 فشرف بل اشتغالي بالعلم ولا تبغي به ما عشت يا دا دا دا لا وياله من شراف عظيم النقطب الثانية الإيمان وغبط وان وسبعون شعبة عليها قول لا اله الا الله ودناها إيمات إما قطل أذى عن الطريب والحياة وشعبة من الإيمان واركانه سبتا أن تؤمن بالله وملائكته ورطبه ورسوله ويوم الآفر والقدر خيره وشبه ودليل على هذا الأركان سبتا في قوله تعالى ليس البرى أن تولوا دوهكم قبل المشرق والمرضب ولكن ببرى من آمن بالله من آمن بالله واليوم الآفر والملالكة والبتاب والنبيين ودليل قدر قوله تعالى إن كل شيء خلق ونام بيقوضه الوثر الثالثة لا الأوثر رحمه الله قدر قوله الثلاثة قدر قوله الثلاثة مالذي؟ الإسلام نحن نترك إلى الثلاثة مالذي؟ الإيمان الإيمان في الشريعه يوجد دلاثة one is a generic meaning and it is the religion in which الله سبحانه وتعالى sent the message of the S.A.W هو الدين الذي بُعث به محمد صلى الله عليه وسلم the religion in which the messenger S.A.W was sent with is its إيمان الدين who Muhammad S.A.W the religion in which الله سبحانه وتعالى He sent the فأنا أعرف أنك أسمى إيمان و أقول إيمان الثالث هو مجموعة مجموعة و هو الإعتقادات الباطنة و هذا هو when it's the opposite of Islam it is the internal belief اللي أوث رحمه الله mentions that the iman has short branches the branches are a lot but the highest of it is what أعلىها and this one says أفضلها the best of it and this one says أعلىها the highest of it it's قولوا لا إله إلا الله the statement of لا إله إلا الله that's the highest و أدناها and the lowest of it is إيماطة الأذى عن الطريق removing harm from the path والحياة والشعبة is a branch of iman this hadith has given us that the iman is categorized into three and you have to memorize this that the iman is what it is categorized into three the first one is أصل الإيمان the first one is أصل الإيمان which is the foundation of an iman without it you become a disbeliever and that is قولوا لا إله إلا الله that's أصل الإيمان are you with me brothers then the second is كماله الواجب كماله كماله الواجب the amount which is obligatory you're not a disbeliever but you're a sima and your fear is feared for your disbelief كماله الواجب and here the author wrote الحياة شاينس شاينس is كماله الواجب and the last one which is كماله المستحب the recommended amount and this is إماطة الأدع عن الطريقة removing the harm from the path it's like if I broke your body parts or I categorized your body parts into three if somebody attacked your heart that's the usal of your body you'll die if somebody chopped your hand off that's the واجب you needed it but you won't die you'll still live and if somebody shaved your hair off that's the مستحبات you just need to look good for the wedding day that's how your body parts are and that's how the religion the إيمان is the إيمان has an amount which is أصل without it no إيمان anymore you're gone you're a disbeliever and there's an amount which is واجب and there is an amount which is مستحب recommended this hadith is what it's taken from each one of those categories the واجبات are not just حيا حيا is just one of them which you mentioned in this hadith it signifies many other branches under there the أصل there are many other things that fall under it are you with me the مستحبات there are many more things that fall under it are you with me brothers the scholars they differed amongst themselves how much is the amount of إيمان the حديث in صحر البخاري it says إيمان بضعون وسطول 60 and odd the word بضع is 3 to 9 and صحر مسلم it says بضعون وسبعون 70 and odd in another رواية it says الإيمان بضعون وسطول أو سبعون شعب another رواية it says إيمان بضعون وسطول 60 and odd or 70 the pillars is what the author then mentioned after that when he mentions the شعب the شعب he mentions the pillars the شعب are branches and as a book written on it by an Imam ألبي حقي he called it شعب الإيمان big book شعب الإيمان it has it's published now by دارة عالم الكتب they published it with the تحقيق عبدالله عبدالله a turkey شعبدالله a turkey who is I think the the مدير of رابط عالم الإسلامي he done تحقيق on the book and he placed on it the تعليق on the bottom he brought the جواهر دقية written by a تركماني on the bottom with his تحقيق it's published the pillars of الإيمان is six the articles of faith are six أنتو من بله وملايكته وكوطبه ورسوله وليوم الآخري وبيل قدر خيره وشره there's an amount that's obligatory on each one we already spoke about the amount that is obligatory when it comes to الله تبارك وتعالى also there's an amount obligatory when it comes to the angels that everybody has to come with and it's called الإيمان that you believe that the angels are خلق من خلق الله the amount that's obligatory from the angels is that that the angels are a creation from the creations of Allah and that they are the ones who come down with the commands of الله سبحانه وتعالى the amount that's obligatory in regards to the books is that الله سبحانه وتعالى he set books down some of those whose names are mentioned we know their names and we believe in the names like التوراة وإنجيل وزبور and this Quran and we also believe that the Quran abrogated all the previous books the amount والقدر الواجب المجزء من الإيمان بالرسول is that believing that الله سبحانه وتعالى he sent the messenger صلى الله عليه وسلم الله sent the messenger to the people why ليأمروهم عبادة الله so they worship Allah alone and the third thing that you believe about the prophet is that وأن خاتبهم هو محمد صلى الله عليه وسلم he's a seal of all prophets there's no prophet after him what you have to believe about the day of judgment is it's the day of resurrection in which every single person will be accounted for every single thing which they did فمن أحسنة فله الحصنة anyone who came with good then he will be rewarded with good وهي الجنة and it is جنة that he will be rewarded with جعلنا الله وإياكم من أهلها may Allah make us from its people ومن أساءة anyone who goes wrong and it's a blessing ومن أساءة and anyone who goes wrong and deviates from that path فلهم عاملة وجزاءه النار then that person will be accounted according to his evil act and the health fire will be about he's a boat you believe that's what you believe the amount that you believe regarding the day of judgment the last one which is believing in the predestiny the things that Allah سبحانه وتعالى has destined is that you believe Allah destined the good and evil as a land in his infinite knowledge سبحانه وتعالى and that nothing takes place إلا بمشيئته وخلقه that nothing takes place except with his will سبحانه وتعالى so the obligatory amount that's needed in terms of إيمان revolves it goes back to two points after all that which we said it goes back to two points the amount that it goes back to is number one دعو الواجب ابتداء مما لا يصحدين العبد إلا به الواجب ابتداء things that you have to come with from the get go مما لا يصحدين العبد إلا به which your religion is not going to be accepted without it and the second one is الواجب طبعا it's the amount that comes after بالنظر إلى علم العبد بالدريل with observing the evidences ووصوله إليه and it reaching you دعو المرتبط الثالثة الإحساد بكل واحد وروا أن تعكود الله كأنك تغارف فلم تكن تغارف إنه يغارف والدريه قوله تعالى إن الله مع الذي اتقوم لذنهم محسنون وقوله تعالى وتوكل على العزيز الرحيم الذي يرى تحين تبوج وتقربك في السادل وقوله تعالى وما تكون في شد وما تتلون منه يلقو آل ولا تعملون بالعمر إلا كنا عليكم شهودا إفتل فيوضون فيه أدايا والدريل من السنة حديث جبريد المشهور عن عمر روضي الله تعالى عنه قال بينما نحن عند رسولنا جسر الله عليه سلم إذ قلع علينا وجب شديد بياب الثياد شديد سواد الشعب لا يرى عليه أتر السفر ولا يعيكه مننا أحد حتى جلس أن نبي صلى الله عليه وسلم فأستدرك بتيه إلى ركبتي بوضع كفيه على أخي لي وقال يا محمد أخبرني على الإسلام فقال رسول الله صلى الله عليه وسلم وإسلام أن تشهد أن لا إله إلا الله وأن محمدا ورسول الله وتقيم الصلاة وتبتي الزكاة وتقصوننا رضان وتحجل بيتها إن استطعتها إليه سبيلا قال صدقت فعجب فعجبنا لأم يسأل أم ويصدقوا قال تخبرني على الإيماد قال أن تؤمن بالله وملايكته وكتبه ورسوله وليوم الآخي واتؤمن بالقدري خيليه وشر قال صدقت قال تخبرني على الإحسان قال أنت عبد الله كأنك تراه فإن لم تكن تراه تخبرني عن الساعة قال ما المسؤول عنها بيعلم من السائل قال تخبرني عن أماراتها قال أنت لدل أمت ربتها وانتها الحبات العرات العالة لعال الشاء إتطاولنا في البنيان قال ثم طلق فلذت مدي ثم قال لي يا عمر تدري من السائل قلت الله ورسوله وعلم قال فإنه جبيل أتاكم يعلمكم دينكم now goes into المرتبة الثالثة the third level he finished two levels and now he's going into the the third level and this is مرتبة الإحسان the level of excellency the word إحسان in the شريع it has إطلاقان two usages إحسان in the شريع is used in two meanings عام من a generic general usage and it is the religion الذي يبعث به محمد the religion in which the messenger صلى الله عليه وسلم وسلم with is called إحسان the second one is the specific usage and it is إطقان الإعتقادات الباطنة والأعمال الظاهرة it means to perfect to strengthen to solidify your external belief sorry your internal belief and your external actions إتقان الإعتقادات الباطنة it means to solidify your external sorry internal belief and your external external actions this is called إحسان the amount that's obligatory and that suffices the person to come with to be from those who have إحسان it goes back to two أسليني two foundations يرجعوا إلى أسليني the first one is إحسان إحسان the first one is إحسان معه في حكمه القدري is that you have إحسان in the حكم of Allah which is قدري the universal legislations of Allah and that means by coming with الصبر على الأقدار patience upon the predestined matters the second is إحسان معه في حكمه الشرعي the second one is excellence in the rules الله سبحانه وتعالى legislate in the religion so the first one is حكمه القدري and the second is حكمه الشرعي excellence in the حكمه القدري by coming with what? patience and excellence in the حكمه الشرعي and that is by doing what بمتثال خبره بالتصديق إثبات ومتثال طلبه بفعل الفرائد واعتقاد خل الحل is by believing in that it commands you following the obligatory things which it commands you staying away from the things which it prohibits you from and believing the حلال as حلال and the حرام as حرام the pillars of إحسان is two the first one is أن تعبد الله أن يوشب الله أن تعبد الله أن يوشب الله the second is أن يكون إقاع تلك العبادة that this action occurs from you على مقام المشاهدة أو المراقبة you are doing it in a manner knowing that Allah is observing you سبحانه وتعالى you know that Allah is observing you are looking at you سبحانه وتعالى that's the higher level of إحسان some of you might say the first pillar that you mentioned isn't that Iman as well and isn't that Islam as well yes إحسان is when you are perfected you are doing the عبادة الصلاة the Salat that you are doing internally and this action of yours are both done with إطقان so it's not just مجرد عبادة the second ركن is what that it has to have as well is that when you are doing it Allah is observing you is the way you are doing it with those two it surpasses it the evidences that mentioned for إحسان in which the author brings our two types أديلة القرآن and أديلة سنة he brings أديلة from the Qur'an and he brings أديلة from the Sunnah the أديلة he brings from the Qur'an are two types ما هو مصرح that which is direct in praising the people of إحسان ما هو مصرح بمدح المتصف بالإحسان the one evidences that appraise the one who comes with the characteristics of الإحسان such as قوله تعالى والذين هم محسينون وهو محسينون that the author brought those two ayahs that he brought they are what in the state of praising وما يصل مجاول لله وهو محسينون فقد استمسك بالعروة الأثقاء the other ayah after it which is what إن الله معالذين تقولذين هم محسينون الله سبحانه وتعالى is praising them the second form of evidences in the Qur'an in the Qur'an is ما هو مصرح بمقام المراقبة that which is praised with the station of observation with it and the author brings the ayah in Surah Al-Shu'ara الذي يراك أحين تقوم and also إلا كنا عليكم شهود إذ تفيغون فيه as for the evidence that he used وما يتوكل على الله فوحسبو the one who denies for it being إحسان is from this angle الله سبحانه وتعالى he did who did he praise here the people of Tawakul right and what does Tawakul consist of it consist of passing your affairs onto who and a person will not be one who passes his affairs to Allah سبحانه وتعالى except with what except if he worships if he worships Allah in a station where he is observing مقام المشاهدة والمراقبة a station where he believes that he's been observed then the author رحمه الله he brings أدلة السنة which is the second evidence that he brought أدلة السنة and he brought the Hadith of Jibril which we all know and this is directly talking about the reality of إحسان which is that the prophet said أنت عبد الله that you worship Allah كأنك تراه like you can see him فإن لم تكن تراه فإنه يراك if you can't see him Allah can see you سبحانه وتعالى and if you look at this Hadith at the end of it when Jibril left the prophet صلى الله عليه وسلم said to the companions إنه جيبريل أتاكم يعلمكم دينكم إنه جيبريل أتاكم يعلمكم دينكم دينكم is Jibril that came to teach you your religion the religion here is referred to what the three or four mentioned levels which were Islam إيمان and إحسان those three are that's the Deen of Allah that's why the author said ومعرفة دين الإسلام بلا دي الله and within that he mentions the three it is Islam إيمان أنا الإحسان تعام الأصف ثالث معرفة ربيد لكم محمد صلى الله عليه وسلم وهو محمد عبد الله إبني عبد المطالبني عبد المطالب ببني هاش وعاش من القرش وقرش من العرب والعرب من قرية إسماعين إبني إبراهيم الخليل عليلي وعلى نبينا نبينا أخضر صلاة والسلام الآثر رحم الله now he finished the explanation of the second foundation the second fundamental principles knowing who was the first principle what was the first fundamental principle معرفة العبد ربه knowing your Lord the second one is what معرفة الدين الإسلام بلا دي الله learning the religion of Islam with evidence when now moving on to the last and final principle that every single body has to know which is معرفة العبد نبيه the slave knowing his prophet the amount that is obligatory in knowing the messenger صلى الله عليه وسلم specifically it goes back to four foundations يرجعوا إلى أربعة أصول the amount that is obligatory in knowing the messenger صلى الله عليه وسلم it goes back to four foundations الأصل الأول in the first foundation is معرفة تسميه الأول knowing the prophet his first name دون بقية نسبه besides his other remaining names or his lineage so you know the prophet that was sent to us and the messenger that was sent to us his name is what محمد the second is what is that you know أنه عبد الله و رسوله that you know he is a slave and a messenger of Allah سبحانه وتعالى in which Allah chose him from all of mankind الله قمت بطلع a virtue on the prophet by giving him رسالة مسجد and that Allah made him the final and last messenger that's the second the second the third thing that you need to have is you know معرفة أنه جاء أنا بالبينات والهدى و دين الحق that you know he came to us with clear co-evidences he came to us with proofs and with the true religion last but not least which is the fourth one أن الذي دل على صدقه و ثبت به رسالته هو القرآن كلام الله the fourth one is you know the one أما the fourth one is that you know that the Quran has indicated and shown that the messenger صلى الله عليه وسلم his trustworthiness and has established that he's a messenger from Allah those four أصول is what everybody has to know about the messenger as for the extra part that the author added onto it which is his father's name his grandfather's name and etc is not obligatory but the person should know that they try to know more than the prophet but the amount if you don't know it that you're a sinner you're an athim if you don't know his name if you learn that he's from Quraysh and his Hashim and Quraysh are from Arab then this is this is what you should be coming with but it's not the obligatory amount نعم نبيناonaieve الآوة now goes into explaining that scale the messenger صلى الله عليه وسلم عمfilled seventy three years the prophet صلى الله عليه وسلم reach episode 63 and in his age Shaykh رحمه الله divided him in two he quickly هذا هو كيف يفعلونه ثم يتكلمون لكم أن المسجد صلى الله عليه وسلم هو وحي يوجد من يوضى كثير نا وحي which is what وحي النبوة ووحي الرسالة ووحي which is prophecy ووحي which is a messenger والمسج بين مسج وحي الرسالة هي درجة أعلى من النبوة this is the station the prophet صلى الله عليه وسلم became a prophet with iqra when iqra came down he was a prophet when mudathir came down he became a messenger that's what the author is telling you here نبئ ب iqra he was made a prophet with iqra وأرسل بالمدثر as a messenger as mudathir because in mudathir what does he say قم stand up now he's going to go out and embark on a walk whereas iqra was for him to know this then the author says بلده مكة what he means by that is وولد فيه the prophet was born in Makkah وبعث النبي الرسولة and in Makkah he became a prophet and a messenger he started his دعوة in Makkah and then he moved to Medina the first 10 years sorry the first 30 years he spent in Makkah and the 10 years he spent in Medina نعم