 فشرف بالاشتغالي بالعلم ولا تبغي به ما عشت يا دادا دالا وياله من شراف عظيمي وقولي الله تعالى يا ايوان للينا من الناس تبغي به وقولي تعالى لم ترى للينا فعمونا انهم آمنوا بما قمت للينا وقولي تعالى ام للينا فرطوزيناهم وكانوا شيء على الاست منه في شيء قال ابن عباس رضي الله عنهما فقولي تعالى يوم تبغو وجوه وتسود وجوه فبيضو وجوه اهل السمنة والاكتلاف وتسود وجوه اهل الجدع والاكتلاف وعن عباس الله ابن عباس رضي الله عنهما قال رسول الله صلى الله عليه وسلم ليأتين على امتي ما اتعى على بني اسرائيل حذوى النعلي بالنعلي حتى اشان فيه من اتعى امه علانية من كان في امتي من يصنع للك وانا بني اسرائيلة فرقت على اثنتين والسبعين ميلا وتمام الحديث قولو تعالى وستفتلك هذه الامة على ثلاث وسبعين ترقة كلها في النار الا واحدة قالوا منه يا رسول الله يا رسول الله قال ما انا عليه قال ما انا عليه اليوم واصحابي فليتأمل المؤمن الذي يوجد لقاء الله كلام الصادف المستوط في هذا المقام وصوصا قوله ما انا عليه اليوم واصحابي يالها من معظة لو فقط من قلوب حياتا ووابط الملي ووابط ايضا من حديث ابي هوريرا وصحفا ولكن ليس فيه بكم النار وهو في حديث معاوية عند احمد وابدوه وفيه حانه سيفرج في امتي قوم تتجار بامتلك الهواف كما يتجار الكلب بصحب فلا يبقى منه عرق ولا مقصل إلا تخلق وتقدم قوله ومكتقم في الإسلام سنقرنة جاهلية في هذا الشبطة يتحدث عن وجوب الدخول في الإسلام كله بالتزام جميع احكامه لبعضها دون بعضن المساعدة في إسلام كلها كل هذه المقاومات ليس بعضها وليس بعضها هذا why the author emphasized on the usage of the word كله all of it to clarify to you that it is not pick and choose you take on what you want and you leave off what you want and he also said وترك ما سواه وleaving off anything besides it and this is also an explanation of the first part of the heading then the author he mentions eight evidences he mentions eight evidences and the first evidence that he started with is قوله تعالى the statement of Allah يا أيها الذين آملوا الدخولوا في السلم كافة oh those of you who believe ادخلوا انت and the qaeda that we took in Osul al Fik was what الامر تقتض الوجوب that the command shows obligation that when Allah سبحانه وتعالى commands you to do something it shows obligation so that means you have to you obliged it's mandatory because the definition of wajib was what ما طلبه الشارع it is what the sharia request فعله the doing of it على سبيل الإلزام in a forceful manner the author رحمه الله he is trying to use this ayah to show that it is obligatory to enter into Islam because the word here ادخلوا في السلم سلم here is al Islam it is al Islam then Allah سبحانه وتعالى he said كافة and the word كافة it means every single one and it also entails to leave off anything other than it the second evidence that the author رحمه الله used is the statement of Allah ألم ترى إلى الذين يزعمونهم ألم ترى إلى الذين يزعمون أنهم آمنوا and the way that the author is trying to use this verse is what's in the verse which is يريدون أن يتحاكموا إلى الطاقوة وقد أمروا أن يكفرو به the author here is trying to use that part of the ayah as evidence because Allah سبحانه وتعالى he mentions this على سبيله in a form which is تعجب amazement they claim ايمان and here they are يتحاكموا إلى الطاقوة they are looking for حكم in طاقوة and طاقوة is everything that is worship besides Allah سبحانه وتعالى and we define this when we were talking about when we were doing سلاتة الأصول we mentioned that when it was upon them to follow what when it was upon them to follow that which the messenger صلى الله عليه وسلم came with and that which the Quran has stated so anybody who leaves of طاقوة they believe in Allah and anyone who follows the طاقوة doesn't believe in Allah سبحانه وتعالى the third evidence that the author رحمه الله mentions is the verse of Allah سبحانه وتعالى إن الذين فرقوا دينهم and there is another قراء that says إن الذين فارقوا دينهم وكانوا الشيعة وإبن جريل الطبري mentions that both meanings are the same that they explain one another إن الذين فرقوا دينهم the ones who have divided their religion less than in them في شيء محمد you have nothing to do with them you have nothing to do with them so those who divide themselves they are not upon على طريقة محمد صلى الله عليه وسلم التي بُعث بها they are not upon the path that the messenger صلى الله عليه وسلم was sent with and the prophet is free from those people anyone who is like that and that person's action is wrong is there any tissue شهزة الله خيرا وفعلهم محرم that person's action is haram what they are doing and they are going against that which they were commanded to do which is not to divide the religion but rather to take the religion and wholeheartedly all of it and the religion what it requests from you is شرعية الخبارية and also شرعية which is احكام which it wants you to believe in which is اعتقادات things it wants you to believe in and تؤمن بالله وملايكته وكتبه ورسوله وليوم الآخر وتؤمن بالقدر خير وشرر it wants you to believe in the six articles of faith and it also wants you to come with the that you are requested to do which is the five pillars of al-Islam and anything else which the شرعية has requested you to do so those people they have not entered wholeheartedly to the religion by taking all of that on board what does it mean تفريق الدين to divide the religion it means تعظيم وبعضه واتخاده شعارا taking some of the religion and honoring that part of the religion and discarding the rest of the other parts of the religion وليذالك الله سيزين القرآن وقالة اليهود ليس ليسة النصارة على شيء وقالة النصارة ليسة اليهود على شيء وهم وهم يتلون الكتاب so the Christians were saying to the Jews that whatever you guys are holding onto is incorrect and the Jews were saying to the Christians what you guys are holding onto is also incorrect when in reality the truth was divided amongst them and this is what happens sometimes to the Muslims somebody may have something right but because this person opposes this person he won't take the truth that's with that person and the reason why he won't take it is because he doesn't like the person and this person is holding onto something else which is correct in the religion but this person doesn't want to take it from them because they don't like this person and the truth is divided amongst them so what the person has to do is to take it all on board the fourth evidence from the eight evidences that the author brought is the day in which the faces are going to glow and the day which the faces will be darken and the author رحمه الله he brought the statement and the تفسير of عبد الله ابن عباس the تفسير رب ابن عباس ابن عباس when he commented on this verse he said with all of the chains that they brought لا يثبتوا منها شيء not any of those chains were correctly transmitted from ابن عباس رحمه الله تعالى which is that he said as his attribute to him the face that will glow that day is the face of the people who are holding onto the sunnah and they united on that أهل السنة والإتلاف إتلاف is the opposite of وقت افتراق افتراق افتراق they united upon the sunnah وَتَسُوَدُوا جُوه أهل البيضعي والإختلاف and the ones with face are going to be darken that day are the people who are upon innovation and they are disunited and they are disunited the reason why always this unity is connected to the innovators and unity is connected with أهل السنة is because what can unite people is the textual evidences is the textual evidences is the textual evidences is قال الله and قال الرسول as the poet said دين النبي صلى الله عليه وسلم دين النبي محمد أخبار نعم المطية للفتة الأثار لا تعدلن عن الحديث وأهله فالرأي ليل والحديث نهار ولا ربما غالض الفتا أثار الهدى والشمس بازغة الله أنوارو the thing that brings people together is قال الله and قال الرسول and everything else then my opinion is different from your opinion and my brain works different from your brain and the innovators since they took their logic and their rationality as their source of evidence then they differ amongst themselves and so two of them cannot unite then the author رحمه الله so what is the author trying to use from this what's that how is he trying to extract the ruling from it the way he is trying to extract the ruling from it is the ones whose faces is glowing and their faces is shining is because يقولوا بلوزوم الإسلام كله is because they have held on to Islam wholeheartedly and the ones whose heart among the ones whose face is going to be darkened are the ones who have held on to part of the religion and they discarded the other part the fifth evidence which the author takes is the statement of the messenger صلى الله عليه وسلم which is attributed to him the hadith of عبد الله بن عمر رضي الله تعالى عنهما which Imam al-Tirmiliy narrated in the sunan بإسناد ضعيف a chain which is weak that the messenger صلى الله عليه وسلم he said لا يأتي على أمة ما أتي على بني إسرائيل حذ والنعلي بالنعلي حتى إن كان فيهم من أمة أمة كان في أمة من يصنع ذلك وإن بني إسرائيلة فرقت على ثلاثين وسبعين من الله that the messenger said it will come to my umma that which has come to bani israel previously حذ والنعلي بالنعلي step by step حتى إن كان فيهم من أمة أمة until there is going to come a person who is going to have intimacy with his mom in the open by copying them who is going to come a people from my umma who is going to follow them in doing that then the messenger said وإن بني إسرائيل فرقت على ثلاثين وسبعين فرقة into 72 groups and then the messenger said وستفترق هذه الأمة and this umma is going to be divided على ثلاثين وسبعين فرقة 73 groups كلها في النار إلا واحدة all of them are going to be in the house I accept one the sahabah they said من هي يا رسول الله who are the ones who are going to be saved the messenger said anyone who is upon that anyone who is upon that which I and my companions are upon so this hadith teaches us that this umma will imitate and follow the disbelievers in another hadith narrated by أبي سعيد الخضري which is يتتبعنا سنة من كان قبلكم شبرا بشبر وذراعا بذراع حتى لو دخلوا جحر ببلا دخلتموه the messenger said you will follow the path of the disbelievers شبرا بشبر handspan handspan وذراعا بذراع an armspan you are going to follow them حتى even if they go into the hole of a lizard you will try to go into the hole of the lizard just like them they said the messenger then said who else and today if you look at the muslims they want to dress like them they want to act like them and they want to be exactly like them so what is the author trying to use from this hadith what he is trying to use from this hadith is he is trying to show you that the umma are going to be divided and the way they are going to be divided is they are taking some of the religion وتركوا بعضه and they are going to leave off the other part so this is a very serious warning that you don't take and pick and choose what you want and leave what you don't want the second way that the author is trying to take an evidence from it is what the ones who are saved are the ones who are following the messenger whole heartedly ماءان عليه اليوم والصحابي the one who is upon that which I and my companions are upon all of it because you have to follow the prophet in everything you have to follow him externally and internally the sixth evidence that the author is trying to use here is افترقت اليهود على احدة أو اثنين وسبعين فرقة that the Jews divided into 71 or 72 the way that the author is trying to show is that the dividing of this umma is because they have taken some of the religion and they left off some which is exactly the same what he used for the previous hadith the seventh evidence that the author is using is وإنه سيخرج في أمة قوم تتجار بهم تلك الأهواء that there is going to come out in my umma a people تتجار بهم تلك الأهواء أبو داود narrated وإسلاده حسن and the way that the author is trying to use this hadith is in three ways the first two is already mentioned in the previous mentioned hadith the first part is trying to use from it is already mentioned in the previous hadith but the next one is اهواء the hadith states that the people are going to follow their desires and desires means that the person is going to take what they want and leave off what they want because Allah says in the Quran وَتُبَعَرِهِمْ نَبَأَلْلَيْ أَيْتَيْنَا وَآيَاتِنَا فَنْسَلَخَ مِنَا فَأَتْبَعُوا الشَّيطانُ فَكَانَ مِنَا مِنَا الغاوينِ وَلَوشِئْنَا لَرَفَعْنَاهُ بِهَا وَلَكِنْ نَوْ أَخَلَدَّ إِلَا الْأَرْضِ وَالْتَبَعَهِ هوا فَمَثَلُوا كَمَثَلِ الْكَلْبِ إِنْ تَحْمِلْ عَلَيْهِ يَلْهَثْ أو تَتْرُكُوا يَلْهَثْ ذَالِكَ مَثَلُ الْقُومِ الَّذِينَ كَذَبُوا بِآيَاتِ اللَّهِ إِلَا خِلِ الْآيَةِ أخذت صحيح أنه صلى الله عليه وسلم قال بطاري أحيانا ما لقيتم ومفقتلوهم لإن لقيتهم الأقتل لأنهم قتل عادم وفيه أيضا النوصر الله عليه وسلم نهر عن قتل نهر عن أخلي ومراء الجول ما سألهم وعن جريد أن رجلاً أصوات طفى بصدقات ثم تتالع عن ناس قالوا صلى الله عليه وسلم ومن سنة في الإسلام سنة حسنة فلو أجرها وأجر من عمل بها من بعضي من أعيان قصة من وجورهم شيء ومن سنة في الإسلام سنة جاهلية كان عليه with روحة ورز من عمل بها من بعضي إلى يوم القيامة من أعيان قصة من أوزارهم شيء رواه مسلم واله مثل هو من حديث أبي كريرو رضي الله عليه وسلم ورخصه من داع إلى هداسكم مقال ومن داع إلى طرانس أرحمه الله here he's speaking about the dangers of innovation adding something onto the religion and that it's greater and higher than major sins innovation is worse than major sins and بدأ شرعاً it means ما أحدث في الدينة مما ليس منه بقصة التعبودي it is the thing that the person adds onto the religion which is not from it with the intention of worshipping Allah on it whereas كبيرة major sins شرعاً what does it mean ما نهي عنه على وجه التعظيم كبيرة means that which has been prohibited for you to do and that which شرعاً I told you to stay away from and not to do so the major sin and innovation, innovation is much worse the reason why innovation is worse than major sins is for two reasons the first one is that إنهيشن يتعالقوا بالفعل it's connected to actions and it's connected to the person's actions in the sense where the person gives himself the authority and the right to come and to add onto the deen that which is not from it and this religion is already complete as we said Allah says in the Quran اليوم أكملت لكم دينكم وأتممت عليكم نعمتي وراضيت لكم الإسلام دينا and also Allah says أم لهم شركة شرعوا لهم من الدين ما لم يأذن به الله Allah is the one who legislates and He is the one who makes these rules and regulations so for you to come and to add onto the religion is you doing استدراك on the sharia saying that the sharia left of something that was needed number two is a matter connected to the person who is doing it which is that he is trying to get close to Allah by something he is not even allowed to get closer to Allah by it because what we know is that Allah is only pleased with what something He legislated because the definition of عبادة is what اسم جامع لكل ما يحبه الله ويرضى من الأقوال والأعمال الظاهرة والباطنة speech and action whether that speech is external or internal in which He سبحانه وتعالى is pleased with and He accepts Allah is only going to be pleased with and He is only going to accept something which He سبحانه وتعالى He sanctioned and that He plays سبحانه وتعالى then the author brings seven evidences for this chapter now what you find is many Muslims are fighting and they argue with major sins when innovation is growing in the community and from the innovations that we see recently manifest in the land was those who committed atrocities in London who killed innocent people this was innovation that was in them this is what بداع innovation and the author رحم الله is going to state that this had come from what اعتقاد فاتد these people believed they were getting closer to Allah where did this come to them from not from the Quran not from the sunnah it came from innovation and innovation is a part of the religion من عمل العمل ليس عليه أمرنا فهو رد is rejected so we ask ourselves has the messenger ever has he ever done that to a land where he stayed we find that that's not from his sunnah and that's not from his way so this becomes an innovation and so that's why it's very important that the people are taught to stick to the Quran and the sunnah and to not bring in anything that is not part of it and the author is going to bring in evidence for this 7 evidences he brings to prove this point the first evidence is إن الله لا يغفيروا أيشرة كبيه الله does not permit for anyone to associate partners with him بدع is a form of associating partners with Allah as the author is trying to use because the person is getting closer to Allah سبحانه وتعالى in an action which he himself has done