetry in his noble book الكافية الشافية في الانتصار للفرقة الناجية he says the following والجهل دائن قاتل وشفاؤه أمران في التركيب متفقان نص من القرآن أو من سنة وطبيب ذاك العالم الربان ابن القيم say والجهل is دائن قاتل is a dangerous illness an illness that can kill وشفاؤه and the cure of ignorance is أمران two things في التركيب متفقان two things that are compounded both of them together the first is من القرآن أو من سنة so he is telling us here do you want to get rid of ignorance what is it that you can come with that will remove ignorance from you the sheikh says نص من القرآن أو من سنة a text from the Qur'an or the sunnah of the messengers صلى الله عليه وسلم is what cure you from ignorance وطبيب ذاك العالم الربان who is the one who is now going to guide you to the Qur'an and the sunnah وطبيب ذاك for this is العالم الربان the true godly scholar in other words it's not every single person who is the doctor you can trust to take this illness from you pay attention illness ignorance is an illness it's a contagious illness it's a severe illness an illness that can kill you to get rid of it you need textual evidences the Kitab and the Sunnah but because you have this illness you knowing the cure is not enough you know why because you need somebody to prescribe it for you and the doctor to prescribe it for you is وطبيب ذاك العالم الربان it is the scholar it is not everybody who attributes knowledge to himself rather who is the true godly scholar the true godly scholar the ones who Allah described them in Surah Ali-Imran ayah 79 و لكن كون ربانيين بما كنتم تعلمون الكتاب و بما كنتم تدرسون ألوات من وقت المصفح و يخبرنا what knowledge in the Kitab and the Sunnah is he referring to what knowledge is that is it that we have to hasten to remove this illness from us he says علم بنأصاف الاله و فعليه و كذلك الأسمائل الدياني it is the knowledge of what بنأصاف الاله الله تعالى تبارك وتعالى قطع والأشيبوط الله تعالى تبارك وتعالى ربوبية الله تعالى تبارك وتعالى أولوهية هذه are the 3 he mentions علم بأوصاف الاله وفعله نولج الله تعالى his descriptions تقوير المسماء والصفات أنتز there الله تعالى تبارك وتعالى ربوبية الله تعالى تبارك وتعالى أولوهية وكذلك الأسماء للدياني الشيخ ذهب يقول والأمر والنهي الذي هو دينه ابن القيام يقول أخر طريق العلم that the person needs it is فق الأمر والله تعالى تبارك when you and the knowledge of what Allah has prohibited you from سبحانه وتعالى الذي هو دينه the commands of الله تعالى تبارك وتعالى in the religion the prohibitions of الله تعالى تبارك وتعالى in the religion in other words الحلال وحرام in which we are commanded to come with and that which we are commanded to leave off that's the second type of knowledge that the person needs what about the third thing that ابن القيه mentions the third knowledge that a person needs is وجزاءه يوم المعاد الثاني and also the knowledge of بما يقول يوم القيامة the knowledge of what's going to be at the day of judgment what is going to take place that day and etc so the Shaykh رحمه الله mentions three things ابن القيه mentions it there it is knowledge of التوحيد الربوبية التوحيد الألوهية التوحيد الأسماء that's the first knowledge and the second is والأمر والنهي الذي هو دينه knowing the حكام of the حلال وحرام and the third is وجزاءه يوم المعاد الثاني and also learning about the things that are going to take place at the day of judgment محمد ابن عبد الوهاب رحمه الله تعالى رحمة واسعة he moves on to the second مقدمة we have now والله الحمد والمنة praises to Allah تبارك وتعالى exalted is he we have finished the first مقدمة the first introduction now the author moves on swiftly to the second مقدمة and he starts by saying إعلام لا رحمك الله may Allah have mercy upon you and as we have spoken about previously this is a dua from the author رحمه الله and it shows how إيقه is رحمه الله and how much he wants رحمه الله to benefit each and every one of us and that's the status and the act of the people of knowledge that they make dua for the people which they are teaching and the people who they are educating the sheikh goes on to saying أنه يجب إعلام have knowledge رحمك الله may Allah have mercy upon you أنه يجب that it's obligatory على كل مسلم in every Muslim ومسلمة and every female Muslim تعلم learning هذه المسائر الثلاثة تتعلم هذه ثلاثة هذه الثلاثة والعمل بهنة وإمكانهم رحمه الله بعد الثلاثة المسائر الذي already told us before he's telling us ثلاثة المسائر التي يجب أن نعرف وليس فقط يجب أن نعرف وامالهاunk يجب أن ن投د و Dip ودما يقول اول داحة والطهت الااااااااااااااااااااااااااااااااااااا... وانا ます لاحضة اكرة لاحضة لاحضة يا أسلت الحاك ليست why is it obligatory on the men and the women to know this because أصل الدين the foundation of the religion وقاعدة الدين and the principles of the religion is what the شيخ رحم الله is going to mention so it's obligatory for you to know it الأولى the first of them is أن الله خلقنا ورزقنا ولم يتركنا هملة بل أرسل إلينا رسولة فمن أطاعه دخل الجنة ومن عصاه دخل النار والدليل قوله تعالى إن أرسلنا إليكم رسولا شاهدا عليكم كما أرسلنا إلى فرعون رسولا فعصا فرعون رسولا فأخذناه أخذا وبيلا الأولى هو أن الله تبارك وتعالى لقد خلقنا the creation الأولى أن يجب أن تعرف أن الله خلقنا ورزقنا الله هو الذي هو الذي خلقنا وما خلقت الجنة والإنسى إلا ليعبدون لقد خلقنا جنة لا إنسا وإنسا وإنسا وصولا تبارك وتعالى هو أن الله خالق كل شيء الله يقول أن أم خلق من غير شيء أم هم الخالقون الله هو الذي خلق كل شيء الله خالق كل شيء كل شيء الله تبارك وتعالى خلق so that's the evidence to prove that Allah created us ولم يتركنا هملة and Allah has not left us after he created us aimlessly without a purpose no راذا بل إنما خلق الخلق لغاية راذا الله created the creation for a purpose for for an aim an objective الله تبارك وتعالى يقول في صورة الملك الذي خلق الموت والحيات ليبلوكم أيوكم أحسن عملة the one who created death and life why did he do that ليبلوكم so he can test you test you for what reason أيوكم which of you is أحسن عملة the best of actions so it's a it's a matter of actions it's a matter of accumulating righteous deeds الله also says in صورة المؤمنون أيو 115 did you assume did you think to yourself أنما خلقناكم that we created you عبثا أملسلي no purpose behind your creation for a joke is that why you think we created you عبثا here means that there's no ultimate goal behind why i created you you think i created you with no wisdom behind it و أنكم إلينا لا ترجعون and did you think to yourself that you're not going to come back to me did you think there's not going to be a resurrection so the answer to this is what فتعالى الله الملك الحق الله is exalted الله تبارك وتعالى is high to create a creation without a purpose and without a goal so as we mentioned الله تبارك وتعالى created us for a purpose and what is the purpose in which he created us for الله يتبعه لنا في صورة الضاريات ايو 56 ايو 58 وما خلقت الجن والإنسى إلا ليعبدون ايو لم يتبع جن ايو لم يتبع ايو الانسي وانا يتبعوني ما أريد منهم لا أريد منهم مرزق لا أريد منهم مرزق وما أريد أن يطعمون وانا لا أريد منهم مرزق إن الله يتبعوني هو الرزاق وذلقوة المتين يتبعوني الله تبارك وتعالى هو الذي يتبعه سبحانه وتعالى so the question that arises here is and the question that one needs to ask is أين أنا في حالة إلى المساعدة في which I was created for هل أنا يفهم المساعدة التي أخبرتها في هذا العالم أو هل أنا يتبعوني myself with الأشياء المساعدة الأشياء التي أنا لن أصدق الأشياء التي أصدق المساعدة التي أصدق مستétع صز意 يجل overboard أن قالونる FPS و may God inherit them يجلست تم تھدف وذكت مر وجود这么 أحصلوا ببناء يجلسون إمكاني كل شيء يجب أن تفهم محاولة لكي يجب أن تفهم محاولة عبادة الله واحدة يجب أن تساعد الله طبارك وتعالى فقط هناك محاولة التي أريد أن أقوم بها لأن الآياتيات هي من أعلى أعلى أعلى هؤلاء الذين ينظرون الله طبارك وتعالى في محاولة ويقوم بها ويقولون أنه لا يوجد such a thing as a god الله طبارك وتعالى يسألهم سؤال يقول لهم سبحانه وتعالى أم خلقوا من غير شيء أمهم الخالقون هذا في سورة الطور آيات 35 الله يقول لهم أم خلقوا من غير شيء أمهم الخالقون ويقوم بها بشكل مباشر أم هم الخالقون أو هم خلقون أو هم خلقون هذا الآيات السكولات يقول أنها الآيات عقليون أنها محاولة أنها محاولة الآيات يريد أن أخبركم أن هناك خلق وأنه لا بد من خالق وأن هناك خلق وأن هذا العالم لن يأتي صدفة من محاولة لم يأتي محاولة وأنه لأنه لأنه محاولة يجب أن يتعطي ثلاثة أشياء ليس ثلاثة ولكن ثلاثة أحد أحد أننا مخلقنا بشكل مباشر وأنه يمكن أن نفعل وأنه لأن مخلق يجب أن يكون مخلق بشكل مباشر like movement is connected to the one who is doing the moving so there is nothing that can move unless there is a movement something that is moving it and that is something known out of necessity so to think to yourself that we are created without a creator is being irrational even a truly stubborn person who doesn't want to believe in a god knows this knows what that every action has to have a doer and they can never prove to you and they can never prove to you something that ever happened that happened without a person or something doing it but this universe and this creation that are so sophisticated and they can never prove to you something that ever happened this creation that are so sophisticated it came random and there is no creator for it show me something something very simple that happened without a doer how is it that you want to convince me the most sophisticated thing this creation of this universe and these human being have come without a creator the second point that the ayah brings forward and the third is that we created ourselves and that we created ourselves that we created ourselves and that is more corrupt and that is more corrupt rationally than the previous one the previous point because we are معدومون we didn't exist how is it possible to be able to bring ourselves into existence because عدم something that does not exist is a is a deficiency and creating is completeness so how can deficiency be complete هذا لا يمكن so they were left with the third option which is that there has to be a creator one who is able one who can create and that is the only option that rationally makes sense unless Allah تعالى blindens a person's verse when he does this verse ام خلق من غير شيء ام هم الخالقون is a verse that touched a noble companion by the name of as it is narrated in صحيح البخاري he came to the messenger and he was from the captives of the battle of bedar he was from the people with the messenger and took as captives from the battle of bedar and the prophet was reading in صلاة المغرب صورة الطور and so the prophet came across this verse ayah 35 جبير يسمع جبير يتكلم جبير يتكلم كيف he felt when he heard this verse when he heard this verse the way he felt he explained it he said كاد قلبي أن يطيره my heart was close to flying out of my chest ومون ذو ذاليك الوقت and from that day onwards وقر الإيمان في قلبي the iman settled into my heart the reason is because لأنه من أهل الفصاحت والبلاغة he was a man of eloquency a man who knew the language he understood the prophet صلى الله عليه وسلم he was reading the Quran and how powerful it was so he understood the verse and the meaning that was in it and that which he indicated فوقر الإيمان في قلبه and the iman just entered into his heart ورزقنا and this is connected to توحيد الربوبية there are many verses in the Quran that prove that الله تعالى provides for us ستقوله وفص سماء رزقكم وماتو عدون سورة الكاملة إيه 22 and in the sky is your رزق وماتو عدون and that which you have been promised잖아 في صورة الداريات آية 58 الله يقول إن الله هو الرزاق دل قوة المتين فبعض الله تبارك وتعالى is the one who provides one who is strong أصول الله تبارك وتعالى يقول في صورة آل عمران آية 37 إن الله يرزق من يشاء بغير الحساب الله تبارك وتعالى he provides من يشاء whoever he wills بغير الحساب without any accountability so there are many verses in the Quran in this regard the risk is of two types a risk which is خاص and a risk which is عام the risk which is خاص it is the risk which is حلال which الله تبارك وتعالى made for the believers it is the risk which is نافع beneficial it is the risk لا تبعت فيه إذا كان عونا على طاعة الله تعالى قال الله تعالى it is the risk that the slave will not be questioned about and nothing will be held against him if it's in accordance to Allah's obedience سبحانه وتعالى الله سيزن القرآن قل من حر مزينة الله التي أخرج لعباده والطيبات من الرزق قل هي للذين آمنوا في الحياة الدنيا خالصة يوم القيامة الله سيزن صورة الأعراف آية 32 قل سيتد محمد من حر مزينة الله who is the one who prohibits زينة الله the beauty of Allah التي أخرج لعباده that which Allah has bought out for His creation والطيبات من الرزق and the good of the risk قل سيتد محمد here it is for للذين آمنوا those who have belief and faith the believers the believers في الحياة الدنيا it is for them in this world خالصة يوم القيامة purely for them the day of judgment so that one is the risk which is as for the risk which is محمد is wherever will give you strength and power whether it's حلاله حرام it doesn't matter it does not matter the one who is given if he is a believer or a disbeliever basically it is the one الله stays in صورة حود آية 6 وما من دابة في الأرض إلا على الله رزقها that there is no riding beast on this in this earth except its provision is on Allah so the disbeliever falls under that as well ولم يتركنا همالا and Allah has not left us aimlessly without a purpose this is the third point this word that the sheikh used which is همالا and of course we have to say همالا بتحريك not with a taskin that has to be with a hara not a taskin it is a سداء المتروك ليلة الوانهارة it is something that is left without any goal or goal behind it but the usage of this word همالا لم يريد لفض the warning has not come في القرآن الكريم in the Quran rather what has been used in the Quran is سداء and عبث but they all mean the same همال سداء and عبث يحسب الإنسان أن يترك سداء يوم صورة القيامة آية 36 the word سداء is being used here فحسبتم أن ما خلقناكم عبثا وأنكم إلينا لا ترجعون and here صورة المؤمنون آية 115 the word عبث is used راذا وهز الله has done بل راذا أرسل إلينا رسولا راذا الله has sent on to us a messenger الله تبارك والتعالى he sent on to us a messenger فمن أطاعه anyone who obeys that messenger دخل الجنة will enter paradise ومن عصاه and anyone who disobeys him دخل النارأ he will enter the hellfire and whoever obeys the messenger عليه الصلاة والسلام and follows him he will enter paradise and anyone who disobeys the messenger صلى الله عليه وسلم will enter the hellfire so the messenger صلى الله عليه وسلم was sent to all mankind as Allah سبحانه وتعالى he says in surah 7 ayah 28 وما أرسلناك إلا كافة للناس بشيرا ونذيرا الله says وما أرسلناك I have not sent you إلا كافة للناس I have sent you to all of mankind بشيرا with glad tidings ونذيرا لولا so the messenger عليه الصلاة والسلام came as a warner and every single nation a messenger was sent to them or a prophet was sent to them as Allah said صورة فاطر ayah 24 وإم من أمة إلا خلا فيها نذير every single nation there was a warner that was sent to them to warn them to warn them of what من عصى الله anyone who disobeys Allah that he will enter Hellfire and to give them glad tidings of what whoever obeys the messenger صلى الله عليه وسلم he will enter Jannah Paradise ولي ذلك ألمام البخاري narrated that the prophet صلى الله عليه وسلم said كل أمة يدخلون الجنة إلا من أبا everybody from my umma will enter Jannah except the one who refuses قالوا يا رسول الله the companions they said oh messenger of Allah ومن يأبى who is the one in his right mind is going to refuse to enter Jannah who is the one who is going to say I don't want to enter Jannah the messenger then said من أطعني anyone who obeys me دخل الجنة وابن عصاني and anyone who disobeys me فقد أبا he is the one who refused if you obey me you enter Jannah if you disobey me you are the one who refused to enter Jannah you are refusing yourself so the messenger صلى الله عليه وسلم was sent to be obeyed as Allah said صورة النساء يه64 وما أرسلنا من رسول إلا يطاع بإذن الله وما أرسلنا I have not sent down من رسول I have not sent down any messenger whatsoever إلا يطاع بإذن الله except that they should be obeyed so prophets were sent to be obeyed and the obedience of prophets and listening to them the path to paradise is connected to it so all of these textual evidence which I provided you with they show you what that Allah لم يترك الخلق وشعنهم Allah did not leave you with your own affairs and you really commonly hear today people say let me be let me be how I want Allah hasn't left you to let you be how you want الله سبحانه و تعالى He created you to be a way designed for you to be a way in which He created for you to be Allah wants you to be the way He sent His messenger who commanded you to be in a particular way الله تعالى و تعالى wants from you to follow the guidance of that prophet and his teachings and anybody who is looking for salvation and prosperity and success there is no way to gain success salvation except through the path in which that prophet had paved and that path is one it is not بطرق متعددة it is not many different paths that one takes in order to reach success of prosperity of salvation as Allah سبحانه و تعالى يهدين الصراع طل مستقيم الله تعالى و تعالى و تعالى ليس طريق فهو صراعة و وحدن يس only one path the path of guidance is only one there are صورت أخرى which is a plural of صراعة صورت there are many other paths that are deviated صورت which are و الجهل و الغيواية the path of the people of this guidance and ignorance and desires as for the path that will lead you to Allah there is no way to get to it except through the path of the messengers as Allah سبحانه و تعالى He says إن الدينة عند الله الإسلام the religion to Allah is الإسلام the only religion which Allah considers and accepts is Islam and we all know Islam is الإستسلام لله جل وعلا بالتوحيد it is to surrender it is to surrender to Allah تعالى و تعالى in oneness and it is to follow him in obedience and it is also to free yourself from shirk and its people و والإقياد له بالطاعة obedience is found in you full complete obedience my beloved brothers and sisters they are aimed to self they used to say the matter is not that you love but the truth of the matter is that you are loved in return and what they are referring to here is if you love Allah then the prophet said follow me اعتن in obedience يحببكم الله أحبك سبيل محبت الله the path in which Allah is going to love you if I now ask you how will you gain the love of Allah what's the answer فتبعني follow the prophet follow the prophet is the path to Allah loving you و لذلك ابن القيام he says how will you repeat before me فل Diversity فلوحد كن واحدا في واحد أعني السبيل الحaki والاماني فلوحد إي الله فالله تعالى alone and no one else كن واحدا be one in your intention in your drive أعني أعني بذلك سبيل الحق والإيمان The path of the Prophet عليه الصلاة والسلام فلواحد كنواحدا فيواحدا أعني سبيل الحق والإيماني The first one is for الله تبارك وتعالى For الله تبارك وتعالى besides anything else كنواحدا new be one في قصدك وإرادتك The intention and the drive and your motive All of it be for what وتواجهك And the way you direct yourself وطلبك And the thing that you're requesting Let it be for who الله alone سبحانه وتعالى في واحدين in one path On the straight path He explains it for you أعني سبيل الحق والإيماني I mean by that the path of truth and iman Referring to as the path of the Prophet عليه الصلاة والسلام عليه الصلاة والسلام Then the author Allah He brings an evidence for that which he has mentioned Which is قوله تعالى the statement of Allah إنا أرسلنا إليكم رسولا شاهدا عليكم كما أرسلنا إلا فرعون رسولا فعصا فرعون الرسولا فأخذناه أخذا وبيلا الله يقول إنا أرسلنا إليكم ورسولا لقد أرسلنا إليكم الله يتحدث عنه كما أرسلنا إليكم Who is the Muqataba? Who is this Qum? Who is Allah dressing here? The khitab here is to Khufar of Quraish But it's not for them only It is سائر الناس all of us الله أرسلنا إليكم رسولا a messenger شاهدا عليكم that's a witness against you What does he mean a witness against you? He's a witness on every action which you come with رزالله سبحانه وتعالى says آية 78 في صورة الحج ليكون الرسول شاهدا عليكم وتكونوا شهاداء على الناس So the messenger can be a witness onto you And you can be witnesses upon the people كما أرسلنا The first part of what Allah says We have sent onto you a messenger كما like we have أرسلنا إليا فرعون رسولا Like we sent down a messenger The messenger that was sent to Pharaoh is who? موسى عليه الصلاة والسلام Why didn't Allah mention it was Mousa لأنه معلوم ونغني عن البيان موسى is known and there's no need to mention it as Imam Al-Aloosi mentions in his Kitab روح المعاني There was no need to explain or to say نبي الله موسى was the one referred to here because Mousa's story is the most mentioned story in the Quran فعصى فرعون الرسولا فأخذناه أخذا وبيلا فرعون He disobeyed the messenger فرعون He disobeyed the messenger we sent to him فأخذناه ويقرابت him أخذا a grabbing وبيلا The word واصل الوبيلي في اللغة وبيل في اللغة العربية is something that is ثقيل شديد something that's heavy and this is also transmitted from عبد الله بن عباس as well that meaning أليمام البخاري يبيني صحيح معلقا بخاري يبيني معلقا ابن جرير الطبري يبيني موصولا with the connected chain من طريق عليبنا أبي طلحة عليبنا عباس رضي الله تعالى عنهما Also أبي عبيدة He brings it in his مجاز القرآن The Arabs they say كلا وبيل وطعام وبيل The Arabs they use it in those meanings We will conclude there إن شاء الله تعالى for today's class Anything which I have said that was wrong إنه مني ومن الشيطان والله ورسوله بريآني من سبحانك اللهم بحمدك أشد أن لا إله إلا الله أستغفرك وأتوب إليه