 وأقول في القرآن ما جاءت به آياته فهو الكاريم المنزاله وأقول قال الله جل جلاله والمصطف الهدي ولا أتأوله الحمد لله رب العالمين له الحمد الحسن والثناء الجميل وأشد أن لا إله إلا الله وحده لا شريك له وأشد أن نسيدنا ونبينا محمد صلى الله عليه وعلى آله وأصحابه والتابعين لهم بإحسان إلى يوم الدين أما بعد إن شاء الله تعالى today we're going to carry on the explanation of the book نواقظ الإسلام written by شيخ الإسلام محمد بن عبد الوهاب رحمه الله تعالى the sheikh rahmahullahi said أن ناقظ الخامس دفت نلافايا وعرن صح؟ we're going to start the fitna lafaya the sheikh rahmahullahi said the sheikh he said من أبغض شيئاً منما جاء به الرسول ولو عمل به تفر does he say إجماعاً في you does your copy say كفر إجماعاً yeah which copy do you have where is it no no no we don't have it have it عبد محس قاسن one the one he uses no no that one yeah that one من استهزاء anybody who mocks what does he mock بشيء من sorry من أبغضا anyone who dislikes anyone who shows dislikes hates شيئاً منما جاء به الرسول something that the prophet came with ولو عمل به even if he does it what does it mean he does it he comes with a good at deed he prays a Salah like it but he hates a Salah كفاره is a disbelief إجماعاً by consense والدليل قوله تعالى and the evidence for this is the statement of Allah ذلكاً that is بأنهم كريه that is because they have disliked انزل الله that which Allah has sent down فأحبط أعمالهم ان الله تبارك واتعالى he nullified the righteous deeds Allah nullified the deeds سبحانه وتعالى المسألة الأولى the first point the first point that we need to know point number one that the disliking to dislike something ينقسموا إلى قسماني it is categorized into two it is categorized it's categorized into two the first of them is طبيعيون a natural one what is it it's natural and the second one is شرعيون legislational the great scholar of language الامام الراغب الأصبحانيو he has a book called مفردات القرآن and in this book what he does is that he takes words that are in the Qur'an that are used in the Qur'an and he defines those words so when he came to the word قره in the Qur'an and he spoke about it in his book مفردات القرآن he said that the word قره means تنال الإنسان it's the hardship that a person goes through or indoors من خارج ما يحمل عليه بقره above that which he carries and that which he is told to carry it's the hardship that a person goes through it's the hardship that a person goes through due to somebody placing something bad over him somebody is placing something onto him above his ability something he can't do it could happen from this angle since something is طبيعي and it's legislation طبيعي means something that you naturally dislike okay you dislike it what you naturally dislike it or فترة you just don't naturally like this thing and there's something you through the shari'a you don't you dislike it and so because there are two different types it could happen a person saying إني أريده وأكره I want this and I hate it I want it and I dislike it or I like it and I dislike it both can come together how is that possible أنا أريده من حيث الطبع in terms of my nature I want this my طبيع I want it وأكره من حيث العقل و الشرع and I dislike this because of the shari'a and because of the logic logically this is bad for me it's very harmful صح a person can say I like fizzy drink but I dislike it I like it من حيث الطبع من حيث العقل logically I don't like it because it causes a lot of illnesses it's not good for you but I like it because it tastes nice so both can come together و لذلك الله said in the ayah كتب عليكم القتال fighting has been made prescribed onto you و هو أكره لكم and it's something which you dislike poetry doesn't matter و هو أكره لكم what does الله mean you dislike it أعطيني when Allahーメيط يorted، بخرام when he came in and mountains and during the last days and since that time when Allah promised to observe funny things مالذي يعني ؟ أنت لا تحبه أنت لا تحبه من حيث الطبع ونحن لا تحبه أنت لا تحبه ونحن لا تحبه ونشاء الله تعالى سوف نرى لماذا لا تحبه المساعدة إذا كنت ترى مختلفة بين هؤلاء كورم ونشاء الله على قتاله ونذهب إلى الكتاب الفروق بايل عسكري إذا كنت ترى الكتاب الفروق اللغوية فنذهب إلى أحده ونذهب إلى الكتاب المعجم المقايز المعجم الوسط المعجم المقايز للغا نفقوس مفردات القرآن بايل الراغب الله سبحانه و رحمه الله صاحب الإسان العرب يقول أنه عندما قد يأتي إلى هذا العيق قتب عليكم القتال المعجم المقايز هو قره لكم ويقول الإسان العرب يقول أنه يعني المعجم المقايز المعجم المقايز هو أنهم مقارهوا على جنسي غلضه عليهم ومشاكلته المعجم ومعجم المعجم ولهنو حظ هو أجل فائد وطبعا يحب السحاب يشعر so much المعجم المقايز ليكراهون أو فرد الله هذا يعني أنه يخلق المعجم المقايز لأن الله because الله تبارك و تعالى الحكمة والصلاح الله لا تفعل ذلك التي تكون فيها حكمة وزدن ويوجد فيها ماذا؟ المساعدة of the creation ولكن السبب why the believers they dislike it is because in it is مشقع and this is naturally the characteristics of human beings we don't like hard work and effort so in other words all of these scholars that I brought by askarian and the Arabic language and of course all of them are categorizing the dislike in the two types that I mentioned but if the person dislikes that which الله تعالى obligated or he hates the legislation of Allah this is where Muhammad is talking about when he says من أبغط شيئا من ما جاء به الرسول anyone who dislikes that which the messenger came with ولو عامنا به even if he does it so the qur cannot be this is qufir you can't hate Allah's legislation سبحانه وتعالى the reason is because then this is disliking the and the prosperity that Allah has placed in this for you you're not allowed to dislike it and you're not allowed to dislike what the messenger came with this takes you out of the fold of Islam and we're going to bring the qur this كتب عليكم القتال و هو كره لكم الامام البضوي رحمه الله when he came to his tafsid he said و هو كره لكم means that is hard on to you and he said and he said some of the scholars of the language said بضوي say this نفورة طبيعي عنه that this dislike he said it is the the person's nature is repulsive towards it لما فيه مؤنة المال because what's in it is what you have to spend your own money by going there مشقة نفس the heart and the body and the soul is put through when you go there your children can lose you you could die in a battle and etc لا انهم كره أمر الله تعالى that is not because they dislike the command of الله سبحانه و تعالى الامام القرطبي in his tafsid he said و هو كره لكم كره طبع it is that the person's nature dislikes it he said و إنما كان الجهاد قرحا he said that the jihad was disliked لأن فيه اخراج المال because in it is what bringing out wealth و مفارقة الوطن the person leaves their own town and hometown والأهل the person leaves their family والجسدي الجراح the person's body it goes through wounds و قطع الأطراف the person's fingertips the body parts all go فكانت كراهيةهم لذلك the people's dislike is connected to that لأنهم كره فرض الله that doesn't mean they dislike الله سبحانه و تعالى شيخ منعوث يمين he brought a fa'id al-Latifa here a very good benefit he said that كتب عليكم القتال و هو كره لكم he said the wadu شيخ منعوث يمين said في محل النصب حال he said it's what في محل النصب على الحال that wadu و هو كره لكم as a sentence it sits in the place of a حال a situation و ضميره هو and the pronoun و هو كره لكم هو إنه يعود على القتال it goes back to the fight كتب عليكم القتال و هو the hua goes back to the word قتال the hua goes back to the word قتال و ليس يعود على and it doesn't go back to the quitaab the hua و هو كره لكم و هو القتال و كره لكم the fighting is dislike to you not the obligation he said it goes back to that and then he explains that the believers do not dislike the obligation that they dislike the fighting that's a grammatical explanation of شيخ منعوث يمين رحمه الله تعالى point number 2 point number 2 point number 2 المسألة الثانية it is that to have knowledge بأن ما قاله أو فعله أو أمر به أو نه عنه النبي the second point is that to have knowledge of whatever the prophet صلى الله عليه وسلم has said or did or commanded or prohibited صلى الله عليه وسلم هو من ما هو من ديني الله it's from the religion of Allah anything that the prophet did anything that the prophet said said or he commanded or he prohibited من ما هو من ديني الله which is from the religion of Allah sorry which is from the religion of Allah anything that the prophet said that's from the religion that is from the religion and anything that he صلى الله عليه وسلم has said that's from the religion and anything that the prophet said that is from the religion and this becomes the command of Allah and the revelation sent from Allah anything that the prophet does that's from the religion he doesn't do it out of his own nature he does it because of the religion or he says it because of that or he prohibits it because of that and command from Allah it's a it's a swahi from Allah there are evidence for that Allah says in the Quran وما يمطق علي الهواء the prophet does not speak from his whims and desires إن هو إلا وحي يوحة anything which he says is a revelation from Allah صورة النجب آية 3 to آية 4 ألمام الشنقيطي محمد ألمين الشنقيطي رحمه الله in his كتاب in his تفصيل بك الأضواء الأضواء he says معنى this meaning to this verse إن النبي صلى الله عليه وسلم that the prophet لا يبلغ عن الله إلا شيئا أوحاه الله إليه أن يبلغ he said that the prophet does not convey from Allah سبحانه وتعالى except that which الله has sent on to him as a revelation or that which Allah commanded him سبحانه وتعالى to convey the second evidence to prove that whatever the prophet said or did or commanded or prohibited من ما هو من دين الله which is from the religion of Allah إنما هو من أمر الله ووحي الله the evidence for that is the second sorry the ayah إن صورة النساء ayah 113 where Allah says وأنزل الله الله has sent down عليك الكتابة unto you Muhammad the book and Allah has also sent on to you الحكمة للسنة وعلمك Allah has also taught you ما لم تكن تعلم Allah has also taught you Muhammad the book الله تبارك وتعالى it tells us in this verse that he has sent on to the prophet صلى الله عليه وسلم the book meaning the Quran وأنزل الله Allah has sent on to you الكتابة the book والحكمة للسنة والسنة is sent from who it is sent from Allah سبحانه وتعالى it came from Allah that's why Hafض الحكمي رحمه الله he says فالسنة النبي وحي ثان عليه ما قد اطلق الوحيان وإنما طريقها الرواية ففتقى رضاوي إلى الديرايا that the sunnah of the prophet صلى الله عليه وسلم is the second form of revelation سنة الوحي الثاني it's the second sunnah he took it from the ayah وما ينطق علي الهواء إن هو إلا وحي دي لو سأده هذا وحي من الله تعبارك وتعالى شيخ الإسلام ابن تيميع he said in his majmu'u al-fatahwad the 19th volume page 82 he said قد امرنا الله وتعالى بتباع ما انزل إلينا الله كمانا وتعالى that which has been sent on to us that which has been sent on to us و باعتباعي و أيضاً يتبع لكما يأتي منه. وبينما يأتي بنا منهم. سبحانه وتعالى من الهودال. اللحظة التي يأتي بنا منهم لنا أيضاً يتبع لك. و قد أنزل علينا الكتابة والحكرة. و اللحظة ستره لنا. كما قالت على أزال الله said وذكروا نعمة الله إبن تيمس brings the ayah where Allah says remember the blessing of Allah عليكم unto you وما أنزل عليكم and remember the blessing of what Allah has sent unto you من الكتابة from the book والحكمة and the sunnah يعذكم به which Allah reminds you through so the hikmah is the what it is sent from الله سبحانه وتعالى in ta'a karamu the speech of ibn Taymiyus finished there he also said in the 19th volume page 83 to 84 he said وقد أمر الله بطاعة الرسولي that Allah commanded the obedience of the messenger في نحو الأرضعين موضوعا in 40 different places in the Quran الله commanded it سبحانه وتعالى كقوله تعالى like the statement of Allah قل أطيع الله وبي الله ورسولة وبي the messenger فإن تولو if you turn away فإن الله لا يحب الكافرين الله does not like the disbelievers so Allah told those who don't obey any of the two is a what is a kafir الله سقول أطيع الله وبي الله ورسولة وبي the messenger فإن تولو if they turn away from any of those two فإن الله لا يحب الكافرين and the very Allah does not like the what he does not like the disbelievers الله he does not like the disbelievers سبحانه وتعالى فإن الشيخ الإسلامي بن تيميا as his characteristics is هبوءوا the evidences that he mentioned that were in the Quran if you want to see more about this go to the كتاب جانع بيان العلم وفضلي go to the second volume تار from 1181 onwards it's very important for the student of knowledge to go to that book جانع بيان العلم وفضلي the second volume page 1181 the after that comes from there onwards go to it and see what إبن عبد البرخ brings رحمه الله وتعالى the third point المسألة التارثة the third point الأدلة على كفر ما أبغض شيء من ما جاء به النبي we're gonna now bring the evidences that prove that the person who dislikes that which the prophet came with is a disbeliever and the dislike here we're talking about which is is like the statement of Allah that the author himself wrote that is بيانهم كريهوا they disliked ما أنزل الله that which Allah has sent down فأحباقا أعمالهم and this then what it nullified their what it nullified their righteous deeds and the nullifying of the righteous deeds it's disbelief the fact that the deeds are nullified is what it's an indication that this is what it's disbelief the second evidence is that one was in surah to Muhammad ayah 9 the sheikh brought that for you sheikh Muhammad Abdulham he brought it the second evidence is الله تبارك وتعالى he said أم يقولون به جنة they say that the prophet صلى الله عليه وسلمة he's a person who is مجنون بلجاءهم rather he has come to them but he has come to them with بلجاءهم but rather he has come to them with بالحقق he has come to them with the truth و أكثرهم للحقق كريهون and many of them they dislike the truth that he's bringing forward عليه الصلاة والسلام what he came to them with is the truth and they dislike the truth صورة المؤمنون ayah 70 الله tells us in this ayah that they don't want the they don't want to take the truth they're trying to say that the prophet صلى الله عليه وسلم is not saying they're also trying to alluded to the prophet صلى الله عليه وسلم is a person who is a fortune teller and a magician and etc all of this is because they don't like the truth صورة المؤمنون ayah 70 الله also says سبحانه وتعالى صورة المنافقين he says و لا يأتون الصلاة أبعد المنافقين when Allah was talking about صورة التوبة sorry صورة التوبة الله تبارك وتعالى he said أبعد المنافقين و لا يأتون الصلاة they don't come to the prayer إلا وهم كسالا except that they are lazy when they come to it when they come to the they come to it lazy و لا ينفقون and they don't give they don't give from what Allah has given them the wealth that they have they don't give from it إلا وهم كاريهون and if they do give it they give it out in a state of dislike even if it happens that they give it they dislike him the disliking here is what كره which is شرعي they don't like Allah's commands سبحانه وتعالى صورة التوبة قيها 54 صورة التوبة عاية 50 54 The fourth evidence is الله تبارك وتعالى a statement which is فرحة المخلفونة فرحة المخلفونة مخلفون is what those who stayed back from the battle with the منافقين who chose not to go صلى الله عليه وسلم ، للمنصف ، غزوة تبوك ، يبقى بها ، يقولوا المخلفون ، لا يريدون أن يستمتع ، لن يستطيع أن يبقى بها ، لذلك يبقى بها هذه المنافقين الله يقول ، فاريحة ، يبقى بها ، المنافقين يبقى بها ، المخلفون يبقى بها من المنصف بمقدق معهم were happy with their place there is no such situation that they were in they liked it in leaving and staying back from the prophet they like the idea that they didn't go to the battle and they stayed at home and they did nothing وكريهو and they disliked and these ويكونون ماذا؟ يتكلمون أنهم يجهدون أن يتكلمون بأموالهم لهم لتفاق with ماذا؟ لهم لتفاق with their wealth وهم يتكلمون بسبب الله أنهم يتكلمون المسألة الرابعة سوف نذهب إلى المسأل الثالث إن شاء الله وأنه يأتي الجماع العلماء على كفر من أبغض شيئا من ما جاء به الرسول صلى الله عليه وسلم وانا سوف نأخذ الجماع لأنه ونرى المسكس لأنه إذا كنت أرى المسكس فبما قال من أبغض شيئا من ما جاء به الرسول ولو عامين به كافارة إجماعا والدليلوا قولواه تعالى ذلك بأنهم كريهما أنزل الله فأحبط عمله لقد فعلنا كثيرا كيف كثيرا لقد فعلنا كوره لأن الشيخ زمن أبغض شيئا لقد فعلنا ما يعني لقد فعلنا مما جاء به الرسول لماذا لم يقول القرآن لماذا لم يقول ذلك التي قد تأتي قد تأتي لقد فعلنا أن هناك مبنى بين ذلك التي قد تأتي وقرآن نفسه أنهم نفسه حسنا لقد فعلنا بكثيرا عن مبنى من القرآن التي كانت تأثيرا مبنى من القرآن أن الشيخ يدفع هل هذا فقط؟ هل يدفع لكي يدفع أنه يدفع سبحانه وتعالى ما يدفع وما يدفع وما يدفع يدفع هذا الشيخ هل يدفع نحن تدفع أكثر من الأكثر نحن سأمر إلى سيخ كافارة إجماع أن هذه الناس يدفع هذه المبنى أين يدفع هذا؟ سندفع أن الشيخ يدفع وإنهاء الله هذا العلفية سنقوم بها أكثر الإجماع العلمة وإنهاء الكثير من الإجماع سيكون هناك أكثر فهم أول هو ألمام المردوي رحمه الله في الكتابة العصاف في الالتالي في الثلاثة في صارت 283 وضع بعمل بعمل هو دار الكتب العلمية هو قد قال الشيخ تقي يدين بمردوي فقال الشيخ تقيد الدين يعني يجب أن يفعله أيضاً الشيخ الإسلام تايمية فقال الشيخ الإسلام يبنو تايمة السن ما داو يسايم this لو كان مبغباً للرسولي صلى الله عليه وسلم أو لما جاء بكافة رد تفاقاً فشيخ الإسلام تايمية قلت لو كان مبغباً if somebody dislikes لرسولي لا يدى مسنجة صلى الله عليه وسلم أو لما جاء بكافة رد تفاقاً ويصبح هذا الشيخ الإسلام يبنو تايمة ويصبح مبغباً ليس لن يفصل على كيف هذا الشيخ كان مبغباً من إبنو تايمية ثم إبنو عبد الوهب محمد عبد الوهب فقال الشيخ إبنو تايمية لذلك محمد عبد الوهب لديه الكثير من إبنو تايمة وإبنو قيمة والأخر يبنو تايمة هو الإمام إبنو بطح رحمه الله في الكتاب الإبانة الصغرا إبنو بطح هذا الكتاب كان الإبانة الصغرا باية 200 أنه 11 يقول وجوب الإيمان يجب أن يؤمن واتصدق بجميع ما جاءت به الرسول كل ما يقوم بمسنجة كل ما يقوم بمسنجة كل ما يقوم بمسنجة أن الناس يؤمن فيه من عند الله أنهم يؤمن من الله يؤمن من الله وبجميع ما قال الله عز و جل كل ما الله تبارك و تعالى سد فوحقوا اللازمون أنه أنه يقول حق وماذا؟ ويقوم بمسنجة فلو أن رجل آمن بجميع ما جاءت به الرسول إذا كان يؤمن في كل الأشياء التي يأتي بمسنجة إلا شيء الواحد وإنه يقوم بمسنجة فهي فقط هذه الأشياء لا أؤمن كان برد ذلك الشيء هو رجل ذلك one thing alone is what? كافر and he becomes a disbeliever because of it عند جميع العلماء to all of the scholars if a person comes and says they come and they say I believe everything that the Prophet ﷺ came with it's just this one issue I don't agree with him the main fact that the person just disagrees with that one thing is what? بردي شيء الواحد just by rejecting one thing is كافر عند جميع العلماء he is a disbeliever based on all of those scholars number three الإمام بنباز رحمه الله في رسالتي in his letter or in his essay it's a small book which he called وضعو بالعمل بسنة الرسول that is obligatory to follow the Sunnah of the Prophet ﷺ وكفري and that it's disbelief من أنقالها the person who rejects it this is you can find this رسالة you can find this رسالة in his مجموعة فتاة first volume page 219 to 220 طبعة مكتبة المعالف this is what he said he said وهمهما they both are he is talking about what الكتابة النسونة الكتابة النسونة both of them are أصلاً ملتزماني sorry أصلاً متلازماني الكتابة النسونة are two foundations which are both necessary منجحة دواحداً منهما anyone who rejects any of the two he rejects the Kitab and all the sunnah فقد جحد الآخر he has then rejected the other if a person says I take the Quran but I don't take the sunnah then he's rejected the Quran as well don't think to yourself he's accepted this one and he's rejected the other he's rejected both of them وقدما به he disbelieves in both of them ودالك كفرون والضلال and this is disbelief and misguidance وخروج عن دائلة الإسلامي بإجماع أهل العلم والإيمان and this is what leaving the fold and Islam by consensus of the people of knowledge وإيمان and if you want you can more look into this the رسالة وكلمات النافعة which is inside the مجموع التوحيد النجدية ووقوص the Kitab خشاف القناع you can find that as well another fifth مسأل I wanted to speak about إن شاء الله تعالى is some of the statements of the scholars I'm going to mention إن شاء الله تعالى two scholars إن شاء الله where they mention the kufr of the person who dislikes a matter from the religion شاء الله تعالى says in his Kitab صار من مصلول page 523 that طبع الدار الجيل he says من قال أنا لا أقر بذلك the person says I don't accept this he says I don't accept this أقر بذلك I don't accept this thing which is referring to as the Sharia ولا ألتزم who and I don't I'm not in line with it وَأُبِغِضُ هذا الحق and I reject this truth وَأَنْفُرُ عَنْهُ and I find repulsion towards it فَتَكْفِيرُ هذا معلوم the kufr of this person is known by necessity من دينيسان from the religion of Islam والقرآن the Qur'an is what مملوء من تكفير مثل هذا النوع the Qur'an is full of making takfir on this type of individual الإمام الصيوطي إن مقدمه of his Kitab مفتاح الجنة في الاحجاج بالسنة he said إعلموا نوع رحمكم الله ومي الله تبارك وتعالى what's on to you أن من أنكرى anyone who rejects قول حديث الرنبي صلى الله عليه وسلم he rejects the Hadith of the Prophet صلى الله عليه وسلم قولا كان أو فعلا he rejects it either by speech or action بشرطه المعروف في الأصول حجة with the conditions that are unknown كفر وخرج عن دائرة الإسلام in this person leave the fold of Islam وحشيرا معالي يهودي والنصار and he will be resurrected with the Christians and the Jews أو معه من شاءه or whatever he wills الله تبارك وتعالى من فرق in kufri from the groups of disbelievers whichever of those الله wants he will bring them out with him but meaning he is not from the believers this is something رولة about قرمنا بعد قرن in generation after generation they would always emphasize this and then this teaches us that anybody who rejects or dislikes as Muhammad Abdul Habib he said من أبغض شيء and aimata imagine anyone who rejects the sunnah in totality he says I don't take the hadith of the prophet I only take the Quran and I'm a Muslim this person is not a Muslim he's a casual if you want to look more into this issue this knackled go to the kitab the kitab المحل على ابن حظم okay and تفسيروا الشوكانيه when he came to the ayah 50 صورة التوبة the ayah that I mentioned and تفسير ابن كثير ayah 50 and صورة الكوثر as well ابن كثير go to his تفسير صورة الكوثر when he speaks about it as well ابن كثير رحم الله تعالى he expands on this issue as well and as many other places you can find more researches on this issue we'll conclude there إن شاء الله تعالى anything which I have said that was wrong incorrect is from me and Shaytan and Allah is messing you are free from it سبحانك الله وبحمدك أشد ولا إله إلا الله أستغفروا كواتوب إليه