 فشرف بالشتغالي بالعلم ولا تبغي به ما عشت يا دا دا دا لا وياله من شراف عظيم بسم الله الرحمن الرحيم الحمد لله رب العالمين له الحمد الحسن والثناء الجميل واشدوا الله إلا الله وحده لا شريك له يقول الحق وهو يهد السبيل واشدوا أن سيدنا ونبينا محمد صلى الله عليه وعليه وعليه وأصحابه والتابعين لهم بيحسان إلى يوم الدين أما بعد إن شاء الله وتعالى سنبدأ مواجهة في which إن شاء الله I would love to give it the name ضبط العلم precision in knowledge وإن شاء الله will be going through seven books if time is left over and we have more time we will add an eighth book to it إن شاء الله وتعالى but these seven for sure إن شاء الله وتعالى I wish to finish them and we will be doing it in a in seven consecutive days إن شاء الله وتعالى starting from today ending on next week Sunday إن شاء الله وتعالى we'll have on this on the on the Sunday coming up we'll have that session إن شاء الله وتعالى so they will be crossed and that will be our khatima the ending of our program إذن الله الكريم I'm going to start today with إن شاء الله وتعالى the program with the explanation of the book تعظيم العلم glorifying knowledge and I thought to myself shall I go through that book all of it today and first of all I was I wanted to do so then I remembered that not every single day is the same people going to be coming because some people only want to come to نخبط الفكر or they want to come to خواعد الفقية so they'll only come for that book but this book means a lot to me and I want every student of knowledge who is seeking knowledge to have to study this book so what I did is إن شاء الله وتعالى until next Sunday I will be doing this book before we start the other book that we're going to finish إن شاء الله وتعالى daily so today we're going to do a portion of this Kitab تعظيم العلم and then we're going to do قواعد الاربع written by الشيخ الإسلام محمد بن عبد الوهاب رحمه الله وتعالى so we'll take a portion of this book تعظيم العلم then we will move on to the second book and each day as I said تعظيم العلم will be taken for about two hours or so and then we will go into the other book which we plan to finish so today إن شاء الله وتعالى it's going to be تعظيم العلم and tomorrow بإذن الله الكريم and also today it's going to be تعظيم العلم and قواعد الاربع tomorrow on the other hand it's going to be تعظيم العلم and it's going to be نخبة الفكر با إبن حجر العسق العاني رحمه الله and each day I will let you know what next book we're going to be taking the day to follow بإذن الله الكريم this book تعظيم العلم which means glorifying honoring respecting knowledge is written by an author who is still alive his name is صالح ابن عبد الله ابن حمد العصيم رحمه الله اما حفظه الله he needs رحمه الله but generally the scholars they use رحمه الله for somebody who is somebody who is dead the sheikh is still alive he is one of the scholars who teaches in the prophet's masjid he has a lesson in the prophet's masjid صلى الله عليه وسلم and he also شخصالح ابن عبد الله ابن حمد العصيم as you can say he is a person who الله سبحانه وتعالى gave him knowledge with the ability to articulate the knowledge properly and recently ولي الله الحمد والمنا he was added and was made a member of هي أتكبار العلمة which is the committee of the senior scholars he was made a member of it generally I am not an individual who likes to go through books of an author who is still alive because عبد الله من المسعود said the person who is alive you can't reassure that they will die upon a good way they are open to they are open to mistakes and they are open to we ask and we seek refuge from Allah from it apostasy because the person is still alive and that's what عبد الله من المسعود meant when he said generally in our country Somalia and other places in the world the book that used to be taught in the early sixties and the seventies and even the eighties and even the nineties was a book called تعليم المتعلم written by this was the book that used to be taught it was the common book that people study until of course الشيخ بكر من عبد الله بوزيد كيم and he wrote a book called حلية تطالب العلم this book تعليم المتعلم is written by an author by the name of الزرنوجي and he is the student of the author of the book الهداية he is the student of the author of the book الهداية المرغييناني مرغييناني is a حنة في سقولة who the أحناف أدميره his work and his book الهداية this book الهداية has over seventy explanations on it over seventy explanations and the أحناف this is a book which they refer back to in its structure and the way it's written and how it speaks about different matters but they need to think they admire it one of those people who wanted to praise this book in love of the book he said إن الهداية تكل قراني قد نسخد الهداية this book is like the Quran it abrogated all of the other fiqh books ما ألفوا ما ألفوا قبلها في الشرع من كتب they never authored a book like it in the Sharia فحفظ قواعدها وسلك مسالكها تسلم مقالك من زيغ ومن كذب he said memorize its principles memorize the matters that are in it take its path your statement will be safe from mistakes and deviation and also lying now this is exaggeration the scholars refuted it they said how can you say a book is like the Quran it abrogates every other book so some of the شافعية and as you always know the شافعية always have a a battle with the Ahnaf and there's always that consistent argument between the Ahnaf and the شافعية so the شافعية responded by saying it is قران الحنفية it's the قران of the Ahnaf in response to what? response to this statement anyways the point is we are going to take this book written by الشخصالح بن عبدالله الحمد العصيمي the book والله if you look at it you read it the author speaks very powerful in his language his language is amazing profound eloquent الشيخ رحمه I'll memorize it he is a well-spoken person even when he speaks إن شاء الله تعالى the book has a bit of complicated terminology so not only are you going to benefit manners and etiquettes from it you're also going to benefit from it what? the Arabic language and my beloved brothers and sisters علم بلا أدب كالحطبي بلا ناري knowledge that doesn't have etiquettes and manners is basically like a stick which you want to make food from that doesn't have fire can you use a stick that has no fire can you make food out of it? no you can't knowledge with no manners and etiquettes is basically like that it's knowledge that doesn't benefit in any way for more shape without any further a jury شاء الله تعالى we're going to start the book بإذن الله الكريم قال المصنف وفقه الله I requested from the brothers to print the book nobody printed it so the brothers he said it's going to come and it's going to print it if you don't have it and there's somebody next to you who has it then try to share it with them شاء الله تعالى and use it with them because this book requires you looking at it the author started by saying بسم الله الرحمن الرحيم in the name of Allah the most merciful the most gracious بسم الله in the name of who الله الرحمن and الرحيم الرحمن means the most merciful and الرحيم means the most gracious الرحمن in the Arabic language it means the scholars they've taken two stances regarding it some scholars they said الرحمن is سفة ذاتية some of the scholars they said الرحمن is what صفة ذاتية meaning it's something that's connected to Allah never does it detach itself from him that is what it means سفة ذاتية and الرحيم is صفة فعليا it means Allah does it when he wishes and he doesn't when he doesn't will سبحانه وتعالى so for example الرحمن would be like الله hears does Allah always hear نعم he's always hearing as for الرحيم it's like صفة مزول الله descending is Allah always descending no he only descends when he wants to سبحانه وتعالى so that's the difference between صفة فعليا and صفة ذاتية some scholars they said no the difference between الرحمن and الرحيم is the الرحمن is الرحمة الواسعة الله's mercy is vast for the believers and the non-believers that's what الرحمن means so it's for the believers and also for the non-believers look at the non-believers الله سبحانه وتعالى he gave them children الله سبحانه وتعالى he gave them income you see a Muslim who doesn't have children but then here we see a disbeliever who has children الرحمة الواسعة it's Allah's vast mercy you see and الرحيم is الرحمة which is رحمة الموصلة it's a رحمة connect specifically to the believers وكان بالمؤمنين الرحيمة الله is to the believers one who is merciful so الرحيم is specific to the believers that disbelievers don't fall under it then the author said after that الحمد لله ما عظمه معظم وصار إليه راغب متعلم واشد أن لا إله إلا الله وحده لا شريكلة شهادة نبرأ بها من شرك الإشراك فتوجب لنا النجاة من نار الهلاك واشد أن لا إله إلا الله واشد أن محمد عبده ورسوله أرصله ربه بالهدى ودين الحق ليظهره على الدين كله ولو كره المشركون فبلغ رسالته وأداها وأسلم أمانته وأبداها وانتصبت بدعوتي أظهر الحجج واندفعت ببيناتي الشوهات واللجج فورثن المحجة البيضاء وصنة الغراء لا يتيه فيها ملتمس ولا يرد عنها مقطبس صلى الله عليه وسلم وعلى آله وصحبه عدد من تعلم وعلم المصر يقول الحمد لله أطلق أطلق الله ما عظمهم وعظمون كما يجب أن ينهره أطلق أطلق الله مستوى كما يجب أن يكون أحد يجب أن يكون أطلق الله وهي شيء that's going to be happened forever so if Allah is praiseworthy forever وصار إليه راغب متعلم and one is moving towards him in seeking and in passion of knowledge as long as there is somebody out there who's seeking knowledge in desire and in love and in passion and passionate about it Allah is praiseworthy سبحانه وتعالى the word السير أبول فرج ابول رجب الحنبري الذي يسمى المحجة في سير الدلجة يقول أن السير يعني لزوم الطريقه يجب أن يكون على طريقه الله سبحانه وتعالى وسلوك السراط المستقيم وعلى طريقه الذي يجب أن يكون سرطة فهي أوثر حفظه الله يتكلم هنا وصار إليه راغب متعلم يجب أن يكون على طريقه يجب أن يتكلم على طريقه ولكن في ماذا تقول؟ راغبه يتكلم عنه وإشهده ويتكلم ويقول أنه يتكلم إلى ماذا؟ لا إله إلا إلا الله أنه لا يوجد شرطة لا يوجد شرطة إلا الله سبحانه وتعالى وماذا يقول؟ لا إله إلا الله means what لا معبودة بحق إن إلا الله that there is none worthy of worship except الله سبحانه وتعالى and where did they bring this word? حق from that when they say لا معبودة بحق إن where did they bring this term from? بحق إن they brought it from قوله تعالى ذلك بأن الله هو الحق وأنما يدعون من دونه هو الباطل ذلك بأن الله that is because الله سبحانه وتعالى is what ذلك بأن الله هو الحق الله is حق وأنما يدعون and everything which they worship besides him is false so the scholars they say that لا إله it consists of two pillars which is نفعون وإثبات negation and affirmation you're negating أولوهية from everyone there is no إله that is deserving that has rights to be worshiped except who? they look at who you affirming it for then you're affirming it for who الله سبحانه وتعالى الله سبحانه وتعالى وأشهد أن I testify أن لا إله إلا الله وحده لا شريكا دواد وحده is a مؤكد الإثبات وحده here is a emphasis for the affirmation that you've just come with which is what? إلا الله وحده أفام إلا الله so when you say لا إله إلا الله there's none worthy of worship except الله وحده except him alone the word وحده is affirming إلا الله is a مؤكد it emphasizes on the إثبات affirmation لا شريك له is a what is a مؤكده it emphasizes on the negation which was what? لا إله that there is none worthy of worship شهادة I seek I testify اي تستمني نبراه in which I free myself من شرك الشراك the word شرك means net the net of or the what is it that when you you're fishing and you throw your rod it's a rod right? and what's at the bottom of the rod that you place there? the bait نعم نعم in order to what? in order to get the fish right? so I seek the testimony which I come with the author is saying شهادة نبراه بها in which I free myself from شرك شراك شراك شراك شراك شراك شراك شراك شراك شراك شراك شراك شراك شراك شراك شراك شراك شراك شراك شراك شراك شراك شراك شراك شراك شراك شراك شراك فتو جيبو لنا which necessitates for us. The testimony brings about what? النجاة of success. The testimony I'm coming with. And the information which I'm coming with. It will necessitate, it will bring about النجاة of success. Prosperity. From what? من نار الهلاكي from the destruction of the Hellfire. That's the type of testimony I'm coming with. One that's going to save me and protect me from what? The destruction and the torment of the Hellfire. واشهدو and I also testify to. أن محمد النبي الله محمد is what? عبدوه his messenger. ورسوله. Sorry. عبدوه his slave. ورسوله and his messenger. This is where given the prophet a station between what? Extreme in exaggeration and extreme in what? نجلجت. A station in between the two. Because some people they disbelieve in the messenger صلى الله عليه وسلم and they say it's not a messenger. So they put him below his status. So they fell into extremism in what? نجلجت. Another people on the other hand, they went extreme in love of the messenger. And they gave him divinity. They made him إله. يُعبت. They worship him. That's another extreme which is exaggeration. When the sheikh is saying عبدوه ورسوله it means عبدون فلا يُعبت. He's a slave so he's not worshipped. ورسوله and he's a messenger. فلا يُكذب. He's not disbelieved. راذا يُطاع ويُتبع. He is obeyed and he's followed. نبي اللهي محمد is a station between what? He has not reached أولوهية. He hasn't reached that. نبي اللهي محمد. So he's below that. But he's not an ordinary person as well. He's higher than that. So that station is where you place him. If you take him a bit above you have fallen into what the شريع has prohibited you from. And if you take him lower than that you're fallen into that which the شريع has prohibited from you. And he's the one who said that. What did he say when they praised him so much? عليه الصلاة والسلام. إسلا تطروني كما أطرت النصار عي سبنو مريم. Don't go overboard on me. Like the Christians when overboard with what? عي سبنو مريم. إنما أنا عبدوه ورسوله. I am his slave and his messenger. فقولوا عبدو الله ورسوله. When you talk about me say he's a slave and he's a messenger. Then the author went on to say وأشدوا I testify أن محمد النبي الله محمد عبدوه is his slave ورسوله is his messenger أرصله the messenger was sent who sent him ربوه his Lord sent him with what? بالهودة with guidance وديين الحقي and the true religion. The scholars they said الهودة here means العلم النافع beneficial knowledge The messenger was sent with الهودة guidance the guidance here means what? العلم النافع beneficial knowledge وديين الحقي means what? وديين الحقي means العمل الصالح righteous actions beneficial knowledge and righteous actions are the two things which our messenger عليه الصلاة والسلام came with. This two together beneficial knowledge and righteous action is what makes a nation apparent over all other nations That's why Allah said ليودهراه على ديني كله to be apparent to prevail over all nations He came with these two beneficial knowledge and the manifestation of those beneficial knowledge which is righteous actions ليودهراه على ديني كله so it can overcome and prevail over all religions وَلَوْكَرِهَا الْمُشْرِكُونَ even if the pagans and the polytheists hate it فَبَلَّغَرِ سَالَتَّهُ وَأَدَّاهَا The messenger عليه الصلاة والسلام he has conveyed his message and he has fulfilled his duty فَبَلَّغَرِ سَالَتَّهُ وَأَدَّاهَا Our messenger he has conveyed the message he was told to convey وَأَدَّاهَا and he has fulfilled his duty Our messenger Allah brought him into this world made him a messenger at what age? 40 and he died at the age of what? 63 23 years his job was to convey remember the conveying was what he was responsibility was not to place the guidance in the people's hearts Allah says to be many places in the Quran ليس عليك هداهم the guidance in whether they take the truth is not in your hands that's not your job إلا ما عليك البلاغ upon you is to convey the message sometimes we get upset when we give da'wah to somebody and they don't accept it we become a bit agitated and angry and we become upset but what we forget is our job is to convey the message is to pass over the message whether that person accepts the message whether they accept that guidance from you that's not your job لست عليهم بمصيطر you're not one who takes over their affairs rather the messenger was rebuked whenever he tried to alaihi salatu salam go as far as wanting to make them accept the truth he would be told off alaihi salatu salam and he would be told that that is not your job إنك لا تهدي من أحببت ولكن الله يهدي من يشاء محمد you are not one who guides whoever you wish Allah is the one who guides when he died a prophet will come the day of judgment وليس معه أحد there's nobody with him is it because that prophet was wrong is it because that messenger was misguided it doesn't mean that it just means the guidance didn't enter the people's hearts the guidance did not enter the people's hearts but did he fulfill his job that prophet and that messenger of course he did so the prophet صلى الله عليه وسلم فبلغ رسالاته وادها and he fulfilled his duty he did what he was and he made sure that he did حجت الوداء he said to the people ألها البلغت oh people did I not convey the message to you guys and they all said yes or messenger of Allah you did and the prophet صلى الله عليه وسلم he said اللهم فشهد oh Allah testify to this testify today that I have conveyed the message to these people I have made them know of everything you told me oh Allah فبلغ رسالته وادها واسلم أمانته وابداها and he passed over that which he was entrusted with the amana that he was given the messenger صلى الله عليه وسلم he passed it over this legacy وابداها means what he made it apparent to the people so there's no religion as the Sufiya say that from within the religion there are things which are بواطن no one knows of it لا لا that's not the case our messenger he made everything clear عليه الصلاة والسلام as Allah سبحانه وتعالى made a command in him to do so الله سبحانه وتعالى he told him وأنزل إليك ذكرة لتبيل للناس إيمانوز إليك we sent the Quran on to you محمد so you can clarify it for the people so there's nothing there are only a group of people know there isn't the religion as the prophet said تركتكم على المحجة البيضة I left you upon lights white ليلوها كنهارها لا يزيغ عنها إلا هالك the night in that day is day meaning there's no such a thing as a night it's all day 24 7 so clear no one goes off you see there's even though the religion is that clear and it is still white there are also going to be a people who are going to deviate because جهنمو was made for a purpose right there has to be inhabitants of the hellfire that have to occupy it then the author said انتصبت بدعواته أظهر الحجج أظهروا الحجج with the message صلى الله عليه وسلم انتصبت means a standard with his da'a what stood with what with what أظهر الحجج the most apparent evidences the prophet صلى الله عليه وسلم his da'a was based on evidence the proofs that's what it stood on and that's what his da'a was about عليه صلى الله عليه وسلم it was not mere claims واندفعت ببيلاته الشبوهات واللدج and with his da'a عليه الصلاة والسلام he repelled واندفعت means to repel something and to debunk it and to get rid of it ببيلاته the clear things that he came with the proofs which he came with it repelled الشبوهاتي the doubts and اللجج اللجج is not لجج لجج means البحر الواسع is the water which is vast in which you can't see the other side of it but اللجج means التمادي في الخاص is the arguments with the message صلى الله عليه وسلم his da'a because it was based on proof it repelled and it got rid of doubts and it also got rid of argumentations people don't need to argue it's so clear it's so self evident عليه الصلاة والسلام that's the message صلى الله عليه وسلم his da'a فورثنا المحجة البيضاء the messenger inherited us he allowed us to inherit from him المحجة البيضاء the scholars المحجة they give it two meanings المحجة is either اطريق the path or جادة الطريق the straight path تسيغ رحم الله صلى الله عليه وسلم فورثنا المحجة البيضاء the messenger he passed over to us he gave us the clear white path و سنة الغراء و الغراء البيضاء are the same it means white clear that's what the messenger inherited us that's what he left us with he did not leave us upon darkness ambiguity he did not leave us in mystery that we had to go out of our way to find out the answers for ourselves و سنة الغراء and he came with a sunnah that is white it's job is nothing else except to clarify everything for you he will not be lost the word comes from يتيه it means to get lost no one will get lost لا يتيه فيها ملتمس it's so clear and it's so white that the individual who wants to tread on that straight path and come to understand those proofs لا يتيه he will not be lost he will not he will not be lost فيها ملتمس and ملتمس means what a person who is looking for it و لا يرد عنها مقتبس and a مقتبس will not be rejected و لا يردوا means to be brought to reject مقتبس means a person who sees a fire somewhere he takes a stick and he does اقتباس of the fire he takes the fire from the people why is he taking that fire? why is he taking that fire? he's using that fire so it lights everything for him and this the author is using in school بلاغة استعارة that's how the eloquent of the Sheik رحمه الله is حفظه الله sorry is is that anybody who wants to do اقتباس of the sunnah take from the sunnah in order to shine everything for himself لا يردوا he won't be rejected he will get it that's how clear it is و لا يردوا عنها مقتبس صلى الله may Allah send salutation on who عليه the messenger وسلمة and may Allah سبحانه وتعالى send peace on him سلمة صلى we take the view of who عبد الله we take the view of أبو عالية الرياحي that Imam al-Bukhari you brought in his Sahih معلقا which is that the Salah on the messenger when we say صلى الله it means what سناء الله الله praising the messenger في الملأ اعلى in the upper gathering among the high gathering within the angels Allah is praising the messenger that is what it means ابن القيب أحمه الله in this book جلاء الأفهام في فضل الصلاة على خير الأنام he expands on that that some of the scholars they said that the Salah means رحمة and he said that's not correct because the قوله تعالى the statement of Allah doesn't allow that to be the case أولئك عليهم صلوات من ربه و رحمة أولئك عليهم صلوات من ربه و رحمة and in the Arabic language they say وواو في أصل اللغة تقتض البغايرة and the wow originally in the Arabic language it shows that these two things are not the same that they are two different entities they are two different things so this is one of the proofs ابن القيب he mentions ten different ways ten different وجوه forms in why صلاة can't be رحمة it can't be ابن عثيم رحمه الله he said yes but what ابن القيب is talking about is رحمة عامة أما رحمة الخاصة is the one that's specific to the messenger so he can't like that ابن القيب and he said that we can reconcile between the view of ابن القيب and the views of the others by saying that أولئك عليهم صلوات من ربهم و رحمة this is the جنر رحمة and the Salah is رحمة the same when it comes to رحمة الخاصة are you with me brothers that's شغم العثيم and his observation لا يتيه فيها ملتمس ولا يرد عنها مقتبس صلى الله عليه may Allah praise him high above وسلمة أما الله سبحانه وتعالى سنبس on him عليه الصلاة والسلام و على آله and his family the view that we take when we say the prophet's family is two people only هاشم and مطلب based on the statement of who ألمام ألمام الشافعي ألمام الشافعي who said و آله و على آله he said the one آله is the prophet's family is the prophet's family and the family of the messenger is هاشم and مطلب هاشم and who أنا المطلب those are the two that means آله و صح به is what ملقيا النبي صلى الله عليه وسلم مؤمنا به و مات على الإسلام is anybody who made the messenger عليه الصلاة والسلام and he died upon إيمان و لو تخلل تردته على الأصح و سيديس إبن حجر كتاب نخبة الفكر even if he a postage for a period of time as long as he came back and still a companion we'll expand on that more in the كتاب نخبة الفكر written by إبن حجر و صح به may Allah praise may Allah send salutation on the messenger and send peace on the messenger و على آله and on his family و صح به and he's what his companions عدد من تعلم وعلم and sometimes the amount of times من تعلم as somebody goes and seeks knowledge you see وعلم and as long as there's somebody out there teaching may Allah send salutation and peace upon the messenger his family his companions here my brothers this فقرة the author mentions many things he mentions that the Prophet is based upon repelling what الشبهات الشبهات as they say the شبه is برزخ بين الحق والباطل that شبه is a برزخ حيات البرزخ is what is between حيات الدنيا and حيات الأخر right the شبه is a station a level which is between الحق والباطل how is it in between the حق and the باطل from the outer it looks like حق from the inner it's باطل that's why Allah says in the Quran فلا تلبس الحق تلبس فلا تلبس الحق بالباطل وتقتم الحق وانتم تعلمون فلا تلبس الحق بالباطل this is what شبه means is that the outer it looks like truth but if the clothes is taken from it and it's taken it's realized that it's false and that's what شبه means doubt means and the Quran when it came to what to get rid of that as Allah said in the Quran بالنقذف بالحق على الباطل فيدمغه Allah says بالنقذف بالحق we throw بالنقذف بالحق على الباطل we throw the truth at the false فيدمغه فيدمغه it comes from the فعل دماغ or دماغ it comes from the word the verb دماغ which is اصابد دماغه it's when something hits the person's head the word دماغ is the brain right in the Arabic language the word دماغ means what is the head if you hit a person on their head and you crush them now on their head what happens to them and he dies right and he dies from it when you look at تفسير الجلالين by جلالدين المحلي and جلالدين السيوطي that's why it's called جلالين it's جلالدين المحلي and جلالدين as سيوطي both rotate جلالدين المحلي started from to صورة الناس are you with me and as سيوطي رحمه الله what did he do as سيوطي started from صورة الفاتحة it's صورة صورة الكث something like that if I'm writing on memory anyway it's جلالدين السيوطي and جلالدين المحلي both of them they done the تفسير of this صورة they both what they both done it when it comes to the when it comes to the بالنقذف البلحق على الباطل فيد ماغوه اي يذهبه it takes it it destroys it بالنقذف البلحق على الباطل it means what when the truth comes it destroys falsehood falsehood doesn't exist anymore it can't be there now I want you brothers to pay attention to this and this is very very important and that is شيطان has a method has a طريقة a path which he trends on and the path which شيطان trends on does not change he doesn't change that method and that is شيطان will never bring about pure evil because everybody would recognize it and everybody will be able to identify it so he won't bring that about what does he bring about he brings about something that has truth in it and also falsehood in it because that's what people can't really distinguish between that's what the soul is inclined to you know why look at people today when you say to them أخي get rid of television how can you have television in your house get rid of it they'll say to you يا أخي I watch the news يا أخي I benefit from it صح they'll tell you all the goods that are in it يا أخي شيطان never brings about something that's pure evil شيطان will never bring about something that is pure evil no he wouldn't every single thing he brings about he will allow some good to remain in it and that's the problem where many people's issue lies is that they are not able to distinguish between the concept of what that just because something has good in it doesn't necessarily mean it's what it's something that you should approve of or something that you should take on board if I gave you a liter of water and I put a drop of poison in it you would not take it with you you would not drink it you'd say no I don't want to drink it even though it has a it's just a drop of poison and the poison is little compared to the amount and the quantity of the water the poison is what it's very little but you still reject it and say I don't want to take it so the messenger صلى الله عليه وسلم came to bring about what he came to bring about the truth and get rid of falsehood now then the author goes اما بعدو اما بعدو means what مهما يكون من شيء is بدل from the word مهما يكون من شيء whatever the matter may be in English they say to proceed right to proceed the author says here فلم يزل now we're going to enter the book now not the book mainly but all of that was moreover four things that the author mentioned in this part