[0:04]Alhamdulillah Wasallam Nabi Muhammadin wa alihi wasahbihi ajmain wa ba'd. Inshallah Ta'ala today we're going to start sharh Al-Aqidah al-Wasatiyah li-shaikh al-Islam Ahmed ibn Abdul Halim ibn Abdul Salam ibn Taymiyyah rahimahullah Ta'ala. We're going to start the kitab Aqidah al-Wasatiyyah by Shaykh al-Islam ibn Taymiyyah. And the inshallah Ta'ala the explanation that we're going to be doing is going to be a sharh mukhtasar, a summarized explanation. Al-Aqidah al-Wasatiyyah on this book Aqidah al-Wasatiyyah bi-idhnillah al-Kareem. The author of this book, or the scholars who, or when the scholars explain a book, before they go into the book they do two things. The first thing that they do is they talk about the author of the book, and the individual who wrote the book. And what they also do is, they also speak about the book itself, what is this book, what is it about, what does it deal with. As for the author of the book, we've already spoken about him previously. We spoke about him in the sharh of our kitab, or the kitab al-Hamawiyyah. ibn Taymiyyah, we spoke about him in al-Hamawiyyah. So a talib al-'ilm should go back to that book to, um, see the life of the author and about him. The second thing, which is Aqidah al-Wasatiyyah, is a book which the scholars they gave a lot of attention to. Scholars showed a lot of Ahmadiya, they gave it importance. And they explained it. From the scholars that explained it is Ash-Shaykh Abdurrahman ibn Nasir As-Sa'di rahimahullah. He called the book, his explanation, At-Tanbihat al-Latifah fi mahtawat alaiha al-Wasatiyyah min al-Mabahith al-manfiyyah. Also Zayd ibn Abdul Aziz ibn Fayyad, he also explained this book and he called it Ar-Rawdatul al-Nadiyyah sharh al-Aqidah al-Wasatiyyah. But the best sharh, the best explanation that this book has is At-Tanbihat as-Saniyyah ala al-Aqidah al-Wasatiyyah.
[2:52]At-Tanbihat as-Saniyyah ala al-Aqidah al-Wasatiyyah li-Shaykh Abdul Aziz ibn Nasir Ar-Rashid, Abdul Aziz ibn Nasir Ar-Rashid. His explanation is the best. Shaykh ibn Uthaymeen also explained it rahimahullah rahmatan wasi'ah. His explanation is very good. All of those shuruh we're going to take benefits from them. We're going to be relying on the sharh of ibn Uthaymeen, we'll take some things from it. We're going to be relying on the sharh of Zayd ibn Abdul Aziz ibn Fayyad, the sharh of Abdul Aziz ibn Nasir, and the sharh of Abdulrahman ibn Nasir as-Sa'di rahimahullah. Also what we will be relying on and we will be taking fawa'id from and benefits is kutub at-Tafsir, such as the tafsir of al-Imam Muhammad ibn Ali as-Shawkani rahimahullah. His Fathul al-Qadeer and tafsir of ibn Kathir rahimahullah Ta'ala. So I ask Allah subhanahu wa ta'ala that he benefits us bi-idhnillah al-Kareem with the beginning of this book. He gives us the ability, he gives us the strength to finish this book inshallah Ta'ala innahu waliyyu dhalika wal-qadir alaihi. Allah is the one who's able to do so. Without any further ado, we'll start the book, but what I want to remind you of is the kutub of aimmat as-sunnah. Scholars of Ahl as-Sunnah when they explain their books, they all speak about five points. And these are Usul Ahl as-Sunnah, they are the foundation that a person of the sunnah, he needs to follow Ahl as-Sunnah in order to be from the people of the sunnah. And this book is going to deal with those five issues.
[4:56]The first one of them is Bab al-Asma wal-Sifat. The names of Allah and his attributes. Allah's names and attributes, you follow the methodology of Ahl as-Sunnah. You follow the methodology of Ahl as-Sunnah pertaining to that. The second one is Masail as-Sahabah. Masail as-Sahabah, al-tawassut fi as-Sahabah. That the matters pertaining to the Sahabah, you follow Ahl as-Sunnah in regards to what they believe and what they say about Ahl as-Sunnah. The third one is Masail al-Asma wal-Ahkam. Masail al-Asma wal-Ahkam. Names and rulings that come in the Shariah, names and rulings that come in the Shariah, such as the name iman, kufr, nifaq, fisq, bid'ah, they are placed in the right place and the shurut, the conditions Ahl as-Sunnah follow and the mawani', they observe, that the student of knowledge observes those.
[6:09]He observes the conditions, he observes the obstacles pertaining to the iman and kufr. He also learns that the iman, its arkan, its kamaliyyat, and whatnot. We have mentioned three, right? The fourth one is al-qada wal-qadar, the issues of qada wal-qadar. What Allah has destined subhanahu wa ta'ala and maratib al-qadar, the levels of qadar, we'll speak about it, inshallah Ta'ala. And the fifth one, which is the last one, al-wa'd wal-wa'id. Warnings and promises that come in the Quran and the Sunnah. So inshallah Ta'ala this book Aqidah al-Wasatiyyah, ibn Taymiyyah focuses on those five. At the ending of the book, inshallah Ta'ala, after he mentions those five, the Shaykh rahimahullah, he goes into some issues of manners and etiquettes and adab. Some issues of etiquettes that he speaks about rahimahullah, that a person needs to look after and these are the mukammilat, these are the things that complete a person's what, a person's Aqidah, to have good etiquettes. Issues of al-amr bil-ma'ruf wan-nahi anil-munkar and other than that he brings it rahimahullah and he concludes with that. So those five Usul is what this book is going to deal with. These five are fundamental issues that you can't oppose Ahl as-Sunnah regarding it. If you do, you leave Ahl as-Sunnah. So we're going to start, inshallah Ta'ala. Qalal Musannif, the author said, Shaykh al-Islam ibn Taymiyyah said, Bismillahir Rahmanir Rahim. The author, he started his book with the Basmalah. He started his book with a what? With the Basmalah, Basmalah is Bismillahir Rahmanir Rahim. Why? Iqtida'an bil Kitabil Aziz. He is he is following the book of Allah. Because the book of Allah, it starts with Bismillahir Rahmanir Rahim, Surah Al-Fatiha. Not only that, but every fi kulli suratin in every surah of the Quran, Bismillah is started with it, except Surah At-Tawbah, Surah At-Tawbah. Also he's imitating and he is following the Prophet salallahu alaihi wasallam, because the letters that the Prophet used to write, he used to start with Bismillahir Rahmanir Rahim.
[8:41]Grammatically, grammatically we're going to analyze Bismillahir Rahmanir Rahim. Bismillahi, the ba' is ba'ul istia'nah. You're seeking aid and help from Allah tabarak wa ta'ala. The ba' is ba'ul istia'nah. Ya, meaning we're seeking help from Allah, by calling him on his name. Ism in the Arabic language is ma dalla ala musamman. Ma dalla ala musamman, it is anything that shows you something. Or it's a thing that indicates the thing that it was named after.
[9:23]This is called a pen. So when I say pen, it shows you the thing.
[9:33]That is what its linguistically, that's what it means. Technically, according to the grammarians, they consider it is what, ma dalla ala ma'nan fi nafsihi wa lam yaqtarin bi-ahad al-azminat ath-thalatha. The grammarians, they see the word ism as to be what? That which has a meaning in and within itself, but it does not indicate time whatsoever. It doesn't show time. Good. So we said bis, we talked we explained what the ba' means, we explained what the ism means. The Basmalah is a jaar majrur, meaning it's a harfu jarr and ism majrur. A jaar majrur have to be attached to something. What are they attached to? Wal-jaru wal-majrur muta'alliq bi-mahzhufin yanbaghi an yuqaddar muta'akhiran li-yufid al-hasr, qa'idah Usul. The jaar and the majrur are both attached to something that is hidden, it is also hidden, but it's delayed, it's put after, so exclusivity can come from it. Meaning, Bismillahi and then whatever is hidden is is left is it comes after Bismillah, after the jaar majrur. Are you with me? Why is it coming after the jaar majrur? The reason is becoming li-yufid al-hasr, so it shows exclusivity. Because the qa'idah is ma, the qa'idah and the principle is, idha idha quddima ma haqqahu al-ta'khir yufid al-hasr. Anything that should have been delayed, if it gets put forward, it shows exclusivity, that's the qa'idah. The jaar majrur were not meant to be forward. It was meant to be after the verb. But why is it put forward? Ya, so it can show exclusivity. Bismillah in the name of Allah. In the name of Allah.
[11:31]Aktub. I write. So in this situation right now, he's the author, he's saying Bismillah aktub, because he is writing. He's not eating, he's not sleeping, he's not walking. He's Bismillah only falls to that verb of writing. Bismillah in the name of Allah. Allah is what, brothers? Alam ala dhatil al-muqaddasah. The word Allah is a noun, a name that is used only for Allah. And what does it mean? It means dhul uluhiyah wal 'ubudiyah ala khalqihi ajma'een. He is the one who is the Lord, the one who deserves to be worshipped, and he's the Lord over all his creation. The grammarians, they discuss if the name Allah is it rooted and does it stem from a word. And the strongest of that it is the that it does, and that is what, mushtaqqan min ilah, ya'lahu uluhatan, which basically means 'abada ya'budu 'ibadatan. The word Allah comes from the word ilah, is mushtaqq, is rooted from something. Fallahu ilahun bi-ma'na ma'luhin ay ma'budun. So Allah is what? The one that is worshipped alone, and he's not associated partners with him. That is what Allah means. And no one is allowed to take that name. It's only his name. Ar-rahman, Ar-rahim. So, Bismillahir Rahmanir Rahim. Ar-rahman and Ar-rahim are isma'ani karimani min asma'il husna. Ar-rahman and Ar-rahim are from the noble names of Allah subhanahu wa ta'ala. Both of them, both of them dallani ala ittifaqihi Ta'ala bir-rahmati ala ma yaliq bi-jalalihi. Both of them, they indicate and they are characteristics that indicate mercy, both of them. Ar-rahman and Ar-rahim, both of them show mercy. This mercy is what Allah shows towards his creation. And it befits his majesty, how he is merciful, both of them. Far-Rahman dhul rahmatil a'mmati li-jami'il makhluqat. There's two ways we can take in explaining Ar-rahman and Ar-rahim, two ways. One is that we say both of them are sifa fi'liyah. The first way. So there's two ways we can explain Ar-rahman and Ar-rahim. The first way we can explain it is we say Ar-rahman and Ar-rahim both of them are sifa fi'liyah. So if they're both sifa fi'liyah, then what's the difference? The difference is that Ar-rahman is sifa fi'liyah but it's 'am, it is general mercy. It's not exclusive to anybody. And then we say Ar-rahim is what? It's khasah bil mu'minina, it's specific to the believers. That's one way of explaining it, and the scholars they take, some scholars they take that. The second way to go around it is what? Ya, to say Ar-rahman. Are you with me? Ar-rahman is sifa dhatiyah. And Ar-rahim is sifa fi'liyah. And what's what's the difference between sifa dhatiyah and sifa fi'liyah? We'll come to it, inshallah Ta'ala. We'll come to it. But in simple terms, the difference between the two is sifa dhatiyah is not connected to Allah's will, whereas sifa fi'liyah is connected to Allah's will. He does it whenever he wills. Sifa dhatiyah la yanfakku 'anhu subhanahu wa ta'ala. It never detaches itself from him subhanahu wa ta'ala.
[15:06]Very good.
[15:10]Then the Shaykh says, Alhamdu lillahi alladhi arsala rasulahu bil-huda wa deenil haqqi li-yudh-hirahu alad deeni kullihi wa kafa billahi shahida, wa ashhadu an la ilaha illallah wahdahu la sharika lahu iqrarun bihi wa tawhida, wa ashhadu anna Muhammadan abduhu wa rasuluhu salallahu alaihi wa ala alihi wasallam tasliman mazida.
