 فشرف بل اشتغالي بالعلم ولا تبغي به ما عشت يا دا دا دا لا 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 يهدي السبيل وأشد أن سيدنا والنبينا محمد صلى الله عليه وعلى آله وأصحابه والتابعين لهم بإحسان إلى يوم الدين أما بعد We are in the explanation of the Kitab دفع إهام للضراب عن آيات الكتاب written by الشيخ العلمة محمد الأمين ابن محمد المختار ابن عبد القادر الجكاني الشنقطي رحمه الله إن شاء الله يتعالى we are now going to go into the book and we are going to start with the مقدمة in which the author started with and then we will go into سلب الكتاب we will go into the book itself إن شاء الله يتعالى without any further ado إن شاء الله يتعالى our brother Saad is going to read إن شاء الله بسم الله الرحمن الرحيم الحمد لله رب العالمين والصلاة والسلام على نبينا محمد خاتم النبيين وأشرف المرسلين وعلى آله وصحبه ومن تبيعهم بإحسان إلى يوم الدين The author, رحمه الله he started his book by saying بسم الله الرحمن الرحيم by saying بسم الله in the name of Allah الرحمن the most merciful and الرحيم the most gracious Starting with the name of Allah سبحانه وتعالى is following the sunnah of the messenger صلى الله عليه وسلم the messenger's sunnah was when he would write he would start by saying بسم الله many of us we send emails and we forget this sunnah to write بسم الله الرحمن الرحيم on the email even if that email is going to a disbeliever the prophet صلى الله عليه وسلم the murasalat and the letters he would send to the disbelievers like هرق العظيم الروم the prophet صلى الله عليه وسلم he said بسم الله الرحمن الرحيم من محمد رسول الله الهرق العظيم الروم اسلم تسلم يؤتي الله أجلك مراتين so he started his letter by saying بسم الله in the name of Allah the most merciful the most gracious so this is a sunnah a sunnah of the prophet صلى الله عليه وسلم his action in which one should adopt and should implement there are some scholars who said that there is not only a sunnah فعلية but rather there is also a sunnah قولية meaning the prophet specifically instructed that one should start his letters with the بسم الله or he should start his affairs with the بسم الله and that is the hadith which the prophet صلى الله عليه وسلم said كل أمرين ديبال الله بسم الله فهو أبطر and this hadith scholars have within themselves discussed its authenticity some have weakened it and some have strengthened it some scholars are of the opinion that it's authentic and others have weakened it the ones who have weakened it they've weakened it for two reasons they've weakened it due to the senate the chain of narration is incorrect and it's weak and the other reason sorry they've weakened that narration is because the hadith the wording of it it has a ضرب it's contradicting sometimes it comes in the wording of فهو أبطر and sometimes it comes in the word فهو أجدم sometimes it comes in the word so the many words have occurred and they are wordings that are conflating and that can't be combined or brought together but they are wordings that are contradicting one another so they weakened it some scholars know they have considered it to be authentic and sound and those who have considered it to be sound they've said that we have now got two proofs that one should start with the بسملة the process of some action which is and the prophet صلى الله عليه وسلم which is this hadith in which they consider to be authentic كل أمر يبالي الله يبدأ فيه فهو أبطر and there are a third group of scholars and it is weak and it is not authentic but even though it is weak we will still implement it because virtuous act if a narration comes in a virtuous action an action which it pushes us to do then that narration is taken as long as it meets a criteria or a condition and that condition mean that condition being that this one of the conditions is that this the ruling has bases in the religion if it has bases within the religion and it is something that الله سبحانه وتعالى sanctioned and legislated if a weak narration comes to support it for instance a hadith comes and says anybody who prays صلاة الضحا will enter from whichever of the eight doors of Jannah he wishes now that hadith so it doesn't exist but does صلاة الضحا have bases in our religion but what's this hadith going to do is going to urge a person to go more and be excited and more to pray in صلاة الضحا so some scholars they said that is permissible to take it and implement it it's permissible to implement it and they also condition that you don't attribute it to the prophet you don't attribute it to the prophet but if you narrate it and you tell the people about it then they say it is from the فضائل الأعمال and as I said in my other lesson of the شرح of كتاب الفرائد البهية في نظم قوائد الفقية I said that one can find more explanation from him الحجة and also جمال الدين القاسم in this كتاب قوائد التحديد and also شق للباني رحم الله in this كتاب قاموس البلا that book of his you will find it that's the بسملة now one has to keep in mind that the بسملة was the prophet سنة to start with it when it was writing but he wouldn't start with the بسملة when it came to sermons and reminders he would start with the حمدلة عليه الصلاة والسلام so رمام البخاري you implemented that رمام البخاري did not start his book with the حمدلة because he started with the بسملة because it's a book it's writing so he did not start with because when the sermons a person is doing they start with that and on the friday a person should say they should say so the author he started his book by saying الحمد لله رب العالمين حاله رب العالمين Praise to Allah سبحانه وتعالى the lord of the the heavens the universe so عالمين is universes so الله سبحانه وتعالى we're praising him for what for a sifa which is متعدية or sifa which is sifa which is a sifa characteristics which is his meaning الله تبارك وتعالى he's been praised for سبحانه وتعالى for being the lord of what the alameen and last lesson in our we mentioned that the word it comes in many meanings but the meaning that it carries here right now is what Malik the king of the universe let's say the master of the universe so the word رب is a master it is the one who nurtures things and he makes it grow the child is born and he's nothing الله سبحانه وتعالى الله أخرجكم من بطوني أمهاتكم لا تعلمون شيئاً الله سبحانه وتعالى الله تبارك وتعالى he nurtured you he gave you تربية which basically made you grow and grow and you've become what you are you start to realize things you start to learn things which you didn't know this is what a rab does he's the خالق he created you he's the one who runs your affairs سبحانه وتعالى and he's a king and he's the مدبر مدبر means the one who runs your affairs and he's your king supreme lord الله سبحانه وتعالى he takes the soul of every single person and every single body is dead and there's no one who exists الله سبحانه وتعالى he says to the people who are all dead there's no one alive الله says who owns the kingdom who is a king and because everybody is dead no one is able to respond and then الله تبارك وتعالى he responds to himself because there's no one to respond and then الله says امالك a king is for him alone لله اي خاص به سبسيطته so the مالك and the king is truly who the one whose kingdom does not perish and it doesn't go and all of us we saw what take place in recent events individuals who are rulers of their countries and they were kings and they were looked up to and presidents or prime ministers some of them died being dragged on the ground and that shows you الله تبارك وتعالى and he gives kingdom to whoever he was he makes a king whoever he was and he takes it from whoever he was because he is the رب of the علمين he runs everything so because of that and because he's the رب he's praiseworthy for that والسلام means there are many opinions but we're taking the قول الراجح is the view of أبو عالية الرياحي which بخاري بروت it معلقا بسيغة الجزم بخاري بروت it بسيغة صحيح without a chain but he brought it in a affirming mana where he affirms it which basically is تناء الله it is that Allah praises the prophet في ملاء الأعلى in the gathering of the angels that's what the word صلاح means there are other opinions of scholars that say no, صلاح means رحمة صلاح means رحمة and ابن القيم رحمه الله did not accept that الليامة ابن القيم did not accept that the word صلاح means رحمة and he said there are two different things and he expanded on that in his book he expanded on that in his book and we've mentioned this so many times does anyone know what book it is which Kitab of his it was جلاء الأفهام في فضل الصلاة على خير الأنام ابن القيم mentions it in that book of his رحمه الله تعالى and by the way that book is written only on the issue of في فضل الصلاة to the virtue of sending salutation on the messenger صلى الله عليه وسلم the virtues that are with it because a lot of the times this concept is pushed forward which is the Wahabis they are against the Salah of the Prophet they don't like Salah to be done just because we've said to not specify the Salah on a particular day in a particular place and that the Salah should be done unrestrictedly every time and every place every time and of course every place unless those places which are not legislated the person just says the Salah of the Prophet what we're saying no to is the restricting it at a particular place but the accusation is thrown back at us is that you guys don't like the Salah of the Prophet and you hate the Prophet Salah to be sent down on him where the كذب وفتراء وعودوان that is lying that's accusation and many people follow that trait and that path when you say to some people don't go against the rulers it is not permissible or do they say this is not Jihad or do they say to you you are against Jihad you don't like Jihad just because the conditions of Jihad haven't been met doesn't mean I'm against Jihad so you find that trait are very common in the people that they try to divert the issue from them the place where the discussion is going on it's taken off and it's made for you to be something else على كل حال ابن القيم wrote a book and I was long time ago since I read it but I think he brings 34 different Sahabas who narrated the virtue of the Salah on the Prophet I'm sure it's 30 but it's 34 or 37 one of those two حديث that have come pertaining to sending Salah on the messenger عليه الصلاة والسلام anyways that book of ابن القيم he tackles the issue of الصلاة and رحمة the same and he goes and mentions that they are not the same and he brings 10 different ways which they are not the same 10 different ways that the الصلاة and the رحمة are two different things one of the most apparent one is قوله تعالى the statement of Allah which is أولائك عليهم صلوات من ربيهم ورحمة أولائك one of those is what أولائك عليهم صلوات and Salutation ورحمة أكبر الله did in this verse الله تبارك والتعالى he mentions صلوات and then he mentions رحمة and in the Arabic language the قاعدة each is what والواو the wow here which is between the two words it originates in its essence the wow it shows differences another example will be what الذين يحملون العرشة the ones who are carrying the throne the angels that are carrying the throne look what Allah says in the ayah الذين يحملون العرشة ومن حوله and those who are around it just because the word wow is used here ومن حوله we have realized that the angels that are carrying the throne are not the angels that are around the throne there are two different types of angels here just that word by itself shows us this جاء محمد وزيد we know Muhammad and Zed are two different people the wow in its essence it shows us that these two are two different things so here we have صلوات ورحمة صلاة ورحمة can't be the same ابن عثيمين discusses this issue further and he says there can't be a way to reconcile between the view of ابن القييم هيها and the view of the majority of the scholars who say that الصلاة means رحمة ابن القييم he expands on it in his works عليها رحمة الله so what صلاة we've chosen is the opinion ابن القييم which is Abu Aliyah who is from the student of Abdullah ibn Abbas and Abdullah ibn Omar his view suffices us because he is an Imam من أحمة سلف and he was a man who knew the Quran so the author what did he say وصلاة الله is praising the prophet in the gathering of his angels و السلام and peace look what he done he brought together صلاة and salam both of them and he combined between the two of them the reason is because this is following the ayah يا أيها الذين آمنوا صلوا عليه وسلموا تسليما we've been commanding both الله did not say صلوا عليه send salutation on him وسلموا and send peace صلاة and salam that's what the sheikh both of them but on who على نبينا our prophet على نبينا محمد نبينا محمد is a badal because the prophet is Muhammad it's the same person on our prophet who Muhammad the prophet and Muhammad are the same خاتمي and you can say خاتمي you can put a kasra on the ta or you can put a fatha on the ta which of those two ways you want to read تقراءة القرآن إذا ما كان محمد أبا أحد من رجالكم ولاك الرسول الله وخاء تمان نبيين وخاء تمان نبيين تقراءة ميسيطتيشين that are correct على نبينا on our prophet which one? محمد but the only prophet we have in this Ummah who we follow there are prophets before that خاتمان نبيين what is he? he is the seal of all prophets he is the what? seal of all prophets he is the seal of all prophets basically all prophets he sealed them all when we say خاتمان نبيين خاتمان نبيين he sealed all the prophets or he was sealed with all the prophets that's the two different meanings and they both mean the same المرسلينة and he is the most honorable from the messengers that were sent the prophet of Allah from all the messengers and the prophets that were sent who is the best our prophet is and Allah tells us in the Quran that the prophets are not all the same تلك الرسول فضلنا بعضهم على بعض these prophets that we have sent منهم من كلما الله when who Allah spoke about them directly such as نبي الله موسى and some of them he has given them virtue and superiority over the others prophets are not the same they are not all the they are not all the same so how do we take how do we take I'm aware do we take the ruling of when the prophet said don't raise me over Don't put me above him when he said don't raise me over him and we have here الله تبارك وتعالى saying تلك الرسول فضلنا بعضهم على بعض prophets and messengers we gave virtue some over the other how do we reconcile between that humility but that would mean that this humility gives a ruling he said don't raise me above their ruling it means don't try to compete prophets with one another because he did this one not to try to make prophets look like they are to have groups of fighting with one another and everyone's trying to say oh this prophet I feel like this but generally speaking I am the master I am the master of the children of the prophet and I'm not boasting he said so he's the best but there's a question is he the best from what Allah created with the angels involved is he the best with the jinns involved that which we don't have knowledge of we don't affirm it nor do we negate it but from the humans we know we know so he's the best of messengers وعلى آله and his family آله is his what his family does his wife fall under his آله no doubt they do no doubt they do if you look at the سياق and the ayat إنما يريد الله ليذهب عنكم الرجز آهل البيت ويطاهراكم إنما يريد الله الله wants to purify you منما يريد الله ليذهب عنكم الرجز or the family of the prophet الله wants to purify you if you look at the verses before that what do you find يا نساء النبي لاستنك أحد من النساء أرنا في بيوتكون ولا تبرجنا تبرج الجهلية أولا وقلنا الصلاة وعاتنا the ayat before it is talking to the prophet's wife the same page if you look at it that shows you that the wives of the prophet they fall under وعلى آله they fall under first وصحبه his companions and companions are what my beloved brothers and sisters companions are they are the ones who have met the messenger they met the messenger they met the messenger they met the messenger they met the messenger they met the messenger they met the messenger they met the messenger they met the messenger they met the messenger they met the messenger they met the messenger they met the messenger لن تكون ذلك. لماذا؟ لأنه يجب أن تفهم. الموضوع هو أن تفرق محلولة. وإنه يجب أن يكون حقاً. هل لا؟ يجب أن يكون حقاً. وإنه يجب أن يكون حقاً. لا يوجد إذا كان شخص يأتي مع حجة. إذا كان شخص يأتي مع عمرة. إذا كان شخص يأتي مع جهاد في سبيل الله الصلاة. And a person came with acts of obedience. And that individual died and apostates. But before they died they come back to Islam. All of those righteous actions which they have done. Does it come back for them? Or does it nalify as soon as they apostate? As soon as they apostate Does all their righteous actions go? Or does their righteous actions go? أو هل يوجد سنة عقل الطريقة؟ بعد أنهم يموتون؟ ماذا هو المعلومات؟ إنه الشرطة إذا كان هناك دمات سأسألككمها الثاني وانا قلت لكم بشيء أسماة أريد أن أجد هذا أعلم أني أجد أجد قرار now لأنني أخبرته شيئا لكن قرار هو لا، لا يجد تقرأ فقط تقرأ واستفق وانا يذهب بعد السيارة أنها موتون وياتا فالتاثنة لا تنالفها. لا تستطيع فقره. لكن ما هو الموضوع؟ هو الذي تم أصبحتكم إلى نضيف. وسنأخذ الأمر. ويوجد قرها على بلاين في فائده. وصاحبين ومع passiertين. ومن تبعهم هؤلاءهم يتبعون عندما يتطلقون. هؤلاء الذين يتطلقوا بالنسبة للفائد. ويخذون نسبة للبيئين ويسألون على كل شيء. لذا نحن لا يكون في أي طريق كامل أو شيطة دائم لن نقم بأمام كامل من هذه السلمان و الأشياء التي يوجدنا و التي يمكننا أن نصبح نقوم بها و من تبعهم و الذين يتبعونوا بها في اضافة و الذين يتبعونهم في اضافة و من تبعهم بيحسانين الى يوم الدين وهذا هي من الآية والسابقون الأولون من المهاجرين والاصال والذين اتبعوهم بيحسانين رضوا عنهم ورضوا عنهم الله يسبقونهم ويسبقونهم وما هو هذا؟ والسابقون الأولون من المهاجرين والأنصاري واللديين اتبعهم ومهاجرين وضعهم المهاجرين انتوا ومن الذين يتبعونهم في جيد يمكنون أيضاً تقوم بإمكاني تساعدة وإنفجارهم إذا أنظر كمثل من أجل أجل تساعدة وإنفجارنا محمسة عسلمة ومهاجرين ومهاجرين ومهاجرين الذين يتبعون المهاجرين في جيد ومهاجرين في جيد وما هو اليوم المحاول؟ إلا أن يرث الله الأرض ومن عليها وإلا أن الله يتبع ومتبعه على هذا الأرض ومجمعه كلها مجموعة على كل شيء الله مأمين الحمد لله الشيخ يتبعون again مجموعة جداً لألله التبارك والتعالام الذي هو ختام الرسولة one who He sealed all the prophets off with who بهذا النبي الكريم with this prophet he sealed what all the prophets with who this prophet which is أليه من الله قصالات واتسليم may Allah's Salutation and peace be upon our prophet Muhammad اللهم أمين لذلك يفكر لك الله تعالى الشخص الذي ختم رسوله يختم كل فرصة لا يوجد فرصة أيضا لقد ياني زا كفار سأذهب لكي تكسر القرآن ما كان محمد أبا أحد من رجالكم ولكن رسول الله وخاتم النبيين وفي فرصة حديث في صحي البخاري لا النبي بعد ذلك لا يوجد فرصة بعدني لا يوجد فرصة بعدني لذا فرصة لنا هو فرصة هو فرصة لنا هل يمكن الله أن تقوم بسيطة وفرصة علىه هذا جيد فمن هو فرصة لنا فرصة لنا محمد أحد هل يوجد فرصة بعده أو يوجد فرصة لنا جيد كما خاتم الكتب السماوية بهذا القرآن العظيم نفس الطريق الله ستقوم بسيطة all the books مع هذا القرآن لذلك our messenger is the final messenger there is no messenger going to come after our prophet صلى الله عليه وسلم and also our Quran is the only scripture and it's the final scripture that came from the Samawet came from Allah and with me تورات انجيل زبور all of them are advocated this Quran has sealed all of it الشيخ سينس وهدى الناسة and Allah guided the people بما فيه in that which is in this Quran Allah guided them here the guidance is what since his الناسة which is a jinx يستغرق it's a jinx استغرق it encompasses all of human mankind the Hidayah has to be here what because not every single human being is guided هداية الدلالة والإرشاد and Allah through this Quran He has shown everyone بما فيه من الآيات والذكر الحكيم Allah has guided He has shown the path to all of mankind with the verses that are in it with vikri and the remembrance which is the Quran it's another name for the Quran and also the sunnah and the sunnah الحكيم that is full of wisdom الشيخ هي when I looked at the different different نسخ this نسخ of دال العالم الفوائد they considered this part of the statement of the sheikh وتمت كلمة ربك صدقا وعدلا لا مبدلا لكلماتي وهو السميع العريب as though the sheikh bought it as an ayah meaning as though he bought it as an ayah and others have kind of shown it as though it's a what it's an اقتبس meaning the sheikh bought it as though his own words and did not allude to it being from the Quran which is when a person speaks and they use and they borrow the Quran into their speech without saying that this is the word of Allah just like he did right now وهذا الناس بما فيه هي من الآياتي والذكر الحكيم من الآياتي والذكر الحكيم is the best from the Quran but the sheikh did not use it as the best from the Quran so here وتمت كلمة ربك صدقا وعدلا لا مبدلا لكلماتي ووالسميع العريب is it as though he's used it as an ayah from the Quran or has he done what is known in balaga as اقتباس اقتباس meaning making the Quran your own speech الشيخ الإسلام تايمي أدان and I use this as an example a lot which is إذا أراد الله إظهار ديينه أقام من يعارضه فيحق الحق بكلماته ثم يقضف بالحق على الباطل فيدمقه فإذا هو زهق إذا الله تبارك وتعالى once to bring his religion apparent out to the open he brings out a person who stands against it and then Allah brings another person to re-battle and to debunk his argument and his falsehood and then he becomes destroyed and the truth becomes clear فيحق الحق بكلماته ثم يقضف oh this is the Quran ayat from the Quran took but he made it into his own wordings this is called اقتباس and of course there are discussions amongst the علماء and the people of knowledge can someone do that and he's allowed to do it and I think that itself is a discussion that should be spoken about elsewhere وتمت كلمة ربك صدقاً وعدلا الله سبحانه وتعالى words are what? full of truth صدقاً في الأخبار وعدلاً في الأحكام Allah's words are truthful in every single thing Allah has informed us of everything Allah has told us about everything Allah has told us that has taken place and everything Allah has told us that's going to happen all of it is true one does not doubt it and what type of صدق is this my beloved brother and sisters it is صدقاً it is the belief that a person has which is صدق جازم it is the unwavering conviction a person believes without any doubt that Allah has said this and so this has to be the truth he does not doubt it the slightest الله تبارك وتعالى what does he tell us in the beginning of صورة البقرة ذالك الكتاب لا رأي بفيد and we're going to come to this ayah it's the second ayah which he brings in this book that some people try to be a contradiction from لا رأي بفيد there's no doubt in it no doubt in it الله says إنما المؤمنون الذين أعملوا the believers are what? who believe in Allah الله تبارك وتعالى and they come with righteous actions ثم لم يرتابوا and they don't have what? doubt they are full of conviction and they believe in it they know what Allah has said is the truth سبحانه وتعالى وعدلاً and they also know Allah's legislations Allah's rules that he has set are just just so you don't find any feminism the sister believes has Allah said this has Allah permitted it والله He knows it and He's just