 فشرف بالاشتغالي بالعلم ولا تبغي به ما عشت يا دا دا دا لا وياله من شراف العظيم فلم استطاطه بالمدينة يدور ببقية الشرار عد إسلام مثل الزاتات والسور والحجب والهدان واللهادي والأمدي بالمعروط ونهي عن المنطقة أخذ علىها دا عشب سنين ودورت يصب الله عليه وسلم ودين مباك وهذا دين لا خبا إلا دا لأمتها عليه ولا شبا إلا حد بها مين والخير الذي دا لها عليه التوحيد جميع ما يحبن الله يبقى وشب كل الذي حد بها مين وجميع ما يكبن الله ويتراه يبقى that the Prophet ﷺ استقر في المدينة that the Messenger ﷺ he resided in the Medina and he stayed in the Medina after his hijra to Medina he stayed there عليه الصلاة والسلام and the Prophet ﷺ all of the other remaining legislations were sent on him أميرا فيها ببقية شرائع الإسلام all of the other remaining legislations of the Sharia they were he was commanded of it وكانت مدة بقائي وزوات هالنق دلي stay there for ثلاثة عشرين السنة 23 years and the Prophet ﷺ he died in Medina and sorry 13 years sorry sorry 10 10 10 sorry sorry 23 years internal it's 23 years in total it's 10 years in which he stayed عليه الصلاة والسلام in Medina and 13 years in Mecca and the Prophet ﷺ he died in Medina his religion عليه الصلاة والسلام it remained a parrot this religion of his was a parrot our messenger بلغ الرسالة وادها our messenger ﷺ he conveyed the message that was upon him واد الأمانة ونصح الأمة and he also fulfilled the duty of passing on that which he was entrusted with he also عليه الصلاة والسلام he sincerely advised the people and he did his job we believe there is no khair إلا دلها عليه there is no khair except he told us about it أبوذر الغفاريو said لقد توفى رسول الله وما طائر يقلب جناحها إلا ذكرنا منه علما أبوذر الغفاريو said a statement which is موقوف it stops at أبوذر is that he said that the Prophet ﷺ died and there was no bird that flapped its wings except that he told us something about it a man came to Salman al-Farisi when he said to him علمكم رسول الله صلى الله عليه وسلم كل شيء did the messenger teach you guys about everything Salman al-Farisi you said yes he even taught us how to do call of nature he told us أن لا نستقبل القبلة ولا نستدبها he told us not to face the qiblah and not to face away from it he also taught us that we do not use less than three rocks he taught us everything we needed to know is it then correct does it logically make sense a religion that told you when you go to the toilet how many rocks and what you need to use would it leave off how you can govern a whole country would it leave that off it wouldn't it's a religion that came with everything that we need it's a religion that answers every point in our life and the greatest thing that Islam has told us about and the greatest thing which he has called us to is التوحيد worshipping Allah alone if Islam didn't come and tell us about this we would be like those who worship cows those who worship cows in India I was watching a video a man's driving a cow comes into the road he worships the cow he stops, he parks his car he stayed the whole night because the cow wouldn't move yeah where's the akal where's the intellect and the rationality that they were telling us about the humans have اخوة do you know what gave us akal is Allah SWT's religion التوحيد is what gave us akal and understanding or else we're no better than those people no way form a shape are we we would have done the same we would have eaten our God whenever we got hungry hungry كفارف قريش they made their gods out of idols whenever they got hungry they ate it that's how it was they would marry their own mothers when the father dies and he's got wives they would inherit the money and they would inherit their father's wives it was part of the things that were inherited it's Islam that came and fought against all of that liberated women Islam is the one where were these where was the western civilization at this particular time that didn't exist and the greatest thing which the religion warned us against is shirk التوحيد is the summary of all good and shirk is the summary of all evil and that's why the author specifically mentioned those two now اتصال وضلي يجزي الذين أحسنوا بما عمذوا يجزي الذين أحسنوا بالحسنة ومن كذب بالبعتي كفر وظلي اتصال زعب الذين كفروا أجل يبعثوا ولبل وربي لا تبعثوا ما نتنبأوا ما عمدوا ودالك على الله يسيره The author Rahimahullah He mentions that Allah سبحانه وتعالى He sent the message صلى الله عليه وسلم إلى الناس كافة Maybe Allah Muhammad was not sent to Arabs He was not specific to the Arabs He was sent to everybody كافة here entails and it means الجن والإنس The Prophet ﷺ was sent to the Inns and he was sent to the Jinn Because the word and nas What did we say? What did we say the word and nas? يشمل هؤلاء وهؤلاء It encompasses these people Meaning the Jinn And it encompasses the Inns في أصح قولي أهل اللغار According to the two views Of the scholars The strongest is that The word and nas encompasses The Jinn and the Inns Because the word and nas Originally roots from the word And no see The word and nas originally It's taken from the word And the word And that's something that is For the humans As much as it's for the Jinn The Jinn they move as well So that's a meaning that is Given to both Then the author he clarified And he said Allah had made obligatory His obedience Upon all of them The Jinn and the Inns Obligatory for them And this statement of his Is a تفسير الإجمال الواقع Because he just ambiguously said بعته الله و إلى الناس Allah sent him to the people You might think this is Only the humans So he came and expanded it For you الشيخ محمد الله I'm telling you It means The Jinn and the Inns Then the author He says الله و الله Completed للنبي صلى الله عليه وسلم For the Prophet A Deen of the Religion The Religion was completed For him It was made complete For the Messenger Based on the statement of Allah اليوم أكملت لكم دينكم و أتممت عليكم نعمتي و رضيت لكم الإسلام الدينة اليوم أكملت I completed the religion Onto you today It's complete ثم مات صلى الله عليه وسلم And the Prophet died Once the religion is complete That was his job That was what he was He was there for It was to convey a message On behalf of Allah Once that finished He صلى الله عليه وسلم And he died And this That he died تصديقا لخبر الله Is in accordance to the statement of Allah إنك ميتون محمد you are one dead و إنه ميتون And they are going to die as well Allah said that So the Messenger Those who say that he's alive That he's going against An ayah which is صريح واضح لا غبار فيه An ayah which is clear And there is no تيت or dust on it It's an ayah which is محكم إنك ميتون You are dead Just like they are dead So if you do تأويل of the Prophet's death Then do تأويل of everyone else's death then Because the ayah is talking about Each party The Prophet is going to die And they are going to die So if you say the Prophet is alive Then the people have to be also alive Because the ayah mentions both of them Then the author then says وَالنَّاسُوا إِذَا مَاَتُوا If the people die لَكِنُوا بَعَثُونَ So we don't believe That when you die There is It's over Nothing is going to happen after that After death There is something called البعثون What does بعث Mean in the sharia What does the word بعث Mean in the sharia It means قيام الخلق That the creation Are going to stand إذا عدة الأرواح إلى الأبدان After The soul is brought So back to the body The people are going to stand بعد النفقة الصورة الثانية That the people are going to stand After The body receives the soul And the trumpet is blown و بعد البعث And after the resurrection الله تبارك و تعالى He will what يحاسب الناس He's going to account the people And they are going to be rewarded In accordance to their actions What does the حساب Mean in the sharia It means عد الأعمال Your actions are going to be counted The day of judgment That is what حساب means People always confuse the difference Between حساب and جزاء They don't mean the same حساب does not mean جزاء حساب means accounting And جزاء means الثواب و عليها بالنعيم المقيم Is to reward the person And you've accounted their rewards And you've looked at everything The جزاء means That you're now going to give them A reward in accordance to the action Or العداب العليم Or you're going to reward them With a severe punishment May Allah protect us from it The author then says و من كذب بالبعثي Anyone who believes This believes in the resurrection And I said I don't believe that We're going to be resurrected كافارة he disbelieves He's not a believer Because Allah said And the author brought This is an evidence زعما اللذي لكافارة That disbelievers claimed So Allah referred to them as what Disbelievers And Allah also claimed to it as what زعم زعم is what زعم is دعوة It's a claim It's a mere claim So anybody who says We're not going to be resurrected The Sharia didn't look at it As though it was even a statement It looked at it as though It's a claim It's a claim It's a claim It's like somebody claiming Another man as his father Saying this is my father Because this man is rich He's my father He wants to inherit him It's a claim The Arabs they say ادعاوة ما لم تقيمة ببينات الابناء و ادعياء Everything that you claim needs evidence Or else everybody will claim what they want لو يقطى الناسة بدعوة هم لدعا رجالة اموالة قومن و دماءهم Everybody who claims something You bring evidence Where's your evidence For this claim that you put Or else everybody will claim People's bloods and people's money I would just I would look at somebody Who's driving a nice car And say Listen brother that's my car Give me back my keys It's a claim So The disbelievers have claimed That they're not going to be resurrected And once the person believes That they're not going to be resurrected Of course what's going to go All of actions and righteous Deeds are going to go Because for your actions You're doing your actions For resurrection in the day Of judgment now واصل الله جميع وصلي مباشرين وندرين والدليل قوله تعالى رسل المباشرين وندين بألا يكون للناس على الله فرجتهم بعد الرسل وأولهم نورهم عليه السلام وآخر محمد صلى الله عليه وسلم وهم خاتر النبي نما نبي بعده والدليل قوله تعالى ما كان محمد أبا أحد من بجالكم ولاك وصول الله وخاتم النبي والدليل على أن أوله نوح قوله تعالى إِنَّا أُوحِيْنَا لِلَيْكَنَا أُوحِيْنَا لِلَا لُوحِيْنَا وَالنَبِيْنَا مِنْ بَعِيْكَنَا وكل أولة مع شاء الله إلينا وصولا The author of the Qur'an He said When he finished clarifying and explaining that which is connected to our messenger محمد صلى الله عليه وسلم He clarified our messenger things pertaining to him that we needed to know The author then goes on to speaking about قاعدة كولية A prince, a comprehensive principle pertaining to what في بعث الرسول in the sending of messages He is going to give you principles of messages being said He says وَأَرْصَلَ اللَّهُ جَمِيْعَ الْرُسُولِ مُبَشِيْرِينَ وَمُدِرِينَ The author mentions that Allah He sent all of the messages with two things The first thing is البشارة, glad tidings Messages they came to give glad tidings Glad tidings to what and to who لمن أطاعهم anyone who obeys them What are they going to attain بالفلاح في الدنيا والآخرة They are going to attain success and prosperity harmony In this world and in hereafter The second is النظارة This also can be said نظارة But the strongest in the language is to make a castle of the moon It's to warn To who لمن أطاعهم Anyone who obeys them What is he going to attain الخصران في الدنيا والآخرة In this world and in hereafter Destruction, loss, pain, agony, stress All of it is going to be for you Then the author رحمه الله He mentioned two extra matters Which is أن أول الرسل أن أول الرسل The first messenger is who نوح عليه الصلاة والسلام The author mentioned that And the second thing that he mentioned is after this is أن آخرهم محمد صلى الله عليه وسلم And the second matter Which the sheikh followed up With the issue is Our messenger صلى الله عليه وسلم Is the final messenger That was sent And he said وهو خاتم النبيين لا نبي بعده That there is no prophet after him And the evidence that the author Brought for نوح Being the first messenger Is Allah said in the Quran إن أوحينا إليك كما أوحينا إلى نوح والنبيين من بعده Allah says to the prophet إن أوحينا إليك محمد we sent revelation on to you كما أوحينا As we have sent revelation on what إلى نوحينا إلى نبي الله نوح والنبيين من بعده And messengers I'm sorry And prophets that came after him So where is the dealala How is the author Trying to take evidence from this He's taking the evidence from أولية نوح نوح is the first one mentioned here And everybody was mentioned after Because Allah says إن أوحينا إليك كما أوحينا إلى نوح واللدينا من بعده And those who came after him Those who came after him The second one Which is that the prophet صلى الله عليه وسلم Is the final and seal of all prophets The sheikh رحمه الله He wrote for this He wrote for this The ayah in the Quran ما كان محمد أبا أحد من رجالكم ولاك الرسول الله وخاتب النبيين Our message صلى الله عليه وسلم Is what خاتب النبيين The seal of all prophets The author brought that ayah As for the ayah that he brought For Surah An-Nisa The ayah that he brought For نوح being the first messenger The evidence that he brought for that It's not very direct And it can still be argued And it can still be argued What would have been better For the sheikh to use Is a hadith Which ألباب البخاري And Muslim both narrated من حديث أنا سبن مالك رضي الله تعالى رضي الله تعالى عنه That Adam will say To the people of the day of judgment When they are asking for the intercession He will say Eat to go نوح نبي الله نوح أول رسول الله أما أول رسول بعثه الله إلى أهل الأرض He is the first messenger In which Allah has sent down To the people of the earth That hadith would have been more More direct But as I said before محمد عبد الوحاب His methodology is أيات is sufficient To prove his arguments And it feels like There is a need for the hadith He goes for it The author He says something very powerful He said Here what is he talking about أولهم نوح It seems as though He is trying to say نوح is the first nibi Because Sorry He is saying نوح is the first messenger And not the first prophet صح Because at the beginning He said He is talking about أرسل الرسول And then he says أولهم From those messengers That is what he is trying to say And that is correct Because نوح Is the first messenger As for Adam Adam is the first nibi The first prophet نعم من بعد الله إليها وصولا من نوح إلى محمد يأمرهم بإباد الله وحدا وإنهاهم عن عباد الطابوت والدلي وقال متعال ولقد بعثنا في كل أمة ورسولا أن يعبدوا الله ودتني بالطابوت وافتاوا بالله وعدا جميع العباد الكفر بالطابوت والإمان بالله قال معبود أو متبوع أو رضاع والطواضيت كثيرة ورقوس خمسة إبليس لعنه الله ومن عبد وهو رض ومن دعا الناس إلى عبادة نفسه ومن دعا شيئا من علم والغاية ومن حكم بغاية ما عزم الله والدلي وقال كعالة لا إكراه في الدير الله يصاملها الله سميع عليه وهذا معنى لا إله إلا الله وفي الحديث رصلا الإسلام وعمود الصلاة وذرة سنام الجهاد في سبيل الله والله عزم الحمد لله الآثر رحمه الله سليدفا وقل وقل وقل وقل وقل وقل وقل وقل وقل وقل وقل وقل وقل وقل كله س Reichiration정ام ح insanlar وغايةورنilling وائهم and longer so هل معي؟ الشيخ يقول أنه كل أمة بعث الله إليها رسولاً كل مدينة الله يردوا مدينة منهم كلهم يفكون ومدينة يتجدون على أقل أقل يتجدون على أقل أقل يتجدون على أقل الأول هو أن أمروا بإبادة الله كلهم يتجدون ورشبون الله سبحانه وتعالى وإعبض الله هو ما يقولون لكم والأمر الثاني الذي يجمعون جميعاً هو واجتنبوا الطاوت ويبقى من الطاوت كل هذا يكون في نباس الله وقد بعتنا في كل أمة الرسولاً أن يأبض الله واجتنبوا الطاوت ثاني أوتر رحمه الله يخبرون بل الله تبارك وتعالى يقوم بعملها على جميع العبادة على كل المدينة وكلنا وكل مدينة الكفر بالطاوت you disbelieve in the tawaot والإيمان بالله أنت Believe in Allah سبحانه وتعالى قال تعالى الله سلن القرآن لا إقراها في الدين قد تبين الرشة من الغي فما يكفر بالطاوت ويوبن بالله فقد استمسك بالعروة الأوثقة لنفصام لها so the sheikh is trying to take it from the aya فما يكفر بالطاوت anyone who disbelieves in the tawaot has held on to what فقد استمسك بالعروة الأوثقة ما معنى العروة؟ ما يعني العروة؟ ما يعني العروة؟ عروة is ما يتعلق ويستمسق به عروة is used for anything you can hold onto it's a rope anything you can hold onto is called عروة ما يتعلق ويستمسق به the word وثق is the mu'annath of the word oh thaki is the muf mu'annath of the word oh thaki and what does oh thak mean? الأقوى the strongest that's where it comes from it's the mu'annath of the word لو فصا ملها what is the word in فصا in فصا means لنقطع عليها no disconnection it won't break so a person cannot be one holding onto a rope that won't cut until he comes with two characteristics what are the two things that he has to come with حتى يغفر بالطاقوت ويؤمن بالله you have to disbelieve in طاقوت and believe in who الله سبحانه وتعالى والطاقوت له معنى يعني طاقوت has two meanings the first one is عام معنى which is خاص specific generally you always start with which definition where we are now taking the khas for a reason the عام معنى خاص specific meaning and that's شيطان it's شيطان if you hear in the Quran that the word طاقوت is mentioned and then it's like unrestricted and there's no external points that are narrowing the meaning down then when you memorize this you can use it in the Quran if طاقوت is unrestrictly used in the Quran كان هو المرات شيطان is the intended one the second usage of the word طاقوت is معنى عام a general meaning and that is the one the author just brought now from the statement of Ibn al-Qayyim Ibn al-Qayyim's definition of طاقوت is the generic general meaning and محمد العبد الوهاب got this of Ibn al-Qayyim from the Kitab إعلام الموقعين from the Kitab إعلام الموقعين which Ibn al-Qayyim says ما تجاوز به العبد حده it is when a slave exceeds his limits من معبودin whether it's a معبود او متبوعين whether it's one that's worshipped او متبوعين or one that's followed او مطاعين or one that's obeyed so he mentioned three and that is the best definition that has been said وطاقوت in its general meaning and عبد الرحمن بن حسن he's the grandson of the sheikh in his شرح of كتاب التوعيد فتح المجيد and also the student of عبد الرحمن بن حسن whose name is سليمان إبن السحمان both ways are said he also chooses that definition of إبن القيم and they took that on board and it is what is intended in the ayah that the author just wrote right now and not the generic meaning the author then mentions that التواغيت are a lot but the heads are five the heads here means وَأَشَدُّهُمْ خَطَرًا the words here means the most dangerous of them are five the first one is the first one is والثاني the second one is anyone who is worshipped and is pleased with being worshipped so let me like عيس is not in here because عيس is not pleased with being worshipped so you can't call عيسا إطاووت من عبدا وهو راضن the one who is worshipped and is pleased to be worshipped من يدعى شيء من علم الغيب the one who claims that he knows the unseen and I know the unseen is اطاووت four من دعى الناس إلى عبادة نفسي the one who calls the people to worship him five من حكم بغير ما أنزل الله the one who judges by other than والله سبحانه وتعالى is اطاووت the one who judges by other than what Allah سبحانه وتعالى is اطاووت وهذا آخر البيان على هذا الكتاب النفاع بما يناسب المقام وفق الله الجميع لما يحبه ويرضاء والحمد لله رب العالمين وصلى الله وسلم على عبده ورسوله محمد وعلى آله وصحبه أجمعين وآخر دعوانا أن الحمد لله رب العالمين