 فشرف بالاشتغالي بالعلم ولا تبغي به ما عشت يا دادا دالا وياله من شراف عظيمي 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 وأصحابه والتابعين لهم بحسان إلى يوم الدين أما بعد نحن في المتابع المختصر في أصول العقائد الدينية رتن بايل علامة أبد الرحمن ابن ناصر السعدي رحمه الله هذا هو الشيء الثالث بإذن الله الكريم ونحن قلت في المتابع الثالث في أصول العقائد الدينية نحن في المتابع الثالث في أصول التوحيد الذي نتحدث عنه نتحدث عن أولوهية ونتحدث عن الربوبية ونحن سأذهب إلى التوحيد الأسمائي والصفات نعم ودخل في التوحيد الأسمائي والصفات إثباتوا جميعي مآاني الأسماء الحسنة لله تعالى الواردة في الكتاب والصلاح فالشيء رحمه الله رحمة الواسعة هناه يتحدث عن شيء very important which is that from the things that enter توحيد الأسمائي والصفات إثباتوا جميعي مآاني الأسماء الحسنة all of the meanings that are in Allah's name all of the meanings that are in these names we have found them so we don't just believe that Allah's names are مجرد أعلام they are just not mere names rather they are names that have meanings in it and those meanings that are in it we have found them that's what the shaykh رحمه الله here he is speaking about but when we affirm these meanings we affirm them without no kaifiyah we don't attach or stipulate a kaifiyah to it because the how of Allah is characteristic is something our knowledge hasn't reached or is something we don't know of and we leave it with Allah the kaifiyah but what we don't do is because we do not know the kaifiyah we don't distort the meaning that are in Allah's name rather we affirm those meanings that are in it so the shaykh رحمه الله he is speaking about believing in Allah's name believing in Allah's name and attributes are of three levels and these three levels are pillars they are pillars for the person who is believing in Allah's names believing in Allah's name and characteristics and they are as follows so the first one is believing in the name لأننا نعتقد أن هذا name is his and that we don't negate it the name لأن الله سبحانه وتعالى و لله الأسماء الحسنة فدعوه بها فعاليا الله تبارك و تعالى has أسماء الحسنة الله has good names سبحانه وتعالى and those good names we supplicate to him with it so we have found those names الله الأسماء الحسنة فدعوه بها و دلو الذين يلحدون في أسمائه and also there are the opposite those who actually distort and negate الله تبارك و تعالى's names so the first one is الإيمال بالإسم الإلهي you actually believe that this name is from his names and the names of الله تبارك و تعالى that which we know of are 99 but they are more than 99 because the messenger صلى الله عليه وسلم in the hadith what did he say to Allah تبارك و تعالى إن السابليكيشن what was the dua he said الله ما إني أسألك بأسماء الله ما إني أسألك أو الله I ask you بكل اسم هو لك سميت به نفسك أو أنزلته في كتابه أو علمت أحد من خلقه أو استأثارت به في علم الغيب عندك so there are names from Allah there are names of Allah in which we have no knowledge of but they are kept in the unseen and that we don't know of but the ones we know of are 99 names of his سبحانه وتعالى and we affirm those 99 names and as you're all aware of the narration that mentions those 99 together is not authentic it is not authentic that says Allah's names are these 99 like that in those allah and in one narration rather that's not right but after looking at the Quran and the sunnah of course it comes to those 99 names of his سبحانه وتعالى وإيمان بصفاته the second thing the second درجة the second level or the second pillar is believing in the characteristics that this name carries so there is a characteristics in the name there's an attribute in this name you have to affirm that this characteristic that is in this name you affirm it as we said before Allah's names are أعلام باعتبار دلالتها على ده وأصاف باعتبار دلالتها على المعاني الله's names are names and they are also what? attributes and characteristics that are in it so we actually affirm those characteristics that are that are in those names that's the second pillar نعم وإيمان بأحكاني صفاته the third one is بحكم الصفة believing in the ruling that are in these characteristics and as we said as we say all the time is that the حكم صفاته is فإنه يطلق وعالم على ياني it refers to two meanings and it means two things the first one is أثارها الناشق عنها the effects that come out so what is meant by حكم صفة it means the effects that come out of this name and what does it mean that the effect that come out of this name it means that you know الله تعالى is one who has for instance let's take the name العليم the name العليم is اسمه من أسماء الله so if you look at the first pillar it's اسمه إلهي you affirm it as the name of Allah تعالى the second thing is that you affirm as a characteristic that befits His Majesty His Majesty هو تعالى and what's the characteristic that's in the name العليم صفة صفة العلم the characteristics of knowledge so you actually affirm it and the third thing is the third thing is which is حكم الصفة حكم الصفة would be what if we said it's two the first one which is أثاروه الناشع عنها that you know as an individual and that you believe as an individual that Allah سبحانه وتعالى is aware of everything which you do Allah knows everything you're doing now Allah knows everything you have done in the past Allah سبحانه وتعالى knows what you're going to do in the future Allah even knows what you haven't done if you were to do it the way the way you would have done it سبحانه وتعالى so this is what أثاروه الناشع عنها you know the effects that this name has the third the second one which is ومتعلقها ومتعلقها the relationship between the characteristics and the thing that is attached to which is the معلومات you know the relationship الله تعالى his knowledge and the relationship between the things that he knows سبحانه وتعالى which are the معلومات that's meant by the second meaning which is so those are the two meanings when we say the rulings that are in the characteristics so the sheikh here رحمه الله ورحمة واسعة what he's given is an example of what he has said the three what he's trying to do is he's trying to give an example for it for example the name of Allah which is the second pillow would be what you found these characteristics which is in it and the third one would be what the rulings that are in these characteristics and we said it's two the first one is there's a thing that we have to point out here which the sheikh رحمه الله has not spoken about and that is these three pillars are only referring to the characteristics which are what متعدية the transitive characteristics and it's not referring to the characteristics which are in transitive characteristics the characteristics that it's referring to is the characteristics which are transitive صحيح as for the characteristics which are in transitive such as these characteristics the third pillow will not be present which is the only thing you would have to come with which is the only thing you have to come with is and the second one is as for coming with then that's not in the the characteristics which are what the characteristics which are لازمة so the sheikh رحمه الله did not mention that and so we just mentioned this as an important point نعم ونظوله كل ليلة إلى سماء الدنيا على الوجه لا يقيب جلاله وعظمته الشيخ رحمه الله he's now speaking about from the things that enter into believing and affirming الله تبارك بتعالى his names and attributes he says اتباته to affirm علويه الله is above على خلقه his creation واستوائيه that he's higher على عرشه he's thrown and the evidence for that is قوله تعالى الراحمان على العرش استوى أبو عالية الله رحمه الله he said على وارتفع الإمام البخاري ونيس كتاب خلق أفعال العباد خلقوا أفعال العباد الإمام البخاري he also brings a narration from عبد الله ابن عباس that الله تبارك بتعالى is above his creation رحمه الله التعالى so the word واستوائيه على عرشه means على وارتفع and it is not the meaning of the جهمية and the شاعرة who say that the word استوى is استو لا and that is incorrect and ابن قيم رحمه الله refuted them in his كتاب الكافية الشافية في الانتصار للفرقة الناجية he says نون جهمن نون اليهود ولا مجهمن هما في وحية ربي زائدتاني the known of the Jews when الله تبارك بتعالى is said to them قولوا حطة say حطة and they said they added an extra known that's what the Jews have done and then the جهمية came and what they did was الرحمان على العرشه استوى they added an extra lamb onto it ابن القيم says هما في وحية they are both in the revelation of Allah تبارك وتعالى an additional adding meaning they are not from the revelation of Allah سبحانه وتعالى so استواء in the Arabic language is known as علو and that which is high ولي ذلك from the great noble scholars were asked أصمع رحمه الله was asked about استواء has it come in any other meaning and he رحمه الله mentions that it's only come in the meaning of علو and ارتفاع and no other meaning did the Arabs know as استواء to mean استواء ونزوله that Allah تبارك وتعالى so علو we affirm it and the علو are three types علو قهر قدرن وعلو وذاتن and whenever we find Allah تبارك وتعالى in the Quran affirming علو for himself we actually affirm all three for him ولي ذلك from the علو البدع what they want to do is that they want to affirm part of what's in the meaning of العلو one of the meanings are علو is علو قدرن علو قهرن they want to affirm that but they don't want to affirm علو علو وذاتن when reality علو وذاتن is from those things which the ayah has mentioned or has affirmed how is it that you're going to choose part of the meaning of علو and leave of the other part when the Nusus has not restricted to any of the meanings then you have to leave it unrestricted and when it's unrestricted it falls on three meanings علو قهرن وعلو قدرن وعلو وذاتن all three of them so here the sheikh رحمه الله he's trying to affirm علو وذاتن and that's the one that أهل السنة والجماعة are in discussion and debate with أهل البدع the one they don't want to affirm is that Allah He is above his creation علو وذاتن سبحانه و تعالى and as you can see the sheikh رحمه الله he says so he said الله he comes down the last third of the night and he comes down to الى سماء الدنيا and this is تابتن عنه صلى الله عليه وسلم the prophet صلى الله عليه وسلم عليه said this و لذلك الشيخ الإسلام ابن تيمية رحمه الله he authored a book on just this issue حديث النزول that Allah تبارك و تعالى descending سبحانه و تعالى how does Allah descend how does Allah go above his throne how is Allah above his creation all of that we say على الوجه اللائق بجلاله و عظمته and he is those characteristics in a way that befits his majesty سبحانه و تعالى so when a person affirms all of those characteristics he has to affirm it to Allah تبارك و تعالى that he befits his majesty in a way that these characteristics they are in accordance to his majesty سبحانه و تعالى and as I mentioned yesterday that the creation they themselves us as the creation your own characteristics differ from stages to stages your hand when you were young for instance is not as it was as it is right now your hand when you were young is not like it is right now so how is it that the خالق and the مخلوق their characteristics their characteristics are the same so this is affirming for Allah تبارك و تعالى نقص deficiency if you say الله تبارك و تعالى and his creation are the same in characteristics is as though you are affirming for Allah تبارك و تعالى and نقص deficiency سبحانه و تعالى و دخل في ذلك إثبات الشفات التي لا ينفكوا عنها كسمع والبصر والعلم والعلوب و نحوها و صفات فعالية وهي صفات متعلقة بمشيئته و قدرته كالكلام والخلق و الرزق و الرحمة و الاستواء على العرش و نظور إلى السماء الدنيا كما يشار الشيخ رحمه و الله سبحانه و تعالى ذلك يفوز بلايوه في الله's نames و نقص من الأشياء بلايوه في الله's نames و نقص الصفات الذاتية و الصفات الفعالية تعرف الصفات الذاتية كالشيخ رحمه و الله يشارك صفات ملازمة لذات الله تبارك و تبارك و تبارك و تعالى سبحانه و تعالى لا فلا تنفكوا فلا تنفكوا و لا فلا تنفكوا و لا فلا تنفكوا فلا تنفكوا و تبارك و تعالى سوى كالعلم والحيات الله is always one who has knowledge و الله is one who is always alive سبحانه و تعالى ابلو حاج من أعمة الماركية رحمه الله و يقوم بمتعب بما يفوز صفات الذاتية و لا شكرا و لا شكرا و لا شكرا حسن و adventure و متوالدا و مختsur و متوالدا و مختSur learnt و متوال و بالتتعف with عمل و لودul و من من عمل و then اشعر و شعر اشعر و شعر و اشعر و شعر و اشعر إنه سفة ذاتية. لا يمكنك التأكد من الله تبارك وتعالى. لذلك لا يمكنك أن تقول أن الله موت. سفات الفعليا لا يتواجد إلى الله كذلك. فهذا يتواجد إلى الله سبحانه وتعالى. الله سبحانه وتعالى. فهذا يتواجد إلى الله سبحانه وتعالى. لذلك المتعلق of both of them is different. أعرفتم؟ المتعلق of سفات ذاتية is what Allah is that. سفات فعليا قلت to الله تبارك وتعالى زمشيئة سبحانه وتعالى. فهي gave an additional doubt is that السفات فعليا يوصف الله بمقابلها. The opposite you can affirm for Allah تبارك وتعالى. For instance, سفة الراحمة which is سفة فعليا. Are you able to affirm for Allah تبارك وتعالى بمقابلها the opposite? وهو الغضب. Anga? نعم. You can. So this is لشكة ولا ريب. ضبط حسن. A good observation from ابن الحاج المالكي. رحمه الله. نعم. وأن جميعها تثبت لله من غير تمثيل ولا تعطيل. وأنها كلها قائمة بذاته. وهو موصوف بها. وأنه تعالى لم يزال ولا يزال يقول ويفعل. وأنه فعال لما يريد. The sheikh رحمه الله. What he spoke about now is الله تبارك وتعالى his characteristics are what? They are something that are present in him سبحانه وتعالى. They are present in him. Whether it be connected to his that or whether it be connected to his مشيء سبحانه وتعالى. Then he mentioned a characteristic for a صفات الفعالية to clarify it more. Which in its essence as I said to you is also a sifat that from another angle. Which is what? وأنه تعالى لم يزال ولا يزال ويقول ويفعل. وأنه فعال لما يريد. الله تبارك وتعالى is one who is most often is always always described to be one who does بالفعدي. الله تبارك وتعالى there's not a time when he doesn't do. سبحانه وتعالى. وذلك أهل السنة والجماعة there's a matter of which they speak about and that this sheikh is going to go into it which is قديم النوع حادث الأحد. قديم النوع حادث الأحد. That's very powerful for you to memorize and for you to always know. What does it mean قديم النوع حادث الأحد? قديم النوع means that this characteristic in its essence it is old. It was always present in الله تبارك وتعالى. فكون الله متصف بصفة الكلام مثلا. For example, the characteristics of speech الله تبارك وتعالى being described as one who speaks this بهذا الاعتبار this is what قديمه is old in its essence. وكون الله يتكلم كيف أشاء ما تشاء and the fact that الله تبارك وتعالى he talks when he wants to who he wants. For instance الله سبحانه وتعالى spoke to the be of Allah موسى. الله تبارك وتعالى spoke to the be of Allah محمد. And those two times are not the same time. So the scholars they say from that angle it is حادثة. It's new. So it is in its essence قديم النوع حادث الأحد. For example, a person is a writer and he knows how to write. Okay. ولله المثل الأعلى. But this is to make the matter clear for you. A person is a writer and he knows how to write. But he's not necessarily writing at that particular moment. Does that mean he's not a writer? No, it doesn't mean that. It means he's still a writer. But then when he starts writing we'll say that his writing is what? قديم النوع. Sorry. We'll say the writing for him is something that was there. Of course it's not قديم in the essence where it's unrestrictedly old. الله تبارك وتعالى his one's always been there. As for the creation there was a starting point. But this creation you would say he was a writer. And then when he writes you will say that this writing of his is something which he is doing different to the writing that he's done previously. His previous writing and the writing that he's doing now are both not the same. Then الشيغ رحمه الله went on to say it now. تكلموا بما شاء إذا شاء كيف شاء لم يزل بالكلام موصوفا وبالرحمة والإحسان معروفا. ودخل في ذلك الإيمان بأن القرآن كلام الله منزل خير مخلوق منه بداه. الشيغ رحمه الله now he's speaking about what enters into الإيمان بالأسماء والصفات we're still in الأسماء والصفات from the things that enter it is what الإيمانه to believe that the Qur'an is the speech of Allah تباركة وتعالى ملزل غير مخلوق that the Qur'an is said by him سبحانه وتعالى and that it's not created منه بداه وهذه الكلمة this word تضبط بضبطيني صحيحيني there are two ways of saying it the first one is بداه بالهمزة وهي من البداية you can actually say بداه as I have just said and it comes from the word بداية which is beginning you can also say and that is بالهمزة the second one is you can say it with an ألف بداه and this دونة همزة which is not a همزة this means من البودوي which is يعني الظهور to come apparent so there are two ways of saying it بداه بالهمزة بداه بالألف if you say with the همزة then it comes from البداية beginning and if you say with an elf then it comes يعني الظهور something to become a present نعم وإليه يعود أقول into أهل السنة والجماعة the meaning which is وإليه يعود and that the Quran will go back to الله سبحانه وتعالى there are ثلاثة أقوان three views or three speeches from أهل السنة والجماعة and أقوها the meaning that's the strongest is أنه يرفع وإلى الله that the Quran will be منصدوري والصطوري منصدوري والصطوري that it will be lifted from the chests and it would also be lifted from the scrolls and the papers that it's written on that is the strongest of the three opinions أهل السنة والجماعة hold and this is referring to في آخر الزبان the latest sages and not now and أحديث have come regarding this some scholars have actually mentioned عقاد الإجماعة that there's a consense in this issue from the scholars who've mentioned that is أضياء المقدسي ورحمة الله يزا كتاب which he called اختصاص القرآن الكريم بعوده إلى الرحمن الرحيم اختصاص القرآن الكريم بعوده إلى الرحمن الرحيم أن كتاب is مطبوع متداول the book is actually published and he speaks about speaks about this particular matter and he brings الأثار and أحديث supporting this from the people of knowledge نعم وأنه المتكلم به حقا وأن كلامه لا ينفذ ولا يبيد ولا يبيد الشيخ رحمه الله now goes on to mentioning something very important which is أنه المتكلم به حقا that Allah is the one who speaks this حقا truly why did sheikh mention that Allah is the one who speaks it يعني he means by it بحروفه ومعانيه and the meanings that are in it لأن أهل البداعي والأهواء the people of innovation and desires they affirm that the meanings is from Allah تباركة وتعالى but they don't want to affirm that the wording is from Allah سبحانه وتعالى as for أهل السنة they say المعاني the meaning والحروف and the wordings are من الله تباركة وتعالى they are from Allah تباركة وتعالى that is why the author said إنه المتكلم به حقا that Allah تباركة وتعالى is the one who truly speaks it الله is the one who truly speaks it and within the أشاعراء they differ amongst themselves if the meaning is from Allah then this wording of the Qur'an which we have who is it from so some of them they said it from Jibril even some of them said it from the messenger عليه الصلاة والسلام وهذا ضلالهم and that's their misguidance and their deviation from the Haq نعم as Allah سبحانه وتعالى He says بل كدبوا بالحق لما جاءهم they when they disbelieved in the Haq when it came to them for them في أمر مريج they are upon confusion and contradiction نعم ودخل في ذلك الإيمان بأنه قريب مجيب وأنه مع ذلك علي أعلى وأنه لا منافة بين كمان علوه وكمان قربه الشيخ رحمه الله here he mentions دخل في ذلك الإيمان from the things that enter believing in Allah's names and attributes بأنه قريب that Allah is close مجيب one who accepts the supplication and the calling of his slaves وأنه مع ذلك علي أعلى with still being above his creation so he's close to his creation he accepts the supplication and the calling but even then he is above his throne وأنه منافات بين كمان علوه وكمان قربه and there is no contradictions between الله تعالى being one who is above his throne higher than his creation and also he سبحانه وتعالى being close to his creation there is no منافات there's no contradiction between the two الشيخ الإسلام ابن عباس ابن وتيمية الحرالي he mentions this in his kitab التدمورية he says الله علي في دلوه قريب في علوه that الله تعالى is close sorry علوه يون في دلوه الله is higher than his creation being close to them and قريب he is close to them في علوه in him being higher than them so he's trying to prove that and no منافات قريبه but there is something that needs to be mentioned here and it is of high importance and that is القرب الإلهي الله being close to his creation ليس متعلقه جميع القلبي ليس متعلقه جميع القلبي and that it's not connected to all the creation for fairly الله تعالى being close to the believers is of what النصر والتأييد الله تعالى is supporting the slaves and he is aiding them سبحانه وتعالى as for قرب for the disbelievers it doesn't exist الله تعالى does not give them النصر والتأييد because the meaning that says that the قرب is عامن it's جنر ليجميع المخلوقين such as العلم والتطلاع that Allah has knowledge and is observing his creation the believers and the disbelievers that that is the قرب which is عامد that meaning you won't find it in the Quran the meaning that you find in the sunnah the Quran and the sunnah is قرب خاص the specific type of of closeness and that is the one we mentioned النصر والتأييد victory and support الله تعالى mentions that in many places in the Quran as for the one that's in the قوله تعالى ونحن أقربوا إليه من حبل واليد that we are close to them that the جغل of a this قرب it's meant by جغل that are close to the individual than the جغل of a it doesn't refer to الله تعالى واتعالى نعم لأنه ليس كمثله شيء في جميع نعوته وصفاته ولا يتم ترحيد الأسماء وصفات حتى يؤمن بكل ما جاء به الكتاب وصنة من الأسماء وصفات والأفعال وأحكامها على وجه يعلم أنه كما أنه لا يماثله أحد في تاته فلا يماثله أحد في صفاته الشيء رحمه الله إن the first part وهي says ولا يتم ترحيد الأسماء وصفات حتى يؤمن حتى يؤمن بكل ما جاء به الكتاب وصنة من الأسماء وصفات والأفعال وحكامها على وجه يليق بعظمة بكل ما جاء في الكتاب وصفات اللهم أفرم for himself اي name أو a characteristic أنه أفرم that name and also أفرم that characteristics and wherever he finds in the sunnah that اللهم negates from him a characteristic that will negate that characteristics from him سبحانه وتعالى the same is anything we find that the messenger عليه الصلاة والسلام أفرم for Allah سبحانه وتعالى and then الله سبحانه وتعالى his names and attributes affirming it and negating it are taken from the الكتاب and the sunnah and the way we affirm those characteristics and the way we affirm those names is على وجه يليق بعظمة الباري in a way that if it's الله تبارك وتعالى his majesty سبحانه وتعالى and he also says when there is no one like Allah in his essence then there is no one like Allah تبارك وتعالى in his characteristics لأن the characteristics can only be resembled to the characteristics of the creation if the that of the creation is like the that of Allah وتعالى and the that of Allah is not like the that of the creation the same is the characteristics is not the same as the characteristics of the creation نعم ومن ضنة لأن في بعض العقليات ما يجب تأوين بعض السفات على غلم علىها المعروف فقد ضل ملان مبينة الشيخ رحمه الله he mentions here anyone who assumes to himself في بعض العقليات ما يجب تأويل as you find some people what they do is they come over a characteristics and they distort the meaning that is in his characteristics they negate it thinking that they are purifying and exalting الله تبارك وتعالى and so what they do is they run to distortion as a result and the reason why they think to them that is the case is because it logically and rationally goes against a mind the sheikh says anyone who does that فقد ضل ضل المبينة then that person has become misguided a clear clear cut misguidance why لأن العقل الصحيح because the correct straight rational mind the pure clean rational mind لا يخالف النقل الصريح does not oppose that does not oppose the correct and direct text the عقل which is الصحيح the correct the healthy rational mind that's healthy is that which is far from desires and that which is far from doubts و لذلك أهل العلم the people of knowledge they say إن الأنبياء and the prophets لا يأتون بمحالات العقول و إنما يأتون بمحارات العقول that the prophets do not come with things that are rationally impossible rather what they come with is that which is rationally amazing fascinating so prophets don't come with لا يأتون بمحالات العقول و إنما يأتون بمحارات العقول the things which we find that the prophets come with is ما يحير العقولة that which confuses the mind in amazement and shock but not that which is rationally impossible and if a person finds that something is rationally impossible then it's either one of two either his عقل is not صحيح and he is affected in one way or another or the text that you are actually looking at is not authentic from the messenger عليه الصلاة والسلام so it is impossible that an عقل صحيح opposes a نقل صريح و لذلك الشيخ الإسلام ابن تيمية رحمه الله he wrote a book which he called it درء تعارض العقل والنقل رحمه الله in which he refuted فخر الدير الرازي رحمه الله and he refuted him when he tried to come with the concept of dealing with how the Quran and the rational mind should deal with one another الشيخ الإسلام رحمه الله و لا شك ولا ريم أسكتهم it silenced them and it shocked them رحمه الله و سعا نعم ولا يتم توحيد الربوبية حتى يعتقد العبد أن أفعال العباد مخلوقة لله الشيخ رحمه الله he now now moves on to a topic which is very well known as بمسألة أفعال العباد This chapter or this point is known in تبتا or this point is known as the actions of the creation and this topic is very large in its quantity أهل السنة والجماعة have actually written books on it from the most famous book is the book written by الامام البخاري ورحمه الله he wrote the book خلق أفعال العباد الامام البخاري ورحمه الله but the خلاصة the conclusion in which أهل السنة والجماعة is that إن العبده the creation he's مشيئة and he's إراده his will is تابعا لمشيئة الله it is in accordance to the مشيئة the will of الله سبحانه وتعالى وقدرتي واختياري is in accordance to الله تبارك وتعالى will الله تبارك وتعالى is ability and الله تبارك وتعالى is choice سؤال السنة والجماعة they do not say إن العبد مجبور على فعليه that the creation is forced in his actions and that he has no choice and that he's a leaf on a windy day they don't believe that بال rather what they believe is he has a free will and he has a choice that choice and that free will of his is in accordance to the choice and the the will of الله سبحانه وتعالى لاستخلاص السمري of وأهل السنة والجماعة سي نعم وان مشيئة هم تابعة لمشيئة الله وان لهم أفعالا وإرادة تقع بها أفعالهم وهي متعلق لأمر والنهي وانه لا يتنافى الأمراض إثبات مشيئة الله العامات الشاملة للظوات والأفعال والصفات وإثبات قدرة العبد على الأفعاله وأخواله those two they do not contradict one another what doesn't contradict one another that الله تبارك وتعالى is قدرة and الله تبارك وتعالى is اختيان المشيئة and the fact that the creation has a machine and an irada they don't contradict each other الشيخ رحمه الله he now speaks about توحيد العبادة what is known also as توحيد العلوهية that the slave his توحيد العلوهية will not be complete حتى يخلص العبد لله تعالى until he comes purely that he comes purely all his will إرادات and his أقوال and his أفعال his will his speech and his actions all of them he purely does it for الله سبحانه وتعالى و لذلك العلام ابن القيب رحمه الله سيس إخلاصنا لله صف القلب من إرادة سواه فحذر فحذر يا فطن حقيقة the reality of and is mentioned in the line of poetry which is تصفية القلب to purify your heart من إرادة غير الله wanting something from other than الله تبارك وتعالى you're not doing this for anyone else you truly and you're utterly doing it for الله سبحانه وتعالى alone سبحانه وتعالى نعم و حتى يدع الشيخ رحمه الله سبحانه وتعالى you're not alone سبحانه وتعالى نعم و حتى يدع الشيخ الأكبر والمنافل التوحيد كل المنافذ وهو أن يصرف نوعا من أنواع العبادة لغير الله تعالى و كمال ذلك أن يدع الشيخ و كمال ذلك أن يدع الشيخ الأصغر وهو كل وسيلة قريبة يتوصل بها إلى الشيخ الأكبر كالحل في بغير الله كالحال في كالحالي في كالحال في بغير الله و يسير ريائي و نحو ذلك الشيخ رحمه الله now went towards the direction and speaking about that which a person needs to stay away from once he comes with التوحيد الألوهية if you come with توحيد الألوهية there is something that can nullify your توحيد الألوهية and that is البراعة من الشيخ الأكبر والشيخ الأصغر the shirk الأكبر what it does is يناقظ التوحيد it will nullify your توحيد as for the shirk الأصغر ينقص التوحيد it places deficiency in your توحيد it reduces it so شير كل أكبر يتطرق إلى أصل التوحيد شير كل أصغر شير كل أكبر what it goes towards is أصل التوحيد the fundamental and foundation of your توحيد so when a person comes with شير كل أكبر then what happens is يزول التوحيده بالكلية these توحيد will remove and it will go fully but if a person comes with شير كل أصغر then the كماله الواجب will go but that means the person is a مؤمن ناقص الإيمان he's a believer and his Eman is naqas this تقسيم of a shirk because يقصم الشير كل اعتبارات شير can be divided from many different angles and this is just one angle of this تقسيم which is شير كل أكبر and شير كل أصغر this مقالة this belief of شير كل أكبر and شير كل أصغر is not a مقالة وهابية and some people think that محمد عبد الوهاب رحمه الله was the first one to come with it and his students and his grandchildren and that's not the case but rather this is present and it's found in the statement of the Sahabas فقد روا الحاكم في مستدركه الإمام حاكم narrating in his مستدرك بسند صحيح and authentic chain of narration from الشداد إبن أوسن رضي الله تعالى عنه which he said كنا لعد الرياء على أهد رسول الله صلى الله عليه وسلم من الشرك الأصغر that we used to at the time of the messenger we used to categorize and consider that showing off as to be from الشرك الأصغر not to be from شرك الأكبر so the Sahabas رضي الله تعالى عنهم they knew this categorization that the shirk is of types شرك الأكبر and شرك الأصغر and that this is not something that was recently introduced either by محمد عبد الوهاب or شيخ الإسلام إبنو تايمية رحمه الله that's not the case but then when ignorance became present in the people and the knowledge of the has become little then the people started to come with this thought and believe that it is something that شيخ الإسلام إبنو تايمية رحمه الله came with rather if you look at the books of the أعمة العلم such as أبي يوسف القاذي who is أحد أصحابي أبي حليفة رحمه الله you find that statement of his also show that أبو قاسم هيمة الله الليلة كائيو mentions it in his كتاب شرحه السلوح اعتقادي عن السنة والجماعة so the shirk is categorized into those two categorization الشرك الأكبر and the shirk الأصغر نعم والناس في الترحيد على درجات متفاوطة بحسب ما قوم به من معرفة الله والقيام بعبودية فأكملوهم في هذا الباب so the shirk رحمه الله after having after speaking about a shirk after mentioning what shirk is and giving it an explanation the shirk رحمه الله what he did was when he defined شرك الأصغر what did he say هو كل وسيلة قريبة يتوصل بها إلى الشرك الأكبر it is every means that will reach you and get you closer to the shirk الأكبر that babid and that definition from the shirk is not جامع it's not very comprehensive the best definition is الشرك الأكبر هو جعل شيء من حق الله لغيه من ما يتعلق بأصل الإيمان the shirk الأكبر is when you give a rights from the rights of Allah سبحانه وتعالى to other than him that which would affect أصل الإيمان whereas شرك الأصغر is when you give a rights from the rights of Allah to somebody else من ما يتعلق بكمال الإيمان but it's connected to the person's complete Iman not the أصل of the person's الإيمان where you would find if you look at for example the book تيسير العزيز الحميد which is the first explanation that was ever placed on the كتاب كتاب التوعيد للشيخ الإسلام محمد ابن عبد الوهاب رحمه الله سلامان ابن سلامان ابن عبد الله ابن محمد ابن عبد الوهاب رحمه الله he didn't finish this book تيسير العزيز الحميد and if he was to finish it it would have been best and it would have been the best book written and explained in كتاب التوعيد but his cousin عبد الرحمان ابن حسن ابن محمد ابن عبد الوهاب he came and he summarized the book تيسير العزيز الحميد and he called it فتح المجيد فتح المجيد and so فتح المجيد is complete so that's why the scholars they give it preference preference over تيسير العزيز الحميد if you read that book تيسير العزيز الحميد you will find that and also if you look at the كتاب الجواب الكافي which is also known as الداء والدواء and the book مدارج السالكين written by العلامة عبد الله ابن القيم الجوزية رحمه الله what they said was that رحمه الله they made الرياء showing off as to be also شركل أكبر but the reason why they made الرياء showing off as to be شركل أكبر is because they looked at the person who is coming with it if a منافق comes with الرياء then of course he is a kafir for it and it just increases in his kufr because Allah سبحانه وتعالى He says ولا يأتون الصلاة إلا وهم كسالة they do not come to the prayer except that they are lazy and they do not stand for الله تبارك وتعالى إلا except little so this is what عبد الرحمن السلام عليكم عبد الله ابن القيم meant by that showing off is considered as to be شركل أكبر but if they meant by it بالنرضة الى فعيله when you look at the person who is doing it not looking at the riyat itself but the riyat itself is شركل أصغر as ألمامو حاكم mentions in his مستدرك from شداد ابن أوسر رضي الله تعالى عنه then the sheikh he mentions that الناس في التوحيد that the people are in توحيد على درجات متفاوتة they are of different levels بحسب ما قاموا به من معرفة الله pay attention to this the people's toheed are of different levels and why is that why are the people's toheed of different levels بحسب ما قاموا the reason is because من معرفة الله knowing Allah تبارك وتعالى that which has been in their heart knowing Allah و القيام بعبودية so when a person learns الله تبارك وتعالى and he comes to understand الله تبارك وتعالى then he's understanding الله تبارك وتعالى increases and he's عبودية servitude increases و لذلك ابن القيام mentions هربوا من الرق الذي خلقوا له فبلوا برق النفسي والشيطاني هربوا من الرق الذي خلقوا له فبلوا برق النفسي والشيطاني they ran away from the servitude in which they were created and they ran to a servitude for their own for their own نفس الشيطان and those are the people who's understanding معرفة الله the knowledge of Allah and knowing who he is سبحانه وتعالى it decreased and the reality of knowing الله تبارك وتعالى is what increases in الإقبال turning towards الله تبارك وتعالى والميلوا إليه and to divert to him سبحانه وتعالى the more your knowledge increases إن شاء الله the more your إقبال القلب your heart turning to الله تبارك وتعالى increases and the more you face towards him سبحانه وتعالى and then when the person's knowledge of Allah decreases then what happens is the iqbal of الله تبارك وتعالى and the mail to Allah وتعالى also reduces نعم من عرف من تفاصيل أسماء الله وصفاته وأفعاله وآلائه ومعانيه ثابته في الكتاب وصنا وفهمها فهم من صحيحة فمتلأ قلبه قلبه من معرفة الله وتعظنه وإجلاله ومحبته والإنابة وانجذاب جميع دواع القلبه إلى الله تعالى متوجه إليه وحده لا شريك له ووقعد جميع حركاته وسكناته في كمال إيمان وإخراص التان الذي لا يشوبه شيء من الأظراض الفاصدة فتما أن إلى الله تعالى معرفة وإنابة وفعل وطرق وتكميل لنفسه وتكميل لخيره بالدعوة إلى هذا الأصل العظيم فنسأر الله من فضله وكلمه أن يتفضل علينا بذلك فالشيخ رحمه الله يتكلم الشخص الذي يتكلم الإيمان فأكمل في هذا البابي من who has the completeness of of عمودية is من عرفة من تفاصيل أسماء الله وصفاته وأفعاله وألائي ومعانيها الثابتة في الكتاب والسنة it is the person who has knowledge of the details of الله تبارك ويتعاله his attributes and Allah's blessings ومعانيها الثابتة and the meanings that are present in الله تبارك ويتعاله his names في الكتاب والسنة وفهمها فهم صحيحا and the person understands it a correct understanding فمتلأ قلبه من معرفة الله then what will happen what will happen فمتلأ قلبه يهات will be complete وتعبيمي you go to honor رلى اللهتة بارك ويتعاله واجلاله ومحبة you go to love him سبحانه وتعاله as he desires to be loved والإنابات إلى إيه then you always go to turn and run to him سبحانه وتعاله until the author said فطم أن إلا الله معرفة وإنابة he becomes tranquility he finds in himself and he turns towards سبحانه وتعاله وفعل وتركة everything which he does is in accordance مرحبا أنه يتبع منه هو أن الله تبارك وتعالى يخبره أنه يتبع منه وتكميلا لنفسي وتكميلا لغيره بالدعوة إلى هذا الأصل العظيم أنه يكومي not only himself but he also completes those people around him by making sure that he establishes this benefit and this knowledge in which he has come to know to the people so this is a person who Allah had wanted good for them so the شيخ رحم الله concluded this usal by saying فنسأل الله and we ask Allah فقدم المفعول على الفعلي وما قدما حقه أن يؤخر anything that is put forward when it deserves to be delayed you feed all hasra it shows exclusivity so the شيخ is trying to say that I do not ask or we do not ask from anybody other than الله تبارك وتعالى من فضله from his virtue وكرامه الله تبارك وتعالى سكرم أن يتفضل علينا بذلك وشيخ رحم الله يقولTime is fixed فنسأل الله وقد بعد any spot that he has put forward but if he had placed it forward it would have been better if he wanted to say فللله نسأل فهو الله يسأل أنه يجب أن يكون أقرر but it is no doubt فإنه من ومن الشيطار والله ورسوله بريآن منه سبحانك اللهم وبحمدك أشهد أن لا إله إلا الله أستغفروا كا وأتوبوا إليه