 تشرف بالاشتغالي بالعلم ولا تبغي به ما عشت يا دادا دالا وياله من شراف عظيمي تشرف بالاشتغالي بالعلم ولا تبغي به ما عشت يا دادا دالا وياله من شراف عظيمي وياله من شراف عظيمي وَبِثَا وَبِثَاورَ��ِ وَالضَّى الدَّعالَةِ خِتَابِفِ ْقَوَّى وَمَيْيَى مِتَذِفَا ۱ وَمِيَّيَّا لِتَّذِفْرِهَا ۱ وَبِثِسَّابِينَّ فَلَيْجِكُ وَلَا بِلَا إِلِيْوْ فُلاَ تَرُدْفِم مَّا مَّا مَا رَّصِيْنِهِ ۱ وَوَوَوَبيٌّ ۱ قَوَّا فَيِمِّنَا فَا بِلْةً ۱ وَوَبِثْصحِ إِعْن فلن يقبل منه أي one who tries to look for a religion in other than Islam or looks for a religion other than Islam فلن يقبل منه it will not be accepted from him. this chapter is to show the falsehood of all other religions other than the religion of Islam and it won't be accepted from the individual it will be rejected and everything in that religion which he does it will be rejected and everything that's rejected is falsehood so all religions other than Islam are falsehood the religions that are other than the religions the religion that exist other than Islam are two types اديان المجتملة على ما يخالفوا دعوة الانبياء جميعا من توحيد الله are religions that consist of things that oppose the message of the prophets all of them like توحيد all of those religions are batil whether it's before Islam or even after Islam the second type of religions are الاديان التي جاء بها الانبياء religions which prophets came with this religion are batil but after the prophet Muhammad صلى الله عليه وسلم came and that the prophet's religion abrogated all of those religions but before the prophet's came it was a religion that was followed because it was from Allah سبحانه وتعالى the author mentioned three evidences for this chapter the first one is the way he is trying to extract ruling from this verse is and anything that's not accepted from the person it is rejected at the person and everything that is rejected is evidence to show that it's falsehood so every religion other than Islam is a religion which is false and the people who are coming with it they are working inside what is falsehood and misguidance the second evidence is رضي الله وتعالى عنه that the messenger صلى الله عليه وسلم has said that the actions will come the day of judgment and the hadith is lengthy and the way that the author is trying to extract ruling from this hadith for the chaptering is from within the narration it says and I am Islam and then the messenger recited the verse ومن يبتغي غير الإسلام دينا فلا يقبل منه وهو في الآخرة من الخاصرين and the recitation of the Prophet ﷺ for the verse to this hadith it means that he is in agreement with it that the person will be saved and success will be given to them and also the person will be destroyed all based upon the religion which they have taken فمن أسلما نجع anyone who takes Islam as a religion he will find success ومن لم يسلم and anyone who doesn't take Islam as a religion and that person is lost and destroyed and what is it that can necessitate destruction for you it's something that is falsehood so all religions other than Islam are false the reason is because it will bring about destruction for the person the day of judgement the third evidence that the author uses is the hadith of Aisha in which Imam Muslim narrated in his صحيح and it is wording and the hadith is also narrated with its meaning in صحيح البخاري with a different wording that the messenger ﷺ he said anyone who does an action that is not from our affairs it will be rejected and the author ﷺ he said رواه الإمام أحمد إمام أحمد narrated this and he followed it up with attributing this hadith to Muslim أحمد إمام أحمد and the reason why he done that is because he called him because he is from the people who attribute himself to أحمد إمام أحمد the Hanabillah are different from the normal scholars when it comes to attributing hadith they generally mention the hadith is in Muslim أحمد they like to always bring it back to him and they like to add him onto the list of scholars who are mentioned like generally if the hadith is in بخاري or Muslim or if it's in both of them we would just stop there but they like to bring Muslim أحمد in there and if you look at ابن تيمية الجدي the grandfather of ابن تيمية الحراني ابن تيمية الحفيد he is grandfather يزبكوا المنتقى في الحكام يزبك هدات شوكاني explains نيل الأوطار is a share of المنتقى he used the word متفق عليه and what does متفق عليه mean it means بخاري or Muslim both agreed upon it that's what متفق عليه means it means agreed upon and he agreed upon here only means بخاري or Muslim but what he did was he believes متفق عليه is بخاري or Muslim أحمد that's a term he coined and that's something that they do the حلابلة so when he says ابن تيمية الحراني when he says in his منتقى متفق عليه means رواه البخاري و Muslim و أحمد في مسنده the delala of this حديث ليس عليه أمرنا is what he means once from the حديث ليس عليه أمرنا فهو ردن it is rejected the واد الأمر in the حديث means the religion of Islam so what the حديث means is فما ليس عليه anything that the religion of Islam is not upon for مردود and it's rejected to the person and anything that's مردود is باطل so all of the religions other than Islam are false لأن لذي because ليس من أمرنا it's not from our affairs and it's not from the affairs of Islam نعم و نزلنا عليك الكتابة و تبيانا لكل شيء رواه المساجي و غيره عن النبي صلى الله عليه وسلم أنه رأى في يدعه من خطاب رضي الله عنه ورقة من التراث فقال أم تهو بكون يبن خطاب لقد تكم بها بيضاء للبنقية لو كان موسى حي و اتبعتموه و ترقتموه لضالتهم و في جواية لو كان موسى حي ما واسعه و يتكلموه لله اتباعي فقال عموه وضينا بالله هده و بالإسلام دينة و بين محمن الرسولة و يتكلموه للأوثر و يتكلموه و يتكلموه و جوابوا الاستغناء و يتكلمون و الاستغناء يعني ماذا طلب الغينا اتكلموا طلب الغينا هو ان ترى لتحقيق في متابعة الكتابة بفلون القرآن عن جميع ما سواه و عن كل شيء else there is والمتابعة بمتابعة الكتابة عن كل ما سواه و اتباع و عند متابعة يعني امتثا لو ما فيه و يتكلموه لله لذا الشخص حقا في تكلمة من أوثر يجب أن يكون سفايز يجب ان يتكلمون القرآن و لذا الشخص ليس يجب أن يكون بخير من أي شيء والاستغناء و بالقرآن لهم موردان العظيمان و ان يكون سفايز بقرآن يتكلمون قرارات و يتكلمون او يفقون اول الاستغناء بما فيه من الخبري كل الأخبار and news that are in the Quran that you are sufficed and not sufficient for you you shouldn't look for any other news other than it The second one is الاستغناء بيه في باب الطلب and also to be sufficed by the Quran in terms of jurisprudence rulings The author says and كل ما سواه and كل ما سواه means two things that you are sufficed with the Quran over what? everything other than it so that's what and كل ما سواه means two things ما تقدمه من الكتب المنزلة على الأنبياء all of the previous sent books on prophets whether it be Torah whether it be in Jil whether it be Zabur and all the books that have been sent down before us all of them we don't need them anymore but not in need of it because we have the Quran the reason is because this Quran is مهيمنا عليها ناسخ الله فلا كتاب لله يحكم به بعده إلاه it abrogates all of the previous books all of the previous books are now abrogated they are null and void the second is statements and opinions that people have come with people's opinions people's statements to also be sufficed from that you have the Quran you're not in need of that anymore and the author he mentions two evidences to support this heading that he has bought the first one is Allah says to the messenger we sent down the Quran on you to clarify everything and the way that the author is trying to use this and support his is to clarify everything for everybody everything that the people are in need of في أمر الدنيا والآخرة in matters of this dunya and the matters of the hereafter it's upon you messenger Muhammad to clarify for them so this Quran came to clarify everything for us and the clarification of the Quran entails that you don't need anything else to clarify something for you the Quran is already doing that تبيانا لكل شيء the word تبيان means what إضاح لكل ما يحتاجه العبد من أمر الدنيا والآخرة is to clarify everything that the slave needs in his worldly matters and in his hereafter affairs that's the first evidence that the author brought the second evidence that the author brought the second evidence that the author brought is that the messenger رأى في يدي عمر بن الخطاب that the messenger saw in the hand of عمر بن الخطاب وراقة من التوراة he saw a paper of توراة in his hand and this is narrated by Imam Ahmad in his Musnad من حديث جابن رضي الله تعالى عنه وإسناده ضعيف his chain of narration is weak but the hadith has been narrated من وجوه عديدة from different ways مجموعها all of them when they come together it shows and it proves إن شاء الله تعالى أن الحديث أصل that the hadith has some foundation that the hadith has a what that the hadith has an asal أزابه الفضل من حجر العسقلانيه you mentioned the author of the other hand here he attributed it to who النسائي he said that Imam النسائي narrated it and if you now go to the Sunnah النسائي today you won't find that hadith in there even that though he's not the only person محمد بن عبد الوهاب attributed this hadith to Sunnah النسائي before him ابن تيمية الحفيد and when I say حفيد I mean the ابن تيمية that we know but when I say ابن تيمية الجد what do I mean the granddad they're all known as ابن تيميز he attributed this hadith to Sunnah النسائي even أب الفضاء ابن كثير الرحمة الله attributed this hadith to Sunnah النسائي even أب عبد الله ابن القيما الجوزية attributed this hadith to Sunnah النسائي all of them did so what we could say is that this hadith is مفقود it's from the lost hadith that were in Sunnah النسائي الصغراء and also أكبراء so it could be possible that this hadith was in Sunnah النسائي but it didn't reach us it got lost and sometimes it does happen sometimes people they don't find a hadith in a particular book or they don't find a statement in a particular book when they look back to reference if it's there and when they don't find it they think to themselves that this scholar got it wrong in attributing it to this book but it doesn't necessarily mean because they saw these manuscripts way before you did and it could have fallen in one of the manuscripts which you've never seen so it could be missing from the copies that we have today that for example ابن حزم رحمة الله he attributes ابن حزم رحمة الله he attributes to Tirmidhi that he's from but he's unknown ابن حزم says Tirmidhi is unknown is criticized in Tirmidhi and this is something ابن حجر attribute to him that he said this now if we look at the works of ابن حزم of ظاهر today whether it be the كتاب الإحكام or even if it's كتاب الفصل في الملل والأهواء والنحل or any of his works you don't find that statement anywhere to be found