 فشرف بالشتغالي بالعلم ولا تبغي به ما عشت يا دادا دالا وياله من شراف عظيم الحمد لله رب العالمين له الحمد الحسن والثناء الجميل وأشهد أن لا إله إلا الله وحده لا شريك له يقول الحق وهو يهدي سبيل وأشهد أن سيدنا ونبينا محمد صلى الله عليه وعلى آله وأصحابه والتابعين لهم بإحسان إلى يوم الدين أما بعد ونحن في المساعدة من المساعدة مختصر في أصول العقائد الدينية رتن باي العلامة عبد الرحمن بن ناصل السعدي رحمه الله نحن نخلق أصول العقائد الدينية وعلى الآن سوف نترك إلى أصول العقائد الدينية نعم ختصخم الله بوحيه وإرساله وجعلهم وسائطة بينه وبين خلقه في تبليغ شرعه ودينه وأن الله أيداكم بالبراهين الده التي على صدقهم وصحة ما جاءوا به وأنهم أكملوا الخلق علما وعملا وأستقوهم وأبرهم وأكملوهم أخلاقا وعمالا وأن الله خصهم بخصائصة وفضائل لا يلحقوهم فيها أحد وأن الله برأهم من كل خلق رذيل وأنهم معصومون فيما يبلغون عن الله تعالى وأنه لا يستقر في خبرهم وتبليغهم إلا الحق والصواب وأنه يجب الإيمان بهم وبكل ما أوتوه من الله وما حبتهم وتعظيمهم وأن هذه الأمور ثابت لنبينا محمد صلى الله عليه وسلم على أكمل الوجوه وأنه يجب معرفة جميع ما جاء به من شرع جملة وتفصيلا والإيمان بذلك والتزام طاعته في كل شيء بتصديق خبره وامتثال أمره واجتناب نهيه ومن ذلك أنه خاتم النبيين ومن ذلك أنه خاتم ومن ذلك أنه خاتم النبيين قد نسخت شريعته جميع الشرائع وأن نبوته وشريعته باقية إلى قيام الساعة فلا نبي بعده ولا شريعته غير شريعته في أصول الدين وفروعه ويدخل في الإيمان بالرسل والإيمان بالكتب والإيمان بمحمد صلى الله عليه وسلم يقتض الإيمان بكل ما جاء به من الكتاب والسنة الفاضيها ومعانها فلا يتم الإيمان به إلا بذلك وكل من كان عظم علما بذلك وتصديقا وعترافا وعملا كان أكمل إيمان ولمان بالملائكة والقدر داخل في هذا الأصل العظيم ومن تمام الإيمان به أن يعلم أن ما جاء به حق لا يمكن أن يكون دليل عقلي أو حسي على خلافه كما لا يكون دليل نقلي على خلافه فالأمور العقلية أو الحسية النافعة تجد دلالة الكتاب والسنة مثبتا لها حافة على تعلمها حافة على تعلمها وعملها وغير النافع من المذكورات ليس فيها ما ينفي وجودها وإن كان الدليل الشرعي ينهى ويذم الأمور ضارتي منها ضارت منها ضارت منها ويدخل في الإيمان بما جاء به الرسول بل وسائر الرسول بل وسائر الرسول وسائر الرسول وسائر الرسول الشيخ رحمه الله العلم عبد الرحمن ابن الناصر السعدي now moved on to the second foundation from the five foundations in which we are going to speak about إن شاء الله تعالى and he chapted it by calling it الإيمان believing بنوبوة جميع الأمبياء believing in the prophecy of all of the prophets عموما all of them generally ونوبوة محمد خصوصا believing in نبي الله محمد's prophecy especially so all the previous prophets we believe in their prophecy generally overall as for our messenger صلى الله عليه وسلم his prophecy we believe it specifically خصوصا الله تعالى when he created the creation as we know الله تعالى he didn't leave us to use our rationality and our intellect but what الله تعالى did is he placed a prophet for every nation and every nation that prophet when he came to do was it is to teach them and educate them about the prophecy to educate them about worshiping الله تعالى to tell them that which they need to know to please him and also to teach him that which Allah تعالى disliked and does not love to stay away from it so the prophet's job is to tell the people what Allah loves and to tell them what Allah doesn't love so basically the prophet what they are is the prophets are intermediaries what type of intermediaries are they they are intermediaries between the creation and the creator in التبلغ conveying the religion and conveying the message that they were entrusted with but they are not intermediaries between the creator and the creation with شفاعة النفع they are not intercessors in this world or they are not in نفع they don't benefit or harm the creation in this world because we know the word وصاطة وصطة it takes place على معاني العدة many meanings it carries أبو تيمية أبو العباس he expanded on that in a book which he wrote which he called it الوصطة بين الله وخلقه the intermediaries between Allah and his creation which is also published in his بجمع الفتاة ورحمه الله ورحمة الواسعة and it is also published separately it is also published separately so the author here is talking about وصاطة بينه و بين خلقه في تبلغ شرعه و ديني so the messengers and the prophets their jobs is to convey in or to the creation the message which they were entrusted with is given ديني أوثر رحمه الله he mentions that he aids the prophets وأن الله أن يدهم بالبراهين الدالة على صدقهم ديني أوثر رحمه الله he aids the prophets with proofs that show that they are truthful the prophets are supported once they are sent to the nations and their people in what things that prove that they are truthful and they are not lying وصحة ما جاءوا به and what they have come with is truthful and it's not a lie وأنهم أكملوا الخلق علم و عملاء and that they are the most knowledgeable and they are the best in implementation from all of the creations of Allah و أصدقواهم و أبرهم and that they are the most truthful ones and the most obedient ones و أكملواهم أخلاقا و أعمالا and that they are the completest in terms of etiquettes and manners and they are also the completest in terms of actions so basically what the sheikh is talking about here is the issue that many people call المعجزات miracles that usage of the word المعجزة it's a foreign word it's a foreign word from what عن الكتاب والسنة the Kitab and the Sunnah don't use that word and the usage of this word المعجزة was first introduced by the معتزلة a deviated group that deviated from the part of أهل السنة والجماعة and what they say that معجزة is معجزة is is that it is anything that is outside the norms خارق العادة and they have a long explanation and a long discussion regarding it but the word that you would find the أهل السنة والجماعة use instead of the word المعجزة is they use دلائل النبوة evidences for the prophecy عليه الصلاة والسلام and there are scholars that read books on this الإمام أبو نعيم الأصبهاني wrote a book called دلائل النبوة أبو بكر البيهق رحمه الله he wrote a book called دلائل النبوة جعفر ابن محمد الفرياب wrote a book called دلائل النبوة so أهل السنة والجماعة previously and before they used to use the word دلائل النبوة and they wouldn't use the word المعجزة دلائل النبوة means what according to أهل السنة والجماعة is الآيات العظيمة the great signs الدلت على سطق الأنبياء that show that the prophets are truthful in that which they state and that which they do so that is what دلائل النبوة means that is what دلائل النبوة is then the author رحمه الله then the author رحمه الله he goes on to say it إذا الله تبارك وتعالى specify them وأن الله خصهم بخصائصة وفضائلة then الله تبارك وتعالى he specified them with what الله تبارك وتعالى specify them virtues virtues لا يلحقهم فيها أحدنا no one would ever reach وأن الله براءهم من كل خلق الرديل every bad etiquette and every bad manners there is الله تبارك وتعالى he purify them from it that's not present in them they don't have that in them they are protected from any deficiencies that a person can criticize their honor and their dignity with وأنهم and that they are نعم فضلة ساعد وأنهم معصومونة وأنهم معصومونة فيما يبلغون عن الله تعالى وأنه لا يستقر في خبرهم وتبلغهم إلا الحق والصوات so the sheikh says أنهم معصومونة that they are معصومون this word العصمة is أجنبيون it's a foreign word عن الكتاب والسنة in the Kitab and the Sunnah بهذا المعنى based on the meaning that the author is trying to use this usage in this particular meaning is أجنبيون عن الكتاب والسنة it's a foreigner from the Kitab and the Sunnah you won't find it in the Kitab and the Sunnah but you would find the linguistic meaning in the Quran you will find that which Allah used in سورة المائدة ayah 67 where Allah says والله يعصمك من الناس and what the word والله يعصمك means is الله يحفظك that Allah will protect you من السوء الذي يريد الناس and يلحقوه بك that Allah will protect you from the harm in which the people want to put you through so the word that's used here والله يعصمك that is actually meant by the linguistic meaning the معنى اللغوي which is والله يحفظك الله طبارك وتعالى is going to protect you سبحانه وتعالى as for the meaning that this author here means that الله طبارك وتعالى is protected the prophet صلى الله عليه وسلم from falling short and coming with mistakes which is the اسم falling short from mistakes and whatnot this usage you will find it in the Quran no would you find it in the sunnah no would you find it في عرف الصحابة the sahaba's usage and the تابعين but what they used to use is الصادق المصدق they would say الصادق المصدق they would use the word الصدق truthful عليه الصلاة والسلام and that's what you find in the Quran and the sunnah ولذلك الشيخ والاسلام ابن تيميا you won't find this word يعصيم معصوم معصوم اما عصمة you won't find this word في الكتاب والسنة in a particular meaning that is used by the متأخرين ابن تيميا expanded on it in his good book his كتاب which is very beneficial النبوات two volume book النبوات نعم so sorry أنهم معصومون that they are truthful فيما يبلغون in the things which they convey عن الله تعالى from Allah وأنه لا يستقر في خبرهم and that it is not present in there in that which they convey the information which they convey وتبليغهم إلا الحق والصواب there's only truth and حق in it there's only correct and truth in it they are truthful in everything which they say to us the prophets نعم وأنه يجب الإيمان بهم وبيكل ما أوتوه من الله so here يجب على العبد it is obligatory on the slave to believe in them الإيمان بهم to believe in them وبيكل ما أوتوه من الله and everything which has been given to them from Allah وتعالى نعم ومحبته وتعظيمهم وأن هذه الأمور ثابتة لنبي جينا محمد صلى الله عليه وسلم على أكمل الوجوه so you love them محبتهم you love the prophets وتعظيمهم and you honor the prophets pay attention here and this is important جنس محبتي الله the love that you have for Allah is not the same love you have for the prophets تعظيم الله انهر الله is not the same honoring as the messenger عليه الصلاة والسلام so what we need to know and many people mix up is جنس محبتي الله the love of Allah with the love of the prophet عليه الصلاة والسلام like that each and every one of them is different for example honoring the prophet صلى الله عليه وسلم some people have misunderstood it they thought that honoring the prophet صلى الله عليه وسلم means to take him out of عبودية and to give him the rights of Allah تبارك وتعالى in which he is alone in giving Allah's rights to the prophet عليه الصلاة والسلام and they think that they are honoring the prophet عليه الصلاة والسلام by doing that is that honoring him لا no we took the hadith narrated by ربيعة ربيع بنت معود ربي الله وتعالى عنها in which we know رحم الله that the prophet صلى الله عليه وسلم when did he say to the woman who is praising him عليه الصلاة والسلام he said leave of this which you are saying or this which you are speaking when she said إنفينة نبيون يعلموا ما في غدن there's a prophet who knows what's going to happen tomorrow she took him out of his his his Rome his rights that's not his rights عليه الصلاة والسلام so the prophet عليه الصلاة والسلام he said to her say what you were saying before and leave of this which you are saying right now because no one knows tomorrow إحسابت الله تباركة وتعالى علم الغيب is only for Allah تباركة وتعالى سبحانه وتعالى as the prophet الله says in the Qur'an قل لو كنت أعلم الغيب لا استكثرتم من الخير وما وما مستانية السوء if I knew the unseen if I knew the غيب ما مستانية السوء هامل not have touched me so this is an ayah which Allah تباركة وتعالى so honoring the prophet عليه الصلاة والسلام and loving him is not the same as the loving of it's not the same genes it's not the same essence of love that you have for Allah and he's messaged the same nor is the love that you have for your wife is the same love as you have for your mother and the love you have for your children is not the same love you have for your wife all of the love here is of different aginas based on the person that you are dealing with now وتعظيمهم and the honoring which you do you see the honoring in which you honor a person is all based upon different لذلك تعظيم الله the way you honor الله تباركة وتعالى it's not the same way you honor the messenger عليه الصلاة والسلام the way you honor the prophet عليه الصلاة والسلام is what عبدٌ فلا يُعبد ونبيٌ فلا يُعكد that that's that is تعظيم الله if you want to honor the prophet this is what you do عبدٌ فلا يُعبد he's a prophet actually he's a slave so you don't worship him and also what ورصول and he's a messenger فلا يُعكد that you won't disbelieve in him عليه الصلاة والسلام that's honoring him ولي ذلك الامام ابن عبد الهادي رحمه الله ابن عبد الهادي رحمه الله in his book صاليم المنكي فردي على السبكي he speaks about this issue you can find it there and we've referenced it a couple of times نعم but the love that we have for the other prophets and the honoring that we have for the other prophets the prophet عليه الصلاة والسلام has it what على أك مليل وجو in the completest of ways he's one is better and greater وأنه يجب معرفة جميع ما جاء به من شرع جملة وتفصيلا والإيمان بذلك والتزام طاعاته في كل شيء بتصديق خبره وامتثال لأمره وجتنا وجتنا بنهه الشغل رحمه الله يجب it is obligatory معرفة to know جميع ما جاء معرفة جميع ما جاء به من الشرع that you have to know everything which he came with from the sharia جملة وتفصيلا generally and specifically والإيمان بذلك and also believing in that والتزام وطاعاته and you are in accordance adhering to his obedience عليه الصلاة والسلام في كل شيء in everything بتصديق خبره in believing everything which he tells you عليه الصلاة والسلام and follow his command عليه الصلاة والسلام وجتنا بنه by staying away from that which he prohibited you from so the الشغل he is telling us he is telling us something known as معرفة ما جاء به النبي knowing that which the prophet came with عليه الصلاة والسلام and what we know is that which the prophet came with knowing it is of two types knowing that which the prophet came with is of two types and the second one which is المعرفة التفصيلية a specific narrow down understanding and comprehension as for the معرفة الإجمالية it is it is the معرفة الإجمالية the overall knowing is الإحاطة to comprehend بكلية دين من ما لا يصح دين العبد إلا به the first one which is المعرفة الإجمالية is actually comprehending and understanding the comprehensive matters of the religion without it you are going to be a sinner matters which are things which you have to know which are for example which will be said to be معلوم من الدين بالضرورة matters you need to know out of necessity that portion of knowledge فهذا قدر واجب this amount is obligatory على كل أحد من المسلمين every individual لا يستثنى منه أحدهم no one given an exception and توحيد falls under this one توحيد is the portion of what it is الإحاطة بكلية دين من ما لا يصح الدين من ما لا يصح دين العبد إلا به and that is where the poet said الشخصالح عبد العبد الحمد العصيم he said وبعد فات توحيد علموا ينبهوا على العلوم كلها ويفضلوا قد أو جبر رحمان من هوا قدرا لا يصح الدين ليس يصح الدين حتى يضرى وبعد فات توحيد علموles على العلوم كلها ويفضله قد أو جبر رحمان نداء ليس سح الدين;; حتى يضر وبعد to proceed إنه علم ينبلو علم and knowledge which is virtuous. على العلومي on all of sciences is greater than it. كلها ويفضلو. It passes it and it surpasses it and is greater than it. قد أو جمر رحمان ومنه قدره. Allah has made obligatory from it a portion. ليس يصح الدين حتى يدره. A person's religion will not be correct unless he knows it. That's the part which is known as المعرفة الاجمالية. As for the knowledge to the description, there is no way to define it because there is no limit for it. It is the intrinsic of the religion. And this of course differs from person to person. It differs from one person to another person. For example, there is a portion that is needed from the Mufti. There is a portion needed from the Qadi. There is a portion needed from the Mu'allim. There is a portion needed from the Da'i who is calling the people to Allah. All of this is in accordance to the individual. The معرفة التفصيلية. So for example, the Mufti has to know more than the Qadi. The Qadi needs to know more than the Mu'allim. And the Mu'allim needs to know more than this etc. Then the author, رحمه الله, he tells us from the things of believing in the Prophet ﷺ, is what أنه خاتم النبيينة. That he is the final seal of prophets. And this word خاتم النبيينة يضبط بالضبطيني. The way to pronounce it or the way to utter it or articulate it is to say خاتمو. You can say that. Or you can say خاتمو. For example, if you say خاتمو بكثري تائي. This is an اسم فاعل and it means آخر الأنبياء, the final prophet. But if you say خاتم then it becomes an اسم آلة بمعنط بابع. The one who has been sealed with all the prophets. And the one who has been sealed with all the prophets. So the meaning is the same in the sense where he is the final prophet and there is no prophet after him. نعم. ومن ذلك أنه خاتم النبيين قد نسخت شريعته جميع الشرائع. وأن نبوته وشريعته باقية إلى قيام الساعة. So the shari'a of our prophet ﷺ this shari'a that we have today قد نسخت شريعته جميع الشرائع. It has abrogated all of the religions previously. الله تبارك وتعالى سيزن القرآن. وأنزلنا إليك. ويفسد أنعوني محمد الكتاب بالحق مصدق لما بين يديه ومهيمنا علي. من الكتاب ومهيمنا علي. الله سيزن القاية. وأنزلنا إليك الكتاب بالحق مصدق لما بين يديه من الكتاب ومهيمنا علي. ومهيمنا علي meaning that the Quran has abrogated all the previous legislations and all the previous religions. It has abrogated it. So the only religion that Allah accepts إن الدينة عند الله الإسلام. The religion which الله تبارك وتعالى accepts that's only accepted to him is this religion بيل الإسلام. Every other religion has been abrogated as a religion. And this religion is the final and last religion of all of the religions that are out there. نعم. فلا نبي بعده ولا شريعة خير شريعته في أصول الدين وفروعه. So the Shaykh رحمه الله يقول وأنه نبوته وشريعته باقية الإلا كيام الساعة. His legislation is going to carry on until the day of judgment. There's no ending to it. Until the hour comes no one can claim that there's a prophet after him. As Allah says in the Quran ما كان محمد محمد أبا أحد من رجالكم ولاك رسول الله وخاتب النبيين. He's a final seal of prophets. عليه الصلاة والسلام. And then there is no prophet after him. انا حديث صحيح البقاري. فلا نبي بعده. There's no prophet. There is no prophet after me. فلا نبي بعده. There is no prophet after me as he said. So his legislation and also his prophecy is going to carry on until the day of judgment. And then The Ahmadis are not Muslims. كفار. They are disbelievers. They are what? Disbelievers. And they are not considered to be Muslims. Now ولا شريعته And there is no legislation غير شريعته other than his legislation في أصول دين وفروعه. You can't say well in the soul of the religion the fundamentals of the religion Islam is the only religion I'll take that. But فروع sub branches لا. We can make up our own laws our family issues. We can deal with ourselves as for the constitution and how the countries are run. We'll do that ourselves. You can't say that. And توحيد العقيد will be implemented. We'll say to you that this is باطن and this is وحيو الشيطان a revelation from Shaytan. وإن الشياطين لا يوحونا إلى أولياءه. The Shaytan sends revelation to his allies, right? And then this is وحيو من الشيطان to you. That he convinces you and tells you that there's a difference between أصول الدين وفروع الدين in terms of where you take it from. لا. الشريع الإسلام is what deals with أصول الدين وفروع الدين. The fundamentals of the religion and also the sub branches of the religion. نعم. Some people by ignorance they think that the أصول الدين is only عقيدة. وهذا ضلال وهذا جهلون. نعم عقيدة is أصول الدين. But it's not only. There are missile which are عقيدة and they fall under the foreword. And there are matches which are فقيات عمليات and they fall under أصول الدين. They fall under أصول الدين. So when the scholars they say أصول الدين وفروع الدين. Don't think that all all the usul of the deal is عقيدة and the foreword is فق لا. That's a mistake. So that has to be understood. The Shaykh they said ويتقولوا في الإماري بالرسول الإماري بالكتب. From believing in the prophet what falls under that is believing in the books. So believing in the books actually is a it falls under it falls under believing in the messengers. لما ده لأن الكتب because the books تنزيلوا على الأنبياء it comes down on the prophets. والرسل Pay attention to this. The books that you we're reading from the Qur'an for example that we have. Who's the one who brought it to us? The messenger is the one who brought it to us. So if you believe in a book but you don't believe in a messenger it's a what? It's oxymoron. It doesn't work. It's the لا قضان لا اجتب it's two opposites you can't take. So when you believe in the prophet the messenger or if you believe in the books then you'd have to believe in that you'd have to believe in the messenger صلى الله عليه وسلم إذن الإيمان بالكتب believing in the books is what تابع للإيمان بالرسولي believing in the books is actually something that follows believing in the messengers because as we know لا يوجد كتاب there is no book that we know of بلا رسولي without a messenger are you there? you could find a messenger that doesn't have a book you could find a messenger that has a book but you can never find a book without a messenger نعم then the author goes on to say the sheikh here now goes on to another issue which is believing in محمد صلى الله عليه وسلم what does it entail what does it mean believing in محمد صلى الله عليه وسلم يقتضي it entails it means الإيمان بكل ما جاء به believing in everything which he has come with من الكتاب from the Quran والسنة and the sunnah so as much as you believe the kitab you have to believe in the sunnah the Quranيون did they believe in the prophet صلى الله عليه وسلم لا they don't believe in the prophet عليه الصلى الله عليه وسلم because believing in the prophet صلى الله عليه وسلم entails believing in usawa the sunnah he came with عليه الصلى الله عليه وسلم الفاديها you believe in the weddings وما عانيها and you believe in the meanings that are in it فلا يتم الإيمان به إلا بذلك your iman will not be complete unless you believe the Quran and the sunnah the weddings and the meanings your iman will not be complete و لذلك الله سبحانه وتعالى he says in the Quran وما ينطق عليه الهواء إن هو إلا وحيو يوهها that whatever the messenger صلى الله عليه وسلم أتز and whatever he صلى الله عليه وسلم he says it's a revelation from Allah وما ينطق عليه الهواء the messenger does not speak his own whims and desires إن هو إلا وحيو يوهها everything which he speaks is a revelation from Allah سبحانه وتعالى و لذلك الإمام الحافظ الحكم رحمه الله he said فالسنة النبي وحيو ثان عليهم قد اطلق الوحيان وإنما طريقها الرواية ففتقر الراوي إلى الدراية لسحة المروي عالرسولي ليعلم المردود من مقبولي لاسيما عند التظاهر الفتن ولبسي إفكي المحدثين بالسنن فقام عند ذلك الأئمة بالنصرة الديني ونصح الأمة فميزوا صحيحها من مفترا حتى صفت صفت حتى صفت نقية كما ترى الإمام الحافظ الحكم he says that the sunnah of the messenger صلى الله عليه وسلم is what فالسنة وحيو ثاني it's a second revelation the sunnah of the messenger is what فالسنة وحيو ثاني عليهما both of them together the sunnah and the Quran both of them قد أطلق الوحيان they are referred to as a what revelation وإنما طريقها الرواية the path to the sunnah of the prophet صلى الله عليه وسلم is what by the revelation by the narrations why لسحة المروي عالرسولي to know والسلام ليعلم المرضود من مقبول so we can know مقبول was accepted and was also rejected لاسيما in that تضاهل الفتن especially when the fitness spreads you see ولبسي إفكي المحدثين بالسنان and those people who are lying and forging their statements are trying to throw in their narrations in there you need to know these narrations and the chain of narration فقابع in the daddy كلا إما scholars stood up for them why did they do it the reason why they did it is because بنصرة الديني to give victory to this religion ونصر الأمة and they were sincere advises in this they criticize those people they call them كذابور liars and they gave them name غيبة got permitted for this reason بنصرة الديني ونصر الأمة فميزوا صحيحها منفترا حتى صفتنقية كما ترى so they distinguished the narration from one another one from the other until it became what حتى صفتنقية until it became نقي كليم كما ترى as you can see it today أحمد كامزر رحم الله كداب and they would say ألوزاعي would refute him سفيان الثوري شعبتم الحجاج يحيبوا معين and the likes of them they came فميزوا صحيحها منفترا حتى صفت نقية كما ترى and you're enjoying the efforts today and when somebody criticizes a person you like you say why are the people speaking about people the religion is being the religion is being protected like this the religion is being protected and it is being saved like this especially when the fitness spreads in the land ولبسكي and then you find these people who are lying about the religion contributing their own thoughts and minds into the deen and say whatever they want فقاموا عند ذلك أئمة and when did they do they clarified one liar from the other one and the person who is truthful and his narrations are correct they went in details they spent their lives on it وليا كي حبيب المعير رحمه الله he traveled to أبو العين رحمه الله just to see if he really is an imam and that he still his memory is sharp why would they cut that distance for just so that they make sure that the prophet's narrations are protected رحمه الله so Allah made people like that for it نعم وكل من كان أعظم علم بذلك وتصديق وعتراف وعملا كان أكمل إيمانا look at this and everybody كل من كان أعظم علم anyone whose knowledge is greater he knows these مسائل معرفة التفشيلية and he's in the تفصيلية he goes into details and he studies even more and he doesn't just say I'm just going to I'm just going to suffice myself with what I'm only going to suffice myself with التوحيد and the minor things that I need to know rather he goes in more details the more a person is more knowledgeable than another person وتصديق and he is more in belief of it وعتراف and acknowledgement وعملا and action كان أكمل إيمانا and his iman is more completed than yours and what's the مقار صد what's the objectives of this Sharia what is one of the things that the Sharia wants is to complete your iman one of the things that the Sharia came to do is to make sure that you complete your iman and that you nurture your iman صحيخ then what you need to know is فإن كمال الإيمان لا يحصينه العبد if the Sharia came to make sure that you establish توحيد and sorry إيمان in your heart and to strengthen your iman and you won't be able to you will not be able to establish and complete your iman even if you fast all day وقام ليلو and you stand up all night the only way you're going to gain it is what من كان عارفا بما جاء به النبي صلى الله عليه وسلم the one who knows what the prophet came with من الدين مصدق له بالعمل in terms of religion in terms of what the one who knows it properly there's a story I have to mention are you there this story is a long story but it is something لا شكة ولا ريب it's authentic and I'm not generally a person who does tell stories but this story is authentic and it's in the kitab written by ابن أبي شيبة he wrote in his بصندق this is narrated by أبو موسى الأشعاري رضي الله تعال عنه أبو موسى الأشعاري he told this in a gathering just before he died when he was on his death bed he told the story of a man by the name of a story the man of the bread okay this story goes something like this and the story is that there was a راهب a worshipper this was from the previous nations back in those days what the people would the راهب would do the monk is that he would go away and detach himself from the society and the community and he would go away and he would go far somewhere very very far and pay attention to this because this is very powerful pay attention to this when they leave they will go to a صومع a صومع is it's like a hut are you there it has two floors you guys know the story of ibn jurayd right ibn jurayd ibn jurayd is the one that the young kid spoke the kid young kid spoke the حديث in صحيحين or صحيح البخالي for sure in which it's a long story but when I told you about ibn jurayd he would do this as well is that the صومع has two floors the upper floor doesn't have a staircase the way to go up there is that there's a rope there there's a what there's a rope so he would only throw that rope when he wants to come down when he goes up and he's on the second floor he would take the rope up rope up the reason why he would take the rope up is because he doesn't want no one to come to him that's how much they detach themselves and disconnected themselves from the people this man for 70 years this راهب this monk 70 years he was worshiping الله سبحانه وتعالى so one day he came out of his صومع and he came out to the market and he saw this beautiful woman he saw what he saw this beautiful woman and when he saw this beautiful woman when he saw this beautiful woman his شهوة increased and so he fell into ما يقع الرجل that which a man would fall into with a woman يعني زينا and he stayed with her for 7 nights and after 7 nights of spending with her he cried he remembered and he realized what he has just done he realized what he had just done the severity of what he just came up came with so he did not take a step he did not take a step he came out of he came out and he went to a place where there were فقراء مساكين poor people 12 of them there were 12 people who used to sit at a particular place and he came and he sat with them and became how much he became 13 people these 12 people who were there before him they used to come a monk a monk used to come before and what he would do is this monk would give each one a bread of these 12 poor people so the monk came and he gave his 12 breads but today there's an extra guest right there's a what there's an extra guest so this extra guest took one of the individuals bread and this is دراهب دراهب who fell he took an extra bread so the man went to the دراهب the one who was giving the bread out and he said to him where's my bread and he said I brought 12 breads and I used to always bring 12 breads and I've given you the 12 bread so what he said to him was well I haven't received it then دراهب who took the bread the one who took the bread he heard the discussion between the poor man and the one that was giving the bread out and him saying that I didn't receive my bread and my bread was taken from me after the investigation it was found that he had taken the bread and what he did was he threw the bread he threw the bread that wasn't his initially he gave it to the poor man and so he died دراهب died when he died الله تعالى resurrected him الله تعالى he weighed him سبحانه وتعالى 70 سنة 70 سنة which he worshiped Allah to the 7 nights which he committed the Zina فراجحت the 7 nights of Zina overcame his 70 years of worship the 7 nights which he committed the Zina with the women it overcame it overcame the 70 years of worship إذن الله تعالى he took the bread which he gave which he wanted and he needed and he الله سبحانه وتعالى placed it on the scale and his bread overcame the 7 nights of Zina in which he committed صحيح so he became أهل الجنة just because of the bread and this story of course the moral of the story is that and as I said it's narrated by بشيبة and other have narrated it but it's صحيح is that لا تحقر أن نبينا لا تحقر أن نبينا المعروف الشيئ لا ever be a little a righteous action and think to yourself oh this is very little a woman was a Zania she was a prostitute she was a what? she was a prostitute she was a prostitute and what she did was with a prostitution she went down for water to drink she took off her shoes and guess what she saw she saw a thirsty dog and she fed that dog from her shoe الله تعالى she took her to heaven because of a dog she fed never be a little righteous action but the reason why I brought all of those is because the truth of the matter is not how long you prayed for and if you fast at day and you pray at night you come with these beautiful actions the truth of the matter is the person who is the best is the one who has knowledge and that's the ones Allah praised these monks they worshipped without knowledge and this statement of the sheikh كل من كان أعظم علم everyone who has more knowledge than you بذلك وتصديق and he believes they're more than you واتراف and the knowledge is more than you وعمل and action more than you كان أكمل and then that person is better than you in knowledge we've come to a time where what where people will just look at a person's actions and if his actions are good even if he has no knowledge they'll praise him for it لذلك that's very dangerous they are two twins knowledge and implementation both of them need one another and that is of course what صورة العصر right when did Allah say العصر إن الإنسانة لفي خصر إلا الذين آمنوا وعملوا الصالحات وتواصلوا بالحق وتواصلوا بالصبر knowledge and right الإيمان بالله تبارك وتعالى which is two believe in Allah إلا الذين آمنوا you can't believe in what you don't know وعملوا الصالحات and righteous actions وتواصلوا بالحق وتواصلوا بالصبر who come with دعوة إلا الله and come with patience ولذلك الإمام البخاري رحم الله بوه ببابا في كتاب العلم he chapter a whole chapter كتاب العلم بابا العلم قبل القولي و العمل قبل القولي فعلم أنه لا إله إلا الله واستغفر لذنبك فعلم that there is no other worship except Allah و تعالى and ask forgiveness for your sin فبدأ بالعلم قبل القولي و العمل الله started started with knowledge before action ولذلك سفيان الثوري رحم الله he said من ضل من عبادنا those of our worshipers who go misguided ففيه شابهون من النصارة they have resemblance of the Christians و من ضل من علماء and those scholars who become misguided ففيه شابهون من اليهودي there is a resemblance in the Jews because the Jews had knowledge but they didn't have no implementation the Christians had knowledge sorry they had implementation no knowledge the believer is distinct for what to combine between knowledge and action both of them simultaneously now so again believing in the angels and believing in the Qadr also enters this because why where would you find the Quran have you believed so what did we just say right now اليمان بالكتب تابع لي اليمان بالرصلي right to believe in the books you would have to believe in a messenger right are you with me also can you believe in a messenger or can you believe in a book without believing in an angel who is the one who set the book down on to the prophet angels right for example he sent to the prophet بحمد صلى الله عليه وسلم and also the prophet before who did he send the revelation with to send it to the messengers جبنيل عليه الصلاة والسلام also the Qadr the predestiny صح you would find it also in the Quran now which Allah He destined سبحانه وتعالى if you look at the Quran today the Qadr and Qadr is present in the Quran so what do you believe in the Qutb you would have to believe in the Qadr and Qadr because it's present in the Quran لعب of course with the four pillars of the مراتب هو الأربعة with these four pillars the Qadr لعب ومن تمام الإيمان به أن يعلم أن أن يعلم أن يعلم أن ما جاء به حق لا يمكن أن أن يكون دليل عقلي أو حسي على خلافه الشيخ رحمه الله says من تمام الإيمان به from the completeness of believing من تمام الإيمان به from the complete things of believing in the prophet is أن يعلم أن ما جاء به حق everything which he has come with is the truth لا يمكن أن it is impossible أن يقوم دليل عقلي أو حسي على خلافه that irrational or a empirical evidence can go opposite to him it is impossible that you can rationally prove something opposite to that which the prophet stated عليه الصلاة والسلام or you can even empirically prove something opposite to what he established عليه الصلاة والسلام it is impossible معا كما لا يقوم دليل عقلي على خلافه the same way is what لا يقوم دليل عقلي a textual evidence within the Quran you can't prove that a Hadith of the prophet صحيح goes against an ayah from the Quran you won't be able to prove that you can't so you can't show دليل عقلي or a دليل حسي or a دليل عقلي rational evidence empirical evidence a textual evidence that shows opposite to what the prophet عليه الصلاة والسلام it is impossible لا فالأمور العقالية أو الحسية النافعة تجدوا دلالة الكتاب والسنة مثبتة لها حاثة على تعلمها وعملها if you look at the sheikh says فالأمور العقلية rational matters or empirical evidences both of them تجدوا دلالة الكتاب والسنة you will find that the Quran and the sunnah actually indicated and rather they حاثة على تعلمها and rather has actually urged and advised on learning it وعملها to implement it and you will find that you will find that you will find that you will find that you will find that you will find that you will find that you will find that you will find that you will find that you will find that you will find that you will find that you will find that you will find that you will find that you will find that you will find that you will find that you will find that you will find that you will find that you will find that الله يخبرك أن يذهبوا إلى الأرض ونظروا كيف يبدأ الله ونبدأ كل شيء. يخبرك أن ينظر كل شيء. الله يخبرك أن يذهبوا إلى الأرض ومجردًا يحاولون أن يقوم بشكل رائعًا بشكل رائعًا بشكل رائعًا. الشريعة لا يوجد شيء لك. الكتابة والسنة لا يقول لك أنها مجردًا. لذلك كرشيانيتي ومجردًا. عندما تبدأ المتحدة ومجردًا يبدأ المتحدة بشكل رائعًا. المتحدة العديدية. هذا كان شيء مجردًا. الألوات والفتاوات والفتاوات. لكن الشريعة ليس كذلك. المسجد العليه الصلاة والسلام. المستمعات من المجموعة والتفاق والتكلم والتجاه والترى والترى. الله يخبرك أن يجعلنا نفعلها. وما نعلم بشكل رائعًا. أنه لا يوجد شيء مميز لك. أو أكثر مميز لك. أو أكثر مميز لك. أنها ستجد أكثر مميز لك. قرآنه الصلاة. قرآننا لقد قام بمتحدة بشكل رائعًا. قرآننا لقد قام بمتحدة بشكل رائعًا. من دلالة الممطوقية. أو دلالة التضممونية. أو إلتزان. أحد أخر. ربما لم أجد من أن أفهمه. أو لم أفعله. لم أتعرف بمميز. بشكل رائعًا للمتحدة. أ Arenā. They have stated this before. But the truth of the matter. The manuscripts are being published every now and then. Books are coming out into light that I've never seen before. That I've never seen before. That I've never seen before. So even Slām, إن شاء الله. And the people's knowledge of delete Slām is growing. It's growing. So we're coming across books that are stating calam and statements. of the Ulama, that are now being scientifically proven. لأنهم يستخدمون من أعي or حديث نعم نظر على الأمر و هذا ما كثير من الناس لا تفهم و هذا شيء بسبب أنهم لم تفهم يبدأ ماذا they thought they could criticize the Quran and the Sunnah the Quran and the Sunnah affirms issues and matters which are contemporary that are going on و هذا لا يتحدث عن ذلك بسبب ماذا على الأصول والكليات هذا ما يجب أن تفهم the Quran dealt with these issues that have been scientifically proven or whatnot in a very comprehensive manner Our religion did not come تفريع للأجزاء to go into details of every branches that would break out from it you know why? because that would go against what بلاغة the eloquence that the Quran holds and the bayan that's in the Quran but the person the Mohi studies the قواعد and the أصول الكاملة و في الكتاب والسنة you will find every ruling which you are looking for The religion has explained it for you The religion has proven it to you every single thing you need من أمور الدين and أمور الدنياوي the Quran has mentioned and explained it to you you know why? because if the Quran speaks about a particular issue that was at the time of the messenger then it could happen that it could not be applied on the time that we are living at but what it did was it brought a principle that the one at the time of the prophet and the one that is going to come a principle that they can all fall under so it can be befitted the rulings of the Quran can be befitting لكل زمان الوما كان every time and every place are not specific to a time and a place so anything you would need سياسات politics whether you need اقتصاد you know finance whether you want to look into issues of الاخلاق and ثقافة you want to look at issues of heritage and issues of manners and etiquettes the Quran has answers for all of that any world the issue that you are looking for and a religious issue that you are looking for the Quran has mentioned it but my beloved brothers how would the Quran have mentioned how would it have spoken about it the Quran builds it upon على الأصول ولكليات and it doesn't come لم يأتي تفريع للأجزاء the Quran and the Sunnah didn't come to name every single thing صحيح صحيح وذلك الله تبارك وتعالى expands on things but he leaves it unrestricted so many things can fall under it so it's just not understood as that particular thing سبحانه وتعالى when he said سبحانه وتعالى when he spoke about the birds الله تبارك وتعالى spoke about the riding beast and Allah says ويقلقوا ما يشاء Allah will create whatever He wills technologies and cars he falls under that he left it unrestricted سبحانه وتعالى so when time goes on it falls under there he would destined and he would create سبحانه وتعالى for other things to be created that's where it falls under but if he lists A, B, C, D, E, F, G the Quran would just be the word of B something that has the eloquence in it that it has الله تبارك وتعالى knows best this is where we stop we stop and we will then go to the third أصل سبحانه وتعالى أشهد أن لا إله إلا الله استوفرك واتوب إليه