 فشرف بل اشتغالي بالعلم ولا تبغي به ما عشت يا دا دا دا لا وياله من شراف عظيم الحمد لله يا رب العالمين الحمد الحسن والثناء الجميل وشاد الله إله إلا الله وحده لا شريك له يقول الحق وهو يهدي السبيل وشاد أن سيدنا ونبينا المحمد صلى الله عليه وعليه وعاله وأصحابه والتابعين أنا هم بيحسانين إلى يوم دينا ما لعب وإن أشرح بدى كتاب نواقض الإسلام رتن با الشيخ الإسلام محمد ابنو عبد الوهاب الرحمه الله تعالى نحن في الولد ناقب الولد نالة فاية الآن إن شاء الله تعالى نحن سنرى الى الساعة seventh التي تبقى مننا المسألة السابعة الساعة seventh في الولد ناقب في الولد ناقب ومع ذلك كما يحدث وقد تبقى يحدث في الولد ويحدث في الهاتف يحدث في شخص أكثر ويحدث شخص يحدث من شخص يحدث ويحدث من ذلك ناقب one ويحدث بغير الله شخص يتبع أخر than الله سبحانه وعاله هذا شخص هذا شخص أصغر هذا شخص أمام كما يحدث منهم لا يتبع أو تبع يحدث منهم في which they are swearing by كتعظيم الله the way that they venerate and honor Allah سبحانه وعاله or even greater كما يحدث منهم then it won't be a shirk أكبر but it will be a shirk أصغر either way so if the person honors the person which they are swearing by they honoring them venerating them like they honor Allah and they venerate Allah he becomes a shirk أكبر or if they honor them greater than Allah and they believe and they venerate this individual over Allah then this becomes then this becomes a shirk أكبر but if the person doesn't do it for that then it remains a shirk أصغر the prophet صلى الله عليه وسلم he said in the hadith Abdullah ibn Umar narrated Tirmidhi brought it in his sunan الباني رحمه الله he authenticated it in his Kitab الإلواء الغريب hadith two thousand five hundred and sixty one that the prophet said من حلافة بغيلي الله فقط أشبق anyone who swears by other than Allah he has what he has come with what shirk so anyone who swears by other than Allah so if you say I swear down I swear down means I swear those in the grave then this is shirk the person has come with if the person says I swear by my mom it's also a shirk I swear by my mom's life a shirk so if it's done with the intention of venerating this individual if you're trying to venerate this person you're trying to glorify them above Allah then of course a shirk أكبر equal to Allah is also a shirk أكبر ولذلك سليمان عبد الله رحمه الله يسيره كتاب التيسير which is a shirk of كتاب الترحيد when he was mentioning the hadith of um حديث التفيل ابنه سخبره he mentioned some benefits which is وإنكم قلتوا كلمة كان يمنعني كذا وكذا أنها قموا عن أن هاكم عنها نعم so الشيخ سليمان رحمه الله he mentions that these this statement so he says from the story of طفيل المسخبرة the story I did write the حديث by the wording I'm miswriting it he mentions that and the حديث أصل is in أحمد المسند and طبران is معجملك I never wrote it that he takes from this the impermissibility of a person swearing by what Allah سبحانه وتعالى said and saying statements that would what would entail that number two another example for something that a person should not say which falls under شرك of utterance is ما شاء الله وشيطان if Allah wills and you will Allah sometimes we say I was depending on you I was fully depending on you another problem okay if it wasn't for you brother this will have all messed up these statements they are dangerous قطيله رضي الله تعالى عن هاجم she said أن يهوديا أت النبيو أن يهوديا أت النبيو صلى الله عليه وسلم a dreamer came to the prophet and he said to the prophet إنكم تشركونا you guys, you Muslims associate with Allah the dreamer said تقولون you guys say ما شاء الله وشيطان if Allah wills and then Muhammad wills you connect Allah's will with Muhammad will وتقولون and you Muslims say والكعبة فأمرهم النبيو صلى الله عليه وسلم and the prophet commanded the believers that if they want to swear they have to say ورب الكعبة and if they want to say they have to say ما شاء الله ثم شاء محمد if Allah wills and then if after that محمد wills شغل الباري authenticated that إنه صلى الله عليه وسلم حديث صحيحة إنه شيخ مغبل إنه هد الواديعي إنه صحيحة المسمد a man came to the prophet and he said to him عليه صلى الله عليه وسلم أن رجلنا جاء إلى رسول الله صلى الله عليه وسلم فقال ما شاء الله a man came to the prophet and he said to him if only if Allah wills and you will فقال له النبيو the prophet said to him أجعلتني did you make me لله ندن did you make me إيكتو الله قل say ما شاء الله وحده say if only Allah wills شغلاصة authenticated that إنه صلى الله عليه وسلم حديث صحيحة and both of the narrations I mentioned the one this one and the one before it they are both found in سنة النساء so when a person needs to know is that a statement that you say that you utter can be what شرق just like an action that you do can be what شرق أكبر that swearing by Allah or saying if Allah wills and Muhammad wills can its أصل is that is شرق أصر and if a person comes with some particular matters what is it it turns to be what it turns out to be شرق أكبر for example if they believe that this thing and Allah are equal then it becomes شرق أكبر if they believe الله سبحانه وتعالى is lower and this is higher then of course is شرق أكبر the eighth point is عدم الخوفي من الشركي not being scared of shirk is an evidence of weak توحيد a person does not fear شرق أكبر it shows and it's an indication of weak توحيد نبي الله إبراهيم خلير الله إبراهيم he called him to his loot الله سبحانه وتعالى and إبراهيم wouldn't he ask Allah to prevent him from yeah what is it that إبراهيم asked Allah to prevent him from I'm protecting from yeah ha don't just say شرق the most obvious type of shirk the most obvious type of شرق the shirk that إبراهيم knew as a child but he was young he destroyed idols he knows how to he destroyed idols as a young kid he knows the shirk but even then what did he say وإضقال إبراهيم when إبراهيم said ربي جعل هذا البلد أمينا or Allah make this land safe protect it and make it safe أمينا وجنوبني diverting me وبني أن نعبد الأصمام and diverting me and my children my offspring from worshipping idols إبراهيم was what was scared of the most famous the most common type of what شرق and was worried about it so if a person says why are you guys talking about تحيد isn't it something we know we're not worried about شرق then we say now we even know more that you need to study تحيد صح we need to study الترين ولي ذلك the process of such a companion أخ وفو ما أخاف وعليكم what I fear the most for you is what الشرق الأصر the prophet said what I fear the most for you is the minor shirk I fear that one the most for you so the author here goes we're still in the first now he said ومن هو ذبحل غير الله from amongst it is what ذبحل غير الله ذبحل غير الله is from is from the types that we mentioned that will take you out of the folder which is شرق أكبر is giving a practical example right now the author بحمل عبد الله ومن هو from the شرق أكبر is what and the first ناقل and from the first نال فاية is ذبحل غير الله that's an example for you to know the ninth point that we take from that statement is إثبات وقوم ذبه إبادة لله سلوترن for other than Allah إذا إبادة and what you need to know is إبادة is something you get closer to what الله سبحانه و تعالى if a person goes and he slaughters for somebody other than Allah he slaughters for them then this becomes what شرق أكبر and it will take away from the person it will take away from them the person the توحيد the أصل إيمان in which that the person has what's the evidence for that that slaughtering is إيمانة what's the evidence الله says in the Quran فصل لي ربك pray to your Lord وان حر and سلوتر سورة كوثر right آية 2 فصل لي pray to your Lord and what and سلوتر so 2 things show us that the سلوتر is إبادة number 1 is the fact that Allah connected it he connected it to prayer فصل لي pray to your Lord وان حر and also سلوتر they both connected because they both are إبادة 2nd is that both of them are commanded الله doesn't command what's not an إبادة صح الله commanded it وان حر سلوتر he said what وان حر and we know that and anything Allah commands is something he is what he loves and he is he is pleased with and what's the definition of إبادة اسم جامع اللي كل ما يحبه الله ويرضاه من الأقوال والأعمال الضاهرة والباطنة it's a general term وان شاء الله سبحانه و تعالى it's a general term and it's anything which Allah loves he's pleased with it's anything Allah loves and he's what it's anything Allah loves and he is he is pleased with whether it's external or internal so how do we know Allah loves it because he he commanded it he commanded it سبحانه و تعالى شيخ الإسلام الممتيمه he said in his مجموعة الفتاة with a 16th volume page 531 he says أمر الله و تعالى الله commanded أن يجمع بينها آتين الإبادتين العظيمتين that that they bring together these two great إبادات صلاعات وهماء صلاة والنسوك the sloot ring and the prayer أدالة تانية على القوم بوالطواضة because they both indicate getting closer to Allah and humiliation and humbleness to Him that's what it shows انتها كلمة point number 10 that we take from this is that anything that has been established it's عبادة أنما ثبت كونوا عبادة لله وحدة anything that has been established that it's عبادة for Allah it is not permissible for you to divert it for everybody other than Him once it's been established that this is an عبادة now and it falls under the definition of عبادة then it is not permissible for you to divert it to anybody other than Allah سبحانه و تعالى and if you do then you fall into a major shirk so we proved that thebh it's from the عبادات لا يتقربوا بها إلا إلى الله عزيزة و تعالى you can't get closer to it except to Allah سبحانه و تعالى so anybody who slurred us for a gym getting wanted to get close to that gym okay or he divert for anyone other than that this is what a shirk he does it for the dead it's a shirk he does it for the Awliya it's a shirk he fell into what he fell into a shirk we're now going to move on after those 10 نواقض that we mentioned we're going to now move on to الناقض الثاني the second naqid the second nullifier the second thing that nullifies a person's belief and takes away from them the aslim iman the foundation of your iman you are no longer a believer anymore and this is من جعل بينه و بين الله وسائط it is anybody who places between him and Allah an intermediary يدعوه he calls on to the intermediaries و يسألوهم and he asks them الشفاعة intercession كافرة اجمعا they are kuffar by consensus there's no dispute in this regard now somebody think that this naqid this nullifier is a reputation that this nullifier is a what it's a reputation of the what the first naqid and the reality is ليس كرارا للأولي it's not a reputation of the first one it is not a reputation of the first the first one was general okay the first one was what was very general this one on the other hand is more specific and this is what the scholars they call عطف الخاص خاصي على العمي عطف الخاصي على العمي is when you connect a specific to a what a general و هذا لي بيغاني and the author the reason why he did this is to clarify the danger of this and how much it occurs within the people when they really don't realize what's happening are we all together this is something that occurs from so many people but they really don't think that it falls under the first one or they think that what they are doing is not شيخ اكنا so the sheikh is bringing it as an independent nullifier why كثرة توقوء ربناسي the majority of the people they fall into this a lot حيث لا يشغلون when they really don't feel that what they are doing is what what they are doing is a nullifier that's taken away from them they are absolutely man and that point is what شخصالح الفوزان said when he was explaining the واخذ الإسلام that's what he said number one number one point number one is that الإجماع there's a consensus على كفر من فعال هذا الفئر anyone who does this action there's an ڤجمع there's a consensus many of them have transmitted a consensus شيخ الإسلام ابن تيمية رحمه الله he brought a consensus in his كتاب الواسطة بين الحق والبارد no sorry الواسطة بين الحق والخلق الواسطة بين الحق والخلق paid one hundred and sixteen to one hundred and twenty one شيخ الإسلام ابن تيمية he brings this matter is a consensus okay also if you look at the كتاب كشف القناع sixth volume paid one hundred and sixty eight if you go to the كتاب الصواعق المرسلة الصواعق المرسلة by سليباني بن سحمان you find paid one hundred and fifty four he also brings a consensus all his علمات I mean consensus in the books what does the word وصائد mean what does وصائد mean وصائد is جمع واصطة it's a plural of the word واصطة what does واصطة mean وهي it is ما يتوسر به إلى شيئ it is the means for reaching a goal that you want to reach it's in English it's an intermediary the word واصطة the word واصطة the plural is وصائد is basically the intermediary in the middle and the intent here that the author brought it is ومن أثبت وصائق بين الله anyone who establishes enough places between himself and the creation between himself and Allah a thing to get to Allah so he said I can't get to Allah directly I need that means to get to him I need an intermediary that gets me to Allah anyone who does that just like the leader and the king has a حجاب are those who are around the king if you want to get to the king you can't get to him unless you go through them you have to go through them once they they'll take your matter to the leader anyone who does that for Allah and says that Allah is like the creation like that that you can't go to him straight away directly then you've fallen into a major sheikh that's what the sheikh is talking about and Allah told us in the Quran that this is exactly what the disbelievers of Quraysh were doing Allah said in the Quran ويعمدونه they worship من دون الله besides Allah ما لا يضورهم that which does not harm them ولا ينفعهم and he doesn't benefit them ويقولون and they say هؤلاء شوف ععمنا في دون الله and they say these are our intermediaries our intercessors to Allah these things that we're worshipping and we're calling on to are what they are شوف ععم intercessors for us they intercede on our behalf الله سبحانه وتعالى he refuted and responded to their false belief of theirs and that the matter really isn't as they claim so he said to them هؤلاء تنبئون الله بما لا يعلم في السماوات ولا في الأورد are you guys telling Allah هؤلاء تنبئون الله are you guys gonna inform Allah بما لا يعلم دأتش is not known in the samawat on the earth سبحانه وتعالى عما يشكون الله أصول سيزن لدى آيق واللينا اتخذوا من دون الله أوليا ما لا عبدهم إلا ليقربون إلا الله زلفا إن الله يحكم بينهم فيماهم فيه يختلفون الله يخبرنا في هذه الآية واللينا اتخذوا من دون الله أوليا those who have taken besides Allah these intermediaries this is what they said ما لا عبدهم we do not worship these things that we worshiping these intermediaries these shulux, these ulama, these piercups we don't worship them إلا ليقربون إلا الله the only reason why we do it is so that they can get us closer to what they can get us closer to Allah سبحانه وتعالى الله that says in the Quran إن الله يحكم والله will judge them بينهم between them فيماهم فيه يختلفون and that which they disputed in إن الله لا يهدي الله does not guide من هو كاذب a person who is a liar who is a disbeliever if those people claim that they are muslims and they say we are muslims it still doesn't stop them from being what from being liars and from being disbelievers they are liars and they are what disbelievers look at the Kitab الواصطة بين الحق والخلق بالشيخ الإسلامي بيوتايلة point number 3 point number 3 2 was the definition the first one was the consensus that the person who does this point number 3 the first point was the consensus of the person who does this action is a disbeliever the second point was the definition right the third one now إن شاء الله وتعالى is the types of وصائد the types of وصائد they were the وصائد is categorized ترقص ملوصائد إلى قسمين it's categorized into how many types into two types the first one is القسم الأول is وصائد which is شمعية legislated intermediaries legislated وصائد are we all together the first one is actually sanction it's legislated it's permitted okay and that is those who are between الله and the creation they are between الله and the what and the creation in what like it they are between الله and the creation by conveying the message to the people there's no way that the creation could know this message except through these messages and prophets صح these prophets are what tell us what Allah loves these messages are what tell us what Allah hates there's no other way that we could know is there there's no other way we could know the only way that we could know what Allah loves what he's pleased with the prophets are that the messengers that's what we say to the people who pray in a particular way who sanctioned this prayer because you didn't meet Allah so you have to go through the prophet in order to tell us what Allah loves what are it is sanctioned are we all together so you say it to me the prophet said you can pray like this where did he say it good does that make sense these are the first time which is a sanction type الله says in the Quran رصول المبشرين ومدرين they are messengers who are giving what morning they are also giving glad tidings لأن لا يكون للناس so there is not for the people على الله حجة بعد الرسول that the messengers don't have no proof anymore they don't have no proof وكان الله عزيز الحكيمة رصول المبشرين ومدرين لأن لا يكون للناس على الله حجة بعد الرسول وكان الله عزيز الحكيمة no one can come and say or the message wasn't brought to me I didn't know what Allah loved I didn't know what Allah wanted from me and I didn't know what Allah didn't want from me I knew none of that did prophets come did these prophets convey their message yes then they were the means to meet the needs between Allah and the creation for the people to know what Allah wants and what Allah doesn't want الله says in the ayah I just mentioned it's 165 in Surah Tunisa 165 and then Allah says in another ayah in Surah Tunisa الله says we do not send messengers إلا مبشرين ومدرين except that they give glad tidings and they give what? they war فمن أعمل anyone who believes in them واصلحة فلا خوف عليهم there's nothing for them to be scared of ولا هم يحزنون when the Quran uses ولا هم يحزنون وحزنون it means of what awaits you on the other side and الحزن ولا هم يحزنون it means the hereafter that you just left because you remember you're worried about your children and your family what you left behind ولا هم يحزنون so there's nothing to be scared of when you meet the angels and you see their faces and this new different creation that you're meeting you're going to go to a different dimension so don't be scared you've done good what did you do? you believed in the messengers أمانة واصلحة and you perfected your situation you changed, you followed what the messengers came with then there's nothing for you to be scared of and there's nothing for you to what? to be saddened about for leaving your family members behind and those you left behind والذين كدبوا بأياتنا those who disbelieved in our verses يمسوهم العذاب with the punishment of the heart if I will touch them بما كانوا يصوخون بسبابي فسقين because of their transgression and their wrongdoing so this one is permissible this one is called what وصائد which is شرعية it's legislated pay attention sisters and brothers question do the أهل البداعة today did they take this type of a site? do they take this one? I'm asking you guys a question they celebrate a birthday of the prophet they have no who told you this صح؟ so they leave off the intermediary that's legislated صح؟ and they come with the second type of intermediary which is what the prohibited one the shirk one and that is placing between Allah and the creation somebody so placing between Allah and the place between the creation and the creator somebody who brings about good and he repels evil from you he's the one who brings you food he's the one who gives you victory he's the one who guides you جلب المنافع ودفع المضار this is a wasa'id which is a shirk it's a shirk type you can find more of this in the book of sheikh al-Islam ibn Taymiah الوصطة بين الحق والخلق if you go to his wasa'a بين الحق he expands on it also in his kitab first volume page 237 he also mentions in his kitab الفرقان بين أولياء الرحمن والأولياء الشيطان page 549 sheikh ibn al-Athaymeen in his majmu'u fatawa fifth volume page 279 ibn al-Athaymeen الشانقيطي in Awaa ul-Bayan second volume page 86 قرطبي in his tabseer sixth volume page 159 summary now the wasa'id how many times two times what's the first one شرعية and who is this one the messengers the prophets good and the second one is wasa'id which is this is what worshipping besides Allah SWT believing that somebody is going to bring you good repel harm from you besides Allah SWT point number 4 the evidences that indicate that the person who places between him and Allah وصائط شركية the second type that this is kufr Allah SWT والذين اتقذوا من دونه أولياء ما نعبدهم إلا ليقربون إلى الله زلفا إن الله يحكم بينهم فيما هم فيه يختلفون إن الله لا يهدي من هو كاذب كفار ثلاثة صورة زمر الله تعالى يخبرنا في هذه الآية كفار of قريش ما يفعلونه؟ يواشفون بسيطة الله سبحانه و تعالى و يقولون لا يواشفون فيهم إلا أن يجدنا أفضل إلى الله المساعدة التي نفعلها هو أن هؤلاء و هؤلاء الذين يواشفون يجدنا أفضل إلى الله الله يخبرنا في الآية إن الله لا يهدي إنه هو كاذب إنه هو كفار إنه هو كذب وصول الله سبحانه و تعالى صورة يونس آية 18 و يعبدون من دون الله ما لا يضرهم و لا ينفعهم و يقولون هؤلاء شفاع إلا عند الله قل أتنبئون الله بما لا يعلم في السباوات ولا في الارض سبحانه و تعالى عن ما يشكون آية 18 و لا ينفعهم ولا ينفعهم و يقولون هؤلاء شفاع في الأسفل الله يفتحوا بشرك و تعالى عن ما تعالى عن ما يشكون أكذب و أقرب و يقومون بشرك الله يفتحوا بشرك جيد و يقولون يسألهم الشفاع على المائي إبنو ثارس معجم كاييس الـ terror können اوها ان اتسجل دعانى المرحب about this book is that if we do this, he will find a word many have explained and they translate or so they explain this word to mean four five different meanings maybe two three meanings sometimes sometimes four sometimes even more what he does is that he tries to find one meaning one meaning that it what that the word revolves around that all those five when they're mentioning it one thing they have in common or two that they have in common if you can't do it in one he tries to make it to the minimum that he can sometimes you make it one sometimes he makes it in two I will put it together so it's nice for you because you don't want to memorize all five you want to know the minimum صح so he tries to bring it to one meaning so it's a very good kitab