 تفتحوا آدك الأيام فتا لن يكونوا من الناس ينقذوا فاية إصلاة الله تعالى تعالى تالزا الله تعالى تعالى He tells us أن تقوم with the comprehension of the نصوص الوحيين ألوه بأمي فسورة الملكة تقول أنهم سوف يرغبون في جدمتهم وأنهم سوف يكونون الله تعالى He says about the disbelievers ولقد ذرأنا لجهنما كثيرا من الجن والإنس لهم قلوب لا يفقهون بها they have hearts but they aren't able to understand the understanding of the heart what is it connected to ولهم آذان that's what the ayah says ولهم آذان لا يسمعون بها they have ears they don't hear the haq when it's being said to them and the people of misguidance and the people of kufr that's how they always were when the prophet came to them they would always place their fingers in their ears and they would not want to listen as Allah says in his surah صورة النور وإني كلما دعوتهم وإني كلما دعوتهم لتغفر لهم جعلوا أصابعهم في آذانهم واستغشوا ثيابهم وأسروا واستكملوا استكمارا they take their fingers and they place it in their ears and they become arrogant why? what was the prophet calling them to? so Allah can forgive them guidance هداية الدلالة والإرشاد he showed them the right path will listen to me when they look at the prophets what did they say to the people فتول عنهم وقال يا قومي لقد أبلغتكم إرسالة ربي ونصحت لكم ولكن لا تحبون الناصحين my people I have advised you guys I have bought the haq to you guys but you guys are a people who don't want to take the advice the sincere advice of those who are sincere in their advising towards you so it's important to listen to the so the sheikh said this listening is a listening of wanting guidance for yourself a listening of what the information has been given to you analyzing it digesting and pondering on it contemplating that type of listening but there is a difference between listening and hearing the issue isn't to hear the issue is to listen and that's what it means اسمع listen كلام محقق what does he mean by a كلام محقق في قوله محقق في قوله it means a person who what does he do ينطلق who picks up from محقق here means what a person who when he brings his evidence forward or brings his arguments forward or he brings his point forward he's basing upon what تحقيق the reality which is the كتاب and the سنة and the إجماع of the self of this Ummah how they unanimously agreed upon in this matter so listen to the speech of a person who is going to what who is going to extract every point he mentions from the كتاب from the سنة and from the إجماع of the self of this Ummah محقق في قوله his speech is تحقيق it's not what مجرد دعوة مجرد دعوة من يكلم this is what it is this is what it is وليداريكا I previously mentioned brothers and sisters I previously mentioned that مدهب سلف the path of the self how is it known how can one say this is what the سلف were upon how does he say it I brought you statements of the statements one of the best statements or one of the statements that mention answer this question is قول the speech of أبو قاصمة قاموا سنة in his book what الحجة في بيان المحجة دار الراية published it دار الراية they published it when he answered that point he said ومدهب ومدهب سلف يعرفوا بالنقل the path of the pious predecessors is known by نقل person brings forward to you what they said here it is and the scholars that have done that who have brought you the views of the scholars with its chain of narration is أبو قاصمة بهبط الله لا لك إيو in his great book الشرح أصولوا اعتقادي أهل السنة also I've given you previously a statement by an Imam with ذهبي that's one way to know the مدهب السلف a transmission قال المالك المرآنس الاستواء ومعلوم والكيف ومجهول وسؤالوا عنه بدعة do you see the statement of ومالك أو أبو عالية said this you go to خلق أفعالي العباد رحمه الله أو you go to أبو بخاري and he's صحيح and he's صحيح in the باب where he broke the قول of أبو عالية الرياح when did he say that الرحمن على عرش أستوى من what ارتفع الله is above his throne transmission who is إيمان محقق who knows the أقوال of the سلف very well such as شيخ رسام بلوتايميا who took how the سكولي have spoken about his knowledge and how he knew the سكولي of the سلف he will say that to you will say to you مجاهد said this عطا said this محمد راهوية أحمد من حبل علي من المديني الإيمان أبو عيس بنصورة تربي this تربي the أقوال of the علماء شافعي محمد مالك and at the end of the book what did he say after he gives you all of the issues that he speaks about in the matter of عقائد he says to you at the ending of the book وهذا اعتقاد الشافعي أحمد أبو حنيف أحمد من حبل this is their belief فوق أيمة الأربعة who are followed by the أمة today this is their belief so I don't think that the عقيدة of أحمد and شافعي أبو حنيف and ماريكي من ألس they were different عقيد issues they different on matters حقق who brings قال الله قال الرسول and the أقوال of the سلف اسمع لسن كلام محقق في قوله ايباسن who is in a speech he will pick up from the كتابا نسول يجمع the سلف of this أمة لا ينثني عنه ولا يتبدل لا ينثني ميزوات لا يرجع عنه they are حق they are كلكت and he won't change it it means that he won't do interpretation which are باطل there are some people who will say to you this matter is a تأويل هدى لا يقالوا تأويل you don't call it a تأويل is a love مجمل pay attention the word تأويل that somebody because the word تأويل is a very what vague word when we say vague we mean what it's an ambiguous it has ambiguity in it the word تأويل has what ambiguity in it why do we say there's ambiguity and vagueness in it because that word it can take what more than one meaning and there are praise worthy meaning in it and blame worthy meaning in it so don't use the word تأويل it's argument مناظرةه في عقيدة الواسطية when he argued when he argued in عقيدة الواسطية ابنو تايميا mentions what that he didn't use in his book the word تأويل he said I didn't use the word تأويل I used the word تحريف not the word تأويل why because he said I know that the word تأويل it has a good meaning in it but the word when Allah said about the Jews يحرفون الكلمة عن موضوعي they change and they distort the verses of الله سبحانه وتعالى تحريف what did they do تحريف and that argument of عقيدة الواسطية وشخل سامن تايميا and I said this to you guys before ابنو تايميا whenever he came to these places and he argued with his opponents he would always have his عقيدة الواسطية whenever they argued this is my عقيدة this is my عقيدة this is what I believe if you have a problem argue with this issue and we'll talk about it عقيدة الواسطية ابنو تايميا used to use it as his what as his عقيدة this is my عقيدة and he had arguments based on عقيدة الواسطية and the debate in its totality who wrote it ابن عبدالهدي brings it عقود الدرية and also previously محمد محب الخطيب رحمه الله when he brought the book عقيدة الواسطية he also brought with it what he also brought with it the مناظرة the debate is in there so اسمع لسن كلامة محقق في قوله لا ينتني عنه ولا يتبدل then the sheikh goes into a matter which is from the إن شاء الله تعالى and understands this point which is what if a person goes against أهل السنة in three things they're an innovator three things a person becomes an innovator if he goes against أهل السنة in any of these three they move تدير the first thing is that if he goes against أهل السنة in the place where he takes his evidence is from مصدر طلق where you take your evidence from if you take your evidence is from logic and intellect and the سلف of this umma you're a مبتدع because أهل السنة where are we where do we take our matters of عقائد from الكتاب و السنة بفهم سلف we spoke about that before our مصدر طلق is what الكتاب و السنة و إجمعوا سلف the umma the سلف of this umma what they unanimously agreed upon are you with me very good that's when he goes against أهل السنة in a أصل a fundamental matter من أصول أهل السنة from the fundamental matters of أهل السنة and are you with me and they are these five they are what they are these five the first one is مسائل which are matters pertaining to what الأسماع والصفات Allah's names and what Allah's attribute Allah's names and what Allah's attribute anyone who goes against أهل السنة in the names and the attribute and doesn't affirm Allah's names no Allah's attribute or he affirms he affirms the names only and he doesn't affirm the attribute then that person when goes against what أهل السنة he's a innovator that's one the second one is what and matters which are مسائل أسماع والحكام matters which pertain to names and its rulings names and its what its rulings and what I mean by that anyone who goes anyone who goes against أهل السنة in matters like الإيمان الكفر النفاق الفسق الظلم these are terminology بدعة these are terminology which are what they are مسائل they are أسماع sorry they are names and they have حكام they got rulings are connected to it so when a person becomes a kafir there are rulings which is what first of all he's not buried with the Muslims his wife is automatically separated from him if there's an Islamic state he gets killed he's not buried then with the Muslims we can't ask Allah as mercy for him he doesn't inherit he's not inherited all of those so this name كفر which we place on a person it has حكام that come from it it's not just the same kafir like that so if you go against أهل السنة in the way you used the word كفر you go against أهل السنة you just throw everyone you see you don't look at إطلاق الحكوم the general ruling and you don't look at the specific ruling you don't look at the شروط you don't look at the موانع you don't observe any of that then you go against what أهل السنة in this issue the third thing is what the third thing is مسائل التوسط في الصحاب to be balanced in the matter pertaining to the Sahab what do I mean by that I mean there is a group that went extreme regarding the Sahab and there are a group of people who were short regarding the Sahab the group that went extreme regarding the Sahab are who the روافظ and the شيع that took علي beyond his level and they reached him to what they made him an إله the رافظ the شيع they took عليب it gave him a level of أولوهية to be specific not the رافظ the شيع and amongst the شيع the لصيرية the لصيرية they taken علي and they made him what إله they worship him they what they worship him so those people what do they do they don't go extreme in the issue of what the Sahab they go against the sun in this issue rather they become and and the لصيرية and the لصيرية شغل سامي بلوتيمي he said about them in his they are more they are more they are more they are greater than the Christians and the Jews good and there is a group where he went show the خوارج what did they do كفروا الصحابة عثمان they said he is a kafir معاوية they said he is a kafir and عليب نبي الطالب they don't take fear on him and they killed him like عبد الرحمن الملجم he killed عليب نبي الطالب as a kafir so they were another extreme so أهل السنة regarding the Sahabas which we're going to speak about as it's the first thing that the sheikh mentioned from the five so I've mentioned three the fourth one is مسائل الوعد والوعيد مسائل الوعد والوعيد promises that come in the Quran and the sunnah and the warnings that are in the Quran and the sunnah there are a group who are extreme on both angles like the khawarij and the murji'a what did the murji'a do they took all the and the souls that give promises منقال لا إله إلا الله anyone who says that will enter jannah so then if you come with any naqib anything that nullifies your Islam it doesn't matter as long as you say لا إله إلا الله you see they took the actions out of iman and then and then what did they say منزلة the person is not a kafir nor is he a a mu'min is the khawarij the mu'min agreed with the khawarij by saying that this person is what how they agreed with the khawarij because even though they said that we're not going to say he's a believer or a kafir but in the day of jannah he's in the house 5 ever so they only differed with the khawarij in this world because the khawarij are able to say you're a kafir the mu'min would say to you منزلة you're a little mu'min nor are you a kafir so what about the day of jannah the day of jannah you're in the house 5 ever so you really agree you agree with the khawarij and last but not least the last one which is القضاء والقدر what is pertaining to القضاء والقدر the predestinies and insha'Allah we're going to speak about the four pillars that the qadr stands on the four pillars in which the qadr which is the maratim al qadr the levels of qadr if a person affirms those four which is الخلق والعلم والمشيئة and and so الله تبارك وتعالى he creates and kitabah which is the last one so is الخلق والعلم والمشيئة والكتابة then الله تبارك وتعالى he creates Allah has knowledge Allah wills and Allah right سبحانه وتعالى if you don't believe those four levels and we're going to speak about it when we come to it insha'Allah those four levels then you go and guess the issues of qadr also the qadr the qadr خلق أفعال العباد did Allah create the people's actions did Allah create actions what you did نعم الله says in the Quran والله خلقك وما تعملون Allah created that you guys and also what you guys do you see and إمام البخارر رحم الله الرهو book of this issue he called it what خلق أفعالي خلق أفعال العباد then Allah created your actions who's your future هيا قدرية المجبرة قدرية المفات who said that the person is what he's مجبر he has no choice he's a flying leaf on a windy day he's all over the place his actions he's him committing the zina is nothing with his own will they strip the will from the person they say that this person is committing zina because he's been forced into it he's مجبر he's been forced into it you see إذن على كنحال those five are what أصول أهل السنة and شيخ الإسامي بنوتيم he's عقيدة الواسطية he speaks about these five and he brings it and despite these five have to be taken anyone who goes against أهل السنة in these five is what he becomes a مبتدع he becomes an innovator نعم so that was the second point the third thing so the first one I mentioned was the place where you take your evidence is from the second one was these five the third one إن شاء الله is what the third one is what anybody who a lot of sub branches come together he becomes a بتدع because of it if you have so many فروع فروع if the sub branches become too too much that you have with you they're not fundamental points but they are so many فروع sub branches الإمام الشارطي بيرحم الله إتعالى in his book إلي عطصام he mentions that that the person يصير مبتدع عنه he becomes a مبتدع because of it so those three are what takes a person out of أهل السنة والجماعة and you all have to remember أحمد ابن حنبل وهيساد رحمه الله إتعالى إخراج الناس من السنة شديد taking the people out of the sunnah is a very serious matter taking the people out of what taking the people out of the sunnah is a very serious matter it's not a right matter so we have to look at these قواعد كليات it's not easy to just throw a ruling that say فلان is a مبتدع so those five points that I mentioned will keep it out of time and real and learn these five how did أهل السنة these five where do you take it from الكتابه و السنة بفهم سلاف الأمة اجمع very good شغل اسامي ابن تيمي he started with the issue of the issue of the issues of the issues of the issues of the issues of the issues of the issues of the issues of the issues of the issues of the issues of the issues of the issues of the issues of the issues of the issues of the issues of the issues of the issues of the issues of the issues of the issues of the issues of the issues of the issues of the issues of the issues of the issues of the issues of the issues of the issues of the issues of the issues of the issues of the issues of the issues of the issues of the issues of the issues of the issues of the issues of و تعالى بأسة's family هناك أوقفة يجب أن ترد من هذا الإجابة الشيخ رحمه الله تعالى يتكلم أنه يحب الشلاء و الجميعهم من غير استخدام لا يوجد أي إراد الشلاء ليس إراد و هذه هي مطالباتنا لا نقول لنا أننا نتحب شلاء كلهم هم أبقى كلهم اونا و الشلاء لدي الله تبارك وتعالى هو دنوات عدلهم الله الله تبارك وتعالى he mentions in the Qur'an that these people their integrity الله spoke about it an extensive ayat rather than the الله تبارك وتعالى he prays the companions قلباً وقالباً pay attention to this the praise that the Sahab has got is that they've been praised externally and internally they're outer and they're inner look what Allah said about them محمد الرسول الله والذين معه أشداء على الكفار رحماء بينهم تراهم ركعاً تراهم ركعاً so Allah praises them externally they pray in رقوع ركعاً سجداً that's externally that Allah internally praises them يابتوا نفضل من الله in their hearts they are sincere in doing it for Allah's sake they are not hypocrites they are not hypocrites not as the رافظ الشيعة الخبثاء they mention in their book الكافي which is the most authentic book for the رافظ الشيعة their most authentic book in the second volume page 244 أصول الكافي they mention what that إن المهاجرين والأنصار كلهم أرتدوا all of them became apostates except who إلا ثلاثة except three they only give three exceptions in some places they mention seven and you know so sad حسن is not even in the three not even in the three for them you see how Allah is blind in these people so all of the Sahabahs are what they are apostated from Islam that's what they believe you see the point being Allah praise them سبحانه وتعالى and Allah told us in that same ayah that I was reading that the Sahabahs the people who hate them are disbelievers قال تعالى الله سبحانه وتعالى سبحانه وتعالى محمد الرسول الله والذين معه أشداء على الكفار روح ماء بينهم تراهم ركعا سجدا يبتون فضل من الله ورضوانا سيماهم في وجوه من أثر السجود ذلك مثلهم في التورات ومثلهم في الإنجيل كزرع أخرج شطاه فأازره فاستغلذ فاستوى على سوقه يعجب الزراع ليغيض بهم الكفار الصحابز وادي كما ليغيض بهم الكفار لذلك فاستخدامهم يحبونهم هؤلاء المحمد صلى الله عليه وسلم ماذا أي شيء يحدث لهم يقومون بهم عليه الصلاة والسلام حبوص صحابة كلهم ليمدهبون يحبون الكفار يجب أن يكون لدينا كفار ونحن لا يقوم أي شخص لكفار لا يقوم لا يقوم لا يقوم أي شخص لكفار ونحن لدينا الكفار على سبق على سبق كفار ونحن لدينا الكفار ونحن الآن يمكن أن نستطيع تقوم بفهم يحبون الكفار مع كيف يقدم الكفار ونحن نحب مالا يعلموا كان الأطفال يتحركون أنها تنقم بما فاستخدامه أنه فاستخدامها وان فاستخدامها أنه كفار تأخذون قول لهم عدول أن كل صحابه يساعدون كلهم يساعدون ولذلك إبهاموا الصحابي لا يضر كامبانين يكونون أنونيوميسين ويجب أن يساعدوننا كما كما كامبانين لا يجب أن نعرف لأنهم يساعدون إجماع لا يوجد خلاف في هذه الأشياء إبنة عبدالبر تراني دائما إبنة حجر العسقلاني تراني دائما هي سريت تفقها للسنة على أن الجميع عدولون ولم يخالف يدالك إلا شذوذ شذوذ من المفتدعة يبنة حجر العسقلاني يقوم بأن أهل السنة يجب أن يفعلها أن كلهم كلهم يساعدون ونحن لا يوجد في هذه الأشياء إلا شذوذ شاد فرنج ماذا من المفتدعة من المفتدعة من المفتدعة زي نوديين العراقي من المفتدعة أبو معالي الجوينة رحمة الله بروتن اجمع ابن الصلاح يبروتن اجمع ابن كثير بروتن اجمع هذا اجمع is قرن بعد قرن جنرأيشن من الجنرأيشن الصحابة is reliability and how high they are ولذلك الإمام الخطيب البغداد رحمه الله الإمام الخطيب البغداد رحمه الله يكلم أن أتكلم أتكلم إن شاء الله إن شاء الله فيه فيه كتخفات في علم الرواية حيسيس على أنه لم يريد من الله عز وجل فيه شيء مما ذكرنا لأوجابة الحال التي كانوا عليها من الهجرة والجهاد والنصرة وبذل المهجي والأموال وقت للآباء والأولاد والمناصحة في الدين وقوة الإيمان واليقين واليقين القطع على عدالتهم والاعتقاد على نزاهتهم وأنهم أفضل من المعدلين والمزكين الذين يجيون من بعدهم أبا دل آب دين أن الصحابة لا يوجد شيء مجدًا يجيونهم من ذلك ما يقولون when the Messenger of God was alive كيف يقومون for the religion كيف يقومون يقومون with unwavering conviction for this issue The people who criticize the Sahabas are four groups if you ever look at them they're only four groups of people The Shi'a, the Khawarij and the Nawasib and the Mu'atezila those are the four groups The Shi'a, the Khawarij the Nawasib and the Mu'atezila these are the four types of groups who open their mouths towards the Sahabas and at a time like this when it became critiquing the Sahabas it became something that has spread it is important that we stand up for it because we have to remember that the Sahabas being criticized it's not something that it's not something that is exclusive to the Sahabas alone even that though our life and everything goes for them but it's not just them alone that their criticizing is upon it is what they brought ولي ذلك أبو زورة الرازي he said عساك البروط in تاريخ الدمشقة he said والله he said a statement والله لو خطت بما إذاهبي والله if it was written on the ink of gold ink of gold that wouldn't even be sufficient that wouldn't even be sufficient وديه سيئذا رأيت الرجل يطعنوا في أصحابي رسول الله if you ever see a person who slandered the companions of the messengers صلى الله عليه وسلم فعلم know أنه زنديق know that this person is a zindig ومعنى زنديق أظهر الإسلام وابتنى الكفر he shows Islam but he's got a kufr in his heart why why is he a zindig وذلك أنه أن القرآن عندنا حق the reason is because the Quran to us is true وصنة عندنا حق and the sunnah to us is what it's a Haq وإنما نقال إلان القرآن the people who transmitted this Quran to us وصنن and the Prophet's traditions أصحاب محمد is the Prophet's companions وهؤلاء these individuals who are slandering the companions يريدون أن يجرحوا شهودنا they want to slander our witnesses our witnesses ليبطلوا الكتابة السنة and why they want to نالفع الكتابة السنة and put it down to the ground that's what they want وَالجَرْحُ بِهِمْ أَوْ لَا وَهُمْ زَنَادِقَا and the criticism that they've directed towards the companions they are the ones who deserve it they're the ones who deserve it they are زَنَادِقَا نعم and that is the reality the Messenger صلى الله عليه وسلم has said when he was alive he said لا تصبوا أصحابي do not insult my companions and Imam Al-Bukhari narrated this in his book in صحيح فضائل الصحابة he chapt at Babu and said to the Prophet لو كنت متقيدا خريلا حديث لا تصبوا أصحابي do not insult my companions don't insult my companions فولا دي نفسي بيدي I swear by the Lord in which my soul is in his hand لو أن أحدكم if one of you أنفق مثل أحد دهب he came out like the mountain of Uhud of God ما بلغ مد أحدهم he will not reach مد أحد مد is this much is the full hand of a normal person's palm like that that which they give if you give the mountain of Uhud of gold and they went and they gave a handful of barley or wheat whatever like that they gave it out and you give the mountain of Uhud mountain of Uhud is a chain of mountains that's together chain how big it is you see you gave that in gold and they just gave this one the Prophet said you want to be equal to what they gave look what he said ما بلغ مد مد أحدهم ولا نصيفة نصيف means what نصيف means half of it even that much you want to be equal this much and the Prophet even said half so one palm of his on a barley or wheat he gives and you give the mountain of Uhud you want to be the same as him do you want to be like him you won't be like the Sahabi Ul-Jaleel