 تبطه آدك الأيام فتا but there are three things that indicate insha'Allah that could be used to say that Ibn Utamiya authored this book number one is this book has become famous اشتهراء لشيخ الإسلامي ابن اتيميا this book became famous and known that it's Ibn Utamiya's book and it hasn't been ascribed to anybody other than Ibn Utamiya a lot of the times scholars they ascribe one book to a person and others they ascribe it to another person but this book it's only been ascribed to Shaykh الإسلامي ابن اتيميا and it's become well known for that the second thing that indicates that or points this book towards Ibn Utamiya is that محتوى ياتو هذا المنظومة what this book consists of and the points that this book deals with are really things that Ibn Utamiya رحمه الله تعالى anyone who is looked into his works and his books could say that these are what he talks about and insha'Allah تعالى some of them were going to see insha'Allah تعالى as the book comes as we go into the book بإذن الله الكريم the third thing that indicates that this book is written by Shaykh الإسلامي ابن اتيميا is some of the scholars have actually said that it's Ibn Utamiya's book جزم بعض أهل العلم كالإمام الألوس رحمه الله some of the scholars they said that this book is written by Ibn Utamiya and they ascribe the book to him such as الإمام الألوس رحمه الله in his book جلاء العينين بمحاكمة الأحمدين نقبك الإمام الألوس رحمه الله العالم of بغداد عراق الإمام الألوس رحمه الله this book of his he talks about Shaykh الإسلامي ابن اتيميا and ابن حجر الهي تمي but ابن حجر الهي تمي صحب فتاة الحديثية ابن اتيميا رحمه الله أنه سلب ابن اتيميا he talks about it in that book جلاء العينين بمحاكمة الأحمدين and he ascribe this book to he ascribe this book to Shaykh الإسلام ابن اتيميا this book a lot of scholars have explained it from the scholars who have explained it is and you could say that it's the best explanation is the explanation of Ahmed ابن عبد الله المردوي sorry Ahmed ابن عبد الله المردوي الحمبلي Ahmed ابن عبد الله المردوي الحمبلي in his book البهية شرح الامية Shaykh الإسلامي ابن اتيميا which is مطبع متدول it is authored and it is published and people have it but Ahmed ابن عبد الله المردوي الحمبلي he kind of doesn't clearly ascribe the book to ابن اتيميا he rather says that this book منصوبة إلى Shaykh الإسلام ابن اتيميا which is ascribed to Shaykh الإسلام ابن اتيميا so Adam will not to say that this book or to say with conviction that this book is the book of ابن اتيميا not many scholars have done that and some scholars they kind of they give it but they say this book is ascribed to ابن اتيميا the scholars who said that this book is not written by ابن اتيميا and questioned the book the arguments that they brought forward was that ابن اتيميا used one of the lines of this book in his مجموعة الفتاة he used one of the lines in his book in his مجموعة الفتاة and the line that we are going to come to إن شاء الله قبحا لمن نبذ القرآن وراءه وإذا استدل يقولوا قال الأخطل that line of poetry ابن اتيميا used it in his مجموعة الفتاة and he said when he brought that line of poetry he said وقد أنشد المنشد منهم and the poet who gave who done this line of poetry said وقد أنشد المنشد like the one who read this poetry said as though it wasn't him but the scholars replied back to by saying that it could happen and it's possible sometimes an author may say that about his own poetry and anyone who reads books would realize that scholars do do that their own work they say the author said when it's his own book when he's explaining his own book or he will say may Allah make dua for the person who said this when it's his own words so this is not something that goes against it but there is one thing that could point towards this book if not being ابن اتيميا that is if this is if this goes through which is one of the lines of poetry and it says وقوله في القرآن ما جاءت به آياته فهو الكريم المنزل if we say آياته فهو القديم المنزل and the قديم is the correct version if we say that and it comes out that the word قديم is the correct manuscript and it turns out to be that's the correct version then this book cannot be ascribed to him ابن اتيميا because شاقل السلام اتيميا is known to be against the word القديم the usage of the word القديم for the Qur'an of Allah سبحانه و تعالى his stance is very clear but it seems like that the manuscripts or the copies that have come that it says آياته فهو الكريم المنزل that the word كريم is what is used so insha'Allah و تعالى without any further ado insha'Allah و تعالى we will go into the book الليل كريم by شاقل السلام اتيميا the author has started his book by saying يا سائل عم ذهبي و عقيدتي رزق الهدام للهداية يسأل the author has started his book by saying يا سائل oh you who is asking me عن ماذهبي my ماذهب و عقيدتي and asking me about my عقيدة so the first shatr the first part of the first sentence the شاقل رحمه الله و تعالى it seems like normally as his other works are that this book is a reply to a questioner who asked him and the شاقل رحمه الله is replied to the question so this individual when he asked him about the sheikh's madhab and his عقيدة that he hear the madhab is not meant by the school of thought but rather it is what his عقيدة and when we spoke about the matter of العدف العام على الخاص and an end العدف الخاص على العام it falls under that chapter which is that sometimes you can ascribe or you can use the wow between two things which are the same or one falls under the other okay so يا سائل the one who is asking me and madhab in my madhab meaning the madhab which I am upon the methodology which I have traded on and what's the methodology that we're upon our madhab is what اتباع الكتاب والسنة على فهم سلف الأمة هذا هذا our madhab our madhab is what the madhab that we're upon is what الكتاب the book of Allah and the sunnah of the messenger عليه الصلاة والسلام and understanding the kitab and the sunnah based on who's understanding our own no based on the understanding of the صحابي the pious predecessors how did they understand this verse what did they extract from this verse so we don't introduce anything new we don't come with our own our own interpretation of the religion no وعقيدة عقيدة comes from the linguistic word عقد وهو عربة الشيء عقيدة comes from the word عقد عقد is to tie something عربة الشيء is to tie something and that is what عقيدة is is that you tighten this thought in your mind you believe it with with what unwavering conviction you believe it with what with unwavering conviction it is fully rooted in your heart okay so the one who's asking me روزق الهدى من للهداية يسألوا so the sheikh رحمه الله he's making dua for the one who asked the one who asked he's this question he's making dua for him and he's making dua for him that Allah gives him guidance because anyone who asks a question like this which is a matter patain to عقيدة a matter patain to the madhhab in your matters of عقائد sheikh this dua is definitely something you ask for them no so the person who's asking this question is one of two people who asked the sheikh this question number one it is either a person he's either a person who is testing the sheikh he's actually testing the sheikh رحمه الله or he is a person who's what he's a person who is actually asking who wants to know the answer to this who really is looking for guidance you see that is what the person who's asking maybe and the way that the sheikh sees this person it seems like he sees them in a what he sees them in a form of respect and that he respects the individual so it seems like a person who's asking out of what out of a way of wanting to know and that he's looking for guidance through it now what we need to also understand is that the scholars they used to author their book based on one of two situations that's one of two situations is why a scholar would author a book number one the reason why he would author a book is because an individual comes up to him and says to him يا شيخ this مسألة حيرتني it has confused me I need somebody to explain this matter for me explain it to me and so the sheikh what he does is he expands he elaborates and he speaks about the matter in details and that is many of the books of ابن تيمي رحمة الله it was a question asked the sheikh the second is the situation that is prevalent at that time or what is taking place the author looks at it and he realizes that he should speak about it on author a book in this regard and that is also some of the things that sheikh so he said the one who is asking me about my and my رزق الهودة من الله give you guidance the one who is asking about guidance so the man was asking to be guided here the sheikh mentions two types of guidance he is and guidance is of those two types the person he is looking through guidance he is asking who the sheikh and brothers and listeners who are listening sisters you really have to understand that our relationship with the علامة is what our relationship with the علامة is because we don't have no prophet with us today and no prophet will be set down they delicate the previous nations كلما مات نبي every time a prophet died خلفه نبي another prophet will come a prophet died another prophet will come a prophet died another prophet will come this umma after muhammad is there any prophet after it we don't have it so who is taking the position of the prophet صلى الله عليه وسلم خم العلمة it is the scholars as the prophet said العلمة وراثة الامبياء وإن الامبياء لم يورثوا درها من ولا دينارا وإنما ورثوا العلم فمن أخذه أخذه بحذن وافر the scholars they've inherited something from the prophets and what they've inherited from them is what this knowledge so because we won't see no prophet right now and for us to understand what the prophet said what he meant by what he said it is the علامة who explain that to us so we go to them when matters are unclear to us and we ask them and we don't disconnect ourselves from who the علامة and the people of knowledge because criticize it and critique in the scholars it's a methodology taken by who the أهل البداع والضلال the people of misguidance the people of what? misguidance ولي ذلك go to كتاب الإعتصام بأهل إمام الشاطب برحمة الله when he talks about the chapter of علامات أهل البداع pay attention الإعتصام بأمام الشاطب الشاطب برحمة الله in his book الإعتصام he mentions in the chapter علامات the signs of the people of innovation what does he talk about? he brings a statement from إسماعيل ابن عليا إسماعيل ابن عليا he said حدثني يسع يسع told me who say this إسماعيل ابن عليا he said حدثني يسع told me that واصل ابن عطا who is واصل ابن عطا واصل ابن عطا is the student of حصل البصري who became an innovator later and he was the leader of the deviated sect المعتزلة they subscribe back to who واصل ابن عطا so an Imam أبس حق الشاطب he said إسماعيل ابن عليا يسع حدثني يسع that واصل ابن عطا he said حدث عمر ابن عبيت عمر ابن عبيت is who عمر ابن عبيت is a is with عواصل عطا pay attention to this خبث and this filter is going to come out of the mouth of this deviated individual عمر ابن عبيت what did he say he said نا علم what is the knowledge of who حصل البصري وابن وصيرين what is the knowledge of حصل البصري that's his own sheikh and ابن وصيرين محمد وصيرين what's their knowledge except what what's their knowledge of حصل البصري and محمد وصيرين in which you hear when they talk they say and the kind of words that come out of their mouth what is it like he said إلا خرق تحيض الملقات it is like the cloth of a woman in which she a pad a woman wears when she's on her menstruation and when she finishes with it and the time she wants to wear another one she throws it the knowledge of حصل البصري and محمد وصيرين is like that so what does this teach us اطعنوا في العلماء criticizing slandering the scholars is طريقة بدعية it's a path which is misguidance it's a path which is what which is misguidance and ولي ذلك أبوحات مرازي ودريسي علامة أهل البدع الوقيعة في أهل الأثر you have to memorize that statement علامة أهل البدع the sign in which you know a person of innovation is what الوقيعة they fall in criticizing slandering more like the people of the text they will سلندعي عالم so they won't refer back to the scholars you hear them saying these scholars are scholars of dollars don't refer back to the scholars if you want to take knowledge from them take from them take from them أحكاموا الصلاة take from them أحكاموا الزكات take from them أحكاموا البيوع take from them أحكاموا الراهن all of these things لكن أحكاموا الجهاد أحكام الإمارة and don't take from them because they are they have they have pressure from the government إنه لله وإنه إليه راجعون تشابهت قلوبهم their statement and the statement of them the previous innovators have become the same so stay away from that and don't open your tongue with the people of knowledge refer back to them ask them questions if there is a matter which you don't know follow the statement of Allah فسألوا أهلا فيكري إن كنتم لا تعلمون if you don't know a matter take it back to who the علامة now what I want you to all understand insha'Allah is when Allah said in this ayah فسألوا أهلا فيكري إن كنتم إن كنتم لا تعلمون ask the people of knowledge if you don't know ask the people of knowledge if there is a matter which you don't know this ayah is ayah محكمة it's an ayah which is clear cut which until the day of judgment has to be implemented will Allah تعالى تعالى say to us if you don't know a matter take it back to the scholars when there is no scholars will Allah say that to us will Allah send us back to the scholars and go back to them when they don't exist no they have to exist in order for us to implement the ayah so there are لا ماء and scholars and people of knowledge when the messenger said لا تزالوا طائفة من أمة ظاهرين على الحق لا يضرهم من خذلهم ولا من خالفهم حتى يأتي أمر الله وهم على ذلك there is always a group who stand on the haq they are always consistent they are always going to be upon it so there is always going to be a people of guided people the ummah are not all upon misguidance ever done very good so going back to the scholars using the scholars as your reference point asking them matters which have اشكال and you don't understand respecting the علماء after you take a knowledge from them and knowing اللحوم وال علماء مسموما that the flesh of the scholars is what? poisonous so the flesh of the scholars الله تبارك و تعالى made it poisonous why not they are the guardians of this earth the way that the angels are the guardians of the sky in the heavens they got this earth from any shubuhat and any shukuk and shahawat that is put forward about Allah's religion they are hurras hurras with dunya it's them as Sofiana Thori said that the hurras of this dunya are the علماء كما أن الملائكة تحراصوا السماء the same way that the angels are the guardians the guardians the guardians who look after the heavens and make sure that nobody can just come into places the earth the علماء are like that for it so it's really important that we give respect to those who الله تبارك و تعالى has given them appraisal and Allah تبارك و تعالى has put their status up شهيد الله أنه لا إله إلا هو والملائكة وقولوا العلم قائما بالقصط الله تبارك و تعالى he mentions his name and the name of the angels next to the علماء and that is تزكية الله تبارك و تعالى و تعالى أمة الإسلام أو مسلم لا تبارك تفضلوا هؤلاء و لا تفضلوا تفضلوا لهم تقوموا لهم و تبارك أين هو ولكن always always have to remember that there is always an offroad and an offroad there is extreme both angst there are people who take the علماء as what that they are infallible they make the علماء تقديسوا العلماء they take the علماء above the text the كتابن السنة and there are another group of people who don't care about the علماء who are they how am I why do I have to take from them I just want Allah and his messenger and he isn't even what he isn't even a person who can write his name in the Arabic language and he wants to open his tongue he wants to critique the علماء he wants to say I disagree and I agree who are you من أنت لتخالف العلماء who are you to disagree with the علماء الإمام العلماء المعلمي اليماني ذهبي العصر عبد رحمان ابن يحيا المعلم صاحب كتاب التنكيل بما في تأني بالكوثري من الأباطيل which is a book again the student of knowledge looking to read the books of معلمي is عجوبة it's an عجوبة it's a fascinating على كل حال محمد زاهد الكوثري who insulted 300 individuals from the صحابة أنا سبنو مالك he insulted him you see he insulted إمام الشافعي إمام مالك سفيان الثوري سفيان من العيينة الأوزاعي مع مرمن راشد أئمة كبار why all of that because of his his غلوب his extreme towards who towards who أبو حنيفة محمد زاهد الكوثري and he also insults خطي بالبغداني يعقوب من أبي شيبة أبو بكر من أبي شيبة all of them so عبد رحمان المعلمي in his book تنكيل بما في تأني بالكوثري من الأباطيل he said something he said to him in reply he said if you want to know a value of destruction if you want to see a value of destruction which is in reality the first problem that this أمة suffered from which was what is to go extreme in the righteous people نبي الله نوح the five individuals وقالوا لا تذرن وقالوا لا تذرن آلها تكم ولا تذرن ودن ولا سواعن ولا يغوث ويعوق ونصر وقالوا لا تذرن آلها تكم ولا تذرن ودن ولا سواعن ولا يغوث ويعوق ونصر they were what they were five righteous men عز عبد الله من عباس نصح البخاري they were what رجال صالحون five righteous men but what did they then people do after they died they made pictures of them and they worshiped them so this is what الغلوف صالحين to go extreme in the righteous people even our messenger محمد صلى الله عليه وسلم a woman she was praising the messenger صلى الله عليه وسلم and look what she said while she was with the messenger she said إن فينا نبي يون amongst us is a prophet يعلم ما في الغد he knows what can happen tomorrow and then the messenger what did he say to her صلى الله عليه وسلم لا تقول لا تقول لا تقول ما فلكن قولي مكنت تقولين لا تقول ما but say what you were saying before what are the praises of the things that you were saying say that but do not say this one and then the messenger صلى الله عليه وسلم he said لا يستحق لا تجد الشيطان لا تجد شيطان you in the praises that you praise imagine if the messenger صلى الله عليه وسلم was to see the statement of البورس فين وإن من جودك الدنيا وضرتها ومن علومك علم اللوح والقلمة إذا كنت أرى بأمان النبي س. عليه الصلاة والسلام المساعدين يرون في ذلك ماذا؟ يرون في سلبريف المساعدين من سلبة المساعدين من بوصيري فقال النبي س. عليه الصلاة و أمان العزيز وقال النبي س. لا تطروني كما أطرت النصار ابن مريم لا تأخذوا أن أرشان امان مريم المسلمين عندما يقومون بعمل معه عيساب المريم. لا يقومون بعمل معه كذلك. لذلك يقومون بعمل معه عيساب المريم. لذا يرى بعض الناس يقولون لك. يقومون بعمل معه عيساب المريم. يمكنك never go to extreme on it because you will never be able to what. يقومون بعمل enough عيساب المريم. إنه ليس he the one who is stopping it over here. ليس he not the one telling this woman not to do it. ليس he not the one that's telling you not to go overboard with me. is it not the christian that the ones who said that Allah is one of three وما من إله إلا إله واحد وإلا مينته عما يقولون لا يمثلن الذين كفروا منهم عذاب العليم. so why did the christians go misguided? why did they become misguided and deviated from the right path? they went extreme on it. and then brothers and sisters what I'm trying to say is the righteous people they should be given their status that Allah gave them and we shouldn't do we shouldn't go extreme and we shouldn't go less and place them that we place everyone in their right place and that we don't go extreme towards the people so the رحمة الله تعالى so what does guidance mean? or how many types of guidance are there? the guidance are two types the first type of guidance is the guidance which Allah negated from us as these creation no one is able to do this type of guidance it's a guidance which is specific for Allah and it's the one Allah negated in the Quran from the prophet what did he say to him إنك لا تهدي من أحببتها ولكن الله يهدي ما يشاء محمد you cannot guide whoever you want but Allah guides whoever he wills so that ayah what did it teaches what does it tell us? that there's a guidance which the prophet can't come with and there's a guidance with which no one after the prophet can come with if he can't come with it then no one else can that guidance is it's called what does that mean? it means to place the hack in the people's hearts we can't do that it's only when Allah is able to do هدايةه هدايةه التوفيق هدايةه التوفيق there's another type of guidance which is called and that is the which is the guidance of showing the people the straight path saying this is the path of Allah وأن هذا سراط مستقيما فاتبيعوه ولا تتبيعوا السبول فتفرق بكم عن سبيل ذلكم وصاكم به لعلكم تتقول to show the straight path to say this is what Allah legislated to say this is what Allah prohibited to say this is what pleases Allah to say this is what Allah loves etc you see that type of showing the path guiding the people on showing them the path that is what the prophet can do and anyone after the prophet can do that from the علاماء from the people of knowledge from the students of knowledge they can do that they can guide to the path that guidance that we affirm for them is what is to show the path and Allah affirmed that for the messenger he said وإنك يا محمد لا تهدي إلى سراط مستقيم so Allah affirmed the straight path for him here you guide on Muhammad to the straight path so what path has he been affirmed for him or what path is he or what guidance can he give the guidance here is to show the people the straight path so the علاماء they guide you by telling you where the path of Allah but which علاماء the علاماء whose عقيد is sound and their مذهب is what as I said before الكتاب و السنة بفهم سلاف الأمة they take from the كتاب they take from the سنة and they are upon the what فهم سلاف الأمة the understanding of the pious predecessors and what they unanimously agreed upon نعم then the sheikh says after that after that line اسمع لسن كلام محقق في دينه لسن brothers listening is a means to understand and when a people do not listen to the علاماء and they don't listen to the people of knowledge what happens to them they regret it in the day of judgment as Allah said in the Quran anyone who doesn't listen to the haq when it's been told to him and the evidences are being explained to him and he chooses not to listen he's going to regret it in the day of judgment Allah says وقالوا وقالوا لو كنا نسمعوا أو نعقل ما كنا في أصحاب الصعير فاعترفوا بدن بهم فسوح قال لأصحاب الصعير they will say the day of judgment وقالوا لو كنا نسمع if only we listened and we opened our ears and we took the haq that we were told we will not have been from what from the people of there hellfire