Introduction to Anti-Nicene Christian Library, Translations of the Writings of the Fathers down to AD 325. This is a LibriVox recording. All LibriVox recordings are in the public domain. For more information or to volunteer, please visit LibriVox.org. Anti-Nicene Christian Library, Translations of the Writings of the Fathers down to AD 325 by Alexander Roberts, Editor. Introduction. Our aim in these translations has been to give a rendering of the original as literal as possible. And to this we have adhered even in cases and they are not a few in which the Latin or the Greek is not in strict accordance with grammatical rule. It was thought advisable in all cases to give the reader the means of forming an accurate estimate of the style as well as the substance of these curious documents. The apocryphal gospels, properly so called, consists of 22 separate documents of which 10 are written in Greek and 12 in Latin. These 22 may be classed under three heads. A. Those relating to the history of Joseph and the Virgin Mary, previous to the birth of Christ. B. Those relating to the infancy of the Savior and C. Those relating to the history of Pilate. The origins of the traditions are the Proto-Evangelium of James, the Gospel of Thomas and the Acts of Pilate. All or most of the others can be referred to these three as compilations, modifications or amplifications. There is abundant evidence of the existence of many of these traditions in the second century. Though it cannot be made out that any of the books were then in existence in their present form. The greater number of the authorities on the subject, however, seem to agree in assigning to the first four centuries of the Christian era the following five books. One, the Proto-Evangelium of James. Two, the Gospel of Pseudo-Matthew. Three, the History of Joseph the Carpenter. Four, the Gospel of Thomas. And five, the Gospel of Nicodemus. We proceed to give a very brief notice of each of them. The Proto-Evangelium of James. The name of Proto-Evangelium was first given to it by Postel, whose Latin version was published in 1552. The James is usually referred to St. James the Less, the Lord's brother, but the titles vary very much. Origin in the end of the second century mentions a book of James, but it is by no means clear that he refers to the book in question. Justin Martyr, in two passages, refers to the cave in which Christ was born. And from the end of the fourth century down, there are numerous illusions and ecclesiastical writings to statements made in the Proto-Evangelium. For his edition, Tischendorf made use of seventeen manuscripts, one of them belonging to the ninth century. The Greek is good of the kind and free from errors and corruptions. There are translations of it into English by Jones, 1722, and Cooper, 1867. The Gospel of Pseudo-Matthew. The majority of the manuscripts attribute this book to Matthew, though the titles vary much. The letters prefixed, professing to be written to and by St. Jerome, exist in several of the manuscripts. But no one who is acquainted with the style of Jerome's letters will think this one authentic. There are, however, in his works many illusions to some of the legends mentioned in this book. Chapters 1 through 24 were edited by Thilo. Chapters 25 to the end are edited for the first time by Tischendorf. It is not very clear whether the Latin be original or a direct translation from the Greek. In most part it seems to be original. The list of epithets, however, applied to the triangles of the Alpha in chapter 31 are pretty obviously mistranslations of Greek technical terms, which it might not be difficult to reproduce. Gospel of the Nativity of Mary. This work, which is in substance the same as the earlier part of the proceeding, yet differs from it in several important points, indicating a later date and a different author. It has acquired great celebrity from having been transferred almost entire to the Historia Lombardica, or Legenda Orore, in the end of the 13th century. Medieval poetry and sacred art have been much indebted to its pages. The original is in Latin and is not a direct translation from the Greek. In many passages it follows very closely the Vulgate translation. The History of Joseph the Carpenter. The original language of this history is Coptic. From the Coptic it was translated into Arabic. The Arabic was published by Wallen in 1722 with a Latin translation and copious notes. Wallen's version has been republished by Fabricius and later in somewhat amended form by Thilo. This amended form of Wallen's version is the text adopted by Tischendorf. Chapters 14 through 23 have been published in the Sahidic Test by Zoega in 1810 with a Latin translation and more correctly by Deloree in 1835 with a French translation. Tischendorf employs various arguments in support of his opinion that the work belongs to the 4th century. It is found, he said, in both dialects of the Coptic. The eschatology of it is not inconsistent with an early date. The Feast of the Thousand Years of Chapter 26 have become part of heretical opinion after the 3rd century. The death of the Virgin Mary in Chapter 5 is inconsistent with the doctrine of the assumption which began to prevail in the 5th century. The Gospel of Thomas. Like the proto-evangelium of James, the Gospel of Thomas is of undoubted antiquity. It is mentioned by name by Origen, quoted by Arrhenius, and the author of the Filoso Humana, who says that it was used by the Nashashins, a Gnostic sect of the 2nd century. Cyril of Jerusalem, who passed in 386, attributes the authorship not to the apostle, but to a Thomas who was one of the three disciples of Manus. This fact, of course, indicates that Cyril knew nothing of the antiquity of the book he was speaking of. This Manichean origin has been adopted by many writers, of whom the best known are in recent times R. Simon and Mingarelli. The text of the first Greek form is obtained from a Bologna manuscript published by Mingarelli, with a Latin translation in 1764. A Dresden manuscript of the 16th century edited by Thilo, a Viennese fragment edited by Lambesius, and a Parisian fragment first brought to light by Coteler in his edition of the Apostolic Constitutions and translated into English by Jones. The second Greek form is published for the first time by Tischendorf, who got the manuscript, which is on paper, of the 14th or 15th century from one of the monasteries on Mount Sinai. The Latin form is also published for the first time from a Vatican manuscript. There is another Latin text existing in a Palmaset, which Tischendorf assigns to the 5th century, and asserts to be much nearer the ancient Greek copy than any of the other manuscripts. It seems pretty clear from the contents of the book that its author was a Gnostic, a Doistist, and a Markosian, and it was held in estimation by the Nashashines and the Manicheans. It's bearing upon Christian art, and to some extent Christian dogma is well known. The Greek of the original is by no means good, and the Latin translator has in many cases mistaken the meaning of common Greek words. Arabic Gospel of the Saviour's Infancy. Chapters 1 through 9 are found on the Gospels of Luke and Matthew, and on the Proto-Evangelium of James. Chapters 36 to the end are compiled from the Gospel of Thomas. The rest of the book, chapters 10 through 35, is thoroughly oriental in its character, reminding one of the tales of the Arabian Knights, or in the episodes in the Golden S of Apuleias. It is evident that the work is a compilation and that the compiler was an oriental. Various arguments are adduced to prove that the original language of it was Syriac. It was first published with a Latin translation and copious notes by Professor Syke of Cambridge in 1697, afterwards by Fabricius, Jones, Schmidt, and Thilo. Titian Dorf's text is Syke's Latin version, amended by Fleischer. There are not sufficient data for fixing with any accuracy the time at which it was composed or compiled. The Gospel of Nicodemus. The six documents inserted under this name are various forms of two books, two in Greek and one in Latin of the Axopilot. One in Greek and two in Latin of the descent of Christ to the world below. Of 12 manuscripts, only two or three give the second part consecutively with the first, nor does it so appear in the Coptic translation. The title of Gospel of Nicodemus does not appear before the 13th century. Just a martyr mentions a book called the Axopilot and Eusebius informs us that the Emperor Maximum allowed or ordered a book composed by the pagans under this title to be published in a certain portion of the empire and even to be taught in the schools. But neither of these could have been the work under consideration. Titian Dorf attributes it to the second century, which is probably too early, though without doubt the legend was formed by the end of the second century. Mori places it in the beginning of the fifth century, from 405 to 420, and Renan concurs in this opinion. Enable Writer in the Quarterly Review, volume 116, assigns it to 439. The author of the article, Pilate in Smith's Bible Dictionary, gives the end of the third century as the probable date. The author was probably a Hellenistic Jew converted to Christianity, or as Titian Dorf and Mori conclude, a Christian imbued with Judaic and Gnostic beliefs. The original language was most probably Greek, though as in the case of Pseudo-Matthew, the history of Joseph the Carpenter, etc. The original language is, in many of the prophecies, stated to have been Hebrew. Some think that Latin was the original language on the ground that Pilate would make his report to the emperor, and that the official language. The Latin text we have, however, is obviously a translation, made moreover by a man to whom Greek was not very familiar, as is obvious from several instances specified in our notes to the text. The aditio-princepts of the Latin text is without place or date, and it has been re-edited by Jones, Birch, Fabricius, Thilo, and others. The Greek text of Part 1 and of a portion of Part 2 was first published by Birch, and afterwards in a much improved form, with the addition of copious notes and pro-legomena by Thilo. The latter part of this pro-legomena contains a full account of the English, French, Italian, and German translations. For his edition, Tischendorf consulted 39 ancient documents, of which a full account is given in his pro-legomena. For an interesting account of these documents, see the introduction to Mr. BH Cooper's translation of the Apocryphal Gospels. The letter of Pontius Pilate. The text is formed from four authorities, none of them ancient. The report of Pilate. The first of these documents was first published by Fabricius with a Latin translation. The second by Birch and then by Thilo. Tischendorf has made use of five manuscripts, the earliest of the 12th century. It does not seem possible to assign a date. The Paradosis of Pilate. It has been well remarked by the author of the article in the quarterly review above referred to that the early church looked on Pilate with no unfavorable eye, that he is favorably shown in the catacombs, that the early fathers interpreted him as a figure of the early church and held him to be guiltless of Christ's death, that the creeds do not condemn him, and the Coptic Church has even made him a saint. He remarks also that Dante finds punishments for kyphus and anus, but not for Pilate. The text was first edited by Birch and afterwards by Thilo. Tischendorf makes use of five manuscripts, of which the earliest belongs to the 12th century. The Death of Pilate. This is published for the first time by Tischendorf from a Latin manuscript of the 14th century. The language shows it to be of a late date. It appears almost entire in the legend Aurea. The Narratives of Joseph. This history seems to have been popular in the Middle Ages if we judge from the number of the Greek manuscripts of it which remain. It was first published by Birch and after him by Thilo. For his edition, Tischendorf made use of three manuscripts, of which the oldest belongs to the 12th century. And finally, The Avenging of the Saviour. This version of the legend of Veronica is written in very barbarous Latin, probably of the 7th or 8th century. An Anglo-Saxon version, which Tischendorf concludes to be derived from the Latin, was edited and translated for the Cambridge Antiquarian Society by C.W. Goodwin in 1851. The Anglo-Saxon text is from a manuscript in the Cambridge Library, one of a number presented to the Cathedral of Exeter by Bishop Leofric in the beginning of the 11th century. The reader will observe that there are in this document two distinct legends, somewhat clumsily joined together, that of Nathan's Embassy and that of Veronica. End of Introduction. Section 1 of the Anti-Nicene Christian Library. Translations of the Writings of the Fathers, down to AD 325. Alexander Roberts, editor. This LibriVox recording is in the public domain. The Proto-Evangelium of James. The Birth of Mary, the Holy Mother of God, and very glorious Mother of Jesus Christ. In the records of the 12 tribes of Israel was Joachim, a man rich exceedingly, and he brought his offerings double, saying, And there shall be the offering of my forgiveness to the Lord, for a propitiation for me, for the great day of the Lord was at hand, and the sons of Israel were bringing their offerings. And there stood over against him, Rubin, saying, It is not meat for thee first to bring down offerings, because thou hast not made seed in Israel. And Joachim was exceedingly grieved and went away to the registers of the 12 tribes of the people, saying, I shall see the registers of the 12 tribes of Israel as to whether I alone have not made seed in Israel. And he searched and found that all the righteous had raised up seed in Israel. And he called to mind the patriarch Abraham, that in the last day God gave him a son, Isaac. And Joachim was exceedingly grieved and did not come into the presence of his wife, but he retired to the desert. And there pitched his tent and fasted forty days and forty nights, saying in himself, I will not go down either for food or for drink until the Lord my God shall look upon me. In prayer shall be my food and drink. And his wife Anna mourned in two mornings and lamented in two lamentations, saying, I shall bewail my widowhood, I shall bewail my childlessness. And the great day of the Lord was at hand, and Judith, her maid-servant, said, How long dost thou humiliate thy soul? Behold, the great day of the Lord is at hand, and it is unlawful for thee to mourn. But take this headband, which the woman that made it gave to me. For it is not proper that I should wear it, because I am a maid-servant, and it has a royal appearance. And Anna said, Depart from me, for I have not done such things, and the Lord has brought me very low. I fear that some wicked person has given it to thee, and now has come to make me a sharer and thysim. And Judith said, Why should I curse thee, seeing that the Lord hath shut thy womb, so as not to give thee fruit in Israel? And Anna was grieved exceedingly, and put off her garments of mourning, and cleaned her head, and put on her wedding garments. And about the ninth hour went down to the garden to walk. And she saw a laurel, and sat under it, and prayed to the Lord, saying, O God of our fathers, Bless me and hear my prayer, as thou disblessed the womb of Sarah and disgive her a son Isaac. And gazing toward the heaven, she saw a sparrow's nest in the laurel, and made a lamentation in herself, saying, Alas, who begot me, and what womb produced me, because I have become a curse in the presence of the sons of Israel? And I have been reproached, and they have driven me in derision out of the temple of the Lord. Alas, to what have I been likened? I am not like the fowls of the heaven, because even the fowls of the heaven are productive before the O Lord. Alas, to what have I been likened? I am not like the beasts of the earth, because even the beasts of the earth are productive before the O Lord. Alas, to what have I been likened? I am not like these waters, because even these waters are productive before the O Lord. Alas, to what have I been likened? I'm not like this earth, because even the earth bringeth forth its fruits and season, and blesseth thee, O Lord. And behold, an angel of the Lord stood by, saying, Anna, Anna, the Lord hath heard thy prayer, and thou shalt conceive, and shalt bring forth, and thy seed shall be spoken of in all the world. And Anna said, As the Lord my life liveth, if I beget either male or female, I will bring it up as a gift to the Lord my God, and it shall minister him in holy things all the days of its life. And behold, two angels came, saying to her, Behold, Joachim the husband is coming with his flocks. For an angel of the Lord went down to him, saying, Joachim, Joachim, the Lord God hath heard thy prayer, go down hence, for behold, thy wife, Anna, shall conceive. And Joachim went down and called his shepherd, saying, Bring me hither ten she-lams without spot or blemish, and they shall be for the Lord my God, and bring me twelve tender calves, and they shall be for the priests and the elders, and a hundred goats for all the people. And behold, Joachim came with his flocks, and Anna stood by the gate, and saw Joachim coming, and she ran, and hung upon his neck, saying, Now I know that the Lord God hath blessed me exceedingly, for behold, the widow no longer a widow, and I, the childless, shall conceive. And Joachim rested the first day in his house. And on the following day he brought his offering, saying in himself, If the Lord God hath been render gracious to me, the plate on the priest's forehead will make it manifest to me. And Joachim brought his offerings, and observed attentively the priest's plate when he went up to the altar of the Lord, and he saw no sin in himself. And Joachim said, Now I know that the Lord hath been gracious unto me, and hath remitted all my sins. And he went down from the temple of the Lord, justified, and departed to his own house. And her months were fulfilled, and in the ninth month Anna brought forth, and she said to the midwife, What have I brought forth? And she said a girl, and said, Anna, My soul has been magnified this day. And she laid her down, and the days having been fulfilled Anna was purified, and gave the breast to the child, and called her name Mary. And the child grew strong day by day, and when she was six months old, her mother set her on the ground to try whether she could stand. And she walked seven steps, and came into her bosom, and she snatched her up, saying, As the Lord, my God, live it, thou shalt not walk on this earth until I bring thee into the temple of the Lord. And she made a sanctuary in her bedchamber, and allowed nothing common or unclean to pass through her. And she called the undefiled daughters of the Hebrews, and they led her astray. And when she was a year old, Joachim made a great feast, and invited the priests and the scribes and the elders and all the people of Israel. And Joachim brought the child to the priests, and they blessed her, saying, O God of our fathers, bless this child, and give her an everlasting name to be named in all generations. And all the people said, So be it, so be it, amen.  And her mother snatched her up, and took her into the sanctuary of her bedchamber, and gave her the breast. And Anna made a song to the Lord, God, saying, I will sing a song to the Lord, my God, for he hath looked upon me, and hath taken away the reproach of mine enemies, and the Lord hath given me the fruit of his righteousness. Singular in its kind, enriched the endowed before him. Who will tell the sons of Rubim that Anna gives suck? Here he twelve tribes of Israel, that Anna gives suck, and she laid her to rest in the bedchamber of her sanctuary, and went out and ministered unto them. And when the supper was ended, they went down rejoicing in glorifying the God of Israel.  And Joachim said, Let us take her up to the temple of the Lord, that we may pay the vow that we have vowed, lest perchance the Lord send to us, and our offering be not received. And Anna said, Let us wait for the third year, in order that the child may not seek for father or mother. And Joachim said, So let us wait. And the child was three years old, and Joachim said, Wait the daughters of the Hebrews that are undefiled, and let them take each a lamp, and let them stand with the lamps burning, that the child may not turn back, and her heart be captivated by the temple of the Lord. And they did so until they went up into the temple of the Lord. And the priests received her, and kissed her, and blessed her, saying, The Lord has magnified thy name in all generations. In thee, on the last of the days, the Lord will manifest his redemption to the sons of Israel. And he set her down upon the third step of the altar, and the Lord God sent grace upon her, and she danced with her feet, and all the house of Israel loved her. And her parents went down marveling and praising the Lord God, because the child had not turned back. And Mary was in the temple of the Lord, as if she were a dove that dwelt there, and she received food from the hand of an angel. And when she was twelve years old, there was held the council of the priests, saying, Behold, Mary has reached the age of twelve years in the temple of the Lord. What then shall we do with her, lest perchance she defile the sanctuary of the Lord? And they said to the high priest, Thou standest by the altar of the Lord. Go in and pray concerning her, and whatever the Lord shall manifest unto thee, that also will we do. Then the high priest went in, taking the robe with the twelve bells into the holy of holies, and he prayed concerning her. And behold, an angel of the Lord stood by him, saying unto him, Zechariahs, Zechariahs, go out and assemble the widowers of the people, and let them bring each his rod, and to whomever the Lord shall show a sign, his wife shall she be. And the heralds went out through all the circuits of Judea, and the trumpet of the Lord sounded, and all ran. And Joseph, throwing away his acts, went out to meet them. When they had assembled, they went away to the high priest, taking with them their rods. And he, taking the rods of all of them, entered into the temple and prayed. And having entered his prayer, he took the rods and came out, and gave them to them. But there was no sign in them. And Joseph took his rod last, and behold, the dove came out of the rod, and flew upon Joseph's head. And the priest said to Joseph, Thou hast been chosen by lot to take into thy keeping the virgin of the Lord. But Joseph refused, saying, I have children, and I am an old man, and she is a young girl. I am afraid lest I become a laughing stock to the sons of Israel. And the priest said to Joseph, Fear the Lord thy God, and remember what the Lord did to Dathan, and Abraham, and Korah, how the earth opened, and they were swallowed up on account of their contradiction. And now fear, O Joseph, lest the same things happen in thy house. And Joseph was afraid, and took her into his keeping. And Joseph said to Mary, Behold, I have received thee from the temple of the Lord, and now I leave thee in my house, and go away to build my buildings, and I shall come to thee. The Lord will protect thee. And there was a counsel of the priest saying, Let us make avail for the temple of the Lord. And the priest said, Call to me, undefiled virgins of the family of David. And the officers went away, and sought, and found seven virgins. And the priest remembered the child Mary, that she was of the family of David, and undefiled before God. And the officers went away, and brought her. And they brought them into the temple of the Lord. And the priest said, Choose for me by lot, who shall spin the gold, and the white, and the fine linen, and the silk, and the blue, and the scarlet, and the true purple. And the true blue and the scarlet fell to the lot of Mary, and she took them and went away to her house.  And Mary took the scarlet and spanned it. And she took the pitcher, and went out to fill it with water. And behold, a voice saying, Hail thou who hast received grace, the Lord is with thee. Blessed art thou among women. She looked round, on the right hand, and on the left, to see whence this voice came. And she went away, trembling to her house, and put down the pitcher. And taking the purple, she sat down on her seat, and drew it out. And behold, an angel of the Lord stood before her, saying, Fear not, Mary, for thou hast found grace before the Lord of all, and thou shalt conceive according to his word. And she, hearing, reasoned with herself, saying, Shall I conceive by the Lord the living God, and shall I bring forth as every woman brings forth? And the angel of the Lord said, Not so, Mary, for the power of the Lord shall overshadow thee, wherefore also that holy thing which shall be born of thee shall be called the Son of the Most High, and thou shalt call his name Jesus, for he shall save his people from their sins. And Mary said, Behold the servant of the Lord before his face, let it be unto me according to thy word. And she made the purple and the scarlet, and took them to the priest. And the priest blessed her, and said, Mary, the Lord hath magnified thy name, and thou shalt be blessed in all the generations of the earth. And Mary, with great joy, went away to Elizabeth, her Kimswoman, and knocked at the door. And when Elizabeth heard her, she threw away the scarlet, and ran to the door, and opened it. And seeing Mary, she blessed her, and said, Once is this to me, that the mother of my Lord should come to me. For behold, that which is in me leaped in bless thee. But Mary had forgotten the mysteries of which the archangel Gabriel had spoken, and gazed up into heaven, and said, Who am I, O Lord, that all the generations of the earth should bless me? And she remained three months with Elizabeth, and day by day she grew bigger. And Mary, being afraid, went away to her own house, and hid herself from the sons of Israel. And she was sixteen years old when these mysteries happened. And she was in her sixth month, and bold Joseph came back from his building, and entry into his house he discovered that she was big with child. And he smote his face, and threw himself on the ground upon the sackcloth, and leapt bitterly, saying, With what face shall I look upon the Lord, my God? And what prayer shall I make about this maiden? Because I have received her a virgin out of the temple of the Lord, and I have not watched over her. Who is it that has hunted me down? Who has done this evil thing in my house, and defiled the virgin? Has not the history of Adam been repeated in me? For just as Adam was in the hour of his singing praise, and the serpent came, and found Eve alone, and completely deceived her. So it has happened to me also. And Joseph stood up from the sackcloth, and called Mary, and said to her, O thou who hast been cared for by God, why hast thou done this, and forgotten the Lord thy God? Why hast thou brought low thy soul, thou that wast brought up in the holy of holies, and thou dist received food from the hand of an angel? And she wept bitterly, saying, I am innocent, and have no man. And Joseph said to her, Once then is that which is in thy womb. And she said, As the Lord my God liveth, I do not know once it is to me. And Joseph was greatly afraid, and retired from her, and considered what he should do in regard to her. And Joseph said, If I conceal her sin, I find myself fighting against the law of the Lord. And if I expose her to the sons of Israel, I'm afraid lest that which is in her be from an angel, and I shall be found giving up innocent blood to the doom of death. What then shall I do with her? I will put her away from me secretly. And night came upon him, and behold, an angel of the Lord appears to him in a dream, saying, Be not afraid for the maiden, for that which is in her is of the Holy Spirit.  And Joseph arose from sleep, and glorified the God of Israel, who had given him this grace, and he kept her. And Annas the scribe came to him, and said, Why has thou not appeared in our assembly? And Joseph said to him, Because I was weary from my journey, and rested the first day. And he turned and saw that Mary was with child. And he ran away to the priest, and said to him, Joseph, whom thou dost vows for, has committed a grievous crime. And the priest said, How so? And he said he has defiled the virgin whom he received out of the temple of the Lord, and has married her by stealth, and has not revealed it to the sons of Israel. And the priest answering said, Has Joseph done this? Then said Annas the scribe, Send officers, and thou wilt find the virgin with child. And the officers went away and found it as he had said. And they brought her along with Joseph to the tribunal. And the priest said, Mary, why hast thou done this? And why hast thou brought thy soul low, and forgotten the Lord thy God? Thou that wast reared in the holies, and thou dost receive food from the hand of an angel, and dost hear the hymns, and dost dance before him. Why hast thou done this? She what bitterly sang, As the Lord my God liveth, I am pure before him, and know not a man. And the priest said to Joseph, Why hast thou done this? And Joseph said, As the Lord liveth, I am pure concerning her. Then said the priest, Bear not false witness, but speak the truth. Thou hast married her by stealth, and has not revealed it to the sons of Israel, and has not bowed thy head under the strong hand that thy seed might be blessed. And Joseph was silent. And the priest said, Give up the virgin, whom thou dost receive out of the temple of the Lord. And Joseph burst into tears. And the priest said, I will give you to drink of the water of your deal of the Lord. And ye shall make manifest your sins in your eyes. And the priest took the water, gave Joseph to drink, and sent him away to the hill country. And he returned unhurt. And he gave to Mary also to drink, and sent her away to the hill country. And she returned unhurt. And all the people wondered that sin did not appear in them. And the priest said, The Lord God has not made manifest your sins, neither do I judge you. And he sent them away. And Joseph took Mary and went away to his own house, rejoicing and glorifying the God of Israel. And then there was an order from the emperor Augustus that all in Bethlehem of Judea should be enrolled. And Joseph said, I shall enroll my sons, but what shall I do with this maiden? How shall I enroll her as my wife? I'm ashamed as my daughter then, but all the sons of Israel know that she is not my daughter. The day of the Lord shall itself bring it to pass as the Lord will.  And his son led it, and Joseph followed. And when they had come within three miles, Joseph turned and saw her sorrowful. And he said to himself, likely that which is in her distresses her. And again, Joseph turned and saw her laughing. And he said to her, Mary, how is it that I see in my face at one time laughter at another sorrow? And Mary said to Joseph, because I see two peoples with my eyes, the one weeping, lamenting, and the other rejoicing and exulting. And he came into the middle of the road.   And he found a cave there and led her into it. Then leaving his two sons beside her, he went out to seek a midwife in the district of Bethlehem. And I, Joseph, was walking and was not walking. And I looked up into the sky and saw the sky astonished. And I looked up to the pole of the heavens and saw it standing in the birds of the air keeping still. And I looked down upon the earth and saw a trough flying and work people reclining. And their hands were in the trough. And those that were eating did not eat. And those that were rising did not carry it up. And those that were conveying anything to their mouths did not convey it. But the faces of all were looking upwards. And I saw the sheep walking and the sheep stood still.  And I looked upon the current of the river and I saw the mouths of the kids resting on the water and not drinking. And all things in a moment were driven from their course. And I saw a woman coming down from the hill country. She said to me, oh man wither art thou going? And I said, I am seeking an Hebrew midwife. And she answered and said unto me, art thou of Israel? And I said to her, yes. And she said, and who is it that is bringing forth in the cave? And I said, a woman betrothed to me. And she said, is she not thy wife? And I said to her, it is Mary that was reared in the temple of the Lord. And I obtained her by lot as my wife. And yet she is not my wife but has conceived of the Holy Spirit. And the midwife said to him, is this true? And Joseph said to her, come and see. And the midwife went away with him and they stood in the place of the cave and behold, a luminous cloud overshadowed the cave. And the midwife said, my soul has been magnified this day because mine eyes have seen strange things because salvation has been brought forth to Israel. And immediately the cloud disappeared out of the cave and a great light shone in the cave so that the eyes could not bear it. And in a little that light gradually decreased until the infant appeared and went and took the breast from his mother Mary. And the midwife cried out and said, this is a great day to me because I've seen this strange sight and the midwife went forth out of the cave and Salome met her. And she said to her, Salome, Salome, I've had a strange sight to relate to thee. A virgin has brought forth a thing which her nature admits not of. Then said Salome, as the Lord my God live it unless I thrust in my finger and searched the parts I will not believe that a virgin has brought forth. And the midwife went in and said to Mary, show thyself for no small controversy has arisen about thee. And Salome put in her finger and cried out and said, what was me for mine iniquity and mine unbelief because I have tempted the living God. And behold, my hand is dropping off as if burning with fire.  Do not make a show of me to the sons of Israel but restore me to the poor. For thou knowest, O Lord, that in thy name I have performed my services and that I have received my reward at thy hand. And behold, an angel of the Lord stood by her saying to her, Salome, Salome, the Lord hath heard thee. Put thy hand to the infant and carry it and thou wilt have safety and joy. And Salome went and carried it saying, I will worship him because a great king has been born in Israel. And behold, Salome was immediately cured and she went forth out of the cave justified. And behold, a voice sang, Salome, Salome, tell not the strange things thou hast seen until the child has come into Jerusalem. And behold, Joseph was ready to go into Judea and there was a great commotion in Bethlehem of Judea for Magi came saying, where is he that is born king of the Jews? For we have seen the star in the east and have come to worship him. And when Herod heard he was much disturbed and sent officers to the Magi and he sent for the priests and examine them saying, how is it written about the Christ? Where is he to be born? And they said in Bethlehem of Judea for so it is written. And he sent them away. And he examined the Magi saying to them, what sign have you seen in reference to the king that has been born? And the Magi said, we have seen a star of great size shining above these stars and obscuring their light so that the stars did not appear. And we thus knew that a king has been born to Israel and we have come to worship him. And Herod said, go and seek him and if you find him, let me know in order that I also may go and worship him. And the Magi went out and behold the star which they had seen in the east went before them until they came to the cave and it stood over the top of the cave.  After having been warned by the angel not to go into Judea they went into their own country by another road. And when Herod knew that he had been mocked by the Magi in a rage he sent murderers saying to them, slay the children from two years old and under. And Mary having heard that the children were being killed was afraid and took the infant and swaddled him and put him into an ox stall. And Elizabeth having heard that they were searching for John took him and went up into the hill country and kept looking for where to conceal him. And there was no place of concealment. In Elizabeth groaning with a loud voice says, oh mountain of God, receive mother and child. And immediately the mountain was cleft and received her. And the light shone about them for an angel of the Lord was with them watching over them. And Herod searched for John and sent officers to Zachariah saying, where hast thou hid thy son? And he answering said to them, I'm the servant of God and holy things. And I sit constantly in the temple of the Lord. I do not know where my son is. And the officers went away and reported all these things to Herod. And Herod was enraged and said, his son is destined to be king over Israel. And he sent to him again saying, tell the truth, where is thy son? For thou knowest that thy life is in my hand. And Zachariah said, I am God's martyr if thou shettest my blood. For the Lord will receive my spirit because thou shettest innocent blood at the vestibule of the temple of the Lord. And Zachariah was murdered about daybreak. And the sons of Israel did not know that he had been murdered. But at the hour of the salutation, the priests went away. And Zachariah did not come forth to meet them with a blessing, reporting to his custom. And the priests stood waiting for Zachariah to salute him at the prayer and to glorify the Most High. And he's still delaying, they were all afraid. But one of them ventured to go in and he saw a clotted blood beside the altar. And he heard a voice saying, Zachariah has been murdered and his blood shall not be wiped up until his avenger come. And hearing this saying he was afraid and went out and told it to the priests. And they ventured in and saw what had happened. And the fret work of the temple made a wailing noise and they rent their clothes from the top even to the bottom. And they found not his body but they found his blood turned into stone. And they were afraid and went out and reported to the people that Zachariah had been murdered. And all the tribes of the people heard and mourned and lamented for him three days and three nights. And after the three days the priests consulted as to whom they should put in his place and the lot fell upon Simeon. For it was he who had been worn by the Holy Spirit that he should not see death until he should see the Christ in the flesh. And I James that wrote this history in Jerusalem a commotion having arisen when Herod died withdrew myself to the wilderness until the commotion in Jerusalem ceased glorifying the Lord God who had given me the gift and the wisdom to write this history. In grace shall be with them that fear our Lord Jesus Christ to whom be gloried ages of ages. Amen. End of section one.


Hello and welcome back to the rugged rockhound today. I am here with my dad. We are in the drum mountains So for those who don't know where the drum mountains are Just over this hill a little past this is topaz mountain So we're just south of topaz mountain about five miles and this is known as agate heel right here It's a little hill where people come and collect some agate. I've never actually been here So i'm excited to see what we can find so up here apparently Are the pits where people like to dig We're gonna look around first just kind of looking at the ground And i'm already seeing some agate So looking promising If you'd like to know where this is i'm gonna go ahead and put the gps coordinates right here So you guys can see where it's at and then you can use those gps coordinates to come and Explore this place So let's go ahead and check it out So you can see we're pretty close to where we parked and we start hitting the pits people have dug in and then right here You can see what they're going for They sag it like this Got this nice banding going through it It is all over here But this is going to be very difficult to get anything out with just hammering chisel Kind of wish I had some kind of power to it Look at that stuff It is very pretty As you work your way up the hill you can see that it is literally coated In chips of this agate Just everywhere So i'm wondering If the goal is to try to find large enough pieces that have weathered out That have what you want on it Instead of having to try and bust it out I'm gonna find bigger pieces of it. This has got some nice quartz on it Maybe there's some nice quartz pieces Been working our way over and i'm definitely seeing larger pieces and better looking ones And this one seems to have a bunch of quartz on it Oh, it's a nice black line going through it right there Look at that Some quartz on top Yeah, i'm thinking maybe it's just a matter of really searching And looking for the better and bigger pieces that have weathered out Or if you've got better tools you can go back to the pits and dig that nice stuff out Interesting This looks very clear at the top there. Oh look at that Huh Looks like it's got stuff going through it at the time Cool Yeah, i'm consistently seeing larger pieces now Of course a lot of them are low quality But mixed among them are nice ones It's just a matter of finding those. It's got some nice red to it. Yeah That's pretty, look at that That's what that bubbly chusset on it Boutriota I like that i'm keeping that one I found this one It was all dirty so i couldn't quite see and i Sprayed it off and i'm not too bad Some of this darker red Jasper is nice too Just sprayed this one off it was right there Sprayed this off and look at that Some nice colors and patterns there Hopefully you guys can see that Very nice And this right here Look at those swirls on it All those patterns Sprayed off a little bit Sprayed it off and look at that That is quite nice Yeah, i like that Look at that Wow That one's letting light through pretty nicely Just found that one and sprayed it off. Look at the purple on that thing It's interesting And look at the orange in that Let me hold it further away That's where i'd started. Decided to come down instead of up. I found this Look at that nice pocket there Kind of got a nice agate rind Well agate In the center and then kind of goes to like a jasper on the outside It's a neat piece I think i see one right here. I like it's got that edge Oh I do like that. Let's spray that off Yeah, hold on to that one. I like that one So I was over there now. I've come across Somebody has a pit up there, but I came here and just started seeing larger pieces everywhere Just big chunks And then I found this one look at the red in that Little red drops. It's kind of neat, isn't it? Right there I think I'll hold on to that one So we're in a park there and we walked up where most of the pits are. I just kind of walked over here Since I got past this Little gully right here Pieces got much larger Let's take a look at that right here Got a whole bunch of pieces all through here and right up here Look at the size of this one It's huge There's that gully I was in Think that's why I was over there. My dad's still over on the main hill I figured if I can just get further away As long as there's stuff I should be able to find some better quality And I think I might have found some of that better stuff Spray these off All right, the mud was the dirt's pretty caked on but look what I managed to clean off Look at that Definitely some better looking stuff I said just got to get away from where people usually are That was pretty nice too There's the vehicle A little further along and this is a great opportunity to show you what the stuff looks like In the limestone So you've got this limestone that had spaces that then filled in With all the quartz All these different varieties And that would have come from hot water Probably from the volcanic activity that's happened Over at Topaz mountain which you can't see it's on the other side of that hill And then there's some also basalt flows over that way So the volcanic activity that happened here probably brought up the hot water Through the limestone which then deposited All this nice quartz So I've come up and over the hill from there So now you can see the other hills behind me Which makes you wonder what's in those hills Don't know what time I'll have today, but probably in the future. I want to check out somewhere of those So here I've started right into some of it's been a lot of jasper mostly red and brown jasper And here we're seeing some more of that brown jasper But we're getting these little veins going through it. I saw this one right here It's got some black along the edge of it so I don't know Not something I'm going to keep But it's interesting I've come over to the next hill so that's where I just was So that is that little ridge And then back over there look pits right there. I missed those because I came down there I'll check those on the way back That's the main hill going that way. So our vehicle's right about over there Across the valley to come over and take a look on this side And most of what you're seeing is jasper Getting decent pieces of it Here in there it's really not that good quality Well, I finished searching the side of the hill right here Up to about there So I just kind of started right on there worked my way across Then decided to come over here where I thought I saw those pits. Oh, and it was all jasper over there But you can find better jasper elsewhere And they're not pits.  Yeah Lots of lizards out Okay, I'm on the back side of the hill again, but this time from where we parked over there So first I started by, you know, coming up the hill and then I went on the left side from where we parked Now I'm over here on the right side from where we parked So if you look off we can see into the valley There's the highway that comes in To topaz mountain over here behind the hills And back that way is delta So, yeah Anyway, over here I'm finding much bigger pieces. Look at the size of this jasper Look at that dark kind of a purple and brown So the pieces back here are much bigger The question is can we find quality? So I've been searching around here for just like five minutes And already look at these pieces I found so much better than what I was finding over on the other side Look at that thing Look at this one Ah, it's beautiful And look at some of these These are nice too And this one I love this one Look at that Love this side right there and searching for around a little more. Here's some other nice pieces Got this one And we've got this one So look nicer. Hopefully When I get cleaned off better This one and this big one right here This is some nice jasper. You can see you've got the nice red and yellow and tan kind of all together And it came Off of this outcrop right here. Look at this stuff Just got this nice Red dark red purple yellow almost yellow orange tan Jasper This one looks like it might be pretty nice Oh, yeah That'll look real nice if you see some crystals in the pocket too Very nice And I think I see some crystals up here too. Look at that That's cool just for the crystals Nice So this one started as just that tip sticking out of the ground and then the whole thing that should look really nice once I get it Cleaned off really well And this one is one that you didn't really suspect much but then Look at that side It's really nice Just a tiny bit sticking out and then look at that underneath It's beautiful Yeah, this is definitely the best spot we've been at all day Definitely Look at what I just found Oh Oh, it's heavy beautiful though Looks like we hit a really good spot right here. We've got a bunch of agate coming out and I don't know how well you can see any of this, but It all seems to be good quality Okay Still nice, but we have some really nice ones somewhere So we can find oh here it is That's what I was looking for Look at that That beautiful I'm back from the dig the drum mountains. That was a cool place. I've never been there before I'd seen it in the book before and but every time I go out to topaz I want to go to the topaz mountain, you know So this time I find I was like no going to go check this agate out And it did not disappoint. This is some beautiful stuff and it comes in all varieties I saw just about every color of the rainbow except maybe green Or maybe I did no I did see it's kind of an ugly green, but Just about every color of the rainbow Agate and jasper both mixed just all over is neat stuff I've got some pieces cleaned off here and let's take a closer look at them I actually have quite a bit just sitting over there that I that I came back with a full bucket But these are kind of the cream of the crop Now I admit it's hard to tell what I'm trying to Show you With this lens on right here because you really need to get up close to appreciate these So I'm going to go ahead and put the macro lens on and I'm going to show you how these look close up The first piece is this nice red brown jasper. It's got some nice patterns There's a lot of this out there, especially on that on the backside of the hill on the right There's a lot of this so if you like this stuff There's a lot of that there. This one's kind of nice because it was more of a almost a blue Almost a blue pretty close Right along the top there This one had a nice pink kind of a flesh color to it And once again you can just see all kinds of patterns going through this stuff So here you can get a closer look at these bigger rocks and just see what they actually have all over them You can just see these little bands of agate running all through these pieces I like how this shows the stress in the rock from when it was Part of a fault or you know, just rocks moving and it cracked and then it filled in with Agate kind of a colorless agate Okay, it kind of went dull on me because it went dry. So I got it wet again Look at the side. Look at that beautiful patterning of the the agate with the Jasper just all mixed through this This one's very dark But look at the patterns in it It's just really neat You can see just little bits of agate showing everywhere And this is a bigger piece of that one rock. This is the side that doesn't look that great. Look at that This is the other side of that one you just saw broken off Because it's got pretty much the same pattern and if you flip it around look at that neat stuff So what'd you think about that cool agate from that area? Yeah, I I was impressed I I really didn't think the agate was going to be that quality And it's neat and I bet if you spend more time and really poke around and dig you can probably find some really amazing stuff Agate and Jasper of all varieties on that one hill and who knows what's on the surrounding hills I gotta get out there and just explore some more. Yeah, it's a neat area And I can't wait to get back out there and remember there's treasure everywhere


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