 الحمد لله رب العالمين له الحمد الحسن والثاناء الجميل واشدوا الله إلا الله وحده لا شريك له يقول الحق وهو يهدي السبيل واشدوا النسيدنا ونبينا محمد صلى الله عليه وعلى آله وأصحابه والتابعين لهم بإحسان إلى يوم الدين أما بعد الإمام أحمد هو منشزن كتاب أصول السناء ومن ترك الصلاة anyone who leaves the prayer فقال كفاره he is a disbeliever the salah as we mentioned is an action of iman because Allah said in the Quran وما كان الله ليضيع إيمانكم وما كان الله ليضيع إيمانكم إيمانكم here means any صلاتكم so Allah referred to the salah as iman a wheel together because the ayah وما كان الله ليضيع إيمانكم it came down on it came down on regarding قبل تحول القبلة before the qiblah was changed direction so Allah is saying Allah is not one سبحانه وتعالى that will forsake your iman meaning your صلاة so the salah is iman so some scholars they took that to mean if there is no salah there is no there is no iman they are one and the other and there is evidence for that حديث جابير رضي الله تعالى عنه where he said that the prophet he said بين الرجل وبين الشرك والكفر تركوا الصلاة مسلم narrated in sahih between a person's belief and the person's disbelief is leaving the prayer the scholars they now differed the issue here is تركوا الصلاة what does it mean two opinions some people they said تركوا الصلاة جهودا that if the person leaves the salah out of stubbornness he left the salah but he left it out of stubbornness جهود جاحدة اللي وجوبها he rejects the salah being obligatory he says it's not obligatory some scholars they said this is what's referred to here in the hadith they both agree they both agree like in the second view it's not agreed upon it it's the difference of opinion which is if he leaves it تحاولن تكاسولن if he leaves it out of laziness he believes that he believes he has to pray and he leaves it out of laziness what is his ruling does he become a disbeliever or does he not this is the difference of of opinion whatever is ruling whatever view that you take the salah is a very important act the salah is a very important act a serious pillar in our religion that a person needs to come with then the author says that anyone who leaves this prayer it is permissible for the qadi the judge not individuals but the judge the qadi the supreme court to bring him to the court and to tell him to pray and if he doesn't pray the supreme court has every right to what execute him again both parties agree that he should be executed but on what grounds is he being executed one group are saying he's being executed out of apostasy he left a fold of the religion and another group of scholars are saying no it's not out of apostasy it is what it's a had it's a capital punishment sheikh al-Islam ibn Utamiya said something very powerful he said and sheikh al-Islam was of the opinion that if you leave the salah you're not a kafir ibn Utamiya but ibn Utamiya said if he's brought to the judge and the judge tells him go and pray and then he says i'm not going to pray after being told pray and he said if you don't pray by tomorrow this time you will be executed and if he doesn't pray ibn Utamiya said he's a disbeliever how else could he become that stubborn after he knows he's going to be executed and still said i'm not going to pray and we all together that's the call of sheikh al-Islam ibn Utamiya so it's a very serious issue question i mentioned to you in the books of aqlida everything that's brought is a consensus is the issue of abandoning the prayer consensus that is i just mentioned to you the difference of opinion so how do you reconcile that with the previous statement i said who even thought about that question so it's true but this issue i said in the books of aqlida whatever they state here are issues of consensus no difference of opinion اجمع because ibn Muhammad what did he said in the beginning the foundation of our aqlida is so if you don't believe that the prayer is leaving the prayer is does that mean you're not mean of the sunnah okay but why did he say فاقاد كافارا he's a disbeliever he didn't mention the other opinion he believed that this issue is a consensus there's no difference of opinion because of the early generation عبدالله من الشقيق transmit the consensus are we all together brothers عبدالله من الشقيق was a tabi'i he was a what tabi'i who did he meet he met the companions he said كان صحابة رسول الله صلى الله عليه وسلم the companions of the messian came they never saw anything from the actions تركوكف leaving it to be disbelief other than the prayer what did he say كان الصحابة the companions so it was as though the entire companions من غير استثناء without any exception they all held the opinion that leaving the prayer it's a what it's disbelief that's the statement of the companions and then خلاف came after نعم نقدم ثم نسكته موظف الآمام now goes into the issues related to the companions he mentions the best after نبي الله محمد صلى الله عليه وسلم rather after all of the prophets is � áبو بكل after all of the prophets ابو بكل comes first ثم من يومر؟ عمر. ثم يومر هو أثمان. هذه الثلاثة تقديم سبباً. هذه الثلاثة نقدم هؤلاء ثلاثة. نحن نعطي سبباً لتلاثة هذه الثلاثة كما تفعلون المسجرين ورسول الله عليه وسلم. ما تقومون بما تفعلون المسجرين ورسول الله عليه وسلم؟ عبدلاب عمر فقلنا نعود ورسول الله عليه وسلم حي وصحابه متوافرون المسجرين كانوا حياتاً. كانوا معنا. المسجرين سيكونون هناك. سنقول أبو بكر عمر ثم عثمان. هذا is how we would say ثم نسكو ثم they will become quiet ومسجرين سيكونون سيباً. يعني في الوصول سنقول أبو بكر فقر. ثم سنقول عمر ثم سنقول عثمان ثم سنذهب سيباً ومسجرين سيكونون سيباً لن يقول شيئاً لنا. يعني أنه was a word. تقرير. تقرير. تقرير من المسجرين. المسجرين will accept that from us. This shows that the best of this Ummah is who. أبو بكر رضي الله تعالى عنه. When the messenger was asked أيه الناس يأحبوا إليك. Who do you love the most? He said عائشة. قيلة من الرجالي from the men. يا رسول الله. قال أبوها يسألها فاضا. Who is of that? أبو بكر. So the messenger ﷺ he loved أبو بكر the most. ولي ذلك the Prophet ﷺ he said There is no person on the face of this earth who has any rights on me. The messenger is saying this. Anyone who had any rights on me in this earth except that I have fulfilled his rights. I have given him back what he has done for me. أوني أبو بكر. I have left Allah to reward him. أبو بكر الله can reward. I can't do it. You see? نبي اللهي محمد يسayنات. إن الندى حديث فرصة ﷺ يزال لو كنت متخذا من أهل الأرض خليلا If I was to ever take a Khalil on this earth, close friend. لتخذت على بكر خليلا. I would take أبو بكر as a closest friend. But I can't because I already have taken Allah as my Khalil. Are we all together? So أبو بكر is the first no one's before him. Are we all together brothers? أبو بكر is the first. He takes presidents over everybody, everyone. He takes presidents over everyone. The Sahabas in general, general the Sahabas are the best in this أمة. There's no one like the companions in general. The Prophet said خيروا الناس يقرني. The best of people is my generation. Which generation is the best? The Prophet. وليداريك and the scholars, they say Every generation is closer to the Prophet. The good is better in them. And then what? Then the generation to come after. Are we all together brothers? The more we are closer to the time of the Messenger, the more good that's amongst us. The further we get from the time of the Prophet, the further it gets worse. The Prophet said لا يأتي زمانون إلا والذي بعده أشهر منه. There doesn't come a time. لا يأتي زمانون. There does not come a time. Except that the time after it is worse. Upon the here, who came first? حجاج أو عمر بن عبد العزيز? حجاج came first before عمر بن عبد العزيز. Are we all together? So some of the Sahabas اشتشكلهم ذلك. This started to confuse them. Because the hadith says there doesn't come a time. Except the time after it is worse. And حجاج time was very bad. But عمر بن عبد العزيز, this time was what? It's glorious days for Muslims. They reached a point where there's a Sadaqa. There was no one to give it to. The people rich. No one could qualify as poor. So how is it possible that حجاج time was earlier and عمر بن عبد العزيز time was after and the one that came after one was better than the one before it. عبد العبن المسعودة they responded to this. عبد العبن المسعودة and he said no the issue isn't that a year has more crops and more greenery and more money than the year before it. But the time of حجاجي بن يوسف even though he was a tough person there were more noble companions alive in his time than the time of عمر بن عبد العزيز. True? How though? More companions were alive at the time of حجاج time than they were at the time of عمر بن عبد العزيز. Are we all together brothers? But he thought he could ask the virtue of the people of knowledge when they are amongst a people. When the people of knowledge are there there's a lot of Khair for the Ummah. The Prophet ﷺ he told us لا تصبوا أصحابي do not insult my companions. لا تصبوا أصحابي do not insult my companions. فَوَلَّذِي نَفْسِي بِيَدِي أَيْسُرَا بَيْدَلُوَدْ مَيْسَوْلِ يَزِي نِيْسْ هَنْدْ لَوْ أَنْفَقَ أَحَدِهِمْ مِتْلَ أُحْدِي دَهَبَا لَوْ أَنْفَقَ أَحَدُكُمْ If one of you was to give the mountain of أُعُد it would not be equivalent to what? A grain of barley or wheat that they gave with their palms like that and you gave the mountain of أُعُد of gold and they just came with barley or wheat the sahabas will still be more than you why? their hearts noble people then a group deviated here and there's a particular group that deviated here but what did they do? they put down the status of bakr ضرافلة they put down the status of bakr عمر and عثمان but the truth is are they trying to attack عمر نبو بكر and عثمان is that what they're trying to attack? no they really want to attack the prophet ﷺ because if the prophet ﷺ the people around him are criminals what is he? what does he become? من فوق سبع السماوات عائشة was freed from the allegation آيات that is going to be recited إِنَ أَيَرِثَ اللَّهُ الْأَرْضَ وَمَنَ عَلَيْهَا until the day of judgment إِنَ الَّذِينَ جَا أُوْبِ الْإِفْكِ عُسْبَةُ مِنْكُمْ لا تَحْسَبُوا وَشَرْضَ لَكُمْ بَلْهُ وَخَيْرُ لَكُمْ لِكُلِّ مْرِئِ مِنْهُ مَكْتَسَبِ مِنَ الْإِثْمْ آيات that will be read until the day of judgment الله freed her from the allegation now people who slander her and carry on slandering her are they insulting عائشة or is it her who they want or is it that they want to insult the prophet ﷺ because if you insult his wife what does that make him? what does he become? you have to think here this is where it's going it's heading that direction if Abu Huraydah drops thousands of the Ahadiths in your religion it's going to go are we all together if Abu Bakr goes a lot of knowledge and the deen is going to go are we all together so we have to understand that Allah has blessed the people of the Sunnah Ahlu Sunnah Allah blessed us with chain of narration asaneed we have chains these people don't have chains there's not one chain that they can go back to in the Quran they don't have one send it to the Quran that they read today they're disconnected from the Quran are we all together you are connected to it you have that source that's what they are jealous of that's what they want to take away from you so you cannot insult the companions of the messengers ﷺ it's from our عقيد and not to insult them we love them but we also believe they are not what they are not infallible from mistakes the sahabas are not free from mistakes they can't do mistakes they're human beings this is one thing we all have to affirm that the companions are not like the Prophet ﷺ and this is the one the thing that we have to we have to balance between that the sahabas are below the messenger ﷺ and they're lower than him ﷺ but they are not like us الله gave them that virtue ﷺ even if you bring to me أبو بكر did this mistake and he was corrected or عمار did this mistake and he was corrected or عثمان did this mistake and he was corrected you've not taken away from him صحبة and he's placed in جنة you've only proven to me that he's not what that he's not infallible you have to always remember that this is the قاعدة مهمة the mistakes that happen between the companions what does it show to us that they are what human beings but they are still noble and still righteous the way Allah protected us from being there that day having to not participate in that battle then we also have to be safe from not open our tongues to the companions رضي الله تعالى عنه all of them wanted جنة all of them wanted خير we have to believe this so إليما محمد is pointing pointing that the question here is who is the best in the companions أبو بكر عمار عثمان and then comes after that too the other remaining members of شورا the five remaining from the شورا who were they عمار did he not make a committee of people عمار made a committee of people and he chose who the best of people the elite the نخب he chose from them was who عاليبنا بيطاريبن طلحة ابن عبيدي الله زميري بن عوام عبد رحماني بن عوفين سعد all of them they were if they lived they were right they had the rights to become خلافاء the leaders of the muslims all of them after that who is it the people of bedar the people of bedar الله gave them a status no one else is going to gain what did Allah say to them Allah said to the people of bedar اعملوا ما شئتهم do as you wish as you wish do as you wish فإن الله قد غفر لكم الله has forgiven you no one has been given that imagine that there was a noble companion his name was حاطب بن عبي بلتع his name was what حاطب بن عبي بلتع حاطب he wrote a letter to the قريش he wrote a letter to قريش informing them about a battle that the messenger was gonna wage on قريش he conveyed a secret a military strategy that the prophet planned out with his companions حاطب sent a letter and the letter reached قرار it was on its way to قريش it was about to get to them yes the messenger صلى الله عليه وسلم a revelation was sent to him he was informed that there's a man sorry there's a person who's carrying that letter it needs to be intercepted so عليب نبي طالب مقداد بن أوسن and زبيري بن عوام different where different generations mentioned these three okay they all went to a valley called when they came to this valley عليب نبي طالب and مقداد and زبيري بن عوام they saw a woman and they said to her we've been informed then we've been told that you are carrying a secret regarding our the prophet صلى الله عليه وسلم can you give it to us they didn't know what to expect she said I haven't got anything زبيري بن مقداد said okay let's go عليب قال لا لا لا the prophet said it she's carrying it he said if you don't give it to me I'll rip the clothes off from you and I'll bring it out give it to me then she opened her hair she plaited it inside her hair so she unplaited her hair she got it out and she gave it to عليب نبي طالب at the top of the letter what does it say from حاطب نبي بلتعه to قرش he's telling him a secret the letter when he reached the messenger صلى الله عليه وسلم and the prophet looked at the letter or the letter was read for the prophet because the prophet couldn't read and he asked حاطب call him for me they called him حاطب why did you do this why did you do this he said يا رسول الله I didn't do this because I wanted to leave Islam or etc but I have a family in مكة I have family members if I don't show قرش somehow something they don't get something from me they will punish my family the rest of the companions they're from a big tribe I'm not from a big tribe so there's no reason for them to respect my children and my family there so I have to do something for them to take care of me to take care of my children عث أمر رضي الله عن السطور يسأل يا رسول الله دعني أضربعونه قا هذا المنافق عمر السطور في يسأل يا رسول الله لأني سلسل لأيس the neck of this man they're hypocrites let me kill him then the messenger صلى الله عليه وسلم he said دع he said خلوا سبيله leave him alone don't touch him and then the prophet said to them do you not know the heart in participating in the battle of bedar and do you know what Allah said to the people of bedar الله looked at the hearts of the people of bedar and he said to them إن الله صلع على قلوب أهل البدر الله looked at the hearts of the people of bedar and Allah said to them do what you wish الله has forgiven forgiven you for everything so they're the highest ألو بدر is not normal it's a great station who come لكن ألو بدر how many people participating in bedar مهجنين أنهول I'm sorry I'm sorry from the people of bedar of the مهجنين are better than the people of bedar of the I'm sorry the مهجنين are better than the I'm sorry are we all together brothers if you look at the Quran all of it Allah always mentioned the the مهجنين first before he mentions the I'm sorry أستابقون الأولون من من المهجنين والأنصار مهجنين come fast they're the highest station why because they left their houses they left their lands they left everything and you have to understand هجرة was not do you all know a question why did the Prophet use an example of هجرة in this حديث why did he not use Salah why did he not use a cat why did he not use Hajj why did the Prophet use هجرة here the Salah has to have intention as well he started off with but then he went another direction here so the answer is between you two which is كفار of Quraish and the Arabs before never knew هجرة هجرة was a form of defeats these were tribal people they fought one another and they never left their lands for no one how could they leave your land how can you you know when you leave your land you've you've retreated and you've left you've accepted humiliation and beat they never do that till the last man standing they fight and they stay in that land are you with me islam came in the country of هجرة my land my money my investment my everything I'm gonna walk away from it no it was hard for them are you with me brothers وليدالكة the Sahabas they looked back at their houses some of them couldn't take their children and their women and so the children were grabbing them from the bottom of their garments dad and they were taking their children off from themselves and they were walking away to go to the place they don't have no house waiting for them they have nothing waiting for them they left their houses their belongings with the furniture everything is in there nothing and they go into a place they don't know what's going to happen where are they going to sleep where are they going to go what is going to happen when they go to Medina how are they going to be treated how are they going to do things وليدالكة الله تعالى يسأل ومن يهاجر فيه سبيل الله يجد في الارض مراغم كثيرا وسعه the one who does hijra for the sake of Allah with the story of a man who did a hijra an old old man he stayed in Mecca he walked around in the city of Mecca and he could hear them talking about نبي الله محمد insulting the Prophet of Allah trying to shame him call him magician call him different names and he kept hearing that in Medina the Prophet resides there with his companions spreading the Deen of Allah learning old man he didn't have to do hijra because the ayah says the weak men they don't have to do hijra so he's a weak man he doesn't have to leave Mecca but his heart couldn't accept that the Prophet would be disrespected like this his heart couldn't accept that the Deen of Allah would be taught in Medina and I'm here not learning anything so he got ready he mounted his riding beast and then he made his way to Medina as he's in the middle of the desert you have to understand this is not air conditioner in the middle of the desert when he realized he looked back he's not in Mecca he looked forward he's not to Medina yet he's in the middle he realized he's not going to live he grabbed both of his hands and he said and they took his hand again and then he said because he wanted to go to Medina to do pledge of allegiance with the messenger oh Allah this is a bay'a for you the messenger and then he fell on the ground and he died and the ayah came down regarding him ومن يهاجر في سبيل الله يجد في الارض مراغ من كثيرا وسعة ومن يخرج من بيته مهاجر إلا الله ورسوله ثم يدريك الموتو فقد وقع أجره على الله pay attention here and the one who dies in the way to do Hijra he dies on the way and he doesn't get to his destination Allah says فقد وقع أجره على الله his reward is with Allah the scholars they said the reward wasn't mentioned here he's gonna get a reward with Allah the reason why Allah didn't mention it is because how is Allah he's one whose treasures are vast leave it to him there's no limitation to the Hijra the reward that the person gets when they leave their land their home their belongings their everything this is something big so that's why the مهاجرين they even got higher station because the Ansar were in their own comfort even though they'll be Ansar لو سلكتوا بيان if you take a valley الله will take that valley with you the Prophet ﷺ if you remember the battle of the battle of أُحُد when the Messenger ﷺ wanted to fight he ﷺ he consulted the companions all of them to take their mind the decisions the the صحابز from the مهاجرين kept standing أبو بكر stood up he sat down and then طلحة منعبادل I stood up and he sat down every time the Prophet ﷺ when مهاجرين speaking he looks around he goes anyone else want to say something and they صاعد منعبادل he stood up he said يا رسول كَنَّ كُتُولِ دُنَا it's like you want us Ansar it's like you want the Ansar to speak and the Messenger ﷺ said yes I want you guys to speak they said يا رسول الله لا نقول لك كما قالت بانو إسرائيل للموسى و لا نقول لك بانو إسرائيل ستنبله موسى اذهب أنت و ربك فقاتلة إنها هنا قاعدون you and your Lord go and fight we will sit here and wait for you we won't say that to you but what we will say to you is اذهب أنت و ربك فقاتلة إنه معك ما مقاتلون you and your Lord fight and we're going to fight beside your shoulder to shoulder the reason why the Messenger ﷺ wanted to consult the Ansar was because number one the original pledge of allegiance that he had with Ansar was that they will protect him in where in Medina not outside Medina and this battle of أحوذ was outside Medina so he just wanted to know are they still going to defend this Deen yeah also why did he want to hear their side and not the Ansar المهجرين because the most casualties will come from who the Ansar and the Ansar they proved their point that day they stood up and they defended the Deen of Allah these companions this is their station they're very high بادي الله تعالى عنهم may Allah be pleased with all of them may Allah be pleased with all of them نعم لكن now what's the definition of a companion hey who can define a companion for me what is a companion hey what's a companion somebody who has met the Prophet أبو جهل met the Prophet ﷺ is he a companion we want a definition ري شهيد فبا even if you're prostrated in between as long as you've died upon Islam okay yeah that's the most comprehensive the reason why yours is somebody could have met the Prophet and then the Prophet died and they believed him after he died so when he saw the Prophet he believed in him while he sees him are you with me brothers sorry he met the Prophet sorry not seeing the Prophet because Abdullah أم مكتوم was blind he never saw the Prophet so we say ملقيا نبي صلى الله عليه وسلم مؤمنا بي someone who met the Prophet in a state of إيمان like when he met him was a believer ما تعالى الإيماني and he died upon إيمان third point even if he prostrated for a period of time it doesn't matter نعم yeah every حكم شرعي in the religion تكليف is a Prophet being a being a صحابي is a station you reach صحيح being a صالح a righteous person it's a station you reach correct صحيح all of those they need تكليف you have to be a burdened person you have to be sane and you have to reach age of puberty yeah you wouldn't say a little child is صالح no would you say he's not are you with me brothers تكليف is needed the person has to reach age of puberty now does anyone here sorry I'm sorry it's the second time sorry does anyone here know the youngest companion the youngest companion عبد الامنة بس no عبد الامنة بس is younger than him you guys are saying big people what a companion homework all of you guys that's what you have to find out who was the youngest companion who we know man الامن محمد goes into a very powerful issue and that is the issue relating to the muslim leader how it is our stance regarding the muslim leader who governs the muslims the muslim leader we have to listen and obey him the muslim leader who is a muslim has to be had and obeyed whether he is obedient or whether he is oppressive whether he lashes you and he takes all of your money or whether he doesn't whether you like him or whether you don't هذا من عقيدة أهل السنة والجماعة is from the عقيدة أهل السنة that you listen and you obey him this is not an issue of difference of opinion it doesn't accept no difference of opinion is أصول أهل السنة what you are talking about here is an اجماء السمع وطاع لأيمة المسلمين أم المؤمنين البر والفاجر the obedient one who is righteous and the fasik fagr one who drinks khamar who does zina who kills who massacres he has to be had and obeyed pay attention الامام محمد then mentions that doesn't mean that the evil that he is doing we like it pay attention the evil is not liked i don't worry supporting the evil but the obedience has to be done to him and the listening a point i want to mention and i want you to focus the leader comes in two ways there's two ways that the leader can come the first one is that he comes through طريق شرعي means what طريق شرعي means اهل الحل والاقد they appoint him they choose him they he doesn't want it he's been chosen they choose him based on characteristics that he has and they that's it who are the هل الحل والاقد is another discussion that's the طريق شرعي there's another way which is طريق which is غير شرعي it's not شرعي it's not a legislated it's not in the شرعي I have to do this and that is he comes with force one day he takes over the whole country in the morning on the radio it's announced that another ruler is carbon in the country once things go into his hands and he want everything he controls it عليما محمد says you have to hear and obey him even if he wasn't chosen by the people اهل الحل والاقد never chose him they never elected him he came with force and imposed himself on the people now that the issue is in his hands he's got control over the country no one's allowed to fight with him are we all together brothers from the ways that are not شرعي they are not شرعي but if he comes through if he has to be heard and obey it's elections elections is other than a شرعي way if he comes through that way he still has to be heard and obeyed are we all together brothers are we making sense here he has to be heard and obeyed you have to pray Salah behind him why do they say scholars that you have to pray Salah behind him because in those days the leader would lead the people of the Salah he would come out in the open and he would lead the ones who didn't believe him to be a legitimate leader who were against him they would never be seen in the masjid they would say I'm not praying behind him he's not a legitimate leader that was their way of taking their back their bay'a from him are we all together and the other thing is if he jugs khamar he commits zina he does everything you still have to give him the Sadaqa money has to go to him upon you you fulfilled your part I remember Muhammad saying this even if you know that money he's using it for something wrong he's going to use it he's going to eat it upon you is just to give him the money I remember Muhammad saying this it's in his book أحمد محمد يقول this أحمد محمد يقول this واللهي this is the way to save people's bloods this is going to save people's bloods every time you get an opportunity you go on the radio or you tweet something on Instagram and you say something about the leader and you get the people to go up against him and then he gets angry and he massacres the people and he kills the people we all understand what happens look around you what's happening around the muslim world if the people just listened and they obeyed and they follow this text wherever they are in the world and bring good for them so remember that and the evidence for that it's حديث عبادة بن قصامت that the prophet SAW we gave bay'at to the prophet SAW that we will listen to our leader that we obeyed him في من شطنا ومكرهنا ويسلنا ويسلنا وأثرتنا علينا إلا أن ننازع الأمر أهله إلا أن روكفر بواحن عندكم من الله أننا سوف نسمع وأننا سوف نبقى وأننا سوف نسمع to our leaders even at the times when we like it and the times when we don't like to we'll still listen the times of ease and the times of one of the things that shocked me he was put in where he was put in prison by a people who said that the Quran is created they put it in prison they chained him he was in prison if they opened these chains from me and they opened the gates of the prison wallahi I wouldn't leave unless they told me to leave I would not walk out of my prison cell unless the leader says leave the prison there's no need to chain me I will listen to him even then in my prison I will stay inside it as long as he tells me to stay inside the prison are you with me brothers but the issue I believe that the Quran is not created I hold on to this the leader I listen and I obey him are you with me brothers it's very important now look at what Mohammed said ولا يحل القتال السلطاني ولا الخروج علي it is not permissible to go against the Muslim leader and to uprise against him and to protest against him and to demonstrate against him it's not permissible لأحد من الناس anyone from the people فمن فعل ذلك anyone who does this he said he is an innovator على غير السنة he is upon a path other than the sunnah ألمة محمد is saying this رحمه الله تعالى ولذلك الشيخ الإسلام إبلو تايميا said historically إبلو تايميا follow this issue up historically he said he said I have looked at the history every people who went against their leader they have never bought any good that they were hoping to achieve by going against the leader إبلو تايميا says بستقراء by following up every event that historically took place there was never a time that a people up rose against their leader they protest and they went against the leader except that they brought more harm than any good that they were looking for معم إبلو تايميا ألمة محمد goes into an issue of fighting against the لصوص and the خوارج لصوص are thieves can you fight with a thief ألمة محمد says if the thief comes into your house and he wants to do something to you you can fight him but you have to repel him and he is evil to the bare minimum he comes with nothing he comes into the house and if you come out and you say you or he sees you is going to run out then you use that and that's enough if he comes into the house and you know he won't run out unless he sees you got a stick or something and then you whack him with the stick and he runs out then you use that and if he has a weapon and you're scared he might use the weapon against you for you to defend yourself you're allowed to use that weapon but you always have to use the bare minimum to defend yourself the difference is if he's not coming to you to attack you he's outside what do you do at that time that's not your job whose job is that it's the leader it's the leader to deal with him are we all together the same as with the khawarij if he comes to attack you in your house your property then you can defend yourself but if he's out there you're not to touch him the only one who needs to destroy and fight with the khawarij is who the Muslim leader that's his job to fight with him that's what is pointing out here and that's where the ayah came down إنما جزاء الذين يحاربون الله ورسوله ويسعون في الأرض فسادا أن يقتلوا أو يصلبوا who is the one who kills them and fights them the ones that fight them and kills them is the the one that fights them and kills them is the Muslim leader who does it نعم the author he goes into a a مسألة known as a Muslim he's not a disbeliever he's a Muslim he dies can we promise him Jannah can we promise a person Jannah and say he's from Ahlu Jannah just because he did something good someone done something good what do we do do we promise them Jannah because of the good that they've done someone who's been praying for so many years every day we see him in the street crying and he's bad and everything and Imam Ahmed said ولا نشهد على أحد من أهل القبلة بعمله يعمله بجنة ولا نار we can never say that you are from the people of Jannah and we can never say that you're from the people of the Hellfire we can't نرجل للصالح the one that's righteous we hope إن شاء الله جنة for him ونخافوا عليه and the one who is doing sins we fear for him the Muslim this is important ونرجل للرحمة we hope Allah is mercy for him سبحانه وتعالى Allah is mercy we hope for him سبحانه وتعالى وليداركة the messenger صلى الله عليه وسلم he told us and this is to show us that the issue isn't what you can see from the person the reason why we can't say this is from the this person is from the people of Jannah and this person is from the people of the Hellfire the reason why we can't say it is because it's built and it's based on what's in the people's heart not what we can see the prophet صلى الله عليه وسلم he said he will not enter Jannah من في قلبي مثقانا ذرطين من كبيرين the one who has a mustard seed of arrogance in his heart so we can never tell what's in someone's heart we will never be able to tell you can see a person praying with salah a person who's doing ruku a person who's crying but you don't know whether arrogance is in his heart right? you don't know if he has disbelief in his heart الله told the messengers صلى الله عليه وسلم that in the city of Medina there are people who are hypocrites even you don't know them Muhammad based on the ayah وصتي ayah من أهل المدينة مرض على نفاق لا تعلمهم نحن نعلمهم سنعذيبهم مرتيني ومن من حولكم من الأعراب من أهل المدينة there are people in the city of Medina who are residing with you Muhammad مرض على نفاق the hypocrisy has overcome them لا تعلمهم you don't know them Muhammad we know them we are going to punish them severely the day of judgment so there are hypocrites in Medina that the messengers didn't know they used to pray with him they used to fast with him they would do good deeds with him so why can't they be amongst the Muslims today they can be so you might be promising a hypocrite Jannah or there might be a Muslim who is drinking khamar who is lying who is cheating who is very bad and you take to yourself this man he can never enter Jannah but his heart is very big and Allah Azza wa Jalla to Allah that doesn't mean what he is doing is good and he also needs to be corrected for the good that he does but that still cannot make you say because of all of this that you are doing you are from the people of the Hellfire so remember we can only see what is apparent and Jannah doesn't only accept what's apparent it also needs what's in the what's in the heart both of them to be together that's important نعم no no no no no no no no the Imam the brother asked a very good question he said are we talking about Muslims or non-Muslims are we talking about both we say this is only referring to the Muslims and we don't see anyone from the people of Qiblah from the people of Qiblah and we are talking about who the Muslims are only the people of Qiblah and we are not talking about the disbelievers should we leave the questions to the end yeah yeah brothers let's leave the questions to the end now ألمان محمد رحمة الله now he is going into the issue of مرتكي بالكبيرة وما اللقية الله بذنب يجب له بالناري تائبا غير مصر علي فإن الله يتوب عليه ويقبل التوبة عن عباده ويعفوا عن السيئات أبقى السنز عقيدة أهل السنة والجماعة is that the sins can harm your إيمان this is a refutation on the مرجع who believe لا يغروا مع الإيمان معصية after you've attained إيمان any sin that you do cannot harm your إيمان so no problem سنبلي of course it can harm your إيمان it decreases your إيمان so you need to repent from it the sins that you need to repent that won't be cleansed from your from you are the sins the major sins the major sins for it to be cleared of your record what do you need brothers توبة that's the major sins the minor sins لكن there are other things that can clean it for you عمرة إلى العمرة كفارة اللي ما بينهما عمرة from one عمرة دوضو these little things can remove the what the sunnah that you pray the wajibah that you pray إِنَّ الْحَسَنَاتِ إِشْ يُوْدِ هِبِنَةِ سَيْئَاتِ which say yaat the minor sins the good that you do the minor sins it will be eradicated from the good that you've done the major sins they always need what they always need repentance سؤالي ما محمد رحمه الله he mentions that يَا وَلِذَا لِكْ أَلَّا سِنِنْ دَا آيَةِ وَهُوَا الَّذِي يَقَبَلُوا تَوْبَتَ عَنْ غِبَادِهِ وَيَعْفُوا عَنِ السَّيْئَاتِ that's where he took it from the ayah is in surah to ash what surah is it وَوَا الَّذِي يَقَبَلُوا تَوْبَتَ عَنْ غِبَادِهِ وَيَعْفُوا عَنِ السَّيْئَاتِ سورة الشورة ayah 25 okay سورة الشورة what ayah 25 the repentance brothers has three pillars if it's for Allah and there's an extra fourth pillar if it's a human being if it's Allah the first pillar for the repentance is that you regret it grief and need them whenever you remember it you're like why did I say that why did I do that regret sincere regret I like that I like that sincere needm that you sincerely regret it is a person who's publicizing their sins are they regretting it back in the days what I used to do I don't even want to go in you know what I mean is that person sincerely regretting what they're doing yeah it's very dangerous if you murdered someone would you ever talk about it like that yeah would you ever say yeah that time when I murdered a couple of people and I repented to Allah would you ever say that so why would you say the same about the zina and the haram and the shulbul khamara that you did are we all together brothers you're publicizing it you're talking about it in a boastful manner that's what it is it's to be regretful it's to hide it yesof the second one is هي ها العزم ألا يعود إلي you make a decision a sincere decision in your heart that I'm never going to do this sin again you see there's a difference between you making this sincere intention not to do it and it happening from you after you've tried there's difference are we all together like in you making a sincere decision I'm not going to do this anymore I'm not going to do it if you're like I'll try out later I'll see that's not it has to be العزم it has to be unwaring conviction I'm never going to do this again are you what's the third yeah we mentioned three right are you the third one is it's get away from the sin you can't repent whilst you're in the middle of the sin it's get away from the sin if you have a a person who keeps bringing you to the sin get away from that person if your sin is connected to gadgets your mobile phone or your your computer or that's what's causing you to do this get rid of it get an old phone and call the people from that you're not repenting whilst your sin is connected to something and that thing is still with you get rid of it if it's a person who's leading you to that sin get rid of that person are we all together brothers those are the if you do a sin with you and Allah what about if it's a person's sin you have to do those three and what's the fourth one if it's someone's rights what do you say you took someone's money what do you do you give it back to them والله the person who is big in their eyes and and means a lot to them they will never leave this world with people's rights on your neck you will always remember please forgive me I'm working towards it forgive me just remind them because the day of judgment is not dirhams or dinar or pennies or pounds or dollar or cent it's actions a time when you don't want anyone to touch your deeds because our deeds are already little true or false the little we came with we don't want anyone to take it away from us brothers so free yourself from the people but there's a brother you know you spoke bad about him you said something very bad about him and you know that if you go to him and you say to him I said something about you and he's going to say what did you say about me and then what you said about him wasn't very good and you know this could cause a greater problem what do you do wait wait wait wait wait you say ask Allah to be with you what do you do but do you let the person that you spoke bad about do you let them know so you hide it from him you don't tell him صحريح don't tell him because it's going to lead to a greater problem but whenever you see other people mention good of him the bad that you say change it with good every time you get an opportunity to say that brother رفع الله قدر our Allah raised his station he's an honorable man I know nothing except good of him may Allah forgive him any opportunity you get you say that about him the author رحمه الله he goes into the one who doesn't repent from the sin he doesn't he chooses not to repent from the sin then he deserves to be punished look what the author said قاديستو جبها العقوبة he deserves to be punished there's a difference between deserves and he is punished which one what's the difference beautiful amazing قاديستو جبها means that the punishment may not be done to him he came with a sin of committing zina drinking khamar lying this deserves punishment but will he necessarily be punished no تحت مشيئة الله إن شاء عفا عنه و إن شاء أغفره he's under the مشيئة the will of Allah if Allah wills he'll punish him and if Allah wills he forgives him و لذلك it comes under the آية إن الله لا يغفر أن يشرك به و يغفر و يغفر ما دون ذلك لمن يشاهد anything other than شرك is under the مشيئة of Allah it's under Allah's will if he wants he can punish you for it if he wishes he can forgive you for it سبحانه و تعالى the opposite is true entering Jannah it doesn't necessarily mean that you prayed the Salah you gave zakat you fast in the month of Ramadhan you did Hajj it doesn't necessarily mean that you have to get Jannah for it the messenger صلى الله عليه وسلم he said that one of you will not enter Jannah بعمله with his action and his hard work قيلة ولا أنت يا رسول الله it was then said to the messenger even you and then the messenger said even me إيه إلا إيه تغمدني إيه الله برحمة من هو فضلا unless Allah bestows his virtue and his mercy on me no one only enters Jannah because of his righteous deeds are we all together your righteous deeds doesn't even equate to the eyesight that Allah has given you are we all together and the hearing that you've been given so when you see a people entering Jannah it's because of Allah's mercy and if you see a people going to the Hellfire it's because of Allah's justice do you remember that the ones who enter Jannah are because of Allah's mercy and the ones who enter the Hellfire are because of Allah's what justice عدل سبحانه وتعالى so some people they say how is it that Allah creates a creation and he takes them to the Hellfire isn't that not unfair isn't that unfair we will say no because to enter Jannah in the first place is a privilege it's an honor it's a mercy you can never do enough to enter Jannah anyway because remember what Allah gave you already you can't even repay that are we all together brothers people reward you after you do good they reward you Allah rewarded you with eyesight and hearing and seeing and health before you could even do any good actions so even if you end up in the Hellfire you've received good already from Allah عز وجل are we all together and that's why we say وتمت كلمة ربك صدقا عدل الله تبارك وتعالى is truthful in his speech and he's just in his judgments and this is what we have to always remember brothers إسلام came to fulfill justice and not equality you know that right إسلام came to fulfill justice and it didn't come to fulfill equality equality is not justice are we all together brothers for instance giving a newborn child food that an older person can eat is injustice but it's equality صح so إسلام came to fulfill justice women and men الله came to fulfill justice for them but إسلام is not ever wanting to make things equal are we all together so عدل is characteristic of الله عز وجل نعم oh the disbeliever لكن if he meets الله عز وجل the day of judgment with disbelief does he fall under تحت مشيئة الله does he fall under Allah's will if he wants he forgives him or if he wants he doesn't no Allah already told us what he's going to do with him Allah says in the Quran إنهما يشرخ بالله فقد حرم الله عليه الجنة ومأواه النار وما للظالمين من أنصار if a person is a disbeliever then جنة is made and the fell fire is his final abode that's where he's going to dwell in for the rest of his life but the condition here brothers is that he dies upon disbelief there's two places in the Quran one is in Surat Al-Imran الله says إنه الذين كفروا وماتوا وهم كفارون فلن يقب لأحدهم مثل مثل مثل أرضي مثل what مثل مثل مثل مثل مثل مثل مثل مثل مثل مثل مثل مثل مثل مثل مثل مثل مثل مثل مثل مثل مثل مثل مثل مثل مثل مثل مثل مثل مثل وعلى المكان الذي يكفر أن يموتون في هذا العالم يجب أن يموتون في هذا العالم وإذا لم يموتون في هذا العالم لا يوجد أسلح في الأخذة يمكنهم أن يتفاقون إن حدكم يجمعوا وقلقوا في بطن أمي 40 يوم النتفة ثم يكونوا علاقة متلدالة ثم يكونوا مضغطة متلدالة ثم يرسلوا لي ملك فينفقوا فيه الروح ويعمروا بأربع كلمات بكتب رسقي وأجل وعملي شقي ونوف سعيد فولذي لأيها غيرو إن حدكم لا يعملوا بأعملوا يهلي الجنة حتى ما يكونوا بينه و بينها إلا جراء فأسبقوا علي الكتاب فيعملوا بأعملوا بأهلي جنة فاتقولها وإن حدكم لا يعملوا بأعملوا إيها التي يحذينا حتى ما يكونوا بينها و بينها إلا جراء فهسبقوا علي الكتاب فيعملوا بأعملوا بأعملوا بأهلي جنة فيتقولها لذلك elimقص يمكن أن يستمروات مأمان The hadith is talking about a person who is doing good for the rest of his life the last minute before he is about to die و إتبعه و جميعه و كل شيء العكس طويل ماذا حصل على هذا؟ ما هو أعمال الأش؟ ماذا حصل على هذا؟ هؤلاء يحتاجوا على هذا الحصول هذا الحصول و لذلك و كيف يقوله للأبو طالب؟ و كيف يقوله للأبو طالب؟ و كيف يقوله للأبو طالب؟ he said to them كله إله إلا الله كلمة لك فيها يوم القيامة سيلا إله إلا الله I want to argue for you the day of judgment Are you all with me? Just say that word There's a case open for you now لكن أبو طالب وديه سي هو على ملة عبد المطالب He said no I'm upon the religion of عبد المطالب I'm not going to leave the path of my forefathers Are we all together brothers? So if a person dies upon شرك And his belief is he going to enter the hellfire Forever and he will never come out Allah told us this سبحانه وتعالى إن الله لا يغفر ويشرك بي ويغفر وما دون ذلك لما يشاء And the other ayah is إنه ما يشرك بالله فقد حرم الله وعليه جنه ومعوه النار ومعلي الظالي منه من انصار وقد أحسنه The author Rahmah Allah He talked about a very powerful issue Which is The one who commits zina after marriage After he goes through a legal Islamic marriage And then he goes And he commits zina outside it That he will be stoned The messiness of Allah Now there used to be an ayah in the Quran In which it used to be called The ayah was like this I think that's how the ayah used to go الشيخه و الشيخة إذا زنية فرجمهم البتة If the man who went through marriage And the woman that went through marriage If they both commit zina after marriage فرجمهم آب Stoned them both to death You see That was an ayah that used to be written in the Quran Was it abrogated The wording was abrogated What about the meaning The ruling was abrogated The ruling was not abrogated عمر رضي الله عنه Mentioned it That it is not abrogated He said I'm scared that will come a time When people will say That we do not find this ruling in the Quran And then عمر said The messenger did Stoning And stoning is in our religion So it's done Question Why did the Imam Rahmah Allah Bring this issue in our عقيدة Another reason Why did he bring an issue Like this in عقيدة رسالة صحيح He's taken it back to the issue Which is Holding on to the Kitab in the sunnah Some people reject the sunnah based on this They will say I don't find this in the Quran It was later introduced in a tradition Ali Mahmoud is talking from this issue From the angle of holding on to the what Holding on to the Kitab in the And the sunnah Now He goes back to the issue of the companions The صحابة Anyone who tries to belittle the companions Tries to put down the companions Ali Mahmoud said رحمه الله كان مبتد عن He's an elevator حتى يترحم عليهم جميع Until he says To all of them رضي الله عنه May Allah be pleased with them He has to say that و يكون قلبه And his heart has to be لهم سليما And his heart has to be clean for the companions و لذلك The صحابة The people who dislike them المملكس العادة Disbelievers Because of the ayah محمد الرسول الله والذين معه أشداء و على الكفار رحماء بينهم تراهم ركة عن سجدا يبتون يبتون فضل من الله و رضوانا سيماه في وجوه من أثر سجود ذلك مثلهم في التورات و مثلهم في الإنجيل زرعن أخرج يجيبوا الزرع ليغيظ أش ليغيظ بيه ملكفار The Sahabas were made so that the kufar can hate them الله سبحانه وتعالى محمد الرسول الله و الذين أش و الذين معه The ones who are with him Who are the ones with him The Sahabas الله made the companions الله سين في the ayah ليغيظ بيه ملكفار So that the hearts of the disbelievers rage and hate can be placed in them towards the companions of the Prophet صلى الله عليه وسلم إذن الممارك took from this that the one who hates the companions who has for the companions is what a disbeliever الله تبارك وتعالى says و الذين جاءوا من بعدهم يقولون ربنا غفلنا about the believers و الذين جاءوا من بعدهم يقولون ربنا غفلنا و الإخوانين الذين سبقون بالإيمان ولا تجعل أش ولا تجعل في قلوبنا الذين لا أمنوا ربنا إنك رأو فرحين The believers that's what they say الله فيجب us and forgive us for our brothers who preceded us in good don't place in our hearts towards them hate and enmity towards them So the Sahaba you have to love them you have to admire them The reason why is because they are حراص الشريعة those who guarded the religion الله تبارك وتعالى في القرآن الله سبحانه وتعالى و السابقون الأولونة من المهاجرين و الأنصاري and what after that واللديين اتبعواهم and those who follow them in what those who follow them in good what did Allah say رضي الله Allah is saying I'm pleased with three groups of people who are they مهاجرين and what remember that brothers Allah is saying I'm pleased with the مهاجرين and I'm pleased with what and who after that those who follow them in good we are not from the مهاجرين and we are not from the امصار we could be from the only party and the group that we can be from is which one and those who follow them in good once we become those who follow them in good what do we become رضي الله عالم Allah is going to be pleased with us so a group of people Allah is saying I am pleased with them how could you not be pleased with them صاحب رضي so Allah is pleased with the امصار and Allah is pleased with the مهاجرين نعم the منافق is two types the منافق is two types there is a منافق which is أكبر the major منافق that's the major one and that's the one that's not a believer such as عبد الله بن أبيبن الصلال and those who follow him those are the ones الذين يظهرون الإسلامة ويبطنون الكفراء they show Islam to the people يقولون بأفواه ما ليس ما ليس في قلوبهم they say that which on their tongues that which is not in their hearts those other منافقين خلص pure hypocrites are you with me they are the ones who the prophet صلى الله عليه وسلم الله told us in the Quran إن المنافقين في دركة في دركة الأسر من النار they are in the lowest position in the whole fire there is another group of منافق which is the second time this is the minor hypocrites are we all together and that's the one that the messenger صلى الله عليه وسلم he said إذا حدث كذب if he talks to his alaya إذا حدث كذب وإذا أوعد أخلاف if he makes a promise to you he breaks it وإذا to be nakhan if you trust him with something he deceives it and a fourth word come وإذا خاص مفجر and if you go into a discussion and argument with him he will always go overboard he these disputes don't stick to the point he will bring other things into this are we all together these are the signs of the hypocrite like in the hypocrite here is what it's not the one that he's not a Muslim he's a Muslim like in he has the traits of the hypocrite are we all together he has other scholars they call it كفر إعتقادي the first one and the second one they call it كفر عملي عملي نفاق عملي the first one they call it نفاق إعتقادي and the second one they call it نفاق عملي نفاق عملي so if you read سورة البقرة the ones that I've been spoken about which one the ones the first group which are إعتقادي إعتقادي لقالوا الذين they say الله تعالى they say وإذا لقل وإذا خلو إلى شياطينهم قالوا إنا معكم إنا ما نحن مستهزئون الله يستهزئوا بهم ويمدهم في طغيانهم عمهم إنه ندأ الله تعالى يقول يحسبون كل صيحة عليهم هم العدو فحذرهم قاتلهم الله أن يفقون one of the signs of the hypocrites is every criticism that's been put out there they think it's been directed at them because they know what they are upon are we all together الله told us that everything they think when you say it they say what are you attacking me for يحسب the reason why they feel that way is because they are evil inside and they are evil and they just think everyone has found out about what's inside them so they they expose themselves they expose themselves the munafiqeen and the scholars they said that the munafiqeen only come when Islam is strong when it's weak they're not there there was no munafiqeen Makkah صح where did the munafiqeen come the munafiqeen came in Medina when the prophet had a government because why would you be on two sides if you don't see benefit in it are you with me now Al-Imam Ahmad went into a a very important matter brothers pay attention here which is the issue of you find in the Quran or in the Sunnah sometimes the word kufr is used and some people they rush to what kufr Akbar major kufr there are times that the time kufr is only used as a minor and there are times it's used as a major the prophet SAW حديث ترجعوا بعد كفار يضربوا بعضكم رقابة بعضن after me do not become kufar killing one another so the hadith showing killing one another is a what if you do that if you do that does that mean kufr Akbar yeah the reason why we know that killing one another is not kufr Akbar even though the hadith said it's kufr but we know it's not intended as to be the kufr Akbar how because Allah said يا إله إلا دينا أمن كتب عليكم القصاص في القتلة الحر بالحر والعبد بالعبد والأنثة بالأنثة فمن عفية له من أخي your brother he killed your family member Allah is saying forgive your brother if you forgive your brother he is still your brother a clear verse would be وإن طائفتان من المؤمنين اختتلوا فاصلح بينهم فإن بغت احداهما على الأخرى فقاتل التي تبغي حتى تفيق إلى أمر لا after Allah mentioned parties killing one another what did he say in the ayah after that إنما المؤمنون إخوا that the believers are brothers so the two parties وإن طائفتان من المؤمنين تتعلوا they killed one another Allah referred to them as fighting one another bloodshed is taking place but then after that what did he say to them إنما المؤمنون إخوا even though you might be killing one another your brothers don't forget that صح صح so this shows us that killing a Muslim doesn't make you a kafir okay doesn't make you a kafir even though the messenger said لا ترجعوا بعد كفارا يضريبوا بعضكم رقابة بعض also the other hadith وقتاله وقتاله كفر إنسولتين a Muslim is fisk killing him is kufr killing his kufr here means minor kufr not major kufr are we all together brothers and this is very very serious because this is what the khawarij used to make the person who does major sin to be kafir كفر أكبر صح killing one another is a major sin but it's not kufr صح are we all together the khawarij they took these verses and these texts and they said killing one another is kufr أكبر but they didn't bring the texts together and the evidences together are you with me brothers because we know in the Quran there are ayat which are and evidences which are ambiguous they're not clear and there are clear cut verses and clear cut texts هو الذي أنزل عليك الكتاب منوا آياتهم حكماتهم هنو أموا الكتاب و أخروا متشابيات فما الذين في قلوبين زيقون فيتابعونه فيتابعونه ما تشابه منه متغال فيتنة والتغال تاوي so the verse which are clear and there are verses which are not clear أهل السنة they say killing a Muslim is كفر عملي and not كفر إعتقادي again the kufr is two types كفر إعتقادي which means that major kufr and كفر عملي which means minor kufr this action is the action of the disbelievers killing and spilling blood it's not the action of a Muslim so it doesn't spill blood that's what it means but it doesn't mean that the person is a kufr and a disbeliever for doing that now the author he talks about جنة and نار are they created yes جنة is already created they are both created and they are both going to remain forever the people are going to be in there how do we know that it's created and إمام محمد gave you evidence for it that the prophet said دخلت الجنة the prophet said I entered jannah فرأيتوا قصر and I saw a palace ورأيتوا الكوثر I saw the kother in another hadith the prophet said وطلعتوا في الجنة I entered jannah and I saw the majority of his inhabitants were all of this is what that it was created and it's created إمام محمد said فمن زعم أنهما لم تخلقا anyone who says جنة and نار hasn't been created yet فهو مكذبون he is a disbeliever of بالقرآن he disbelieves in the Quran why does he disbelieve in the Quran what's the evidence of the Quran how does he disbelieve in the Quran because the sheikh didn't even mention the Quran what is he referring to in the Quran anyone who can give us evidence from the Quran don't shout it out just put your hand up that the jannah is made on the naar just put your hand up هاية how does that show that it's created I want it to show that it is created now هاية now that it's created now هاية there's a discussion regarding that whether it's جنة القلدي or it's another jannah that Adam went to I want ayah where is it those just show that they're going to get جنة but where's the evidence that جنة is now present حق the evidence is اعدت للمتقين اعدت it has been prepared the word اعدت للمتقينة جنة has been prepared past tense are we all together that's the evidence to show that جنة has been created already صورة آلي عمران in this belief as Allah says جهنم Allah spoke about it he said اعدت للمتقين they prepared for the people of the Hellfire are we all together brothers you have to know the evidence for your issues نعم وَيُوَ وَلَا وَلَا يُحَجَبُوا الشيغ رحمه الله concluded by Sayyil وَمَنْ مَاتَ مِنْ أَهْلِ القِبْلَة anyone who dies as a Muslim اهل القِبْلَة is referred to the innovator the person of the sunnah all of them is referred to as اهل القِبْلَة face the qiblah the innovator is in there as long as he dies as a what وحداً upon توحيد يصلى عليه we pray on him ويستغفروا له we ask Allah's forgiveness for him وَلَا يُحَجَبُوا عنه we stick far and you can't withhold asking forgiveness for him قانت ولا تتركوا الصلاة عليه and you can't leave of spraying salatul janaza on him لذن بن أذنبه سن that he has done صغيراً كان أو كبير whether that sin is large or whether it's little أمره إلى الله تعالى the matter is to Allah عز وجلله لكن sometimes a person of position who has a position in the community he can say I'm not going to pray on this particular person so he can show the people the severity of the issue but that is not allowed for every single person to withhold praying on him are we all together like when the messenger refused to pray on the man who had debt on him remember the messenger he said is there debt on this does this man have any debt he said يارسول الله yes the prophet said I'm not going to pray on him I'm not going to pray on him you guys pray so everyone can't leave it but it makes it very serious that the prophet refused to pray on him so then the Sahabi he said يارسول I'm going to pay the prophet said are you going to pay he said يارسول I will pay please pray on him the prophet said he prayed and then he said he said the messenger kept asking me about that debt whether I paid it off he kept asking me asking me asking me asking me until when I told him I paid he said now his body has found warmth relax now his body when you pay that debt on him so this is a person of position in the community if he sees a person who's had done something he can withhold praying on him لمصلح راجحة but not everybody can do that some people have to pray on him because that's his rights are we all together some people have to pray on him ولذلك there's a hadith that شق الباني رحم الله authenticated that the prophet said صلوا على من قال لا إله إلا الله pray on the person who says لا إله إلا الله okay so it's فرضو كفاية إذا قام به بعض سقط على الباقي if there's a group of people who do it the obligation will be uplifted from the rest of the people but everybody's not allowed to leave it everyone is not allowed to leave it like in the disbelievers you don't pray on them الله said ولا تصلي على أحد منهم ما تأبدا ولا تقم على قبري this believer how ever much you like him don't pray on him how ever much he's your family member you can't pray on him and this I came down on him عبد الله بن أبي بن صلوله عبد الله بن أبي had a son called عبد الله as well okay and so his son was a companion and he said عبد الله بن أبي my father died and his dad is the leader of the منفقين do you all know that till today if it's still happening but do you guys know that عبد الله بن أبي بن صلوله he is shouted from the prophet as-salamu alayhi wa sallam do you guys know that the leader of the منفقين was shrouded with the prophet he took it off and he gave it to his son and the son took it and he shrouded it with his father the head of the منفقين عبد الله بن أبي and the prophet even stood up to go and lead the صلاة for عبد الله بن أبي to make his son feel happy and then Allah said ولا تصلي على أحد منهما تأبتن وحمد don't pray on any one of them who are disbelievers ولا تقم على قبي don't even stand on top of his grave that's what Allah said to him that's the ending of the شرح الذي that's the last شرح which I gave ارتجالا who knows what ارتجالا means put your hand up if you know what ارتجالا means put your hand up yeah in a hurry not given detailed explanation and a lot of it from memory I want to say إن شاء الله ستعالى tomorrow we're going to be starting the kitab the manzoma of أبو سحق الإنبيري the manzoma of it talks about the reality of the dunya and that book has good advices very very good advices that all of you guys can benefit from try to come إن شاء الله ستعالى we're going to do that one for one day just one day all of it will finish in what one day إن شاء الله ستعالى make sure you come anything I might have said in explanation of this book any mistakes shortcomings errors or mistakes is from me الشيطان and Allah and His messenger are free from it سبحانك الله و بحمدك أشهدو الله إله إلا الله أستغفرك أتوب إليك anyone have any questions did I say anyone have any questions is that what I said okay let's start from the back so the brother is asking what's the issue of the companion who had debt on his neck and he died you want more details regarding that story now to be honest I've never found any extra narrations that expanded on what his reason was yeah yeah it's that's all I've come across in the narrations all my life I've never seen any any additional things that was added to the narration regarding the man who the prophet صلى الله عليه وسلم he asked just does this man have any debt they said yes he said I'm not praying on him which to be honest shows us the severity and the how heavy it is when it comes to debt نعم أخي the issue of killing a Muslim the brother asked is it deliberately or is it by mistake if a person kills a Muslim by accident then there's blood money which he has to pay because the blood of the Muslim is not without any value it's got value so there's blood money that you have to give but there is no sin on you you just have to give blood money to that family the scholars they mention if you hit a person and they lose their mind حتى even then you have to give a full blood money because the عقل it has a big place in our religion like if you kill a Muslim deliberately عبد العباس and he said I looked at the Quran and I never found a verse that has anything more serious than killing because Allah says ومن قتل ومن قتل مؤمن متعامن فجزأه جهنم خالدا فيها وغذب الله علي ولعنه واعدله عذاب عذاب إليما صح سفير الله is angry with you you will stay in the house forever you will be punished سفير serious if ولي ذلك I looked at the Ka'ba one day and he said to the Ka'ba ما عظمك وما أشرفك the Ka'ba what is greater than you what is more honorable than you and then the prophet said إلا دمر ومسلم except the blood of the Muslim some people today they may not have spilt blood they may not have spilt blood they may physically not have spilt blood but they endorsed something that could have caused a blood to go and that's going to be on your scale the day of judgment you have to be careful of your words what you support what you endorse what you push stay away from dima إليما محمد إليما محمد this great imam at his time when the leaders were saying the Quran is created and إليما محمد said that the Quran anyone who says it's created is a disbeliever they said إليما محمد should we go against these leaders he said no and then they said we're going to go against them and إليما محمد said بلاد بلاد look how he reminded them what did he say to them he said the blood the blood so we have to realize the value of the blood of the Muslim and not see it to be insignificant now فبل you see this this very very good question a person who believed in Allah who didn't do شرك who never testified he didn't say إليما محمد what do we do in this situation we have to distinguish one from the other for us he's not a Muslim because he hasn't come with the condition of what makes a person a Muslim are we all together brothers but there could be a possibility that he's a Muslim that's between him and Allah but to us we don't bury him with the Muslims are we all together we don't pay جناز on him we have to break two things from one another the issue of the dunya ruling and the issue of the آخرة are we all together for example a person who is in the Amazon forest who has never seen Islam no message has reached him that Allah has sent in the Qur'an وما كنا معذبين حتى اش وما كنا معذبين حتى نبعث رسولا رسولا مباشرين ومونذرين لألا يكون للناس يعلى الله حجة حجة بعد الرسول no message has come to them in the middle of the Amazon forest he's in the middle of the jungle he's playing around with monkeys you see he doesn't know anything else if he sees an aeroplane he's shocked he's like what's this bird flying over us he doesn't know anything okay this man is he excused نعم he's excused in the آخرة in the dunya like in what do we do if he dies we don't bury him with the Muslims we're all together brothers so that's the two you have to distinguish one from another فضلا بصانح yes that's what i mean محمد believes yes نعم نعم okay that's your choice whether you want to love someone or not that's your choice you can no you don't have to love them if you do no you don't have to you can love who you want you can like who you want that's important the person you can love who you wish you can hate who you want in the dunya today but there are protocols you need to follow which is listen and obey what you do are we all together نعم no عبدالله المسعود didn't explain the two situations he explained the concept that was put to him when عبدالله المسعود was asked about لا يأتي زمان من إلا والليدي بعد وشير أشر منه he said لا يعني ذلك أن عاما أفضل من عامن do you with me عبدالله المسعود didn't say حجاج or what i'm saying i'm saying the concept of it meaning one leader is better than the other that concept we responded to it before that are you with me عبدالله المسعود لا يعني ذلك right now عبدالله who who did it rejecting who yeah they don't believe no virtue for Abu Bakr now they don't believe no virtue for them like for example let's take an example of Steven Hawkins when he died like some people don't say he died as a disbeliever or he's in the hellfire because he might have accepted Islam so what you would say about these people who say don't say that he's a disbeliever or don't say he's in the hellfire because he might have accepted Islam while he was at the end of his life so what you say if a ghost then dies and we know he's a disbeliever do we say that he's in the hellfire because he's a disbeliever or we what i want to say brother is that let's avoid names it's very important that we avoid names in this gathering no names mentioned don't say no one's name just say the concept insha'Allah let me go back to the concept generally and i think it's important because the concept is more important to us than names some people don't know who you're talking about so they might go look into it it's best to avoid names and not mention names anyone who dies as disbelief for us we consider that to be a person to be a disbeliever if he doesn't say شدو الله إلا الله شدونا محمد رسول الله he's not a Muslim if he doesn't say that to us we never consider him to be a believer and any person who's not a believer what do we say he's in the hellfire based on what ayah that ayah إن الله لا يقفل عيشة كبيا يقفل ما يدون داركة لما يشاء إنه ما يشيك بالله فقط حرم الله وعلي جنه وما هو النار وما لنظال منه من أمصار if the person is going to take the question now from them just ask one question إن شاء الله no it's not strong depends on who's the person and who the only one that has a consensus is our mother عيشة anyone who accuses her of a zina after Allah وعز وجل freed her then he is disbelieving in what the Quran that was sent down I'm just going to conclude one powerful point عيشة رضي قوام السنة أبو قاسم أتيمي he brought in his كتابة الحجة في بيان المحجة that عيشة رضي الله تعالى عنها a group of people came to her and they told her أم المؤمنين أم المؤمنين نعم عيشة there are people who consider you not to be from the mother's mother of the believers they don't say that you're a mother of the believers they say no no no they say you're not a mother for us you're not our mother they're out there running around saying that you're not our mother and عيشة said correct I am not their mother I am the mother of the so they're right I am not their mothers I am the mother of who أم المؤمنين that's the title Allah gave النبي أولى بالمؤمنين من أنفسهم وأزواجه أمها توم that the prophet has every right over the believers over themselves and then his wives are what the mother of the the believers وليداريكو one of the powerful statements that Sheykh Abdul-Azim Rubaz said was that what's the ruling of the person who slanders a woman with zina that she's free of the person should get what a flog they get lashed right اللهم يدرافد they lashed themselves for what they've said about who عيشة ربي الله تعالى عنها they do it to themselves no one needs to do it to them سبحانك اللهم اللهم ارحمتك أشدوا لا إله إلا إله إلا الله استغفروا أتوليك