 فشرف بل اشتغالي بالعلم ولا تبغي به ما عشت يا دا دا دا لا وياله من شراف العظيم بسم الله الرحمن الرحيم وطال الشيخة الألمة محمد محمد ورحمة الله تعالى فيك تاجر فاعدة 4 بسم الله الرحمن الرحيم وبين استعيني أسألوا الله الكريم رب العش العظيم أن يتولاك في الدنيا والآخرة ويجعلت مباركا أينما كنت واني جعلت من من إذا أعطيه شكرا وإذا بتولي صدر وإذا أذنب استوفر فإن هولا يتلاث عنوان السعادة الشيخ بحمد بن عبد الوهاب رحيمه الله ابتدأ المصنف الذي بدأه بسم الله مختصرا بها ويسفاسته بسم الله ويسفاسته بسم الله لماذا اتباع للسنة؟ لن نقول لسنة والسنة التي لسنة هو السنة الفعلية لسنة القولية لأن الحديث كل أمر يبالي لا يبدأ فيه بسم الله فوأبتر يسفاست حديث يبدأ فيه بسم الله فوأبتر فوأقطع فوأجدب لا نحتاج له جميعا لأنه يسفاست حديث عادة ومكتب وكأنه يسفاست كان هو مجال احتلالا وكأنه سيقوم بسبه وكأنه يسفاست وكأنه يسفاست وكأنه يسفاست وكأنه يسفاست فهو أبتر، فهو أقطع، فهو أجدب لا نحتاج ذلك نحن already have the Prophet doing it by action and whenever he sent a letter he would write بسم الله اتباع للسنة، وي means سنة الفعلية the action based سنة when the Prophet said letters he would say بسم الله then the author he made dua for the one who is reading this book he says أسأل الله I ask Allah الكريمة the generous kind lord of us رب العرش العظيم the lord of the throne اي يتولاك در الله تبارك وتعالى he takes over في الدنيا والآخرة in your dunya affairs and your hereafter affairs الله تبارك وتعالى takes over your affairs and controls it for you and that he becomes an ally of yours وأن يجعلك and that Allah makes you سبحانه وتعالى اينما كنت that Allah makes you a person full of barakah in this world so the first dua that the author made is number one that الله تبارك وتعالى is your wali your ally in this world and in hereafter number one and the word wali is اسم من اسماء الله الحسنة it's a name from the names of Allah سبحانه وتعالى and what it means is المتصرف في خلقه عامة بتدبيرهم it means that Allah تبارك وتعالى runs the affairs controls the affairs of something or someone that's what it means whereas when it's used for the believers it doesn't just mean that when the word wali is used for the believer it doesn't just mean مجرد التصريف الله just runs your affairs it doesn't mean that it rather means بما ينفعهم في دنياهم واخيرتهم it means it benefits them in their dunya and they're hereafter affairs that Allah brings about for them that which benefits them in this dunya and in hereafter the second du'ad that the author made is that الله makes you a person of barakah مباركة اينما كنت wherever you are الله makes you a person of barakah and what that means is سببا لكثرة الخير ودوامي that you are a cause of a lot of khayr coming about and that khayr being consistent and never stopping may Allah make you somebody like that so wherever you go the khayr increases not only does it increase but it carries on and it doesn't stop may Allah make you somebody like that that's the second du'a that he made the third du'a which the author made is that Allah makes you a person إذا أعطية شكرا when you're given you show gratitude وإذا بطولية صبرة and when you're afflicted with calamities you show patience وإذا أدنب استغفر and when you come with sins and shortcomings you ask Allah for forgiveness the author the last one so how many du'a did he made did he make three the first one is that Allah takes over your affairs and benefits you and brings khayr for you in his dunya and hereafter the second one was what Allah makes you a person of blessings wherever you go you bring about good you make khayr carry on the third one was what Allah makes you a person who is who shows gratitude when he's given patience when he's afflicted with calamities and he shows he asks forgiveness when he comes sins the author said that these three the last three that he mentioned which is إذا أعطية شكرا if you're given you show gratitude وإذا بطولية صبرة and when you are afflicted with a calamity you show patience وإذا أدنب استغفر and when you come with shortcomings these three he said it is عبوان السعادة it is the titles it is the headings of happiness but it is the true essence of what happiness is إبن القيام رحمة الله mentions that the person's situation revolves around three every human being that you're looking at today his life he's him as an individual مقلب بين ثلاثة أحوال it revolves around three different situations the first one is نعمة واصلة a continuous blessing the second one is ومصيبة فاصلة a calamity that disconnects a good that you had from you وسيئة الحاصلة and a harm that comes to you every individual is either in a state of good gratitude is needed from you or you're in a state of hardship and pain patience is needed from you or you come with a sin forgiveness and repentance is needed from you so each three times what did you just realize right now يتعلق به أمر شرعي all three of those situations that everyone goes through what is connected to it is a juice food ruling حكم شرعي revolves around it you have to be are you being blessed the شريعة didn't dismiss you didn't forget you it knows that you're blessed it wants something from you right now are you in a state of calamity the شريعة didn't dismiss you forget you it wants something from you now as well are you going through a sin are you committing sins and showcomings the شريعة didn't dismiss you it knows you're going through this it wants something from you so each time there is a حكم in the شريعة that you can find that you need to come with and that's why we say the religion is what يصلح لكل زمان وما كان it be fit every time and place then the author رحمه الله said yeah يعلم يعلم أرشادك الله لطاعته أن الحنيفي يتملة إبراهين أنت عبد الله وحده مخلص له الدين بذلك أمر الله جميع الناس وخلقهم لها كما قالت عالا وما خلقت الجنة ولهن سإلا ليعبدو the author رحمه الله he says أن الحنيفي يتملة إبراهين he said أرأي علم now إعلم have knowledge أرشادك الله ما أرأي الله guide you أن الحنيفي يتملة إبراهين أن الحنيفي أن الحنيفي حنيفي إن الشريعة it means two things حنيفي إن الشريعة it means two things first one it means a general and a generic meaning معنًا عام أي معنة which is general وهو الإسلام نث إسلام the second meaning that it means in the sharia is هو إقبال is to face الله بالتوحيد it doesn't mean the whole religion it just means specifically توعيد and if it is الإقبال على التوحيد what's the lazim of it ولازمه الميلة عن الشرك والبراءة من أهليه صح what necessitates from that is you turn away from shirk and its people the author he defines what الحنيفية ميلة إبراهيم means he says أن تعبود الله وحده مخلص له الدين so which one is he referring to here right now of the two meanings the specific meaning not the generic meaning he's using حنيفيية ميلة إبراهيم as what a second meaning which is توحيد التوحيد that's what the author means by it why is it that he mentioned ميلة إبراهيم what did he say ميلة إموسة ميلة عيسة من any other prophet why إبراهيم وموجه من إسبتها إليه أمران two reasons one there are two reasons why it is described to نبي الله إبراهيم and not any other prophet number one by the way brothers I'm not asking at the end of this conference all these issues this is not just saying it yeah these things are things you have to understand and comprehend the first one is أن الذين أبعث فيهم نبي يونة صلى الله عليه وسلم يعرفون إبراهيم the people in which our messenger was sent to they know إبراهيم كفارة القريش they knew about إبراهيم so since they knew who he was and they also respected him and they looked up to نبي الله إبراهيم then he made more sense to attribute it to him in order for them to what to accept it فأجد داروا به أن يتبعوه فيكونوا حنفاء لله غير مشركين به because then would make them إبراهيم his religion okay just like when you meet a Christian and you say to him ميلا تعيس ابن مريم this is the religion of إبراهيم what would he say to you it's more accepting to him right it's more accepting the second reason is because الله سبحانه وتعالى made نبي الله إبراهيم إمام for every prophet after him where other prophets want and that's the reason إبراهيم طابري chose إبراهيم طابري chose this reason why this matter is attributed to إبراهيم specifically is because إبراهيم was an إيمان all the people my beloved brothers and sisters are commanded to wash up الله سبحانه وتعالى alone and not to associate partners with him and the author brings an evidence for that he says what دليل قوله وتعالى that evidence is وما خلاخت الجنة والإنسى إلا ليعبدون anybody who did تبع of the works of محمد عبد الواب and I did spend time on his دورة السنية I did ايما دعوة نجدية رحمهم الله جميعا ما الله بيستو they never ever ending mercy on it you will find that they use حديث more than they use سنة and there's a reason there's a lot of طيفة that's سلماني بالسحمان mentioned and others is because people generally just like to weaken narrations and accept it ايما دعوة نجدية خاصة بحمد عبد الواب you'll find majority of the times he brings آيات and we'll try to point out how many times he brings حديث you'll see it's nothing compared to the times he brings قرآن this is صنيعه this is his doings the author رحمه الله is because people don't tend to accept narrations quickly so if you truly memorize his words محمد عبد الواب رحمه الله تعالى you generally even can tackle the قرانيون I don't like calling them قرانيون because they're not قرانيون they are مون كيري السنة they're but you can still tackle them because he brings you many آيات the author brings وماق خلقت الجنة والإنس إلالي عبدون this آيات as a proof that الله created us to worship him but I want you to look at the دلالا brothers you have to understand everything something anybody who tries to this establish an argument against you two things are required from him نص مصدق and بحث نص مصدق and بحث محقق and what that means is عليكم السلام what that means is that he brings a text evidence from the Quran and the سنة that's authentic number one second thing is that the evidence that he's using is correctly derived from the text evidence that he's bringing forward for example somebody says you can celebrate the prophets by birthday you say what's the evidence he says أفلا ينظرون إلى the is the آية صحيح نعم is the آية the Quran نعم is it from the قراءات which are the the يا نعم مع ذلك what's the problem here the the the the the the the the the the the are are of place right so look at this we now want to know why you oath وما خلقت الجنة what's what's what's what's what's what's what's what's it's it doesn't say that that's لازم اللفضها that's what necessitates from the wedding how does it necessitate what the آية صريح directly telling you is الله did not create you for no other purpose except to worship him so if you create you for no other purpose and he didn't bring you into this world for no other purpose except to worship him then worship him but that extra meaning is not in the آية but it's in the what لازم اللفضها because if الله bring you into this world and the only reason why he bring you into this world is to worship him what wasn't when necessitates from that you worship him so the authors the authors شك بحمد عبد الوهاب he's the of the آية is لازم اللفضها ليست في صريح اللفضه he's not taking directly from the wedding you have to understand that then you author رحمه الله before I mention وما خلقت الجن والإن سأ إلا ليعبدون some scholars they say that the word إنس and جن there's one word that can combine them both and that is ال إن ال ناسو some of محققين كبنو القي إبنو الحاج in his مدخل إبنو تيم رحمه رحمه الله in ناس ناس can be used for the جن and the إنس and this is correct it is اصحو القولين it's the strongest of the two opinions out there so whenever you read the Quran and you hear the word ناس يا يو هال ناس عبود وربكم the جن are they entering it نعم they are entering it the جن that you are ناس نعم I think if that this is like ياكن عبود وياكن استعين right isn't استعان عبادة this is called اطفل خاصة على العام يا مع اطفل عام يا على الخاص this is known in God مكان عدو لله وملايكة وكتب ورس وجيبريلا وميكان is جيبريلا الميكان not from the ملايكة are they not ملايكة they are ملايكة like لا قل احمه الله فإذا عرفت أن الله خلقك الى عبادتي فعلم ان العبادة لا تسمى عبادة إلا مع الثوحيد كما أن الصلاة لا تسمى صلاة إلا مع الطهارة فإذا تتخل الشرك فالعبادت فسدتك الحديث إذا دخلت في الطهارة فإذا عرفت أن الشرك إذا خالت العبادت افسدها وأحبط العمل وصاره صاحبه من الخاليين بالنال أن أهم عليكم عجبت ذلك لعل الله أن يقل يصاك من هذه الشبكة وهي الشرك بالله الذي قال الله تعالى فيه إن الله لا يغفر أن يشغك به ويغفر مادون ذلك لمن يشاء وذلك بمعرفة أربع قواعد ذكى راح الله تعالى في كتابه الله الذي خلقه و اسمه و بحرث يوما يجعله أن يترجم ويجعله خلق خلق دائم ويقل بك what؟ قدرة أبعلتي وعلم و으يوا علمه إنه علم مع كل ما أنه يفعله و so my question to you is what's the wisdom behind it if you can't give me wisdom there is then I'll say it to you why there is nothing in there والله لا يجب أن يفعل ذلك لأنه لا يوجد حصنة فيه هل أنت معي أخي؟ هذا هو المهم لذا الآن يجب أن نسأل نفسنا إذا كل حصنة الله يوجد حصنة behind it then this action of creating which is his action what was behind it why did he bring us one needs to ask himself that question if every action of Allah has a wisdom behind it what was the wisdom in creating in creating us why did he bring us into existence that's why the author wants to he wants to mention all of the groups which the scholars call wherever group you attribute yourself to which is known as every group that faces towards the qiblah أمر which is اتفاق they all agree upon is Allah created us to worship him I mean أهلو قبله means Muslims all of the Muslim groups they all agree that face towards the qiblah with us they all agree اتفاقا that the reason why Allah created us is to worship him now then you ought to رحم الله he mentioned something that that worship لا تسمع عبادة إلا مع التوحيد it's not called عبادة unless there is a touheed connected to it pay attention this is powerful we all agree that Allah created us to worship him right this is not called a worship if it's not done with touheed so if somebody comes up to you and says I am worshipping Allah and he is not singling Allah in this worship then we will say to him فلع تدادب عبادة this is not consideration and no reason for us to even take it onto board I will say your claim of saying I worship Allah is not true it doesn't exist because what really is meant by عبادة is that you do it with touheed so now we have to understand what does عبادة mean in the sharia عبادة in the sharia means two things number one عمون a generic and a general meaning and that is and that is surrendering to the خطاب الشرح the addressing of the sharia whatever the sharia addresses you with surrendering to it with two things حب which is complete love وخضوع and complete humiliation he himself دغوثه عبداله عبداله عبداله عصيمه he summarized in one line of poetry what did he say وعبادة الرحمن غاية حبه وخضوع قاصده هما قطباني وعبادة الرحمن غاية حبه وخضوع قاصده هما قطباني he took from ibn al-Qaym I think which is وعبادة الرحمن غاية حبه complete love وخضوع قاصده when you're worshiping Allah and you're surrendering to His commands and whatever He's telling you you're staying away from it you're doing it with two things you're doing it with complete love and complete humiliation and compute humility but for example you're taking your face you're putting it on the ground somebody might force you to do that and you do it prostrate to me and you're scared for a gun at you and you do it when you do it but are you being humiliated but am I doing it out of love those two only combine for Allah Allah I put my face on the ground for Him and I belittle myself for Him but I love Him are you with me brothers and complete humiliation the second one is called عبادة meaning something specific it's not general now it's specific and it's specific to what are you with me a عبادة which is توحيد توحيد now we've finished عبادة توحيد has two meanings in the شريعة توحيد has two meanings in the شريعة number one is معنى عام a generic meaning and it means to singu Allah in everything that is His right that's the generic meaning of توحيد so it means three things you singu Him سبحانه وتعالى I'm a two let's make it easy you singu Him سبحانه وتعالى in what المعرفة والإثبات affirming and recognition that's one second one is ارادة والطلب request one thing you singu Him in it basically the three types of توحيد you singu Him in those three some scholars they call it too some and this is different اعتبارات the second type of meaning of توحيد in the شريعة is what افرادوا الله بن عبادة not singling Allah in all of His rights but specifically عبادة and this is specific to what توحيد القلوهية nothing else محمد عبادة when he used the word توحيد he doesn't mean توحيد الروبوبية and توحيد الاسماء وصفات he doesn't use it for those two the reason is because the battle and the discussion and the arguments of profit and the nation had nothing to do with what الروبوبية والاسماء وصفات the real battle and the real discussion was about أولوهية it was what it was regarding أولوهية so that's why when he says محمد عبادة وصفات أولوهية عبادة and توحيد they sometimes come together and they mean one thing as they say إذا افترقوا وإذا افترقوا افترقوا اجتمعها sometimes they mean one thing together there's an agreement between the two they agree and sometimes they differ and they depart from one another when do they come together when do they come together what does it mean when they both mean the same thing they both mean the same إذا نظر إلى إرادة التقرب both of them are the same when you look at who you're trying to get closer to the intent of why you're doing this particular action for in this they both mean the same so every عبادة which you try to get closer to Allah with is كوطل حيد that's what the author means here فعلم أن العبادة لا تسمع عبادة إلا مع التوحيد because the الهية for the معنى العبادة is الالأهدية the عبادة is translated to us the عبادة which is based upon التوحيد but there's a second type of عبادة which both of them mean different from توحيد and that is عبادة is more generic than توحيد are you with me is more generic because عبادة is everything you get closer to Allah with توحيد on the other hand is one of those things it's more generic in that meaning then you he mentioned the thing that can nullify your توحيد which is شرك and شرك are two types a generic and a general meaning of شرك and that is to place something from the rights of Allah to somebody else it's to give rights of Allah to somebody else the specific type of شرك is what giving عبادة to other than Allah سبحانه و تعالى the effects that a شرك has in عبادة it differs in its amount it's not the same the way that شرك can affect your عبادة the amount is different the first amount is known as شرك الأكبر شرك الأكبر the way it affects the عبادة is that it affects all of it it makes it nullin void it is it removes أصل الإيمان the foundation of your إيمان you're no longer a believer شرك الأسغر the amount that it takes from it is كماله الواجب كماله الواجب which is that you still have Islam and you're still a believer but you're on a serious situation if somebody asked you today what's the difference between شرك أكبر and شرك أسغر شرك أكبر is ما يزيل أصل الإيمان it's whatever removes the foundation of your إيمان in other words when it comes it attacks your heart and that's it you're dead whereas شرك أسغر it attacks your limbs you lose an arm you lose a leg would you be deficient yes would you be able to walk as you used to no but are you dead no you're still alive so you're still a believer you're still a believer then the author رحمه الله he brought the ayat to support this he brought an ayat to support this he brought قوله تعالى إن الله لا يغفر أن يشرك به الله does not forgive the one who associates partners with him this ayat let's analyze it properly إن الله لا يغفر he does not forgive أي شركة دارية associated with the word آن in the Arabic grammar is called مزدر مؤول مزدر مؤول means I can actually get rid of the آن and use the verb that it's using as a مزدر so I can say إن الله لا يغفر because the آن is مزدرية مؤول so I can say إن الله لا يغفر so if I get إن الله لا يغفر pay attention which is a nafi and I have شركة which is أيوات نكرة وستقاعدة نكرة في سياق نفي to feed him some scholars they took from this now إن الله لا يغفر أن يشرك به it also means شرك أسغر أكبر and Allah doesn't forgive شرك أسغر does that make sense I explained that إن الله لا يغفر أيو شركة this word آن يشركة the آن is مزدرية مؤول I'm not going to go through that now إن الله لا يغفر أيو شركة I can get rid of the آن if I get rid of the آن the word يشرك به becomes a نكرة it becomes شركة I have to make it into a مزدر شركة is an indefinite because this تنوين is called تنوين التنكير how many types of تنوين are there 10 types of تنوين 10 types of تنوين 10 types of تنوين تنوين المقابل تنوين العوض تنوين التنكير this is called تنوين التنكير إخوة this أجرومي تنوينه تنوين التنكير it shows that it's indefinite نقاعد أقول it to the نوحات أنا أقول it to the أصوليين is that إن نكرة comes in the context of a negation it shows generalization we're going to take it in الورقات not to go past then we'll say so this is scary now إن الله لا يغفر that's a qul من أقواليها العلم I'm not in this time because this Kitab is little it should be dealt with as though it's little then يقوط رحم الله he mentions four principles that will help a person to understand shirk and to stay away from it he says four principles in which Allah mentions in the Qur'an and as you can say as you can see Allah mentions in these Qur'an that the sheikh is really relying on the Qur'an not the not the surda too much and the reason as I said before is that the reason for that is because the Qur'an is something everybody will agree upon something that everybody will agree upon now if I summarize this and I tell you what it's all about it's only about two things the book all revolves around two things all he's trying to teach in these four principles revolves around two things that's it is to know the religion that the prophet came with what religion did the prophet come with what's Islam about what's the reality and the real meaning of الإسلام which means to him the second that the book goes back to is knowing the situation of the pagans and the polyethists in which a messenger was sent through how are they like those two is all he's talking about these pagans and the polyethists that were at the time of the prophet what were their belief what was the argument about why did better happen for why did أحود happen for why did bloodshed take place for why were they fighting for some people didn't understand this as I said to you I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I