 تبطه آدك الأيام فتاة وتنه الله is the one who sent these books on his messengers and that these books are his speech that it is his speech are you with me it is his speech وأن حق ونور وهدى and that it is the truth it is the light and its guidance and it is obligatory to believe in those whose names were given to us as their names were told to us such as the Torah and the Injeel and the Zabur and the Quran we believe in them we also believe in those whose names we don't know we believe in them number 4 الإيمان و بالرسول الذي أرسلهم الله إلى خلق the fourth one is believing in the believing in the messengers believing in the messengers means you believe in all of the messengers that were sent that out and that they were all truthful in the news that they brought every messenger was truthful in the message he conveyed and that they all conveyed the message that was given to them and that we do not distinguish one from the other one rather we believe in all of them in terms of belief we don't give one security in belief over the other we believe in all of them the same we also believe there are those who Allah hasn't told us about them we know them we also believe the best of them are five and they are called نوح إبراهيم موسى عيسة and our prophet Muhammad صلى الله عليه وسلم and then we also believe the remaining messengers are the best and then the prophets come after that we also believe in the twenty-five of those which we know our prophet Muhammad صلى الله عليه وسلم is the best amongst them very good number five الإيمان وبالبعث we also believe in the what that the dead will be brought out of their graves and that Allah will place a life in them again and that Allah has only brought them back to life so we can judge them لفصل القضاء بينهم so we can judge them that day and that he can reward them in accordance to their actions in the way in which he told us in his book and the way his messenger Muhammad صلى الله عليه وسلم can bait us number six is to believe in the قدر the good of it and the evil of it it means we believe that Allah تعالى تعلم you everything that has already taken place Allah also knows that which is happening now and Allah تعالى تعالى تعالى also knows that which hasn't happened if it was to happen the way it would have happened that's the first point of the قدر that we believe the second thing that we believe of the قدر is what everything is written for him سبحانه و تعالى everything is written for him in the لحو المحفوظ the third thing that we believe is what the third thing that we believe all of that all of that Allah has created it everything that we see Allah created it and they are his creation and last but not least we also believe everything that happens is connected to his مشيئة his will those four those four is الإيمان بالقدر خيره و شره brothers that was a شرح مجمل that was a summarized extremely summarized explanation of what أصول الإيمان the six pillars of إيمان this book those six pillars are going to come to us and we're going to go into them more fast in details إن شاء الله و تعالى the sheikh is now going to start with the first one of the six pillars he says و من الإيمان بالله to believe in Allah it means from it is what so now the sheikh after he gave us an overview view of the six pillars of إيمان which were the أصول he started with the first one the first one of the six pillars of إيمان if somebody asked you what does it mean to believe in Allah what does it mean the response is going to be إن شاء الله و تعالى after today this إن شاء الله و تعالى it means الإيمان و تبريف بما وصف به نفسه that to believe in the way Allah has described himself في كتابه إن his book و وصفه به رسوله and the way his messenger described him من غير تحريف without any تحريف ولا تعطيل and without any تعطيل و من غير تكيف and without any تكيف ولا تمتيل and without any تمتيل without any of those four so you affirm for Allah that which he affirmed for himself in his book and that which his messenger affirmed for him صلى الله عليه وسلم and when you affirm it you stay away from four things you stay away from تحريف and تعطيل and تكيف and تمتيل those four you stay away from them what is تحريف what is تعطيل what is تكيف and what is تمتيل each one will stand over تحريف means تحريف means تحريف means distortion تغير و إمالة تشيء عن وجه it means to change it's to change something from its way it appears and it occurs in two ways distortion occurs in two types or two ways the first one the first type is what تحريف الله the actual word is distorted the word is distorted the word is distorted either by something being ام بزيادة كاليمة a letter is anitwit sorry a word is anitwit or a letter is anitwit or a word or a letter is decreased from it or taken from it or even a حركة is changed all of these is the first type and it's like it's like the statement of the misguided ones in which they said الراحمان على العرش استوى they said استوى is استولا what did they do فزادو في الآية حرفن they added an additional letter to it و كقولهم في and it's like the statement of the misguided ones in which they said و جاعة ربكة they say امر ربكة so they added a word to it before they added a letter to it now they added a word to it فزادو this one is a word and the whole word is anitwit و كقولهم and it's like the statement of those misguided ones which they did what و كلم الله و كلم الله they changed it it was what و كلم الله موسى تكليما what did they do الله is the فعيل here الله is the one who is speaking و كلم الله what did they want to do they want to make the subject become the object and so instead of it being الله they made it Allah Ha so they said so now it becomes موسى spoke to Allah and that's what they wanted to get from it فغيروا الحركة so they changed the حركة الإعرابية من الرفع إلى النصبي they took it from a rough to a nest because I thought that's in them so what do we see here right now زيادة حركة we also saw what زيادة كلمة تغييروا تغييروا حركة so we saw زيادة كلمة وزيادة حرفة and we now also see تغيير a change that occurs on the word that's one type and that's the first type the second type and the third type is what تحريف البعضة the meaning is distorted the second type is the distortion of the meaning and that is the مبتدعة the innovators they will say for example the word رحمة ماسي it means إرادة الإنعام الله wants to bless that's what رحمة means they say oh the characteristics أنقا it means إرادة إنتقام الله wants to punish so they distorted the meaning the word الرحمة and they also distorted the meaning of the word غضب with another characteristics with another characteristic then the رحمة is a characteristic and they took it and they pushed it to another characteristics which is إرادة إرادة is a sifa that he has and this is the characteristics in which he has and then this is what تحريف means this is what تحريف means very good this is تعطيل تعطيل means الإخلاق يقال عطله أي أخلاق و المراد به هنا نفيو نفيو الصفاتي is when a person he negates he doesn't give he doesn't give it any weight نا negating الله's characteristics is تعطيل is to negate it سبحانه وتعالى see a slight difference between التعطيل and تحريف what's the difference the difference between the two is that the تحريف the تحريف it means to negate the meaning that's correct in which the text has shown this is what تحريف means تحريف means that the person تحريف means that the person negates the correct meaning in which the text has shown and he exchanges it with another meaning he puts another word instead of there like for example the word رحمة he will negate it and he will also give an exchange for it whereas تعطيل means what he negates the correct meaning but he doesn't put anything else in place he just negates it he just says this meaning is not in the characteristics this is not what it means what is it? it just doesn't mean this this is تعطيل تعطيل applies to مفاوضة the people who do تفوض are you with me? the مفاوضة the people who do تفوض who say that these words are just mere letters صح? these are called the مفاوضة we don't know what it means الرحمان على عرش استواء مجرد حروف we don't know what it means you see that is what تعطيل means I hope you know you see the difference between تحريف and تعطيل what تكيف what does تكيف mean? تكيف means giving a how to the characteristics it comes from the word كيف you actually give a how to these characteristics you give it a how you say this is what it has this is how it looks like this is what it is you see and we know the characteristics of Allah we are in knowledge of it we don't know it we don't know it when the man he said how did Allah go above his throne he said that's known in the Arabic language what استواء means when the King said to him الاستواء معلوم did he say we don't know what it means did you do tough with of it but he said if معلوم it's known what's not known is back in والكيف المجهول the how we're ignorant of it we don't know that والإيمان به واجب to believe in its obligatory والسؤال عنه بدأت asking about every character is an innovation every characteristic we can all say everything about it واليد معلوم the yet is known والكيف المجهول the how is unknown والإيمان به واجب والسؤال عنه بدأت every character is to bring it every character is to just change it with the what is the what you see that is what تكيف means what does تمثيل mean what تمثيل means تمثيل means هو التشبيه it is to resemble with something to say Allah's characteristics is like this characteristics such as for example saying يد الله في الله's hand كأي دينا is like our hands all you say وسمعوا الله's hearing كسمعينا is like our hearing and this is not right because Allah negated it ليس كمثله شيء الله هو السميع البصير there is nothing like him and Allah is all here and is all here in this ayah if you look at it ليس كمثله شيء و هو السميع البصير و هو السميع البصير two gobs are refuted the مشبهة are refuted and the معطلح are refuted good two people هو the مشبهة the مشبهة are those who don't تشبيه but تمثيل of Allah's characteristics they don't تشبيه they say Allah's characteristics is like the characteristics of the slaves they were refuted in the first part of the ayah ليس كمثله شيء they got refuted the one who also says oh these are just words الرحمن على العرش استواء يدو الله فوق ايديه و جاء ربك والملك صفر صفا و يبقا و جو رب كذو الجلال these are just mere words that we read he also got refuted by what الله is all here and is all here so affirm these ones for him نعم so what do we learn from the ayah as well but in and within itself is not تشبيه so affirm doesn't do تشبيه تشبيه is an additional thing تشبيه is what it's an additional thing meaning if you say الله I affirm for him these characteristics that doesn't mean you automatically fall into you fell into تشبيه it doesn't mean that it does not mean that it does not mean that the sheikh went on to say بَلْ يُؤْمِنُونَ rather they believe بأن الله سبحانه he's talking about what the sheikh is talking about they believe in الله تبارك وتعالى's characteristics that's what he's trying to say بَلْ يُؤْمِنُونَ rather they believe in Allah's characteristics based on what from the Kitab and the Sunnah without من غير تحريف ولا تعطيل they believe it without any of those okay are you with me they believe in it and then the sheikh says بأن الله سبحانه وتعالى تبارك وتعالى said فَلَا يَلْمْ فَوْنَ patent is important فَلَا يَنْ فَوْنَ they do not negate from Allah ما وصف به نفسه that which he affirmed for himself they don't negate from Allah that which he affirmed for himself they don't وَلَا يُحَرِّفُونَ الْكَلِمْ عَمْ مَوَضِعِ أهلو سنة أهلو سنة they don't negate from Allah that which he affirmed for himself no they don't they don't do that because he is the one who knows himself better than you do وَلَا يُحَرِّفُونَ الْكَلِمْ عَمْ مَوَضِعِ and they also don't do تحريف they don't change the statements of Allah تحريف as I said before what does it mean it is to change and they put something else in turn are you with me it is to negate the correct meaning that is in it and they also place another word in its meaning in its place they don't do that so they don't say وَجَاءَ رَبُكَ they don't say the characteristics they don't say or the word they don't say that they say these characteristics we affirmed it for Allah as he affirmed it for himself من غير تحريف ولا تأطيل ولا تمثيل أهلو السنة that is how very good the sheikh said ولا يلحدون في أسماء الله وآياتي ولا يكيفون ولا يمثلون سفاتي بسفاتي خلقي the sheikh said ولا يلحدون they don't do إلحاد what does إلحاد mean إلحاد means deviation الميل والعدول عن الشئي that is why in a grave the grave in the grave of every person سنة is what when a person is placed inside the grave there's a side that's deviated that's diverted from the there's a side that the person is tucked into this is called Arabic what إلحاد إلحاد when you go into a grave go right and the person is tucked under there and then the wood is put there but here we don't do that you can't do that you want to allow you to do it as soon as he gets put down he's just left there and then the wood is put on top of him but it should be what it should be tucked in the side إلحاد means diverted you see so the person that's how he's placed in the grave so what do these people do they deviate from its real meaning and they divert towards what a battle meaning the إلحاد of Allah's names يا الشيخ he is talking about names remember it's not characteristics talking about the names the sheikh said إلحاد في أسماء الله to do إلحاد of Allah's names وصفاته and his characteristics are types there are four types there are four types of إلحاد the first one is أن تسمل أصنام بها to call the idols it to call and this is what they did they took the word إله and they called it لات من الإله they took it from the word إله عزة they took it from عزيز the word منات they took it from مننان إلحاد في أسماء الله تبارك والتعالى the second type is what to call Allah that which is not befitting for him like the Christians call Allah فاضه تسمية النصار له أبن they call father right or like the philosophers they call Allah تبارك والتعالى موجبا وعلا فعلا and they call it these the third type is what the third type is what وصفه سبحانه to describe him with what بما يُنزّه عنه من النقائص describing him or attributing to him in that which he is free from that shows deficiency that we don't ascribe to him as the Jews did the word that they are trying to attribute to him is deficiency as they did by saying Allah is poor the Jews what did they say الله is poor and we are rich you see also what did the Jews say يدور الله مغلولة that's what they attributed to Allah تبارك والتعالى are you with me the fourth type is what saying Allah's names like the jameer did they said Allah's names are what إنها ألفاظوا they are just words مجردة لا تتضمروا سفاتي ولا معاني and there's no meaning that you take out of it these characteristics so for example the word they say فالسميع لا يدلوا على سمعه the word سميع does not show any meaning it doesn't show that he is ولا البصير لا يدلوا على بصر ولا البصير ولا يدلوا على حيات حي لا يدلوا على حيات حي does not show حيات and the list goes on those are the جهمية did I say it was four one more five sorry the last one is when you resemble Allah to his creations when you resemble Allah when you resemble Allah to his creations a characteristic of his you take it and you give it to the creation or vice-versa vice-versa you take his characteristics you give it to the creation or the creations characteristic to him which is what saying what الله سبحانه وتعالى he has something that he's unique and no one shares this with him عبودية servitude to be worshipped this is a characteristic that's only done for him no one else is worshipped other than him you take that characteristic and you give it to a creation you fell into تشبيه تشبيه المخلوق للخالق are you with me and the vice-versa saying my hand is like the hand of Allah الله سبحانه وتعالى all of those types that we mention الله سبحانه وتعالى has promised them a severe punishment سبحانه وتعالى يسرن صورة الأعراف و لله الأسماء الحسنة فدعوه بها و ذلو الذين يلحدون في أسمائي سيجزون ما كانوا يعملوا they will be punished based on the actions that they have done و سوى الله سبحانه وتعالى يسرن الصورة في الصلة آية فوتي إن الذين يلحدون في آياتنا لا يخفون علينا ولا يكيفون ولا يمثلون لا يفعلوا تكيف و لا يفعلوا تمثيل و نتكلمون كل شيء