 فشرف بل اشتغالي بالعلم ولا تبغي به ما عشت يا دا دا دا لا وياله من شراف عظيم الحمد لله رب العالمين له الحمد الحسن والثناء الجميل واشد أن لا إله إلا الله وحده لا شريك له يقول الحق وهو يهد السبيل وأشد أن السيدنا والنبينا محمد صلى الله عليه وعليه وعلى آله وأصحابه والتابعين لهم بإحسان إلى يوم الدين أما بعد في تصميم الثلاثة بوك تصميم هذه الدورة التي قامت بطبض العلم تصميم العلم قبل أن نهاية تصميم الكتاب القواعد الأربع ومحمد مع عبد الوهب ونقدم الكتاب نخبط الفكر في مصطلح أهل الأثر رتن باي حافظ إبلا حجر العسقلاني يجب أن نقوم بكتاب هذه الكتاب تلاتة الأصول وإن شاء الله today we are going to finish it all بإذن الله الكريم سن أول فإذا ارتيل لك ما ربه فقل ربي الله الذي ربني رب جميع العالمين بني عنه ما هو معبوم لي ليس لي معبوم سواه فالدليل قوله تعالى عود بالله نشيطان ربي مصبي الله رحان وحيم الحمد لله رب العالمين وكل ما سيو الله عالم وأنا واحده من آلك العالم فإذا ارتيل لك بما عرفت ربك فقل بآياته مخلوقات ومن آياته الليل ونهار وشمس ونقمر ومن مخلوقاته السموات السبع ومنذين والأراضون السبع ومن فيهم وما بينكم والدليل قوله متعادة ومن آياته الليل ونهار وشمس ونقمر لا تسجدوا للشمس ولا لنقمر وسجدوا لله الذي خلقه ومن كنتم إياه تعبدون وقال متعادة إن ربكم الله الذي خلق السموات والأضة في سبتة أيال ثم استواء على العفش يغش الليلة النهار يطلب محتيفة والشمس ونقمر والمجوم مسخرات بأمره ألال خنق والأمر تبارك الله رب العالم دي أوصى رحمه الله تعالى كاريون والعدون والدليل قول متعادة يا أجوها الناس أحض ربكم الذي خلقكم والذين من قبلكم لعلكم تتقون الذي جعل لكم الأضة في راشا والسماء بناء وأنزل من السماء ما انفخض به من أفمارات لزقلكم لا تجعلوا لله أن دادر وأنتم تعلمون قال ابن كثيرا رحمه الله تعالى الخالق لهذه الأشياء هو المستحق للعبادة دي أوصى رحمه الله يبدأ أن يجعل أول فاودي من ثلاثة فاودي في التي دي أوثى أول فاودي ومعرفة العبدي ربه ومعرفة رحمه ومعرفة فإذا قيل لك إذا قلت لك من ربك who is your lord فقل respond by saying ربي الله my lord is Allah الذي ربني the one who cultivated me ورب جميع العالمين بنعمته and he is the one who cultivated the whole world the universe with his blessings سبحانه وتعالى so the word ربه is Allah سبحانه وتعالى and from Allah's ربوبية is تربية الخالق الله nurturing the creation with his blessings the external blessings and the internal blessings that Allah gives to each and every one of us Allah gives us external benefits and blessings by giving us children and giving us health and the internal blessings is Allah giving us Islam as a religion and Islam is a blessing وزل الله سبحانه وتعالى in the Quran اليوم أكملت لكم دينكم واتممت عليكم نعمتي ورضيت لكم الإسلام دينا اليوم today I have completed your religion on to you اليوم أكملت لكم دينكم واتممت عليكم نعمتي and I have completed my blessing on to you ورضيت لكم الإسلام دينا and I have become pleased with Islam as a religion for you so this is the internal blessings that Allah gives a person after bringing a person into Islam after coming into Islam there is another blessing within Islam that not many people get and that is the blessing of نعمة السنة which is another blessing within Islam because a lot of people are blessed to be Muslims but they are not blessed enough to be from the people of the sunnah who are holding on to the right path within Islam because as you all know Islam has many deviated groups within it or sorry Muslim sorry within the Muslims today there are many deviated groups and there is only one group who are saved as the messenger told us to be guided and to be blessed enough to be from that group is an extra blessing from Allah سبحانه وتعالى لذلك the Salafu Hadil Ummah they used to say I don't know which of the two blessings should I be most happy with هداني الله إلى الإسلام هداني الله إلى الإسلام that Allah guided me to Islam or that Allah guided me to the sunnah نعمة what they are trying to say from here is is as much as you might see that coming into Islam and being a Muslim is a blessing being from the people of the sunnah is also an extra and an additional blessing some of the Salaf they used to say you have to thank Allah extra for being guided to be from the people of the sunnah you have to feel this blessing just like you have to feel the blessing of الإسلام it's no different الله سبحانه وتعالى He's the one who nurtured you right now that you're sitting here you're breathing your body is functioning your brain is working your eyes are looking and everything that Allah gave this to you سبحانه وتعالى this is blessings He is the one who then deserves to be worshipped why are you going to worship a person who has nothing to do with your affairs who can't run your affairs if Allah سبحانه وتعالى forsaked you طرف تعيني split second split second He left you not to other people but to your own self you'll be destroyed even you can't run your own affairs you'll be confused and you'll be mind-boggled baffled, baffled you don't know وَلِذَا لِكَدَ فَرْفِسْ دُعَا يُسْتِ بِيْ وَلَا تَكِلِّ إِلَا نَفْسِ تَرْفَةَ عينِ don't pass my own affairs to me before anybody else don't give it to me even split second don't give it to me I can't run my own affairs and then the one who runs your affairs like that who controls everything about you look at people who get sick and ill and they go to hospital the doctors try to solve a problem a complication that's happened they're just trying their best الله سبحانه وتعالى he all he has to say is كون بي فا يقول it will become and then that's the one who deserves to be worshipped no one else that's the one you need to be connected to no one else but Allah سبحانه وتعالى is not one that you run to when you only feel pain and suffering and hardship at times of ease and joy you remember him سبحانه وتعالى and that is coming with a شكر ابن القيه mentions 4 things that if a person comes with he has 5 things sorry that if a person comes with he has come with the true essence of what شكر is he mentions it in his كتاب عدة صابرين والدخلات الشاكيرين I advise you guys to go and look for yourselves 5 things is what شكر is if you don't come with these 5 you haven't come with شكر and you are not upon the path of شكر 5 أصول شكر goes back to he mentions that in his كتاب عدة صابرين والدخلات الشاكيرين because many people ask how can I express gratitude to Allah how the author here only mentions and he puts forward to you one of the 5 that the author مل القيه mentions which is استشعار feeling and recognizing that Allah blessed you if you are in a state of denial that Allah سبحانه وتعالى gave you this how you go to show gratitude one of the 5 مل القيه mentions what is the thing Allah blessed you with don't use it in that which is in disobedience of his if you want to show Allah gratitude the eyes that he gave you want to show gratitude to him in his eyes that he's given you don't use it for that which he prohibited you from سبحانه وتعالى and the ears that he gave you don't use it for that which he prohibited سبحانه وتعالى if you use your eyes for that which is in the disobedience to his commands سبحانه وتعالى and your ears then you're not showing him gratitude and you're not a شاكير and that's what the author says و هو معبودي and so because of that he's the one who I worship ليس لي معبودي سبحانه وتعالى there is no one besides him that I worship the author said and then the author mentions the evidence for ربوبية الألوهية ربوبية is in قوله تعالى الحمد لله رب العالمين رب العالمين is ربوبية and ألوهية is what الحمد لله الحمد لله means الحمد praise كائن الله it is for him لأنه المألوه المستحق للعبادة because he is the one who is worshipped the one who is taken as an إله the one who deserves to be worshipped he's praiseworthy سبحانه وتعالى brothers and sisters it is obligated to on each and every one of us to know الله تبارك وتعالى but there's an amount that's needed knowing Allah سبحانه وتعالى is a very general and generic statement knowing الله سبحانه وتعالى a scholar knows الله and an army knows الله but is there knowledge of Allah of both the same? no it's not the fundamental write this down is very important أصول معرفة لله الواجبة the amount that is obligatory on everybody to know Allah about is four things these four things are amount that is obligatory on everybody if you increase on that your connection your bond with Allah becomes more but this amount is obligatory on everybody you have no excuse to be ignorant of Allah this amount the first one is معرفة to knowing وجود Allah's existence you have to know Allah exists سبحانه وتعالى so you believe for you the person believes العبد بأنه موجود الله exists you believe الله exists the first one is معرفة وجوده knowing Allah's existence فيؤمن العبد the slave believes بأنه موجود that Allah is موجود the second is معرفة ربوبيته knowing الله سبحانه وتعالى knowing الله تبارك وتعالى his ربوبية فيؤمن العبد the slave believes بأنه رب كل شيء فيؤمن العبد the slave believes بأنه رب كل شيء that Allah is the lord of everything and ربوبية three things fall under it خالق الرازق المدبر is the خالق is the one who provides for it or the creator sorry the مدبر the provider or the sustainer sorry and he's the Malik the king those are the three that it revolves around the third one is the amount that is obligated for everybody to know about Allah is معرفة أولوهيته knowing الله سبحانه وتعالى is أولوهية and that means that you know الله سبحانه وتعالى فيؤمن العبد the slave believes بأنه در الله تبارك وتعالى هو الذي يُعبد he is the one who is worshipped بحق وحده he is the one that is worshipped alone ورابع هذا the fourth one is معرفة أسمائه وصفاته knowing الله تبارك وتعالى his names and actions and his attributes فيؤمن العبد بأن لله أسماء فيؤمن العبد بأن لله أسماء حسنة وصفات رولة that the slave believes فيؤمن العبد بأن لله and حسنة that the slave believes الله has noble names وصفات علاء and Allah has majestic characteristics the statement وكل ما سوى الله عالم and anything besides الله is an عالم he is trying to do تفسير قوله تعالى رب العالمين and this statement of the author which he says وكل ما سوى الله عالم and everything besides الله is an عالم is a statement that the people who came after Muhammad and Abdul Wahab they took this from him and this to be honest the reality of it is that this has no place in the statements of the Arabs that the Arabs don't use عالم to be everything besides الله that they ever use the word عالمين to be like that the reason like in this came about is those who are known as علماء علم الكلام those who go into philosophy علم الكلام they place two premises two مقدمةين two principles two premises introductions they put in place the first one is الله is قديم الله is old and the second premise is what العالم حادثون and this universe is what it's a starting point this universe is a starting point and الله is old those are the two مقدمة they put in place so what do they may say everything other than الله is an علم so this is a نتيجة عقلية as it's known it's a result of their rationality and how they think لا مدقل لها and it has no place in the world في الإسان العرب in the Arabic language that it means this the truth of the matter is is that everything that exists other than Allah are two types فالموجودات سيو الله نوعان the things that exist for الموجودات سيو الله the things that exist besides Allah are two types there's this author's statement it doesn't show that there's difference between so we're talking about things other than Allah سبحانه وتعالى the things that exist other than Allah the first one is أفراد التي لا نظير لها من جنسها there are things that have no duplicate they have nothing like it أفراد التي لا نظير لها من جنسها there are no duplicate in its essence there's nothing like it in its essence there's no second thing like that it's just one and it's alone فلا يشاركوها غيروها في حقيقتها كلكرسي والعرش والجنة والنار مثل كرسي الله سبحانه وتعالى الله سبحانه وتعالى كرسي is where Allah places His foot والعرش is the throne of Allah سبحانه وتعالى when a jannah to a naar there's no two jannahs there's only one jannah there's no two naar there's only one naar there's no two kursi there's only one عرش there's only one the second one is أفراد المتجانسة أفراد the second one is أفراد المتجانسة which basically means المشتركة المشتركة في جنس واحد they share the same essence are you with me brothers that's the one that is known as عالمين and the Arabs you die when is عالمين and that's like us we all in the same essence also the jinn entered this as well the angels they entered this as well are you with me brothers now say that وكل ما سيو الله عالمون are you with me brothers the Arabs use it for the second one not the first one then the author رحمه الله he mentions فإذا قيل لك if it is said to you بما عرفت ربك how do you recognize your Lord how do you recognize your Lord the sheikh mentions دليل pay attention for knowing Allah سبحانه وتعالى and recognizing him is too the author gives too and he guides you to two ways to recognize Allah احده ما the first of the two is التفكر pondering في آياته الكونية pondering ان الله تبارك وتعالى is universal science and the second one is you want to know Allah do you want to know him وستطريقه for it you have to attain four things remember how can I attain those four things the first one that the author mentions is التفكر في آياته الكونية pondering ان الله تبارك وتعالى is universal science looking at the whole world and how it's made a lot of the times that arguments that I used against atheists the fine-tuning of this universe and how it's fine-tuned this is آياته الكونية the universal science the second one is التدبر في آياته الشرعية the second one is pondering التدبر تبخند في آياته الشرعية ان الله تبارك وتعالى his Quran the verses of the Quran if you look at the author here رحمه الله what did he do? he said آياته ومخلقاته is there a difference between آياته ومخلقاته that scholars they took two two stances regarding this some scholars they said this is عطف الخاص على العمي some scholars they said this is what? عطف الخاص على العمي and that's something that the Arabs generally do which is they take a specific from a general they take a specific out of a general and they connect that specific to the general and we bring many examples of that إياك نعبود وإياك نستعين is عطف الخاص على العمي because إستعانة is what is part of عبادة is it not إستعانة seeking help and aid from Allah is that not عبادة that is عبادة so you took the khas out of the عام قل من كان عدوة لله وملاكة وجيبريلا وميكالا الله says وملاكة وجيبريلا وميكالا جيبريلا وميكائل were taken out of the angels this is called عطف الخاص على العمي it happens many places in the Quran are you with me the reason why many of the times that is done and its importance the ones that are taken out of there are done because of its importance also the hadith is very common حديث of جيبريلا sorry حديث حديث دنيا إِنَّا مَنْ أَعْمَلُوا بِالْنِيَاتُ وَإِنَّا مَنْ يُكُلْنِمْ رِيْمَا لَوَا فَا مَنْ كَانَةِ يِجْرَطُوا إِلَى اللَّهِ وَرَسُولِهِ فَا يِجْرَطُوا إِلَى اللَّهِ وَرَسُولِهِ وَا رَسُولِهِ وَمَا كَانَةِ يِجْرَطُوا إِلِى اللَّهِ وَا يُصِيمُوهَا أَوِمْ رَأَةِنْ يَكِحُوَا is the woman part of the dunya is she not she is why she taken out of the dunya is because of the fitna that the dunya has to men the women are equal in that fitna as well are you with me صح وصد حديث of the prophet صلى الله عليه وسلم he said ما تركت فتنة أضر على الرجال من اللساء صح فتنة so it's equal the women are equal to the dunya in fitna to the men some scholars they say what it means is that the woman is the ultimate goal for men and he only uses the dunya to get the woman whereas the woman is opposite the dunya is what she likes and the woman demands the stepping stone صح some scholars they said that that's why women they like what do they like flashy stuff are you with me if the brother's back pocket is not swollen he's in trouble brother صح his back pocket has to be swollen in order for even a meeting to be placed between him and his father صح are you with me now the diaries are becoming serious the system might say as it goes on I'm going to put myself on a weighing machine you have to pay that much gold so the author why did he why did he break this the two from the two some scholars they said others scholars they said no it's not the Quran slightly used them differently it used it differently and he will bring them the verses if you look at the examples when Allah SWT he spoke about the day and the night the sun and the moon Allah used the word ayat when Allah spoke about السماوات السبعة and the أراضيل السبعة Allah used مخلوقات and the author is trying to observe the usage of the Quran are you with me then the author he brought three verses he brought how many verses the author brought here three verses قوله تعالى the statement of Allah لخلق السماوات والأرض أكبر من خلق الناس that's the first evidence he brought and that brothers shows that shows that the creating of the سماوات and the أرض is bigger than the creating of the human being the human is nothing compared to the سماوات and the أرض the second is ومن آياته الليل والنهار والشمس والقمر لا تسجدوا للشمس ولا للقمر وسجدوا لله اللذي خلقه إن كنتم إياه تعبدون and the third verse that he brings is what the third verse he brings is إن ربكم الله الذي خلق السماوات إن ربكم الله الذي خلق السماوات والأرض في ستة أيام ثم استواع على العرش until the ending of that verse and then the verse mentions in it الله mentions يغشي the word يغشي means a يغطي is to cover something حثيثاً means سريعاً حثيث means سريع when something goes fast مسخرات means مذللات الله made this earth دليل humiliated for you you can just move on it you put your foot on it you jump on it مسخرات means when something is made easy for you it's working for you الله humiliated his his world for you that it serves your need and then you go and you worship you worship besides الله سبحانه وتعالى then the author رحمه الله explained and expanded that the Lord of all of that is the one who deserves to be worshiped and that's why he says والرب هو المعبود والرب الله is the one who deserves to be worshiped سبحانه وتعالى and he brings the آية for it يا أيها الناس عبود ربكم عبود is what worship we mentioned yesterday when you open the مصحف today and you read the Quran سورة الفاتحة the first أمر that comes in the Quran from is عبود ربكم there's no أمر before that that is the first أمر عبود ربكم and that is to show you how serious and how important it is that one knows the importance of عبانة then the author brings the statement of يبنو كثير رحمه الله يبنو كثير is the great scholar who commented on the Quran he's got a تفسير book he said تفسير of the آية يا أيها الناس عبود ربكم he says the creator of all of this هو المستحق للعمادة is the one who deserves to be worshiped محمد يبنو عبد الوهاب alone is an إمام and he's alone a scholar he could extract that ruling by himself why does he have to attribute to يبنو كثير for it shows you that the scholars they quote the scholars and they attribute things to those who preceded them in it he could have just said that sentence by himself and he could have left it there what did he choose to do attribute to one of the إمة of this field الله سبحانه أسأل إبنو كثير رحمة الله تعالى نعم