 فشرف بي لشتغالي بالعلم ولا تبغي به ما عشت يا دا دا دا لا وياله من شراف عظيم الحمد لله رب العالمين ولا عاقبة للمتقين ولا عدوانا إلا على الظالمين أو صلي وأصلي معالاماً أرسله الله رحمة للعالمين سيدنا ونمينا محمد وعلى آله وأصحابه والتابعين لهم بإحسان إلى يوم الدين أما بعد This is our second day إن شاء الله تعالى في المشاهدة التي قلتنا أننا سنقوم بها ضبض العلم وفقاً في المعرفة نحن نتخيل محاولة من الكتاب تعظيم العلم وننتقل yesterday ورلله الحمد لله ونقوم بإمكانه الله وننتقل القواعد الأربعة وننتقل إن شاء الله تعالى سنقوم بعمل محاولة هذه الكتاب تعظيم العلم ونفتل أبيضني الله الكريم ونقوم بعمل كل نخبة الفكرة إن شاء الله تعالى أتريه سمع بسم الله الرحمن الرحيم قال الشيخ صالح بن عبد الله بنحمد العصيم وفقه الله تعالى في كتابه تعظيم العلم المعقل الثاني إخلاص بنية فيه إن إخلاص لا عمال يساس قابولها وسلم رأسه وصولها قال تعالى وما أمرو إلا ليعبد الله مخلصين له الدينة ونفاء وقال البقاري وفي الجامعي المسند الصحيح ومسلمون في المسند الصحيح واللخض للبقاري حدثنا عبد الله بن ابن مسلمة قال أخبرنا مالي كنعيخ ابن سعيدنا محمد ابن براهيم عن عمر رضي الله عنه أن رسول الله صلى الله عليه وسلم قال العمال بنية ولكل إمري إما نواب وما سبق من سبق ولا وصل من وصل من السلف الصالحين إلا بالإخلاص للإخلاص لله رب العالمين يقوط رحمه الله ومعقد في هذه القرارات وهذا هو الثاني يتحدث عن إخلاص سنية فيه سنصرية لذلك الثلاثة نتحدث عن المساعدة ومساعدة المساعدة هذا هو المكان where you want to put knowledge in وهذا هو المساعدك وما you need to do is you need to clean the heart يجب أن you get rid of everything وما يجب أن you need to clean it from it is نجاسة الشبوهات والشهوات دوطs and desires now the author starts with the first thing which you need to place in your heart now it's a clean heart it's a pure heart it's a cleansed heart let the first thing you place in your heart be الإخلاص of sincerity وإخلاص is what he mentioned in the previous chapter with this when he said it in one line of poetry إخلاصنا لله صف القلب من إرادة سواه فحدر يا فطن إخلاصنا لله صف القلب من إرادة سواه فحدر يا فطن you clean it إخلاصنا is what إخلاصنا لله صف القلب clean the heart which you already did and then what you place in your heart is what intending it for Allah alone a clean heart with a good intention is what sincerity is so you want to we said yesterday you want to drink a cup you pour out everything that's in there you clean that cup once it's clean then you pour something in there then and only then will the taste be correct you be tasting the right flavor and that's what the heart is so what we did we say what's the reality of إخلاص number one is تصفير للقلب cleansing the heart and we said what do you have to clean from it الشاهوات and شبوهات both of those are what you have to clean from it and then the second one is the second thing is connecting this heart to Allah سبحانه وتعالى now it is what you have to place in your heart let nothing else preoccupy your heart don't do it so you want to gain praise from the people you want to gain a worldly gain and I said all of that is summarized in that line of poetry which I mentioned the author of the رحمه الله he says إن إخلاص الأعمال أساس قبولها وسلم وصولها إخلاص is the foundation it's the assas assas means the foundation of any action being accepted from a person sincerity is the foundation for it in other words الله does not accept an action that is not done with sincerity وسلم وصولها and it is the ladder it's not just a foundation but it's also the ladder to reach Allah سبحانه وتعالى reaching and attaining that particular action and really getting the reward for it the ladder for it the foundation for it it's sincerity and then the author brings قوله تعالى the statement of Allah وما أميروا الله says I have not commanded them this is this is this is this is this is this is this is this is this is this is this is this is this is this is this is this is this is this is this is وما أميروا إلا ليعبد الله مخلصين له الدينة أي العبادة the religion حلفا ويسموح جباريا ستلي حلفا means الميل على الشرك حلفا means is to divert from shirk and it's to divert toward تحيد then he author رحمه الله بروت الامام البخاري الصحيح and he named it he says وقال البخاري والامام البخاري سالح في الجامع المسنة الصحيحة وهناك جامع المسنة الصحيحة ومسلم ومسلم في المسنة الصحيحة والله فضول البقاري وذلك هذه أولاً أكبر أكبر من الذي أكبر من أكبر من الناس انه يقول حدث انه عبد الله بن مسلمة عبد الله بن مسلمة هي از القعنبي عبد الله بن مسلمة القعنبي از شيخه الامام البخاريه از تتيجه او الامام البخاريه از اصد تتيجه افه الامام المسلم قاله سن اخبرنا ان عبد الله بن مسلمة القعنبي از from the الروات who narrated the mu'aqa في الممالك رحمه الله عبد الله بن مسلمة القعنبي he narrated from الامام ممالك رحمه الله he narrated from him his mu'aqa but it's not very famous as much as the narration of يحيا ابن يحيا الليثي is the Rewire of Mu'aqa Imam Malik that became very famous and it really became very famous because the people from Maghrib, Mauritania, Morocco, Tunisia, Algeria let's call Maghrib we call them North Africa right? they've accepted the Rewire of يحيا ابن يحيا الليثي and of course they say the reason is because that was the final edited version of Imam Malik's Mu'aqa not to mention the Imam ابن عبد البر in his Kitab and also his other Kitab and his Tidqar both of them are Shahrah of Mu'aqa Imam Malik but each one's one is relying on the Marfu'at and one is dealing with the Mu'aqoufat and we're going to study what that means insha'Allah today so عبد الله بن مسلمة القعنبي بخاري سين حدثنا عبد الله بن مسلمة القعنبي which is the Sheikh قال اخبرنا مالك مالك هي ميزول مالك ابنه انا سلمة مالك the great Imam عن يحيا ابن سعيد الانصاري عن محمد ابن إبراهيم التيمي عن علقامة ابن وقاس الليثي عمر رضي الله عنه ابن حدر brains that there's a khilaf whether the alqama is a sahabi or not اخطولي فا is differed upon whether he's a sahabi so if he's a sahabi then the hadith has too many he has two sahabes علقامة and عمر and this narration of عمر he narrated it on the pulpit and it's a jeeb no one else narrated it from him even though he narrated it on the pulpit except alqama أن رسول الله صلى الله عليه وسلم قال that the messenger said العمال بنية ولكل مري إمانوه that actions are what is intended by it إبلا الدقيق العيد النشارح of this hadith he mentions that that العمال بنية which is the one here that the author chose ولكل مري إمانوه are not the same meaning some people think that it's a repetition of what was already mentioned العمال بنية actions are what is intended by it ولكل مري إمانوه and everybody is rewarded in accordance to their intention that's what the second part means so it's not a repetition so every single action that you come with is what you intended from it and then the reward is going to be based upon that intention so me and you can take a flight today we could travel to Saudi Arabia to Makkah I might be going there for a wedding and I want to get married to a woman and you might be going there for عمرة وطلب العلم and seek knowledge we're both in the same flight we both booked it from the same agency we both are sitting shoulder to shoulder we both land at the same time we both reside in the same hotel everything from the apparent were the same but one person's reward is high above and another person's reward is not there what is it that changed the two انية intention two people are praying at the front line one is rewarded and the other one is not rewarded what is it that's making them two different the intention so seeking knowledge this is what a person needs to observe it's not to observe your outer appearance and it is not to observe your actions merely is what is needed from you is to observe your intention and what's in it that's when the author then says وَمَا سَبَقَ مَا سَبَقَ وَلَا وَصَلَ مَا وَصَلَ he did not go forward the one who went forward سبقة means proceeded وَلَا وَصَلَ مَا وَصَلَ and the one who reached did not reach من السلف الصالحين from the pious predecessor إلا بالإخلاص except with sincerity those you're seeing today it's narrated that ر больше الله inquire of didn't pass that uma بيكتفرت صلاة وصيام وزكات وصوم They say that Abu Bakr did not pass the people because of extra fasting he came with Extra زكات that he did Extra عمر that he did Some of the scholars say that But he passed them because of his heart He passed them because of his heart وليدان كده بس صلى الله عليه وسلم What did he say? What did the Prophet صلى الله عليه وسلم say? He said لا تصبو أصحابي Do not insult my companions Why? فلو أنفق أحدهم فلو أنفق أحدهم If one of you Was to give مثل أحد ينهب The mountain of Uhud of gold In quantity You came and you brought forward زكا صدقة That's the Sadaqa that you gave Is the mountain of Uhud Have you guys seen how big the mountain of Uhud is? You brought forward The mountain of Uhud of gold This will be nothing close to a hand Two palms together of Barley or wheat In which a companion brought forward Now look at the quantity And the amount, who's more? The one that brought the mountain of Uhud The Sahabas only brought what? Just the one handful Bring your hair Are you with me brothers? How did they pass? And they're giving it They're giving it from what? From a heart Different from these people, صح? So this is where it is That everybody passes each other We on the other hand We judge the people based on what? We judge the people based on the action When the Prophet ﷺ said يؤتب الرجل السمين البدين The day of judgment A man who is big Chubby Is going to be brought And he's going to be placed on the scale He will not weigh the wing of mosquito Nothing He's with me brothers This man is big He's heavy Look how many meat is on him But after that he weighs nothing The reason why he doesn't weigh anything is because It's the heart And we mentioned the Hadith of Abu Huraira إن الله لا ينظرو إلى صوركم ولا إلى أموالكم ولا ينظرو إلى قلوبكم وعمالكم إن الله لا ينظرو إلى رقمكم فلا ينظرو إلى قلوبكم وراء الله إن ينظر إلى شخص يتعالى ينظر إلىًها ويأخذون Then the author said قال قال أبو بك المروذين سمعت رجلاً يقول لي أبي عبد الله عني أحمد بن حمبل وذكر له الصدق والإخلاص وقال أبو عبد الله بهذا رتفع القوم Then the author brought the statement أبو بكر المروذيه his name is أحمد his name is أبو بكر المروذيه his name is أحمد ابن محمد ابن الحجاج أحمد ابن محمد الحجاج that he was he took from أحمد directly and he is from the elite students of أحمد and from him took أبو بكر الخلال أبو بكر الخلال took from him directly he died a year 275 he died a year 275 يمكنك أن تقوم بكتب العربية لكي تقوم بكتب الكتاب الوراح الكتاب الوراح انه جميل أن تقوم بكتب الكتاب الوراح الممارسة التي تقوله في خصاله ابن عبدالله ابن حمد العصيم حفظه الله سمعته قال ابو بكر المرودي سمعت رجونا آيهاد أيمان يقول لأبي عبدالله سأبو بكر المرودي سين آيهاد أيمان سيتو أبي عبدالله و يفعله أنه أحمد ابن حمبل now if you guys have the copy of the book did the sheikh write Ahmad ibn did he write an elif on the ibn he did write he did is that what he says for everybody's copy yeah he wrote the elif of wasli yours doesn't say it yours doesn't say it this is an issue now we need to talk about this issue of Ahmad ibn elif writing it many people always have issues of it the original copy of the book the author this is the one أخونا شيخ ياسين has is the one that the author wrote and he wrote elif there the علماء they differ amongst themselves in the writing of the elif there's an elfiya written by ابن مرطي and it was an elfiya before ابن ماليك ابن ماليك wrote a thousand lines in نحو and صرف and before he came a man by the name of ابن مرطي he wrote also an elfiya are you with me are you with me brothers and ابن ماليك praised him but he said my book is better he says وهو بسبق حائز تفضيلة مستوجب انثنائية الجميلة والله أرجو بهبات وفرا لي و له في درجات الآخرة ابن ماليك says he's only better than me because he preceded me he's only before me and this is a virtue itself a subway is a virtue and so I asked for Allah and him but it's funny because جلال الدين السيوطي came and he wrote a thousand lines in نحو he also called it الأشبه و النضائر he called it in grammar he has one in أصول الفق and he has one in نحو he called it الأشبه و النضائر he says معه was better than ابن ماليك صح he's only better than me because he preceded me that's what he said سيوطي سلي على كل حال ابن معطي he mentions in the line of his ألفية he says وصفا حدف كحد في تنوين كزيد ابن خالف and that is if a ألف today I'm very slow the way I'm talking right so you guys can write note it down nothing passes you if pay attention I'm going to ask you guys later the ألف ألف الوصلي which the author wrote down here if it falls between two names two عالم I'm a two wasp two descriptions which are two names he says وَأَلِفُبْنِنْ وَبْنَتِنْ the alif of ابن and ابنة a woman وصفا حدف it's removed because it's a description between two names it's like كحد في تنوين it's like the removing of a تنوين between two names like you can't say مسلم ابن حجاج you can't say that you can't put if you're going to bring his second name are you with me brothers one more time you are not allowed to write the alif if you're bringing two names two names in between two names you can't bring an alif just like you're not allowed to be تنوين between two names are you with me brothers but شيخ صالح ابن عبدالله ابنة حمد العصيم is taking an opinion that says with the condition ابن مرطي I can't believe that condition but شيخ صالح العصيم believes that condition which is with the condition that the first and the second name are his name and his father's name and حمد is not امام احمد's father's name his father's name is محمد so his name is احمد ابن محمد ابن محمد are you with me so for him the condition is absent which is the two names has to be his name and his father's name his name and his father's name and since امام احمد حمد is not his father's name حمد is whose name his grandfather's name so the is brought and it's placed there are you with me brothers underline that point that's a benefit that you can use when you're writing a lot of people fall short in this issue of when it comes to so he says does everybody understand that he says أبو بكر أبو بكر said ألم الرودي سبيعط رجولا I had a man يقول لأبي عبدالله saying to عبي عبدالله يعني أحمد ابن حمد so the copies that don't have the they're taking the opinion of what those who are saying as long as it's between two names regardless of whether it's his name or whether it's his granddad's name is it between two names is it a description both of these names are describing him so they say حودف is removed that's the call of ابن معطي right so both copies are like that وذاكر له السطق والإخلاص with him pay attention ألمام أحمد in his gathering a man said to him أبو بكر المرودي was sitting there and he heard a man come to أمام أحمد and he told him about sincerity and he told him about سطق now سطق and إخلاص there are two names and إخلاص means sincerity in what you do to Allah for Allah this is إخلاص إخلاص means what when you're doing something for Allah you do it for him alone so you don't associate anyone with this action for Allah سطق on the other on the other hand is that this action that you're doing you do not associate that action with another action does that make sense you're sincere to the action and the other one is you're sincere for the one you're doing the action for sincerity means إخلاص means sincerity for the one you're doing the action for that's إخلاص and سطق means that you're truthful to the action that you do this action for example when you're seeking knowledge how do you seek knowledge I have nothing else in my heart I don't want anything I'm not doing it for any other motive to share with knowledge I'm doing it knowledge for it for knowledge alone does that make sense and the other one إخلاص which is that I'm doing this for Allah alone so those two were mentioned to Imam أحمد فقال أبو عبد الله أحمد سيد رحمه الله بهذا ارتفع عال قوموا because of that they were raised عال قوموا means what الرعيل الأول the early generation they were raised because of that أقول الله تعالى وإنما ينال المرء العلم على قدر إخلاصه والإخلاص في العلم يقول يقوم على 4 وصول بها تتحقق نية العلم المتعلم بها تتحقق نية العلم المتعلم يلاقفو ذها الأول الأول رفع الجهل عن نفسه بتعريفها بتعريفها ما عليها من العبود من العبوديات وإقافها على مقاصة الأمر والنهي الثاني رفع الجهل عن الخلق بتعليمهم ورشادهم لما فيه صلاح دين دنياهم وأخرت لما فيه صلاح دنياهم وأخرتهم أثالة إحياء الإحياء العلم وحفظه من الضياء الرابع العمل بالعن فالعلم الشجرة والعمل ثمرة وإنما يراد العلم للعمل العلم الشجرة will attain knowledge على قدر إخلاصه in accordance to his sincerity you will attain you will gain you will gain knowledge in accordance to what in accordance to your sincerity and how sincere you are if a person is not sincere then they don't attain any form of knowledge وليذلك كانت تكلمة عبد الله وقال he said he said this statement which is a person attains knowledge and gains knowledge in accordance to his intention a person attains and he gains knowledge in accordance to his intentions when you come with sincerity and you purify your heart knowledge starts to go in انتز your heart