 فشرف بالاشتغالي بالعلم ولا تبغي به ما عشت يا دا دا دا لا وياله من شراف عظيمي الحمد لله رب العالمين وصل الله على سيدنا ونبينا محمد وعلى آله وأصحابه والتابعين لهم بإحسان إلى يوم الدين أما بعد إن شاء الله تعالى ما سنبدأ today is the explanation of this great book مختصر فيو أصول العقائد الدينية written by none other than the great Nobu Skola عبد الرحمن ابن ناصر ابن عبدالله ابن السعدي who died a year 1376 he is the author of this book we have previously taken his biography we took his biography where in the explanation of رسالة الله طيفة right أو قواعد الفقية نعم so insha'Allah we are not going to waste more time in what you call it in the biography of the author and who he is فوغاني ونعنى التعريف he is masha'Allah well known and there is no need for us to dwell over his biography we are now going to start the شرح and explanation of this particular book and insha'Allah as we go on we will find more about what this book is about نعم تفضل الحمد لله رب العالمين وصلى الله وسلم على محمد وآله وصحبه وأتباعه إلى يوم الدين as you can see the author he started his book by saying الحمد لله رب العالمين praises to Allah سبحانه وتعالى the lord of the universe العالمين is the universe الحمد لله سبحانه وتعالى وصلى الله عليه وسلم الله تبارك وتعالى send down salutation on the prophet Muhammad صلى الله عليه وسلم وآله and his family عال is short for what ahl وصح به and his companions and his companions is who ملقي النبي صلى الله عليه وسلم ومؤمن به ومات على الإسلام ولو تخلل التردات وعلى الأصح a companion is the person who met the prophet صلى الله عليه وسلم he died upon email even if there came a time he apostated it doesn't matter نعم واتباعه is the followers those who have followed him عليه الصلاة و السلام and the companions they follow the companions إلى يوم الدين until the day of judgment إلى أن يريث الله الأرضى وماتنا عليها until Allah takes over everything that's on this earth and everyone on it so we say praise to Allah the Lord of the Universe now this is the difference between Hamd and Shukr because when you say الحمد لله رب العالمين you're praising Allah for what for that which he is not for what he's done for you necessarily Shukr is not Shukr is only what you have done for me بينهما عمومون وخصوص there is that difference between the two of them so who's more comprehensive who's more general now Hamd or Shukr Hamd is right because Hamd is for what you've done for me and also what you are isn't that the case so from that angle Hamd is more broader than a Shukr but there are times when Shukr or there is a time when Shukr is more broader than Hamd when is that when we look at where it occurs from where it happens from Hamd only happens from the mouth and the heart that's it whereas Shukr happens from the mouth and the heart and the limbs so God says in the Qur'an ولقد آتينا داود مننا فضي يجبال أوي من معه والطير وقللنا له الحديد فني أعمل صابغات وقدر في السارة وعملو صالح إني بما تعملو للبصير وليسليمان الريح ودوها شهر ورواحوها شهر وأسلنا له عين القط ومن الجن من يعمل بين يدي بإذن ومن يزغ منهم عن أمرين ندخوا من على بسعه يعلمون لهما يشاء من محريب وتماتيلة وجفانيك الجبال وقدور راسي إعملو آل داود شكره هذا إعملو آل داود شكره أعو the people of Dawood show gratitude on your limbs you see so the shukr occurs from your limbs بينهم آ what is called they say بينهم آ عموم وخصص عموم وخصص meaning generalization, specification أما بعضه is to proceed صحيح أما بعضه is to proceed أما بعضو is a what نائبة. نائب means it's taking the place of something else. It's taking the place of what مهما يكون من أمرين. Whatever the case may be. That's what it means. And the scholars they differ upon who's the first person to say it. The majority of the overwhelming scholars they say that the first person to say it was to what? And they will hide out with عليه السلام. And Allah says we gave him فصل الخطب. They say this is أما بعضو. And sometimes scholars they say و بعضو. And it's not good to say و بعضو. It's better to say أما بعضو. إتباع للنبي صلى الله عليه وسلم. Follow the prophet عليه الصلاة والسلام. So to proceed. So when we hear أما بعضو we know انتقال من أسلوب إلى آخر. صحيح? So don't... بلاغو سلوب would be our... سلوب علمي أو سلوب أدبي. That's different types of... No, no, it doesn't mean that. It means from the مقدمة. From the introduction. When moving away from the introduction now and we're going to go to the صوب المطور. The actual topic that we want to talk about now. To proceed means I've thanked Allah. I've praised him for what he deserves سبحانه وتعالى. Or with the great characteristics that he has. I've also said salutation of the prophet عليه الصلاة والسلام and the companions and the believers until the day of judgment. Now I want to go to my topic at hand. So you're moving from that speech to the topic that you want to speak about. Now. فهادة مختصر جدا في أصول العقائد الدينية. So this فهادة. Remember when أما بعضو comes majority of the times scholars they mention. But remember the fact is the fact is جواب. It's answer to the أما بعضو. Remember. So فهادة. What is this هادة pointing at? هادة is a ishara right in the Arabic language that you point at something. هادة. And هاده. So the sheikh is pointing at something. What is he pointing at right now? The book. But then this is the question that arises now. It can be something which is محسوس تنجبو or it can be something which is in his head. If he had authored the book and the book was because a lot of the scholars not the majority but a lot of the scholars what they do is they write the book. They author the book. Once they've written the book then they write the introduction. They go and they write the introduction because they know what they've written. They have an idea of what they've written. The introduction is easier for them to write. That's one way of doing it. So when he has already if that's what he has done he has written the book and then he goes for the introduction then هاده is referring to what he's already written. But if he hasn't written the book and he's now put the pen on the paper and he's started with the introduction where can that هادة go to? It's what's in his head that he's going to write. He's planning to write is what he's referring to. هادة is in my head right now. You see? So هادة this مختصر the word مختصر in the Arabic language is ما قل لفظه it's anything that the wordings are very little but not necessarily the meaning. I might have some it's basically summarization or to abridge something but just because I've abridged something just because I've summarized something it doesn't necessarily mean I've got rid of the powerful meaning that I could have portrayed. It's still probably there I'm trying to bring that meaning still there but I've summarized it. I've made it into something very short. So the مختصر in the Arabic language is what ما قل لفظه وجل معنى it's wordings are little but the meaning is powerful it's lost. The meaning is and the truth of the matter is this book in front of us without a shadow of a doubt it's a book that وَلَهُ مِنِسْمِهِ نَصِبْ وَلَهُ مِنِسْمِهِ نَصِبْ that is وَلَهُ مِنِسْمِهِ نَصِبْ means that it is what its name is it is summarized and abridged but reality of the matter is that is it is powerful the meaning has not gone the author Allah he gave it justice نعم so sorry مختصر جدا I've summarized it very much في أصول العقائد الدينية but it's what in what topic it's in أصول العقائد الدينية fundamental creedomatis it's in what fundamental creedomatis and inshallah as we're going to see the sheikh رحمة الله تعالى رحمة واسعة he broke it into five five أصول five أصول he broke it into and we shall see إنشاء الله تعالى each أصل and what it's talking about what the topic is about نعم والأصول الكبيرة المهمة يقتصنا فيها على مجرد الإشارة والتنبيه من غير بصد للكلام ولا ذكر أجلتها so the sheikh look what he's saying right now he's now telling you he's going to write the book and the way he's authoring the book but did he say I've suffice myself I basically stuck to in writing this book على مجرد الإشارة والتنبيه I'm only going to point out I'm only going to what I'm only going to point out I'm not going to go into تفاصيل detailed matters and explanation my job here right now is just to point out just to bring to your attention something and he said من غير بصد للكلام I'm not going to explain I'm going to details and drag on my speech ولا ذكر and I'm also not going to mention أجلتها evidences for the things I say I'm just going to mention points I'm not going to give you evidences for my arguments or my points I want there's a reason why he has that he has chosen to do that so it's more like this book of his is more of a as he's going to soon say إن شاء الله it's like a content page you read a content page of a book it doesn't give you it doesn't give you what it doesn't give you evidences and what not it's meant to give you an overview a guideline so my book is like that for you you see that's what it is more like a content page and the word that the sheikh used which is فهرسة is more of a كشاف as it used to be used this now word that term right now it's become a term which is عجم it's a foreign word the Arabs never used to use that word they used to use the word كشاف now it's better it's correct to say تعرف أصولها ومقامها I know your نسخة says ومقامها but it's correct to say ومقامها ومحلها من الدين the reason why I did that اللامي is لا مستببية the reason why I've done that to just give you the bullet points and an overview and not going to detail so much is because I just want you to learn the foundations and the fundamentals I just want you to know these principles these fundamentals like that and I want you to know its positions what chapters you may put it under in terms of the religion and he said I also knew I also know that anyone who has more passion you know sometimes people they study a book once they finish that book they say you know what I like what was mentioned there but I want to go more in detail if you have more passion and you're driven and you're enthusiastic and you have high aspiration then you can go into the the big books the مطولات the big books but I'm not my job wasn't to what bring that to you here I'm just trying to give you a summary so if you want the براهين and the evidences and the proofs and all of that it is in its مضام in its place you can find it now وَإِنْ يَسَّرَ اللَّهُ وَفَسَحَ فِي الْأَجَلِ بَسَطُّ هَذِهِ الْمَطَالِبَ وَوَضَحْتُهَا بِأَدِلَّتِهَا الشخصر وَإِنْ يَسَّرَ اللَّهُ إِفَ اللَّهُ means and he makes it possible وَفَسَحَ وَفَسَحَ فِي الْأَجَلِ and Allah expands for me my life span if I live on بَسَطُّ هَذِهِ الْمَطَالِبِ إن شاء الله I will expand on these on these units and these chapters وَوَالْضَحْتُ بِأَدِلَّتِهَا and I will what I will give you its evidences each one so the sheikh here right now what is he doing تَمَنَّ المُصَلِلِ for the author is hoping and he will say to Allah وَلَهُ that Allah makes it possible for him to live for a longer time so he can do what so he can explain his book he can put a sharah on it or he can expand on it even more but as he said رحمه الله رحمة واسعة he wrote this book في آخر عمره in the latest stages of his life that's why he says this you don't say this when you're young you don't say that generally speaking when you're young if I live longer you only say that if you're you're aged so he knew رحمه الله who is in a very old age but he didn't manage to رحمه الله to explain it or go to more extensive explanation but this shows you something very amazing which is when you grow old and you've read so much what he's put here right now is a summary and a خلاصة it is the you know the summary and the the final conclusion of his years of experience عليها رحمة الله so for you might be like oh that's but this for him is a what it's a summary then in the sheikh رحمه الله previously he said ثم مله رقبة في العلم يطلب بصطها وبراهيلها من أماكنها right from the places you could go to if you have more passion and drive in which you can find more evidences is none other than the book معارج القبول and that book is a sharah of the سلم الوصول إلى علم الوصول written by الإمام العلامة that book of حافظ الحكمة معارج القبول فإن هذا الكتاب لا نظير له there's no book like it in terms of تحيده and how he brings all the evidences that you need سبحان الله قال الله قال رسول الله evidences from the Qur'an and the sunnah that book if you memorize the poetry for it and you also memorize the evidences for each one that book is something else so that's the kind of book if you have passion and you're driven you have high aspiration that's the kind of book you can go to to find more evidences for these points now insha'Allah we're going to go into the first أصل we're going to go to the first the first أصل insha'Allah the first أصل is التوحيد نعم أصل الأول التوحيد حد التوحيد الجامع لأنواعه هو اعتقاد العبد لأنه بتفرد الله بصفات الكمال وإفراده بأنواع العبادة فدخل في هذا الشيخ رحمه الله رحمة تنواسعة first he started his book and as I said to you before this book is how many how many how many أصول did he write it in the book is consist of خمسة أصول five five foundations and the first of those foundations he starts with is what the greatest of all foundations أصل عظيم from the greatest أصول and that is التوحيد so he built his whole book and he started it off with this and the reason for this is my brothers and sisters who are going to watch is this is why Allah sent all messengers ولقد بعتنا في كل أمة الرسول أن يعبد الله واجتني بالطاق وما أرسل من قبلك من الرسول إلا نوحي إليه أنه لا إله إلا أنا every prophet this was the message he was having ربادة الله وحده الله being worshipped alone so then it's important for the sheikh to start with that there's no foundation greater than it now we're going to we want to find out what's the definition of توحيد صحيح somebody can ask you right now what's the definition of توحيد what are you going to say and for you to come with something you would first have to know what it is for you to come to be there right لأن الحكمة على شيء ونفرق أن تصوره to be able to implement something you first of all have to understand it so the sheikh الحماه الله he defines حقيقة التوحيد the reality and the true meaning of a توحيد صح brothers توحيد if we look at the Quran and the Sunnah if we look at the Quran of Allah سبحانه وتعالى and we look at the Sunnah of the Prophet ﷺ توحيد is referred to two things يطلق على معنى يين إن شاء الله two meanings is what توحيد is referred to the first one is a general meaning معنى العام توحيد is referred to a there's a general meaning that it has and the general one is what the general one is if we look at the Quran if يجب أن تفضل إلى الجنر المعنى. كذلك، إفراد الله تبارك وتعالى سنجل الله تبارك وتعالى بالعبادة. أين تفضل؟ أولو هنا. وهذا هو زبدة الرسالة الإلهية. The real gist. The true concept of Allah's message. The second meaning, which is معنى الخاص. And that's why sometimes you hear a ulema when they define Tawheed. What do they say? It's Tawheedullah bila ibadah. Why are they saying Tawheedullah bila ibadah? When Tawheedullah bila ibadah is what? It's Tawheedululuhia and Tawheedululuhia is just one of the three. Because the fighting, and the arguments, and the debates, and the jannah, and the nara, and the sumawat, and everything was made just for this one. The reason why jihad was made permissible is because of Tawheedul ibadah. Why the believers were fighting the disbelievers. Because of Tawheedul ibadah, Allah made jannah and nara. Because of Tawheedul ibadah, Allah made the heavens and the heavens and the earth. All of it is because of Tawheedul ibadah. And that's why Tawheedul ibadah was the discussion of the prophets with their qum. Never did they discuss with their qum Tawheedul Rububia. The reason is because that was Tawheedul ibadah. Tawheedul ibadah. It was already believed in everyone except Ibadah. Because no one refuses Tawheedul Rububia except Ibadah. He's a jihad. A stubborn hardheaded. Even him, probably when he goes home he cries to God. Right? And that's why Pharaoh said I am your supreme lord. What was he saying? Allah says He's a stubborn hardheaded. So that's why I believe that Allah knows best. But I believe that atheists and agnostics shouldn't be debated. Because you being here is enough for me to say this to God. It's not fitting for the mind if we argue about a son that's out there. If we keep arguing about it. Is the son there? No, it's there. It's night. It's not fitting for the mind. Your existence and you being here and you taking that cup of water and drinking it is an evidence for me to God exist. خلاص. قضي الأمر الذي فيه تستيان. That's Tawheed. That's the Tawheed which is general which is حق إفراد الله بحقه. A single Allah in his rights. حق الله تباركه تعالى حق الروبوبية. حق الأسماء والسفات. And حق الألوهية. Right? Now the sheikh Allah is going to explain each one of those. Each one we are going to. الروبوبية. ألوهية. الأسماء والسفات. What do you mean? Now. تحيد الروبوبية الذي هو اعتقاد فراد الربي بالخلق والرسقي والأنواع تدبير. So the sheikh now defines the first حق of the حقوق الله تباركه تعالى. This is the general meaning. What is it? هو اعتقاد الانفراد الربي. It is to believe. الله is alone. سبحانه وتعالى بالخلقي creating. ورزقي. That's the correct way of saying it. ورزقي. ورزقي. Provision. Allah provides. وأنواع تدبير. And the different types of controlling. سبحانه وتعالى. This point that the sheikh is mentioning it can be summarizing two points. That's it. The حيد الروبوبية in summary. خلاصة. Is ifrado Allah. It's the single Allah. Here in what? افراد الله. Singling. الله تباركه تعالى. بذاته. وافعاله. It's the single Allah. تباركه تعالى. In his essence. And it's also to sing with him. سبحانه وتعالى. In his actions. You know there's no God except Allah. You also. Single Allah. تباركه تعالى. In his what? His actions. So why do the scholars. The reason why the scholars they choose to mention those three. Is. That's the summary. That's the خلاصة. Of Allah. تباركه تعالى's actions. Allah created you. Then once you are created. And you come to this earth. What do you need? You need to eat right. And then once you come into this world. And you eat. What do you need? You need somebody to run your affairs. صحيح. So Allah. صحيح. So Allah. تباركه تعالى's actions. They say these are the. These are the. خلاصة of it. Meaning it falls under these three. You single Allah. تباركه تعالى in it. That's what. That's. توحيد الربوبية. نعم. هي. وتوحيد. الأسماء. والصفات. وهو. إثبات. ما أثبته. لنفسه. وأثبته. له. رسوله. حسنة. والصفات الكاملة العليا. الشيخ now goes on to the definition of what? توحيد الأسماء والصفات. Why did the sheikh mention توحيد الربوبية and توحيد الأسماء والصفات كنا? Because توحيد الربوبية and توحيد الأسماء والصفات are. إخباري. وما علني. It's just knowledge basically. It doesn't require action for me. Just know. Believe this. And know this. You know what Allah created. You know what Allah provided for you. You know what Allah saved you. توحيد الأولوهية. The other hand. No, you're coming. You have to come with something. You have to manifest. So these two are one side. These two are on one side. Whereas توحيد الربوبية. أولوهية is a طلب. Something is requested from you. Something is intended from you. That's why the scholars sometimes divide it into two. Instead of three, they divide it into two. They put توحيد الربوبية in one place. And they put توحيد الأولوهية by itself. توحيد الأولوهية means brothers, pay attention. This is very powerful. توحيد الأولوهية means singling Allah in names. And what? أهل السنة. Believe what? Allah has names, right? Allah's names. They have characteristics in it. Allah's names are not just mere names. They just not a name that has no meaning in it. No. Allah's names have a meaning in it. تقاعدة is what? أعلام باعتبار دلالتها على ذات واصافه باعتبار دلالتها على المعاني. So Allah's names are أعلام واصاف. In summary. Allah's names are what? أعلام واصاف. So we believe the names and we believe the what? The characteristics. And both of them are توقيفية. And others you need to get an ayah from the Quran or a hadith from the Prophet ﷺ. If you want to affirm a name you have to have evidence for it. Are you with me brothers? What does it mean to single Allah in his names and attributes? It means three things. If you come with these three things you have singled Allah in his names and attributes. Pay attention. Singling Allah in his names and attributes means these three things. One. Affaming for Allah. إثباته ما أثبته لنفسه. Affaming for Allah. That which he affirmed for himself. أو أثبته له رسوله صلى الله عليه وسلم أو that which is messenger. صلى الله عليه وسلم. So the first thing is that you have to come with if you want to single Allah in his names and attributes is is to affirm for him. That which he affirmed for himself. And that which is prophet Muhammad صلى الله عليه وسلم I affirmed for him. The second thing is the second thing is تنزيه الله is to exalt Allah. عما لا يليق به من النقائص والعيوب is to exalt Allah from things that are not befitting for him. Any deficiencies any shortcomings we say no. Because Allah does not have that. Allah does not sleep. Allah does not get tired. Allah does not oppress. No. Because those are what نقص and عيب. The deficiencies the faults and Allah doesn't have that سبحانه وتعالى. The third and the last one which is قطر طمع get rid of the desire. And in the Iraqi cavea to Sifati in wanting to know the how of these characteristics. You wanting to know what Allah's characteristics are. How do they when Allah says in the Qur'an يَا إِبْلِسُ مَا مَنَا عَكَاَنْ تَسْجُدَ لِمَا خَلَقْتُوا بِيَدَيْ إِبْلِسُ was preventing you to prostrate for the one that I have created with my two hands maybe like Adam was preventing you to prostrate for it. Get rid of the desire of wanting to know how Allah's hand looks like. Because you can't. The only way you can know the how of Allah's characteristics is one of three. And all three of them we don't have. The first one is somebody who saw Allah must tell us how Allah looks right? Do you have that? No. There's no one who's seen Allah. So there's no one able to tell us how he looks right? Are you with me? The second is what? There is nothing like him for us to take a comparison from him. There's not a thing that we can look at and say oh this is are you with me? And the third one is that he hasn't even told us. Allah hasn't told us. So because that those three are blocked from us we just get rid of the one thing to know how Allah's characters look like. Once you've come with those three you have now come with what is known as You have now come with singling Allah in his names and attributes. نعم. So when we affirm Allah's name Subhanahu و تعالى how do we affirm it? The way we affirm الله تبارك و تعالى characteristics is what? من غير تشبيه we are not going to resemble Allah with this creation. تشبيه أو تمتيل. We're not going to see Allah's hand. Oh yeah, it's like my hand. Or it looks like that we're not going to say that. Know where we're going to compare it to something. So تشبيه means you see Allah's hand looks like this. That's تشبيه. تمتيل means you compare it to something. We won't do either of that. و من غير تحريف ولا تعطيل. And we're not going to distort it and say or negate it. We're not going to say do you do that. So what do we do? اثبات من غيره. و ازا قاعدة. اثبات بلا. So we do اثبات بلا تمتيل. صح؟ و لا تشبيه. و تنزيه. We negate from him بلا بلا تعطين ولا تحريف. تستقاعدة. We affirm for Allah every characteristics without resembling it or comparing it to any other characteristics. We also negate from Allah without what? Without distorting the meaning or negating it. No. That's very important. نعم. و توحيد الألوهية والعبادة و هو إفراده وحده بأجناس العبادة و أنواعها و إفرادها من غير إشراك به في شيء منها. The Sheikh now is going into توحيد الألوهية. And it's also known as what? عبادة. It just depends on where you look at it from. If you look at the one who is being done for it's what? أولوهية. If you look at the action that's being done it's عبادة. You sing الله هو إفراده it is to sing الله وحده alone بأجناس العبادة. The different types of عبادة و أنواعها و إفرادها each and every one of them. You single him سبحانه و تعالة but how do you do it? How do you do it? You do it with what? بِكَمَالِ الْحُبِ with كَبِلِ الْلَوْ When you're doing it is based on with what? You're doing it out of? You're doing it out of love. And you're also doing it out of تعظيم which love brings تعظيم right? You're honoring and you're glorifying him سبحانه و تعالة. And the second thing that you're doing with it is what? وَكَمَالُ الْحُبُوِ And you're doing it with complete humiliation for yourself. Pay attention to this. No one can combine for them. There's not a person who you can combine these two for. What is it? Complete love and complete humiliation. Once you do complete love and complete humiliation. For somebody it becomes a what? It becomes shirk. The reason why it becomes shirk is because there's a person who's bullying you in a method. Are you with me? There's a person bullying you to do something and you go get angry and you know you can't beat this person in a method. You know you can't. They're stronger than you. They're more tougher than you. They're backed up. So you do for them what they've asked from you. Are you doing it with complete humiliation? Are you doing it with humiliation present? Yes, you're doing it with humiliation. But does that mean you love them while you're doing it? It doesn't. But you when you're crying and you're putting your face in the dust and you're doing ruku and you're humbling yourself in the dark and you're crying and you're begging him you're not doing it with just humiliation. You're rather doing with complete humiliation. No, you're nothing. And you're also doing with what? Complete love. Complete what? Complete love. لذلك الشيخ عبدالله الشيخ صالح عبدالله رسيمه سيس وعبادة الرحمن غاية حبه وخضوء إقاصده هما قطبان توتي كمال المحبة with كمال الخضوء You know sometimes we used to say sometimes we used to say كمال with دولي right? That word أجنبي It's a foreign word and we don't find it in the Quran of the Sunnah being used like that. So it's better to use the words that are present in the Quran of the Sunnah. So what's the qulasa that we took from this now? When we say حق الله what does it mean the general meaning? When we say حق الله what does it mean? So it's أولوهية ربوبية ألا سمع سفع Those are the three when we say singling Allah in His Haq. And what was the specific meaning? إفراد الله بلعبادة نعم مع اعتقاد كمال أولوهية فدخل في تحيد ربوبية إثبات القضاء والقدر وأنه ما شاء الله كان وما لم يشاء لم يكن وأنه على كل شيء قدير وأنه الغني الحميد وما سواه فقير إليه من كل وجه This statement that the sheikh رحمه الله he says is very powerful which is that these three types from the توحيد توحيد الربوبية توحيد الأولوهية and توحيد الألوهية ألا سمع ألا سمع ألا سمع These three توحيد it revolves around and it brings you back to a concept which is known as القضاء والقدر Right? القضاء والقدر And that is this statement of his which is taken from إمام أحمد بن حبل إمام أحمد قدر قدرة الله The قدر is what The ability of Allah سبحانه وتعالى That's a statement also taken by أبو الوفاء ابن عقيل أبو العباس ابن تيميا They like the statement of إمام أحمد رحمه الله The reason is because الله تبارك ويتعالى all three of those characteristics among all three of those rights حق الربوبية الحق الألوهية الحق الأسماء والسفات What did it revolve around? الله تبارك ويتعالى has what? قدرة complete ability سبحانه وتعالى And every single thing in this world that you see that's taking place everything whether you like it or not It's all been done by the what? The قضاء and the قدر But there's a difference between the two, right? What's the difference between the قضاء and the? قدر قدر is what is written on the لوح المحفوط That never gets changed The قضاء is what's written with the angel It changes for the angel But as for what's written on the لوح المحفوط it doesn't change So believing in the قضاء and the قدر it goes back to what? It goes back to توحيد الربوبية It goes back to mainly what was توحيد الربوبية نعم ودخل في توحيد الأسماء والسفات إثبات جميع معاني الأسماء الحسنة لله تعالى الواردة في الكتاب وصنة Now he's taking you back to what goes back to what? توحيد الربوبية توحيد الربوبية it goes back to it goes back to one point which is what? وقضاء وقدر What about توحيد الأسماء والسفات it goes back to one point which is what? إثبات جميع معاني الأسماء الحسنة it goes back to one point is to affirm all the meanings that are in Allah's names that's what it means تقعين القرآن and the سنة That's the خلاصة باب الأسماء والسفات it basically means أبين أيضا Allah has many names that he has افهم those names and we know their names of Allah the meaning that are in it they don't always come من دلالة المطابق come from دلالة تضب من دلالة الالتزام right because what does Allah say in the Quran سبحانه وتعالى الله الذي خلق سبع سبعوات ومن الأرض مثل هون يتنزل الأمر بينهون لتعلموا أن الله على كل شيء قدير وأن الله قد أحاط بكل شيء علما كان الله تبارك وتعالى is Allah a creator? does He create سبحانه وتعالى? can you create something if you don't have knowledge of it? can you create something if you don't have the will for it or the ability? so automatically you've affirmed this for Allah just of one the minute you said الله is a creator by default you have to accept Allah it's not knowledge because it let's just hypothetically take these highlighters and examples these highlighters here for me to make this highlighter what do I need? I have to know how to make it right? so I have to know how to make it good what about if I have the knowledge to do it but I don't have the ability I don't have the substance I don't have the stuff to do it I'm not in the right place for it can I do it? do you see my point? so Allah is سبحانه وتعالى the characteristics when you are affirming them some characteristics we take it to the other characteristics you have to accept and Allah mentioned that in the last ayah of Surat Al-Taraq الله قلق سبع سماوات Allah is the one who created the seven heavens you see ومن الأرض المتل here and also the seventh the seven earths Allah created it يتنزل الأمر بين here He is coming down He is coming down واتل الله يتعلموا أن الله على كل شيء على كل شيء قدير الشيء يتخلص على كل شيء كدره و أن الله قد أحاط بكل شيء علما أن أصد لله و كل شيء من خلال عالم فهذا صحب دع قدرا أن أعلم لذلك سوف تقول دلالة المطابق دلالة التضم و دلالة التزام لاتعلم أنك تجد في أن تكون ذلك سوف نحب أكثر سوف نحب بأخذ ما أخبر الانه منتذ و من الشيطاني والله و رسوله سبحانك اللهم وبحمدك أشهد أن لا إله إلا الله أستغفرك واتوب إليه