 فشرف بل اشتغالي بالعلم ولا تبغي به ما عشت يا دادا دالا وياله من شراف عظيمي الثالثة التي تقوم بها هو because they're very so the author here broke the Hadith of the Prophet As-Salaamah which is من آذالي وليا anyone who harms my Awliya my allies فقد آذنتوا بالحرب and this person is in war with Allah صح؟ and the ulama of the Awliya here is both it's going to be mentioned soon إن شاء الله تعالى بأبي حنيفا شافعي that they are علماء علماء are people who know the Quran in the sunnah they're the ones who've memorized the Quran they know the book of Allah سبحانه وتعالى then the author broke the Hadith in صحيحين where the prophet says من صلاة الصبحة anyone who praises the congregation or subhan prayer فوفي ذمتي الله he's in war he's in the protection of Allah فلا يطلوبدكم الله بشيء من ذمتي that person is protected from evil إن شاء الله تعالى due to the fact that he is war because he's prayed in the congregation pray of Fajr yeah yeah the two great imams أو حنيفا and imam شافعي may Allah have mercy on them are reported to have said if the scholars are not friends of Allah then Allah has no friends so here the علماء are the only of Allah Allah's allies are the old علماء so if you open your tongue at the علماء and you speak against the scholars and you say things about them then you're in war with Allah who's gonna win in a war between you and Allah who Allah and you are gonna have a مبارسة الله is gonna destroy you سبحانه وتعالى نعم also إيمان أول قاسم even as a soccer may Allah have mercy on him said know my brother that the flesh of the scholars is poisonous to back bite in Islam is often referred to us to eat from the flesh of someone as it is referred to in the Quran and so to describe the flesh of scholars as being poisonous suggests that he who backbites them will do harm to himself through incurring incurring the wrath of Allah and Allah's custom of humiliating those who defame the scholars is unknown and that who so ever utters a word of disrespect against the scholars will be punished by Allah before his death with the death of his heart and Allah سبحانه وتعالى says so let those who go against his orders beware lest they be afflicted by a tribulation or be afflicted by a painful punishment the author here brought the statement of which he says in his كتاب في منصب الإيمان بالحسن الأشعري and this basically says a very powerful statement which is he says يقل الله و يقل المرضات may Allah give us to وفق and guide us to the straight path and give us the ability to follow that which pleases Allah and may Allah make us from those who are conscious of him and fear him the way he deserves to be feared and لعو العلمات يمس مومة that the flesh of the scholars is poisonous if you eat poison what's going to happen to you and meat that's poisonous what's going to happen to you you'll die if you eat the flesh a flesh that has poison on it a meat that has poison on it if you eat it you'll die so the flesh of the scholars is poisonous and backbiting we said is what eating the flesh of Allah and your brother so what you're doing is you're eating their flesh now and their flesh is poisonous isn't it what Allah said in the Quran that eating the flesh of the Muslim backbiting the Muslim is what is eating the flesh of your brother so you're eating this person's flesh and as the sheikh is saying is that their flesh is poisonous وعيدة الله and Allah's norms the way Allah deals with these people who open their tongues to the علماء is في هتك أستاري من تقصيه معه the way Allah destroys them and humiliates them is well known وأن من أطلق قليسانه في العلماء يبثنب anyone who opens his tongue unrestrictedly and then starts to speak about the honor of the scholars and their dignity and their reputation he makes takfir of them the scholars of dollars whatever he calls them that person should know who's opening his tongue with honor scholars to criticize them to slander them then what you need to know is that Allah is going to kill your heart before death comes to you your heart is going to die it's going to rot and a lot of these people who've opened their tongues to the علماء they spoke about the scholars have ended up apostating from Islam they left Islam because it became very light for them to speak about the the flesh of the scholars so the author of them brings امريه be cautious of those who are opposing Allah's command okay opposing Allah's command here means going against him by slandering the scholars what's going to happen to them and to see them fit now a child and a tribulation will afflict them or will you see them or a severe punishment will afflict them عبد الله أحمد بن حبل أحمد بن حبل انتصيبهم فتنة هي ميز the apostacy the apostacy is going to happen it's going to happen to them then the author says الباب الرابع في أداب معلم القرآن هذا الباب مع الباب بينه بعده هي مخصود الكتاب هو طويل منتشر و أنا أشير إلى مقاصده مختصرة في فصول ليسهل حفظه و الضبطه إن شاء الله تعالى فصل في خلاص المقرئ والقارئ أول ما يبغل المقرئ والقارئ أن يقصد بذلك وجه الله تعالى قال الله تعالى و ما أمروا إلا ليعبد الله مخلصين له الدين حنفاء و يقيم الصلاة و يؤتز زكاة و ذلك دين القيمة أي الملة المستقيمة و في الصحيحين عن رسول الله صلى الله عليه وسلم إنما الأعمال بالنيات و إنما لكل إمري إما لواه وهذا الحديث من أصول الإسلام و روينا عربنا عباس رضي الله تعالى بما قال إنما يحفظ الرجل على قدرنية و عن غيره إنما يُعطى الناس على قدرنيات و روينا عرل استاذئ بالقاسم القشيره رحمه الله تعالى قال الإخلاص إفراد و يعقف الطاعة بالقصد وهو أيريد بطاعته التقرب إلى الله و أيريد بطاعته التقرب إلى الله تعالى دون شيء آخر من تصنع لمخلوق أو اكتساب محمد أو اكتساب محمدة عند الناس أو محبة مدحم من الخلق أو معنى من المعانيس و يقال الإخلاص تصفية الفعل عن ملاحظة المخلوقين و عن حذيفة المرعش رحمه الله تعالى قال الإخلاص استواء و فعل العبد في الظاهر والباطن و عذ النون رحمه الله تعالى قال ثلاث من علامات الإخلاص استواء البدح والذم من العامة و نسيان العمل في العمل و اختضاء ثواب العمل في الآخرة و عن الفضيل رحمه الله تعالى قال ترك العمل لأجل الناس رياء والعمل لأجل الناس شرك والإخلاص أي عافيك الله تعالى منهما و عن السهل التستري رحمه الله تعالى قال نظر الكياس في تفسير فلم يجدوا غير هذا اي تكون حركته و سكونه في سره و على نيتيل لا يمازجه شيء لا نفس ولا هوا ولا دنيا و عن السر يرحمه الله تعالى قال لا تعمل للناس شيئا ولا تترك لهم شيئا ولا تعقل لهم شيئا ولا تكشف لهم شيئا و عن القشير و عن القشير قال أقل الصدق استواء السر والعنان و عن الحارث المحاسن رحمه الله تعالى قال الصادق هو الذي لا يمال لو خرج كل قدر الله في قلوب الخلق من أجل صلاح قلبه ولا يحب الطلاع الناس على متاقيل الزر بالحسن عمله ولا يكره الطلاع و لا يكره الطلاع الناس على سيئ من عمله فإنك راحته لذلك دليل على أنه يحب زيادة عندهم و ليس هذا من أخلاق الصديقي و عن غيره إذا طلبت الله تعالى بالصدق أعطاك مرآة تبصر فيها كل شيء أعطاك مرآة كل شيء من عجائب الدنيا والآخرة وأقاول السلف في هذا كثير وأقاول السلف من في هذا كثير تنشرنا إلى هذه الأحرف منها تنبيها على المطروب وقد ذكرت جملا ذلك مع شرحها في أول شرح المهدب و ضممت إليها من أداب المعلم والمتعلم والفقيه والمتفقه ما لا يستغني ما لا يستغني عن طالب علم والله أعلم نه لذلك المرآة here تخبرنا that the fourth chapter and the fifth chapter are the two longest chapters in the book they are the two longest chapters so if inshaAllah we succeed today to finish the fourth chapter then we're good inshaAllah if we don't we're in trouble the first thing in Cuba upon the teacher and student of the Quran is that they seek with the deeds the pleasure of the Lord Allah says and they were commanded not but they should worship they should worship Allah and worship none but Him alone abstaining from ascribing partners to Him and perform prayers and gives a care and that is the right religion meaning that it is the upright religion so the first thing the one who's reading the Quran you see the one who's reading on both of them the student and the teacher is the first thing that they need to come with is that they seek Allah's face they do this for Allah as Allah said in the ayah I have not commanded them except to worship Me alone with with sincerity so we were commanded every righteous deed that we do we do it with what with sincerity and we do it only for Allah in the two authentic books it is narrated that the Messenger of Allah when the scholars they say the two most authentic books they mean the what بخارية المسلم and this hadith is narrated from عمر من الخطاب رضي الله تعالى عنه these are both with intentions and every man shall be compensated according to his intentions so the actions that a person comes with is all based on what they intended and your reward is in accordance to your intention so every action that a person does even if it's good but they had no intention for it they don't get rewarded for it to get rewarded for that action you need to perfect your intention so it's coming and reading the Quran or coming to a lesson like this and sitting and not taking knowledge if you don't have an intention for it then you won't get rewarded so this hadith is one of the foundations of al-Islam one of the great principles of al-Islam now so if a person wants to memorize the Quran if a person wants to seek and gain knowledge a person will memorize in accordance to their intention and a memory of a person is connected to their intention and how dedicated and motivated you are if you are motivated and you are driven your memorization will be high you will be able to memorize the Quran and you are doing it with sincerity there is nothing they are going to stop at and if a person was doing it for somebody then it will stop if that person turns away from you you stop doing it if a person was doing something for the people and the people don't praise you anymore you stop doing it right but if you weren't doing it for the people you were doing it for Allah whether the people praise you for it whether the people acknowledge your efforts they learn too badly you don't really care because what is it you were doing it for الله سبحانه و تعالى and the one who is memorizing the Quran if he does it solely for Allah's sake his memory will be higher and this is a statement of him now best you need to memorize إنما يحفظ الرجل على قدر نيته a person will memorize in accordance to their intention in another way he said إنما يُعطى الناس على قدر نيته that the people are given knowledge in accordance to their intentions when Allah sees from your heart and he sees that you are sincere you are doing it for his sake that's when Allah is going to give you knowledge and what's the greatest knowledge to be given the Quran so if Allah sees from you sincerity that you are مخلص Allah will open doors for you Allah will give you secrets that no one else will know you will know underground tunnels in knowledge that no one has moved quick roads, shortcuts all of that will be open for you all because of what because your intention is good so you deserve that if your intention is not good you are reading one thing which is right in front of you you can't even memorize it all day you struggle to memorize it now in accordance with the sincerity of their intentions all of these statements and much more you can find it in the جامع لأخلاق الراوي وآداب السامع قطيم البغدادي جامع لأخلاق الراوي وآداب السامع and if Allah gives us time who should go through that book شخبك ربوزيت سامرائز so if we can go through the summary of شخبك ربوزيت that would be good it talks about the etiquettes of the one who is carrying the narrations and he's passing on the narration so this is this book what does it talk about the one who is carrying the قرآن right خطيم البغدادي isn't that what we need here we are talking about the etiquettes and the one who is carrying the قرآن and I think we should do خطيم البغدادي on the one who is narrating and the one who has been narrated to and the one who has been passed on to the student of the Quran right so I think that should be the second book if we were to do something to do the word أستاد is used here أستاد means professor teacher a verse that teaches the people أبل قاسم القشيري هو روتك الكتابة الرسالة and he is from the he is from the صوفية أبل قاسم القشيري is from the صوفيز and he is a رسالة that he authored is the book that أبي حمد الغزالي رحمه الله in his كتابة حيعلوه ديلي وقته that book حيعلوه ديلي باية أبي حمد الغزالي is basically works on أبي القاسم القشيري's كتابه his رسالة رسالة القشيرية that will mean hedge published it that will mean hedge published that will mean hedge the owners of that will mean hedge are شافعي صنطية نقشبندية in the published in house but they bring out nice شافعي books published them very well and they are the ones who published just about every مدهب شافعي book نهاية المطلب في دراية المدهب بمعاني الجويني أيها طرعي they published it they done the best publication for that this book that we are reading right now that is in front of us which is مدهب شافعي is the best publication out there اتبعي they work very hard they work very hard on the books and they bring it out محقق very well organized very well written if you stand over the original نصخ خطية and you compare you really find mistakes just so far while I was reading I came across one mistake that they did it's meant to be عبدالله من عمرب العاص they wrote يقلم and this could probably be a mistake which is خطى مطبعي the publishing mistake where you come across it كفاية الأخيار which is مثل أبي شجع they done it خياع علوم الدين by أبحمد الغزالي they also published it على كل حال رسالة القوشيرية is the rsala that ألمام أبحمد الغزالي he is speaking about and talking about and he is working on in his كتاب حياع علوم الدين so he are back in the days of صوفية were not the same by the way they were not all the same as sheikh al-Islam Tamey mentioned from the Sufis it was from the Sufis it was from the Sufis it was from the Sufis it was from the Sufis it was from the Sufis the Sufis they went through phrases they went through phrases they changed as time went by the ones before they were aesthetic they left this world and they were towards the Akhira they were Zuhad and they were more about they were more about living a simple life in this world just to be aesthetic just to be a person of this dunya they were ones who used to they used to honor the cultural evidence about junaid one of the statements that was one of the statements that was transmitted from him was that he said I sometimes hear a person say a benefit and I don't write it I would hold and I say to that person what witness do you have that goes in accordance to this benefit that you mentioned are you with me but as time went by the Sufis changed especially when the time of when Abu Hamid al-Ghazali came what he did was he emerged the Sufiya with Achaariya Achaariya and Sufiya emerged to gods one another back in the days Achaara and the Sufiya were two different things they were two entities after Abu Hamid al-Ghazali onwards you'd rarely find an Achaari except he's a Sufi he's one of the one of them or wherever it may be he is a but he's or he's a maturi are you with me so then they adopted things which were you know doing intercession through the righteous people they started to adopt these things these were not common amongst the early generation of the Sufiya they didn't have that stuff they never fell into this major shirk statements that you find the later Sufiya fall into and then after as time went on they started to pass on beliefs that this world that we're in today their awliya played a role in its building that they helped Allah with the spreading of the Samaa and the spreading of this earth and etc statements which were very very dangerous like Bursini what he said in his statement you know you know that Muhammad this world that we're in today is from your generosity the other one who gave it to us it's part of your generosity and also from your knowledge is what's written on the Lo'hu al-Bahfud what's written on the Lo'hu al-Bahfud is from the knowledge which you know are you with me and where the Sufiya took this from was the Shi'a they connected themselves too much with the Tashay'u are you with their brothers and so it entered on to them are you with me brothers so the name Sufiya they say that the Sufiya comes from Ahl al-Sufa the people that used to live in the process of misjid Abu Huraira and the likes of him who used to live in the misjid but the strongest opinion Ibn Taymiyyah says that no Sufiya came from that they used to wear Suf that's the kind of clothes that they used to wear Suf which is cotton back in those days cotton was looked down at it wasn't one of the best clothes so they used to wear unappealing clothing they weren't attractive there was Zahideen then they started to introduce dancing and music and now which they call now which so many people don't understand but call and their Shi'a the Shi'a came from the Sufiya they're the ones who brought it that this is a spiritual uplifted for them that when they sing and they dance it's something you won't understand or it's a spiritual uplifted so they sing they dance they started to adopt these concepts as well it started to creep into them so they would dance and now if you see them they go in circles they swell and whatnot this is ibadah for them and and vikrs that are really strange like instead of saying Allah they say Allah Allah they take the name of her and they go fast to saying all day and that's a zikr for them all of those were things that they started to adopt and things that they started to do so sheikh al-islam ibn taimiya took after them write it so that at this time there was a taif a group called the rafi'a group who used to claim that they could walk through fire they wouldn't burn them they used to claim these stuff and show the people that this is the kind of people they are so ibn taimiya took it to every level with them he debated with them rationality he destroyed them when nothing would work and they still were stubborn on their belief he said how about this we all go into the fire together let's get ready ibn taimiya will also go into the fire with you guys but with condition he knew that they used to wear they used to put on some things which when they went into the fire it wouldn't really burn them inflammatory stuff which they would put on so they won't burn them so he said i'll give you vinegar ibn taimiya said you have to show with vinegar that will get rid of everything we all go into the fire and we'll see who it burns so ibn taimiya exposed them with every different levels and every different angles when they refused to go into the fire he said how about this just put the خل on your finger and put it into the fire just a finger they refused to just a finger burn your finger i'll do it with you they got exposed for what they were upon so he started to adopt this belief which is that there's a level which you reach it's called certainty which once you reach that level you don't watch for Allah anymore صلاة is not wajib on you زكات is not wajib on you all the كاليف شرقية the jurisprudence rulings the things that were wajib at the محرمات are not haram for you so you see some of the sufiya leaders you see that they marry their own daughters they marry their own parents common no haram حرمة عليكم أمهاتكم none of that is haram for them anymore because they have reached a level called يقين they would drink khamar they would do things that were when they are asked why they won't pray صلاة they won't pay zakat they won't even go to the ka'bah and some of them even claim while they're sitting at that particular place they'll say to you i went to the ka'bah and i came back i just visited the ka'bah i saw a man in the ka'bah he was doing tawaf around the ka'bah if you go back to your don't go far go to Somalia you see people like that who believe those things i saw a guy one time a large amount of women were with him this guy got an entourage of women like he's got all the 30 women all running after him Somalia all of them are running after him and they all call him Abu dad he's got boys they're entourage again another 30 40 entourage follow him the women he marries the way he deals with everything no one's ever seen him pray صلاة he does not pray صلاة they all call him dad they respect him if you ever say anything about him you'll be killed you'll be murdered on the spot everything that's happened he's in that village he's got everything on he's got everything on control this is just one thousands of them are like that around the country go travel to Pakistan and India and countries like that you guys are on youtube don't worry your stuff is on youtube the guy gets covered with some things so youtube they put a big cloth over him and he's doing this you guys always take a step further he starts shaking he starts shaking the cloth they say he's going to the caba he's doing the offer on the caba and he's just sitting there he reminds me of what's it called teleportation what's it called what's it called transmission wasn't the one i'm sure anyways that's what it is the man goes to the caba comes back i wouldn't even be shocked if it's true that he does do that because شاياطين work with these people they work with شاياطين i wouldn't be shocked if it's actually something that he's really finding out through working with the شاياطين who's gone there who's not the point is this is the things that they adopted so they don't know about they made a clear on them they made what they made تقفير on them so books have been written they became very common around the muslim world in africa places in africa like in sudan they became very common they became very are you in Nigeria gala subcontinent Asia america well western countries they're very weak their influence is very weak they got strength they do things for the people they take leadership positions where through that they can influence the people now professor sincerity is the single out in terms of directing all acts of obedience to him when you're obeying when you're intending you all do it for who's sake that is one should seek to become closer to Allah through obedience to him and not see compensation from any of his creation or their praise or love or any other objective he also said when you do something you don't wait for people to praise you some people they want to get recognition for every single thing which they do they want praise that's what they want if they get praise they feel like what they did was good they get criticized what they think what they did was wrong that's not the case it's not the case you don't care about what people have to say and what people think and how they perceive things what is important for you as a Muslim is what have you done it for Allah's sake the reason is because you're never going to reach if you please one person you're under another if you're under another you please another so your goal should not be pleasing the people a lot of people it has tired them they've become tired of trying to please the people but they got nowhere your goal should not be to please the people and to even let that be in your mind the people rather they like sometimes was bad for them they like what's bad for them what's not even good for them so how can I try to please you if I please you it would mean that I would have to entertain for you what I know that's bad for you right who likes to wake up right now pray Fajr in the Masjid's first line قلي little dude are you there who likes to pray Piamoled who likes to fast every monday on Thursday this is acts of obedience who don't like to do so you as an individual don't dismiss what's good for the people because you know they don't like it it is correct to say that sincerity is to purify one's actions from seeking the observation of others you purify from your actions you cleanse from your actions عن ملاحبة المخلوقين the observation of the creation the poet when he say الله يصف القلب من يرادة سواه فحضر يا فطيب that you intend everything for Allah's sake and you cleanse from it you get rid of you get rid of it being for anyone other than Allah's sake سبحانه وتعالى و لذلك إخلاص is one of the hardest thing a person works with والله is a very hard act because within one lecture within one talk of yours your intentions is changing consistently سلافو هادن أمة what did they say و كنا نجدد we will renew our intentions in one sit so many times so many times so it's not like when you start you're praying you started for the sake of Allah you're praying for the sake of Allah and from the corner of your eye you see somebody who you respect bang the intention changes are you with me you weren't doing it for anybody other than Allah when you stood up but now look what happened to you so you see your arms start opening up you start holding your hand properly you start praying properly all of this is now that your intention is swaying away from you you need to fight and get it back so that's why now أليفا ألمر عاشي ألمر عاشي may Allah have mercy on him once said sincerity is the balance between the outward actions and words and aspects sincerity of one's deeds you know what is sincerity sincerity is when your personal life your internal affairs behind closed doors and outside in public you're the same that's sincerity that's what he said أليفا ألمر عاشي he said that the person's actions are the same في الضاهر والباطن privately and in public