 فشرف بالشتغالي بالعلم ولا تبغي به ما عشت يا دا دا دا لا وياله من شراف عظيمي أكثر من العلم ومثال العلمي والعلم يبدو أن في القلب في الهارت كنور المصباحي يبدو أنه يبدو كنول العلم في الهارت يبدو كنول إن صفى زجاجه وزجاجه شاعة أنواره إذا كانت عظيمي يبدو كنول شاعة أنواره ويبدو كنول أخذ لامب اليوم أخذ لامب أخذ لامب يبدو كنول لا تفعل أي شيء أخذ لامب لامب ترى؟ تأخذ لامب ترى ما يحدث لامب تعتقد أنك تجد جديد ترى كل شيء تعتقد أن... تبدو أن تعتقد أن... ما يسمى لامب أخذ لامب أخذ لامب أخذ لامب أخذ لامب تعتقد أخذ لامب تعتقد أن... إذا كانت قدره إن قدره الى يبدو كنول فالقد إظهر لامب أخذ لامب أخذ لامب أخذ لامب أخذ لامب أخذ لامب ما أصدقه و أرقصه. المساعدين يرون بكcusouf و ندك. وهيتما يدعوهم. Against محرك? هذا ما يحدث، المعطة يضعي تلك المكتب. بسهل قسفة الوروء. مناهي هذه نورة ملطة. مما أراد حيازة العلمة؟ أيended who wants to understand knowledge؟ أي hand who wants to attain knowledge؟ أي hand who wants to keep knowledge؟ فالْيزي باطنه و يُطحر قلبه؟ يجب أن تفعله ودعه دائماً وعنده بكامله من جاسةه من ذلك ومالك فالعلم جوهر المعرفة هي جوهر جوهر is a valuable stone it's any stone that's valuable Gold, silver, pearls, roubles all of them are what? they are johar لطيف means light لا يصلح إلا للقلب النظيف سرى فضل يعالي some other using words في باطن وهم قولة حاسن الله ومأق部 صحيح يأوث رحمه اللهة محفظه الله he says وطاهارة القلبي ترجع إلى أصلين عظيمين the purity and cleaning your heart goes back to 3 sorry 2 foundations do you wanna clean your heart there are two things it goes back to that you have to clean from your heart is called نجاسة القلب يكون نجاسة القلب هؤلاء الاران كلا بالران على قلوبه ما كان يكسبون المنطقة و المنطقة أن يكتب من المنطقة أن لا يجعلهم لا يعرفوا معروفا ولا ينكروا منكرا لا يستطيع أن نعرف الحقيقة لا يستطيع أن ينهي المنطقة المنطقة التي يجعل هذا يحدث معه هو أحدهم أحدهم هو طهاراته من نجاسة الشبوهاتي المنطقة و كما نقوله الشبوهات is what برزخ بين الحقي والباطل it's a station like the cover is what is a barzakhun bayna داري الدنيا و داري الأخل alright شبوهات is a barzakhun بين الحقي والباطل it's a station in between the hack and the batil and we said the reason why we say it's a station in between is because the shubuwat the clothing it's wearing is the hack and the body and the skin is falsehood هذا is why Allah said in the Qur'an ولا تلبسوا الحق ولا تلبسوا الحق بالباطل وتكتموا الحق وانتم تعلمون so this person what is he wearing his truth from the parent he looks like Haq but when he's investigated more it's found that it's that it's falsehood and Shibu Haq my brothers and sisters is one thing that makes a person believe in what he's doing because of the conviction that he comes with and because it can fool a person as you all know عبد الرحمن من الملجب was the man who killed who علي ابنة بيطالب he's the one who killed who علي ابنة بيطالب he was getting close to Allah by killing علي ابنة بيطالب this man is getting closer to who يتقربوا إلى الله بقتلي ابن عمي رسول الله getting close to enter Jannah he's looking for a station in Jannah to kill who the cousin of the messenger علي صلى الله عليه وسلم عمراني بالحطان is the correct way of saying it many people say حطان is not it's بكسر الحائي عمراني بالحطان who came after عبد الرحمن من الملجب was a Khabith in red lines of poetry this is what Shibu Haq does to you he's no problem you can always pray if you want عمراني بالحطان what did he say يا ضربة من تقي ما أراد بها إلا ليبلغ من ذي العرش رضوانا إني لأذكره يوما فأحسبه أو فالبرية عند الله ميزانا what did he say يا ضربة من تقي إلا ليبلغ ذي العرش رضوانا he says a smack عبد الرحمن بالحطان يا ضربة من تقي من تقي from a person who has takwa he's saying this to عبد الرحمن بالحطان praising him يا ضربة من تقي the hitting of a Taqi ما أراد بها I did not intend from this hitting except Allah SWT this is the Shubha and this is the Hudja too من ضل على سواء السبيل the ones who become misguided from the straight path all they say to you is he intended good he wanted good from this ما أراد إلا وجه الله he didn't intend except the face of Allah is that enough وكم من مريد للخير للميصفه how many people wanted good but never got it صح he's saying to you that عبد الرحمن the hitting of عليبنا بالطالب he intended the face of Allah إني لأذكره he said I remember him إلا ليبلغ من العرش رقوانه he only did that so he could gain the high ranks of Allah that he set for him and to get Allah to be pleased with him إني لأذكره يوما he says I remember him sometimes عمران الحطان I remember my friend يوما فأحسبه and then I consider him I consider him the most the most obedient creation from the most obedient creations in the Allah in the scales of Allah how did he come to this conclusion شبهه he's going against in this belief of his that he believes that and he intended the face of Allah one day the prophet said أتدري من أشق الأولين the prophet said ألي do you know the most destroyed people from the early generations ألي رضي الله تعالى عنه he said the prophet SAW he said is the one who cut the what's this part called the killis a killis hill and killed it from there that's the first destroyed person what does Allah say in Surah 2 Surah 2 فعاقروا الناقة لا before that وأشقاها إذن بعتها أشقاها فقال لها رسول الله ناقة الله و سقياها so the prophet I clearly say that they're sheqi so that's what the prophet said عاليبنا بطالب عاقر الناقة some narrations he said then the prophet said to him أتدري من أشق الأعقرين do you know the latest one who is destroyed عاليبنا بطالب he said the prophet said to him من يضربك على رأسك the one who smacks on your head حتى تختب اللي حيتك بدمن until your bed because poured with blood another narration says they come poured with blood الباني authenticated this عاديت الصحيحة the prophet referred to it as what أشق الأخيرين عمران المحطاني say what يا ضربة متقيب ما أراد بها إلا ليبلغا دي العرشي رضوانا صح ولذلك these lines of poetry reached أبوطيب أبطبري رحم الله and he responded and he said the following I saw in what you have said على ابن ملجم المنعوني بهتانا on عبد رحمان ابن ملجم the liar إني لأذكره يوما فألعنه I remember him sometimes and I curse him دينا as a religion وألعنه عمرانا وحطانا and I curse you عمرانا بالحطان عليك ثم عليه الدهر متصلة may curse be upon him and you forever لاعين الله إصرارا وإعلانا maybe upon you privately and publicly فأنتم من كلاب النار جاء به you guys are from the dogs of the hellfire as the textual evidence has come نص الشريعة تبيانا وبرانا as the textual evidences came to prove and to state so this illness is serious brothers which is نجاسة الشبوهات the person gets closer to Allah يتقرب إلى الله so one has to be very concerned and two things fall under الشبوهات what are they? نجاسة الشرك ونجاسة البدع نجاسة الشرك the illness of shirk and the illness of innovation are the two things which are referred to as الشبوهات كفر and بدع they are shبوهات does the christian believe he is getting closer to Allah if you go to christian i remember one brother he said he was giving a da'a to christian for so long i don't know he is dead but he said to the christian but of course he called you by his name but he said to the christian take islam you are only the last moments in this world if you say he is the last chance take islam he said to him in response i am a short paradise already jesus has taken the sins for me i am going to go to paradise it's nothing that i need to worry about take your misguidance away from me he believes in this if he didn't he would die upon islam شبوه is a problem that's what it is what he is doing he believes is the truth he believes it's the truth the second one is شوهات cure yourselves from the illness of شوهات these eyes شوهات is معاصي which is the third type of illness there are two types i already mentioned نجاسة الشرك نجاسة البدعة which are both known as نجاسة الشبوهات the third one is نجاسة المعاصية illness of sins which is known as شوهات ابن القيي mentions it all in his كتاب الفوائد and that's where he got it from originally رحم الله he got this from the book of ابن القييم الجوزية رحمه الله تعالى so sorry ولمع لطهارة القلبي من شأن عظيم since but pay attention and since there is a great affairs pertaining to the heart أمر بها النبي و the prophet who commanded it since there is a powerful affairs and how the heart and its affairs is very serious the message was commanded في أول ما أمدبي from the early things that he was commanded وزوات في قوله تعالى in the statement of Allah قم فأنذر وربك فكبر وثيابك فطهر this was the second sura that came down in the Quran right وثيابك فطهر purify your what purify your purify your heart purify your heart some people say purify your clothes this ayah there is ثلاثة أقوال three opinions what the word ثياب means there is ثلاثة أقوال the first call is العمل that it's actions the second is that it's ثياب meaning your clothing and the third one which is your internal إبنو جلير الطبري you chose the opinion which is that it's your action ورجح هذا القول إبنو جلير الطبري and he said that يقوي the context proves that because the prophet was commanded actions which was what قم فأنذر standing up and command and warn so it was actions so it makes more sense for the word ثياب to be used as action and there are evidences that show that the word ثياب can actually be used for actions the evidence for that is the حديث that the messenger صلى الله عليه وسلم has said يبعثوا كل عبد على ثيابه the messenger صلى الله عليه وسلم has said every slave is going to be resurrected the day of judgment with his clothing على ثيابه here doesn't mean clothes it means upon the action which he used to do because we all know the day of judgment no one is wearing clothes the prophet said the people will come naked no clothes so this statement of إبنو جلير الطبري as the word coming as ثياب coming as عمل the حديث supports and he authenticated it as for it coming in the Arabic language the word ثياب as قلب it's found in the the Arabs the pre-islamic the شعراء الجهرية as it's in the معلقات العشرة the poet said وإنتك قد ساءتك بمني خليقة فسلي ثياب مي ثيابك تنسلي there was a woman he used to love or sometimes the woman is not true is an imaginary figure they make just so they can bring the people into the into the point that they want to get to so they do what is known as الغزل they took a woman for a little bit بانت سعاد فقلب اليوم بانت قلبي بانت سعاد فقلب اليوم متبول متية من إثرها لم يفتمك بوله وما سعاد غدات البيض إذا رحلوا إلا أغن غضيض الظرف مقحوله هيفاء مقبلة عجزاء مدبرة لا يشتك باله قصر ولا طوله زهر من أبي صلما maybe this woman didn't exist he just does it to get into the poetry بيت القصيد but the people will listen when a woman is spoken about and the issue of women are brought up we realized talk about marriage the message is full people don't know it's done talk about أحكام maybe we don't want time to come صح so this individual was talking to a woman he said to her وَإِنتكُ قَدْسَاءَ كِي مِنْي خَلِقَتُونَ if my etiquettes and the way I carried myself basically it's something you disliked and it was harmful the way I dealt with you فَسُلِّ ثِيَابِ مِنْتِيَابِكِ تَنْسُلِ then strip my clothing from your clothing here he means let's go our separate ways then take yourself I mean take me from your heart detach me from your heart and I'll detach myself from your heart and we'll go our separate ways فَسُلِّ ثِيَابِ مِنْتِيَابِكِ تَنْسُلِ here ثياب means your heart means you don't have no love for me he's trying to say to me you're still going to love me even if you go away from me so let's just stay together okay if you're the old day thinking about me shaking in bed just thinking about me we might as well spend the rest of our lives together right and a who that's what the a call is and sheikh صالحمده عبدالحمده العصيم he wants to take this view which is that because that's what he's proving here so he's taking that third view في قولي بَنْ يُفَسِّلُ ثِيابَ بِالْبَاطِلِ وهو قول إن حسنون and he said this is a call which is Hassan very good له مأخد صحيح and I brought the مأخد for it he didn't even bring it in his shalah I'm not relying on his shalah by the way I'm not using his shalah he says this is his shalah I have with me I looked at it but it's more of a تعليخ than it's a shalah I'm explaining the method word for word then the author says وَإِلَا كُنْتَ تَسْتَحِي مِنَّظْرِ مَقْلُوْقِ مَثْلِكَ إِلَا وَسَخِي فَوْبِكِ فَا اِسْتَحِي مِنَّظْرِ اللَّهِ لَا قَلْبِكَ وَفِلْهِ إِحَانُ وَبَلَا يَا وَالْنُوبٌ وَخَطَيَا وَالْنُوبٌ وَخَطَيَا the author Allah says وَإِلَا كُنْتَ تَسْتَحِيْ if you are shy the word تَسْتَحِي فيه لغتان there's two the word تَسْتَحِي the word تَسْتَحِي it has two languages two usages the first one is it comes from the word and if it comes from then when you bring it into the مضارع you say and you bring two yes but if it comes from the word it only comes with one yes when you bring it as the مضارع it becomes not you with me ولي داركة that's why the Hadith of the Prophet ﷺ you say if it's if you say then you have brought it from the word and if you say and you cut the yeah off it comes from the word إستحا ولي داركة I think if I'm not wrong in the قراءات إن الله لا يستحي you can say it with two yes and you can say it with one yeah both of them are قراءات سبعية متواترات صح يا أهل قراء إن الله لا يستحي you can say but إن الله لا يستحي أن يضرب مثل ما بعضة فما فوقها وإذا كنت تستحي من نظر من نظر مخلوق إذا كنت تستحي من نظر تنظر لك when you have dirty clothes and you don't want them to see that dirty clothes of yours إلا وسخ ثوبكة you don't want somebody to see your dirty garment فاستحي من نظر الله إلا قلبك then be shy of Allah looking at the dirty heart that you have وفي إحن and in your heart is the إحن إحن is ill heartiness you have a ill heart وبلعية means problems وذنوبن means sins وخضاية means shortcomings so when you are shy you say no, no, I can't do khutba with this garment why? because it's dirty I want a clean thob a white clean iron thob because I don't want people seeing me with a dirty thob then you should be more shy of Allah seeing you with a heart إحن and it is what you're ill hearted وبلعية and it has problems وذنوبن and there are sins filled with that heart وخضاية and shortcomings نعم the word إحن is إحنا it's the jama'a of إحنا so that's how you say إحن قال وفقه الله قال مسلم الحجاج حدثنا عمرنا قط قال حدثنا كثير ابنه إشام قال حدثنا جعفر ابن برقان عن يزيد العصم عن بغرارة رضي الله عنه أن النبي صلى الله عليه وسلم قال إن الله لا ينظر إلى صولكم وأموالكم ولكن ينظر إلى قلوبكم وأعمالكم وحذر كما إن النفس وحذر كما إن نفسك اللات متى خرجت عليك كسرتك سر مهان منطح رقلبه في العلم الحل ومن لم يرفع منه نجاسته نجاسته ودعه العلم وارت حل the author رحمه الله هي برينزي حديث from ألمان ومسلم من الحجاج أني سابوري رحمه الله the author of the second most authentic حديث بك آفت الصحيح البخاري أن يسأل حدثنا عمره عمره الناقد عمره الناقد is his sheikh he narrates from his sheikh and then narrates from كثير ابنه إشام جعفر ابنه برقان عن يزيد العصم who said أبو هريل عبد رحمان ابنه صخر رضي الله تعالى عنه أن النبي صلى الله عليه وسلم صلى الله عليه وسلم صلى الله عليه وسلم يقول إن الله لا ينظر الله doesn't look at إلا صواريكم doesn't look at your forms some people they spend time in the gym right يا إخوة it's like they do اعتكاف in the gym يا they got six packs even on their ears صاحب زا well those people but when you are when you is good to be healthy you see I shouldn't hate on that person now now it's good but what is also needed is to know that الله doesn't look at that doesn't that doesn't concern الله الله does not look at the person's heart sorry his physique how big his is his skinny is he short is he tall الله doesn't look at that و أموالكم الله doesn't look at your wealth و لكن ينظر إلا قلوبكم و عمالكم رضا الله looks at your hearts and your actions there's something a benefit that I need to mention a very powerful benefit in the old copies of رياض الصالحين the old old copies الحمد لله now many beautiful copies have come out but in the old copies of رياض الصالحين there fell a mistake here which is that it said إن الله لا ينظر إلا أجسامكم إن الله لا ينظر إلا صوركم و أموالكم و لا إلا عمالكم و لا إلا عمالكم some of the نصق of رياض الصالحين this mistake fell into it and سبحان الله some of the شرح of رياض الصالحين because of the خطأ in the نصق because of the mistake in the copy they explained it wrongly if you go to the شرح دليل الفالحين if you go to it written by his شرح of رياض الصالحين if you look at it he acts he explains it with that mistake الشيخة للبانية رحم الله نبها على ذلك he pointed that out رياض الصالحين مكتبة الإسلامي published it صحيح رحمه الله he pointed that out so one has to be very careful that this narration is wrong it doesn't exist and even though we didn't bring it like that it fell in a mistake of one of the نصق copy did that wrong and نصق is basically brothers الحمد لله now there's publishing companies shop publishing houses like دا لبن جوزي دا لبن هج and others back in the days if I wanted to read فتح الباري I would go to a ناسخ a writer who's a good writer he's a good writer and his speed is good I go to that individual and I'll say to him brother can you all can you write فتح الباري for me and he'll be like brother listen right now I'm writing it for فولان and فولان when I finish for them too I'll come for you شاء الله so people would wait for that one individual or those couple of people and they'll get paid for it and that person can he fall into a mistake yeah he can fall into a mistake so sometimes he's writing he's trying to get if that person hasn't got hasn't got water hasn't got fear of Allah hasn't got cause he might do many mistakes how would you be able to overcome it is to get many copies even many copies of his copies different times he wrote it bring them together the more copies that you get the more accurate the more accurate it's going to be and that's why it's important that when you're buying a book the copy that you buy is good don't buy these cheap Egyptian copies businessmen they bring it out 50 copies at the same time 7 pages are the same when you turn it on it's the same page again same page again if you take it to shop it's like I sold it to you I'm not going to sell it I'm not going to take it back from you some books I have like the the kitab written by العلق الكيكل رحمه الله it's kitab قواعد المدهب قواعد المدهب 7 or 8 pages are the same you turn it over the same page all day some pages are blank white and it is haram and it is not permissible to even buy some shops they won't let you open it there's a plastic bag over it yeah or you say can I see the book before I buy it they won't let you شلعاني is not permissible they have to let you see it they can't let you see another copy no they have to show me this one itself because I'm buying this one that copy might be good it might be the same but this one might be different might have a mistake in there that this one doesn't have صح so I need to see each one it's like somebody say to you you want to buy Reebok shoes or Adidas I'm going to show you just the same as the other one I'm not going to let you open this one I'm going to show you another one no I want to see this I'm buying this one the other one is somebody else's نعم the author then brings إن الله لا ينظر إلى جسامكم إن الله لا ينظر إلى صوركم وأموالكم الله doesn't look at your forms and your wealth ولكن ينظر إلى قلوبكم وأموالكم so what is it that Allah looks at الله looks at your heart and your actions because عقيدة المرجع comes out from here which is that the actions are not part of إيمان and the actions are part of إيمان because it has to have actions so Allah looks at your actions that's what Allah is observing your actions where is the manifestation of disbelief in the heart has to come then the author says المنطقة رقبه anyone who purifies his heart فالعلمي in knowledge حلّى the knowledge will settle in if you purify your heart and you cleanse it then knowledge will settle into your heart وما لم يرفع منه نجاصته and anyone who does not remove the filth in the heart and the dead ودعه العلم علمه will greet you by farewell okay and it will leave you وارتح لك and it will depart you from you knowledge and you are not going to be together نعم وإذا تصفحت عحوال طالفة من طلاب العلم في هذا المعقد رأيت خلالا بينا فإن تعظيم العلم من المرئ تغضو الشهوات والشبهات في قلبه وتروح وإذا تصفحت وإذا تصفحت إذا تصفح if you turn over if you turn over the pages من طلاب the students of knowledge in other words if you observe the situations pertaining to the students of knowledge في هذا المعقد in all these chapters to come if you really look at people's situation and you observe them رأيت خلالا البينا you are going to see a great deficiency a clear deficiency فأين تعظيم العلم how is one honoring knowledge how is one respecting and glorifying knowledge how is one venerating knowledge تغضو الشهوات والشبهات في قلبه وتروح that doubts and desires are entering his heart morning and day how can you be one who honors knowledge respects knowledge venerates knowledge but all day you are swimming inside شهوات and desires and شبهات you just come from a lesson you just came from a Quran class you just came from a circle of knowledge and on the way home you are listening to music كيف have you respected knowledge have you honored knowledge or you come to the masjid and you do your Quran مدرسة and then you go back and you hang around with bad friends have you honored the Quran have you honored the Prophet as the statements have you honored knowledge have you glorified knowledge لا or whenever it becomes dark you go on sites that are haram have you glorified knowledge you haven't honored knowledge nor have you venerated knowledge not in any way what it means to honor knowledge number one is تطير وععل the place that you want to put knowledge in if I bring you to my house and I say I can wait for me in the toilet would you accept that and I say to you stay here and wait for me here and then I come to the toilet with you and then we start eating food in the toilet is that respect for you it's respect how is it that you want to take knowledge and you haven't cleaned the place where you are going to put it in and you're not observing the place that you want to put in the knowledge and you don't really respect knowledge because if I do that and I put you in the toilet that means I don't have no respect for you صح and you're going to feel disrespected disrespected هدهو that's all it is that's what knowledge is دعا سهبون سهل ابن عبدالله حرام على قلبي اين يدخلوه النور و فيه شيء منما يكره الله عزيما جل المصر then says تدعوه و الضمير عائده إلى القلبي الضمير the pronoun here goes back to knowledge و تدعوه knowledge cause so the heart calls him so the heart is cold تدعوه the heart is being cold صورة محرمة an image that's haram and another example أن تستهويله مقالة المجرمة وادوثة كتابة وادوثة قبسية وادوثة مقالة المجرمة وادوثة قبسية وادوثة مخالبات المحفظة التجميل فيها خشوه المقرات بشكل جيد في المحرمات ، ويجب أن تجد سوء في المحرمات هذا الشخص ، كيف تبقى المعرفة؟ كيف تبقى المعرفة؟ عندما يتبقى كل يوم ، يتبقى المعرفة وكيف تبقى المعرفة؟ كيف تبقى المعرفة؟ADURA وكيف تبقى المعرفة؟ هذا الشخص بثبتك سيدي في scene وكيف تبقى المعرفة؟ يتبقى المعرفة؟ وهم الشيطان و إلا وورورا هذا المعلم الذي ترى من الموسيقى كان مانيس طاعتا منهم بصوتك صوت يدعى موسيقى كما فصيرين مانشل تخزينك و تحرينك و ترغبك و إلى كل أضحة حرام بسهل الموسيقى هذا هو رابع يأتي و يقول أردت أنه في ذلك الوقت عندما يأتي من الموسيقى الموسيقى التي تسمعها لا يوجد شيء مثل هذه الموسيقى اليوم صح؟ الموسيقى اليوم أننا يسمعونها و أنهم يسمعونها و يدعونهم لا يجب أن أقول مورورا أنه يوجد سكتورات تقرأات و كل شيء that has been said يأتي من الموسيقى و يتحدث عن موسيقى موسيقى هل انتظر على المعلم؟ هل انتظر على المعلم؟ عندما يسمعون كل الموسيقى والحديث و يأتي من الموسيقى هذا مرحب يبدو أن يشاهد في يومه يمتلك من يومه يأتي من الموسيقى يحوزونكم يجب عليكم تبقى في يومه تأتي من الموسيقى مشاهدونها و يسمعون مراهد و يتأتي من الموسيقى و يستخدمون أضافة عن الشهابات الشبوهات و أنت استمتع و يجب على تبلغ يجب أن تجد تلاد ذذ يجب أن تحب one or two يجب أن تحب المعرفة أو يجب أن تحب حرام والذي يجب أن تحب تلاد ذذ is only for one of the two so here this person is finding تلاد ذذ بالمحرمات في غل وفساد this person's heart is ill corruptions in his heart حسد جلسي جلسي is another issue that you don't want anybody else to lift their head up except you that's the only person you want to be the appreciated one you discredit the person حسد وانفاقن hypocrisy you deal with the people in one way and the reality behind closed doors is something totally and utterly different وشقاقن شقاقن means opposing the truth in your heart you want to oppose the truth you upset yourself stones of how to oppose the truth the sheikh says how can these people there is knowledge for them it's no knowledge one valley a knowledge is on another valley صارت مشارقة وصرت مغربي فشتانة بين مشارقة ومغربي that's the east and you're in the west close to each other ماهم من who they are nothing to do with knowledge ولا هو إليهم and nothing knowledge has nothing to do with them they have no relationship with each other then the author brings the statements of سهل ابن عبدالله تستري سهل ابن عبدالله تستري is from the zuhad one of the well known aesthetic scholars and it was said that one day he came to ألمام أبو داود رحمة الله and he told abu-dawood I'm going to ask you for something promise me you're not going to say no to me أبو داود رحمة الله he said I promise I won't I promise I will do for you what you ask for me so he sought to him bring out your tongue أبو داود and he kissed his tongue أبو داود said why did you do that for and he said I wanted to kiss a tongue that narrates the hadith of the messenger صلى الله عليه وسلم now that's not something you should do that's not something I'm encouraging you to do I just wanted to mention it since it's something and things like that remind you of a person's name that's why when you hear a strange thing you will never forget the name of that person سهل ابن عبدالله تستري وزمن الزهاد from the most aesthetic a boy caught in his dunya and turned towards the hereafter he said حرام على قلب it is haram and it's haram as we said الحرمة تأتي على لوعيني حرام comes in two meanings right حرام which is qadari and حرام which is shari حرام which is qadari is what وحرمنا عليه المراضعة من قبله وحرام على قرية اهلكنا وحرام على قرية اهلكنا صح those تحريم are تحريم قدري because when Allah says وحرمنا عليه المراضعة and him Allah prohibited Musa from suckling the breast of any other woman Allah says وحرمناه من المراضعة when they came and tried to breastfeed Musa he wouldn't take it Allah prevented him from it what it is his mother look how when you rely on Allah are you with me brothers ونريد ان منا على الذين استضعفوا في الارض ونجع عليهم اهمة ونجع عليهم الوارثين ونمكن لهم في الارض ونرية فرعون وهامان وجنودهم ونمكن لهم في الارض ونمكن لهم في الارض ونرية فرعون وهامان وجنودهم منهم ما كانوا يحضرون ووحينا إلى أم موسى الارض فإذا خفت علي فالقيه في اليم ولا تقافي ولا تحزني إنا رادوه إليك وجعلوه من المرسلين فالتقطه أالف أالف فرعون اللي يكون لهم عدوة وحزنة هي الله مكتب لنا وحينا إلى أم موسى الارض عيب اهتموا لهم وهي نبي الله موسى's مضى ربي الله موسى's مضى الله كماندها to throw her child into the sea and the correctest opinion regarding this verse it means that whenever فرعون and his army would come موسى and she would put him in a basket it is not correct to say that she took him and she put him on the basket and she let him go into the water and she didn't do that that's not what she did no mother can do that and Allah will not request a mother to do that but the قول الصحيح is that she tied her son موسى to the house because she lived on a bank a river flow right next to her house so she would tie him on the basket a rope on the basket and she would tie the rope at the top of the door window and so when they come they would look if she has any children and they would leave and she would bring him up again one day she didn't tie it properly so Allah كماندها to place it in the basket to put it in the water but he didn't sell it till it fell out so then the mousa went to فرعون like that look what happened she relied on Allah سبحانه و تعالى and she gave in to Allah سبحانه و تعالى and she just come to her first of all Allah took to show you the ability and the strength of Allah if موسى grew up in the house which his mother feared for him فرعون raised him his own enemy not only that Allah brought موسى back to his mom not only that Allah made موس فرعون pay for the breastfeeding of the mother he was getting paid for breastfeeding her own child so she had better second is that she is getting paid for her seeing her son she is getting money for it that's the result and the fruit of a person who fully gives his affairs to Allah and has to walk in Allah إن الله لا يضع من أجراء إن الله لا يضعوا أجراء من أحسن عمله الله does not forsake the righteous deed of a good person so what happened was سهل ابن عبدالله استيقمن is حرام حرمة القدرية حرمة شرعية we are not talking about it which is ما يعاقب على تاركه ويثاب على فعليه that's not what he means حرام على قلب means حرمة القدرية it won't happen على قلب قلب أحات أن يدخله النور that light will enter his heart وفي شيء من ما يكره الله عز وجل and in it is something which Allah dislikes knowledge will not enter a heart above person the light of knowledge will not enter a heart of a person in that heart there is something Allah dislikes clean it first and this is in agreement with سأصرف عن آياتي الذين تكبرون في الأرض بغير الحق الله says I will divert my verses from those who are arrogant on this earth بغير الحق without the truth I said in the description of this ayah أحريمهم فهم القرآن I will prevent them from understanding the Qur'an because previously they didn't clean their hearts there was arrogance in their hearts rejection of the truth so what's happening here because they didn't clean their hearts so أصرف عن آياتي الذين تكبرون في الأرض so he says the understanding of the Qur'an will be prohibited from them he says أمنع قلوبهم من التدبر في أمر I am going to prevent them their hearts from pondering in my commands also ابن الحاج in his كتاب المدخل he says it is known that many of these people they memorize the Qur'an they are able to pronounce it articulated every مخرج is correct every مخرج he will read it like حصري he will read it properly but what is it that they are prevented from ولكنهمونعوا فائدة but they are prevented from benefiting فائدة وفي الفهم والعمل in understanding what they are reading والعمل and the implementation and the ultimate reason of the Qur'an is what كتاب أنزلناه إليك مبارك ليتدبر آياتي أفلا يتدبرون القرآن أم على قلوب أقفالها أفلا يتدبرون القرآن ولو كان من عند غير الله لو وجدوا فيه اختلافا كثيرا the whole gaya of the inzal of the Qur'an was what implementation and to understand what is in it that is the ultimate goal of the Qur'an they are unable to attain that the reason is because they became ones who did not purify their vessels so before the Haq came to them their hearts was already filled with misguidance and corruption إن شاء الله تعالى they will stop there بإذن الله الكريم this Kitab we've done one Ma'qid and tomorrow we'll carry on and we'll finish this book العلمي every day we're going to do it because some people are not going to come today they want to come tomorrow other people are going to come the next day after so we're going to do now إن شاء الله تعالى the next Kitab