 فشرف بل اشتغالي بالعلم ولا تبغي به ما عشت يا بدا بدا وياله من شراف عظيم الحمد لله رب العالمين له الحمد الحسن والثناء الجميل وشدوا لا إله إلا الله وحته لا شريك له يقول الحق وهو يهدي السبيل وشدوا أن سيدنا والنبينا محمد صلى الله عليه وعلى آله وأصحابه والتابعين لهم بإحسان إلى يوم الدين أما بعد ورنا وكتاب ثلاثة الأصول باي شيخ الإسلام محمد بن عبد الوهاب رحمه الله تعالى نحن نسأل في الوهاب والسيخ والدليل قوله تعالى بسم الله الرحمن الرحيم والعصر إن الإنسان لفي خسر إلا الذين آمنوا وعملوا الصالحات وتواصوا بالحق وتواصوا بالصبر قال الشافعي رحمه الله لو ما أنزل الله حجة على خلقه إلا هذه الصورة لكفتهم بيوثى رحمه الله قال أفضل لفتفور لفتفور أفضل لفتفور وهو العلم والعمل والدعوة إليه والصبر على الأذى فيه واحد المعرفة تساعد المعرفة تساعد المعرفة ومعرفة على كل of it هؤلاء أفضل استدل المصنف رحمه الله على هذه المسائل الأربع بصورة عظيمة لا تزيد على ثلاثة آيات أفضل رحمه الله أفضل المعرفة على هذه المسائل صورة العصر فقط ثلاثة أول المعرفة ومعرفة هي في المعرفة إلا الذين آمنوا هذا هو المعرفة وعمل الصالحاتي is the second matter that we were speaking about which is to implement the knowledge in which you know واتواصع بالحق is the third matter which we were talking about which is to call to the path of Allah and the fourth which is واتواصع بالصبر which is to be patient so all four of them الشغ رحمه الله he extracted it from this verse or from this surah this surah صورة العصر الله تباركه التعالى starts by saying والعصر this is a Qasam it's an oath in which الله سبحانه وتعالى is doing and the intention or the meaning sorry the meaning behind العصر is it is time in general some of the scholars ومن أهلي العلم من قالة from the scholars there are those who said that عصر means هو عصر النبي صلى الله عليه وسلم it is the prophet's time ومن أهلي العلم من قالة and from the scholars are those who said إن المراد بالعصري the meaning behind the عصر here is وقت صلاة العصر the time of the Salat Al-Asr and that it is صلاة الوسطة some of the scholars they said العصر means the life of the human وقيلة العصر and some of the scholars they also said that the asr is meant by ما بعد زوال الشمس إلى وروبها after زوال زينث until the sun sets and what is strongest إن شاء الله التعالى which half of the ابن كثير chose is that the first opinion is correct that العصر is time unrestrictedly it is the time اللتي تقع فيه الأحداث in which events occur the good of it or the bad of it الله سبحانه وتعالى he can swear by whatever he wills from his creation والله who is عز وجل له أن يقسم بما شاء الله can swear by whatever he wills من خلقي from his creation وليس للمخلوق but for the creation it is not permissible for them to swear by anything other than الله تبارك وتعالى and Allah تبارك وتعالى he swore by time الله سبحانه وتعالى he swore by day and night and he did all of that سبحانه وتعالى because of the great importance that time holds الله سبحانه وتعالى verse 62 و هو الذي جعل الليلة والنهارة خلفة لمن أراد أن يذكر أو أراد شكورة الله تبارك وتعالى he made the time he made day and evening and morning and afternoon so the person can take benefit and heed from it and that the person can be or can show gratitude to Allah تبارك وتعالى و العصر is a قسم as I said and a قسم requires جواب القسم which is the reply to the oath for instance if a person says والله then you are waiting for this oath what is it going to go to والله what so when Allah swt by the time what is he swearing by so in Arabic it's called جواب القسم الله says Verily all mankind are lost and this is the جواب القسم I said that الله تبارك وتعالى the mankind is all and I used the word all because the ألف اللام in the word ألف اللام is الاستغراق و الشمول الاستغراق و الشمول which basically means everything so every human being is in loss where is the evidence that this ألف اللام is استغراق that it means everything the evidence is بالدليل استثناء بعده the exception that occurs after it which is إلا الذين the إله here is it's an exception so that shows you that the word الإنسان showed generalization so it would mean كل إنسان و كل إنسان that every human being في خصرن is in loss and it's like the verse of Allah إنسورة النساء و خلق الإنسان ضيفة that Allah created الإنسان ضيفة الإنسان means all of mankind or weak الإنسان ضيفة means all of mankind without any exception the word الخصر it means النقصان والهلكة is when something decreases it means when something decreases or it gets destroyed and loss comes to it because لأن حيات الإنسان because of the life of the human being هو رأس ماله إذا كنت توت و لن تعتمد في الله سبحانه وتعالى و لن تأتي مع حيات الإنسان فكنت تأتي بشكل جيد فإذا مات الإنسان و لم يؤمن و لم يعمل صالحا خسر كل الخصران و one of the amazing thing in the verse is أنا is in this surah and it's truly the إعجاز the miracle that are in it is الله سبحانه وتعالى didn't clarify to us what type of loss رغم أن الله left it unrestricted و لم يبين هنا نوع الخصران في أي شيء بالأطلق ليعُمَّة it was left unrestricted because we know by looking at the Quran والذي يستفاده من مفهوم الآية أن الخصران قد يكون بالكفر لأن الخصران can be disbelief و لياد بالله إذا الله تبارك وتعالى يسأل إن أشركت ليحبطنا عملك ولا تكون أننا من الخاصرين و الخصران the loss here is it's based on disbelief all your actions are going to go and be nullified وصول الله تبارك وتعالى He said قد خصر الذين كذبوا بالقاء إلا صورة الأنعام آية 31 the ones who have disbelieved in the meeting of Allah are upon loss so those آيات أطوخ نباء الكفر but then أذ آيات الله تبارك وتعالى He said و من خفت موازينه فأولئك الذين خصروا أنفسهم في جهنما خالدون and this one is what they left actions this one is they left actions الله تبارك وتعالى He says و من خفت موازينه anyone who has scale becomes light the day of judgment فأولئك الذين خصروا أنفسهم في جهنما they are the ones who are going to go through loss and in the hellfire they will stay in it forever وقال تعالى الله says و من يتخذ الشيطان وليا من دون الله فقد خسر خصرانا مبينة anyone who takes shaytan as an ally besides Allah then verily that person will be upon loss what a great loss and a clear loss he will be on صورة النساء آي 119 and again in صورة المجادل الله says ألا إن حزب الله ألا sorry ألا إن حزب الشيطان هم الخاصيرون ألا إن حزب الشيطان هم الخاصيرون so those are talking about the different types of loss و قد يكونوا الخصران وبترك التواصي بالحق sometimes the khosran could probably be if a person leaves off telling somebody the truth in totality or telling the people to come with falsehood or telling the people to come with falsehood يقلو صو بي by telling the people to leave off being patient in totality الله سبحانه وتعالى he says و من الناس who worship Allah على حرف فإن أصابه خير نطمئ النبي وإن أصابته في التنطل ينقلب على وجه خسر الدنيا والآخرة ذلك هو الخصران المبين that is talking about a person who falls into stress and depression if good comes to him he is happy he is enjoying himself but then when he is tested and Allah afflicts him with a problem or pain he falls off and Allah tells us those people are upon clear loss so what this إن الإنسان لا في خص is unrestricted so all those form of losses they fall under it depending on what type of person is being dealt with so it can encompass all of them الله left it unrestricted and what we really need to understand my brothers and sisters is إن الإنسان في خصر مهما كثر ماله وولده that mankind is upon loss it doesn't matter how much wealth you have it doesn't matter how many children you have it doesn't matter however high your status is وعظم قدره وشرف it doesn't matter how high your level is or your status is you're only going to leave that loss when those four conditions or those four characteristics are present in you so based on that my brothers and sisters is upon all of us فعل الإنسان أيها تأمل حاله every one of us has to look into his situation and his affairs ويعلم يقينا that we should know with certainty أنه لا نجاة للعبدي من الخصران that there is no success for any one of us from that loss إلا بهذا الطريق الذي رسمه الله تعالى except that path which الله سبحانه و تعالى paid for us except that path which الله سبحانه و تعالى paid for us then Allah سبحانه و تعالى goes on to saying إلا الذين آفوا this is the first description that is mentioned here for those who are not going to fall under loss إلا الذين آمنوا هذا هو الوصف الأول that is the first description لمن يسلموا من الخصراء من الخصارة the one who is going to make it outside and not be from those who are lost and destroyed and what is it my brothers and sisters who are a wasful إيمان is the description of the Imam who is the Imam who is a wasful إيمان is the description of the Imam what does it mean to come with the Imam it means those who believe بما أمر الله و تعالى everything Allah has commanded it means that you believe in Allah you believe in the angels of Allah and you believe in the books you believe in the prophets you believe in all the six articles of faith you also believe everything that will get you closer to الله تعالى which is legislated by الله تعالى and his messenger then Allah goes on to say و عمل الصالحات المراد بالعمل الصالح the intent behind and the meaning behind العمل الصالح is أفعال الخير كلها all types of good سواء كانت ظاهرة أم باطلة it doesn't matter whether the action is external or internal it doesn't also even matter متعلقة بحق الله تعالى whether it's connected to the rights of Allah or متعلقة بحقوق العباد or whether it's connected to the rights of the creation it doesn't matter whether it's an obligatory act من قبيل الواجب or من قبيل المستحب or if it's from the recommended things as long as it's done with sincerity and it's in accordance to the sunnah و تواصل بالحق the Haq that is meant in this verse is and Allah knows best it is the four mentioned points which is الإيمان بالله و العمل الصالح they call the people to that they call the people to beneficial knowledge which is الإيمان بالله و العمل الصالح which is righteous actions they call the people to it and whilst calling to it they come with their fourth last one which is و تواصل بالصبر they call each other to patience we spoken about patience and we mentioned what it is patience on the commands of Allah سبحانه وتعالى patient from the things that Allah had prohibited from us patience on the things that Allah has afflicted on the things that Allah has afflicted us with they call each other to it then the author رحمه الله قال الشافعي you the Imam of the Shafi'a said Imam of the Shafi'a he is from one of the four that is followed و من الأئمة الأربعة he is from the four who are followed he was born the year 150 هجرية and he died 204 رحمه الله وتعالى it was said that he was born the year which إمام أبو حنيفة died so that year أبو حنيفة died and إمام الشافي'a was born some scholars they went a step ahead and stepped forward and they said rather the day أبو حنيفة died was the day إمام الشافي'a was born but Allah knows best إمام الشافي'a only lived for 54 years this great Imam who is followed who has a today which thousands of people around the globe follow he only lived for 54 years and that shows us my brothers and sisters when a person has beneficial knowledge and comes with the righteous actions الله سبحانه وتعالى he blesses for them their time and Allah تبارك وتعالى allows for them to do in that very short period of their life to do more than other people who have double that age but can't do what إمام الشافي'a did إمام الشافي'a is the teacher of إمام أبو أبو عبدالله أحمد بن محمد بن حمبل رحمه الله تعالى he's also the teacher of الإمام المزني رحمه الله and also the teacher of ربيع بن سليمان المرادي إمام المزني سماعيل بن يحيا المزني he said I read the book كتاب الرسالة by إمام الشافي'a 50 times and he said every single time I read it I benefited something new from it كتاب الرسالة is a book that إمام الشافي'a wrote to speak about a field that was never spoken before about a field that we study today which is known as أصول الفق which is the fundamentals of Jewish prudent rulings and that is why صاحب المراقي he says من ألف في الكتب محمد بن الشافع المطالبي وغيره كان له سليقة مثل الذي للعربي من خليقة the first person to ever write about that field أصول الفق was إمام الشافع and it was based on or it was done because of the request of عبد رحمان بن مهدي رحمه الله تعالى الإمام الشافع رحمه الله كتاب الأم which is narrated by his student ربي عبن السليمان المرادي from him he also has another book called جماع العلم or you can read it as جماع العلم when you read his two books رسالة جماع العلم and even his كتاب الأم the way شافع رحمه الله places the مسائل issues he puts it forward and he presents it it's just amazing if you read his رفيت ريتم با الإمام بيهاق رحمه الله the discussion that took place between الإمام الشافع and محمد بن حسن الشيبان you'll be amazed the way that the discussion goes and the matters are dealt with and how it's tackled and how it's spoken about you'll truly be amazed الإمام أحمد بن حمبل he said before إمام الشافع came to us we did not know الناسخ عام and خاص مطلق and مقيد we didn't know these things until شافع came and told us it رحمه الله جميعا ومي الله وماسي upon each and every one of them الإمام الشافع that great noble إمام he said about صورة العصر he said لو ما أنزل الله حجة على خلقه إلا هذه الصورة لكفتهم if Allah was to not send down a proof on his creation except this صورة إمام الشافع من تباقي walk Thomas if Allah was to not send down لِل بشرية for mankind من هاجن a methodology and he was to not make no path for them didn't cave a path for them except this صورة if he wasn't sent except this as a methodology ذات ثلاث الأيات لأن هذه الصورة لأن هذه الصورة رصمت المنهج الذي شرعه الله تعالى طريقة للنجاة لأن هذه الصورة رصمت المنهج الذي شرعه الله تعالى طريقة للنجاة لأنه يوجد إيمان للنجاة للنجاة و to call to good and to be one who is patient these four things are what a nation can gain prosperity with and if Allah تعالى طريقة و تعالى طريقة للنجاة للنجاة للنجاة then that will be enough for guidance wherever is looking for guidance and it would be enough for anybody who is looking for prosperity and success and to summarize it that short and to speak about something as powerful as that و هذا من الإعجاز الذي لا يقدر عليه إلا الله تعالى no one can do this that three verses talks about the whole methodology of success it clarifying for us what وظيفة الأمة the responsibility of the whole ummah of us all of us the responsibility that we need to come in it is telling us each and every single one of us what we need to do and that is what sheikh al-islam ibn taimiya لخص شيخ al-islam al-islam ibn taimiya المرادب الآيات في كلمات و ibn taimiya summarized this whole statement especially the statement of who the statement of Imam al-Shafi'a when he brought it in his مجموعة الفتاة the 28th volume page 152 he said هو كما قال he said the issue is as Imam al-Shafi'a said he said the matter is how Shafi'a said it meaning he could not have said it better فإن الله جل وعلى because الله تبارك وتعالى أخبر أن جميع الناس خاصرون الله told us that all of mankind are in loss إلا من كان في نفسه مؤمنا except the person who is a believer صالح and who is righteous و مع غيره موصيا بالحق and he is one who calls to other than himself good and the truth و موصيا بالصبر and he calls the people to patience and he comes with himself إبنه كثير رحمه الله he brought something like that as well in regards to this matter إبنه القيّم رحمه الله he said فهذه الصورة على اختصارها هي من أجمع الصور القرآن الخير بحذافيره والحمد لله الذي جعل كتابه كافيا عن كل ما سواه شافيا من كل دائن هاديا إلى كل خير إبنه القيّم says this surah even that note is very summarized and very small it is it is the most comprehensive surah of the Quran to all good he has brought all good from all of its corners and praise is to the one praises to who praises to the one الله سبحانه وتعالى who made his book كافيا عن كل ما سواه his book one that suffices us from everything else شافيا من كل دائن a cure to all illnesses هاديا إلى كل خير and one that guides us to all form of good الشيخ عطية السالم رحمه الله the student of الشيخ محمد الأمين شانقرطي who even finished off the kitab أضواء البياني في إضاح القرآن بالقرآن he is the one who finished it he said فصارت هذه الصورة he said this surah has become بحق جامعة لأصول الرسالة it has become a comprehensive fundamental صورة chapter for the message of Islam and I will conclude there إن شاء الله for today سبحانك الله وبحمدك شهد أن لا إله إلا الله أستغفروك وأتوب إلي