 تشرف بل اشتغالي بالعلم ولا تبغي به ما عشت يا بدا بدا وياله من شراف العظيم الحمد لله رب العالمين له الحمد الحسن والثناء الجميل وأشد أن لا إله إلا الله وحده لا شريك له يقول الحق وهو يهدي السبيل وأشد أن سيدنا ونبينا محمد صلى الله عليه وعلى آله وأصحابه والتابعين لهم بيحسان إلى يوم الدين أما بعد إن شاء الله تعالى المشاكل الذي سأتحدث عنه هو الخلاف وعلاجه الخلاف الذي يتحدث and kills to it إن شاء الله تعالى المشاكلة جدا وكذلك جدا ونستطيع أن أستطيع أن أتحدث عنه من all of its corners أو أن أتحدث عنه جيدا بسبب أنه أصبحت كبير ولكن ما سأفعله إن شاء الله تعالى هو أن أتحدث عنه بشكل جيدا أول هو دمه الافتراق كيف الله ربكت وخبرت عن هذا المشاكل والأخر إن شاء الله تعالى هو حقيقة الافتراق ومحقيقة التفرق ما هو the reality and what is the true definition of the word افتراق because if a person doesn't perceive something the way it should be perceived and doesn't have a correct understanding of it what will happen is they will assume something that isn't افتراق disunity, he thinks this is disunity and something that isn't disunity he would think it is it is not and vice-versa so إن شاء الله تعالى we require and we need as أصولين they say الحكمة على شيء ونفرق عن تصوره to give a ruling on a matter there has to be perception there has to be a correct perception of it إن شاء الله تعالى I am going to start by talking about ذم الافتراق ذم التفرق and then I will speak about حقيقة التفرق later افتراق is the ضد الاتلاف افتراق is the opposite to اتلاف which is to be unified is to be disunified is to the opposite to it is to separate them become groups and cut off تهديب اللغات الأزهري مقايس اللغة لسان العرب and Arabic dictionaries they mention that افتراق is the opposite to اتلاف and there are many نصوص evidences from the كتاب and the sunnah that urge us to become together and to come together and there are many evidences that tell us to stay away from becoming groups and dividing الله تعالى وعتصم بحب لله جميع ولا تفرقوا وذكروا نعمة الله عليكم إذ كنتم أعداء فألف بين قلوبكم فأصبحتم بنعمتي إخوانا وكنتم على شفا حفرة من النار فأنقذكم منها كذلك يبين الله لكم آيات لعلكم تهتدون والتكم منكم أمة يدعون إلى الخير ويأمرون بالمعروف وينهون عن المنكر ويؤمنون وتؤمنون بالله والتكم منكم أمة يدعون إلى الخير ويأمرون بالمعروف وينهون عن المنكر وولائكهم المفلحون ولا تكونوا كالذين تفرقوا واختلفوا من بعدما جاءهم البيينات وولائك لهم عذاب عظيم في هذه الثلاثة الله تعالى تعالى وعتصم بحب لله جميعا كل منكم يدعون إلى روب الله هذه الآية المفلحة التي تأخذنا هو الله يدعوننا as a whole كل منكم يدعون معا ويدعون إلى روب الثلاثة المفلحة التي تأخذنا هناك شيء التي يجب أن نتدعون يدعون إلى لا نستطيع أن نكون بمعروف ونستطيع أن نكون بمعروف للمعروف يجب أن نريد يجب أن يكون شيء التي نعروف وهذا هو روب الله لذا المعروف if it's not based on the روب الله it is not Mahmood it's not praiseworthy لأن الله يتكلم when Allah spoke against the Jews Allah said about them تحسبهم جميعا وقلوبهم شتة when you look at them from the apparent they look like they're together but their hearts are not together meaning they don't believe the same thing so being those who are together for the sake of just being together when there is nothing they're not together on a correct ideology it's not praiseworthy ابن كثيرا حما الله said regarding this ابن كثيرا said أمرهم بالجماعة الله ordered us in this verse to become a جماعة a group ولهاهم أنا الله تبارك وتعالى prohibited us عن التفريقتي to become groups and to divide وقد وردت الأحاديث المتعددة بالنهي عن التفرقي والأمر بالاجتماعي they have come many evidences that have prohibited us from becoming groups and has ordered us to unify وليقتي لف and to come together كما as it's in في صحيح مسلم من حاديث صحيح ابن أبي صالح عن أبيه عن أبي حرارا ابن كثيرا said as it's been narrated صحيح مسلم from the صحيح ابن أبي صالح narrated from his father أبي صالح who narrated from أبيه that the messenger صلى الله عليه وسلم has said إن الله Verily Allah يرضى لكم سلاسن Allah is pleased for you three ويصخط لكم سلاسن and Allah dislikes for you three يرضى لكم Allah is pleased for you pay attention again أنت عبدوه ولا تشيخوا بي شيء that came first the thing we unify upon is this that we worship Allah alone and we do not associate partners with Him وأنت عتصموا بحبن الله and now we all hold on to the rope of Allah together ولا تفرقوا and do not become groups وأنت ناصحوا من والله الله أمركم and that you guys give nasiha advice to whoever Allah makes leadership over you ابن كثيرا they said ويصخطوا لكم سلاسن he said that the prophet said Allah dislikes three for you ورضى قيلة وقال he said she said وكثرة السؤال asking too much وإضاعة المال and also wasting wealth ابن كثيرا I want you to understand please it's very important he said وقضومنات لهم العسمة we have been promised that we will be infallible we will be errorless when عند التفاقه when we all unite when we're together we don't have no mistakes we're errorless as a whole not individually but as a whole it's impossible that we all together come together on a matter and that there is mistake with us we're infallible وقضومنات they have been promised لهم العسمة that they are infallible عند التفاقه من الخطأي from mistakes كما وردت بدالك الأحالي المتعددة أيضا as many extensive narrations have indicated that وخيف عليهم and it was scared for us an iftiraq ابن كثيرا it was feared for us that we become groups and divide and cut apart ولكتلاف وقد وقع ذلك and that matter took place في هذه الأمة في هذه الأمة ففترقوا they became groups على ثلاثة وسبعين فرقا they became 73 sects the umma is two touch brothers and sisters أمة الدعوة أمة الإجابة أمة الدعوة the disbelief is fall under it أمة الإجابة are those who have accepted the message which one is it referring to أمة الدعوة أمة الإجابة أمة الإجابة is referring to is talking about the Muslims 73 sects is not the disbelievers it's the Muslims so they will be divided into 73 sects منها from that 73 is what فرقا ناجية إلى الجنة a sect who are going to be saved and they will be taken to Jannah ومسلمة and they will be protected from من عذاب الناري from the punishment of the Hellfire وهم اللذين and they are those anyone who reads that ayah and looks at that hadith or even the speech of Ibn al-Kathir underlines that point it sticks out for you because he gives you who are the ones who are going to be saved from the Hellfire and those who are going to Jannah of course he took it from the prophet عليه السلام he said وهم اللذين and they are the ones على ما كان عليه رسول الله it is the one who is upon not which the messenger was upon وعصحابه and his companions so the division and the disputes and the Khilafat that are occurring are due to the people not taking their evidences and their religion and their belief from where from the message عليه الصلاة والسلام and they are not backing it up with the understanding of the Sahabas now the question that arises as existed I am slightly going to go off topic which is how do we recognize that which the prophet was upon and his companions that needs it that's the question itself if that is what will save us from becoming not dividing and not becoming groups that question that arises is how can we be how can we be saved or how can we recognize that which the prophet and his companions were upon so we don't become groups and sects أبو قاسم التيمة رحمه الله يازبقوا الحجة في بيان المحجة he says in his book when he came to the hadith of the prophet صلى الله عليه وسلم من كان على مثل ما أنا عليه اليوم واصحابي because the prophet صلى الله عليه وسلم he said ستفطرق أمتي على 73 فرقة my umma will be divided into 73 sects كلها في النار all of them are in the health I accept one but the Sahabas they said يا رسول الله who are the saved ones the prophet said whoever is upon that which I am upon and that which my companions are upon أبو قاسم التيمة قوام السنة he mentions how that part of the hadith he explains to you how to recognize what the prophet and his companions were upon he says فلا بدا it is necessary من تعرف ما كان عليه رسول الله صلى الله عليه وسلم واصحابه وليس الطريق بعرفته إلا النقلاء فياجب الرجوع إلا ذلك he says it is necessary to know that which the messenger was upon and that which his companions were upon is necessary of course it is because it's what's going to make us unite upon the truth it is what's going to bring us back to the haqq and then he tells us وليس and there isn't طريق ومعرفته there is no way to recognize that which the prophet was upon and the companions إلا النقلاء except through the text the way to recognize that which the prophet was upon and the companions were upon is by the text and he will explain that more in details insha'Allah فياجبه due to that it is obligatory on what الرجوع إلا ذلك to take the matter back to those people who are أصحاب النقل the people who can transmit it to you his speech goes on وقد قال النبي the messenger said لا تنازع الأمر أهله do not dispute the people who have the leadership of a battle he is trying to refer to here as the people who know the prophet and the companions traditions don't dispute with them they are the ones that are going to transmit it to you the reason why أبو قاسم التيمة رحمه الله he is bringing this and it is needed is because there are those who try to base their belief system on their logic and their intellect who think by coming with what the brain shows them التحسين والتقبيح العقلي wherever that mind beautifies and whatever that mind says that is ugly then that's the religion that is the religion أبو قاسم التيمة رحمه الله he is saying no the way to know that which is going the prophet was upon and his companions is by text good فكما يرجعوا في معرفة مدهي بالفقها that if you wanted to know a masala that the scholars of fiq believe who do you take it back to you take it back to the فقها you don't take it back to the لغويين you don't take it back to the صرفيين you don't take it back to the بولغا you don't take it back to you take it back to the فقها if you need a مسألة فيقية if a madhab of فقها believe a matter take it to its people good why فقها الذين صاروا قدوة في هذه الأمة إلهي للفق ويرجعوا في معرفة اللغة if you want to know a language based matter who do you take it back to إلهي للغة to the people of the language ويرجعوا في معرفة نحو if you want to know a grammatical matter if you want to know a grammatical matter you take it back to the علماء of the language إلهي للهو فكذلك I like that يجيب أن يرجع في معرفة ما كان عليه رسول الله صلى الله عليه وسلم واصحبه إلهي للنقل والرواية the same way if you want to know that which the messenger was upon and the صحاب was upon bring it back to the people of text أهل الحديث أهل الرواية the people who know the prophet لأنهم لماذا عُنُوا بِهَدَ الشَّأْنِ they gave effort and time to this field واشتغلوا بِحِفضِه and they worked hard and memorizing it وَتَفَصْ وَتَفَصْ وَتَفَحْ حُسِي and they also researched they checked وَنَقْلِه وَنَقْلِه and it's text they looked at the hadith they picked it up and separated it this is the one who takes out and transmitted it from us to us and then he said وَلَوْ لَاهُمْ if it wasn't for them لَنْ دَرَسَنْ عِنْو this knowledge would have perished of the prophet صلى الله عليه وسلم so here we take from these brothers that the path to know that which the messenger عليه الصلاة و السلام was upon is by what by going back to the hadith of the prophet صلى الله عليه وسلم and the Sahabas and the Ulama who are more who are trusted who are reliable say this is the method of the salaf we'll take it from them now going back to the topic again Insha'Allah الله تبارك و تعالى سنة القرآن إن الدينة عند الله الإسلام the religion of الله تبارك و تعالى is Islam there is no other religion which Allah accepts و مختلف الذين and the people who have disputed one another from the people who were given the books previously they disputed one another one when they disputed each other after knowledge came to them and the reason why they disputed one another was it was due to transgression it was exceeding one's boundaries و من يغفر بآيات الله anyone who disbelieves in the verses of Allah فإن الله السنة و الحسام الله is fast in his judging this آية إبنو كثير الله بغى بعضهم على بعض part of them transgressed in the other group فختلفوا they disputed each other في الحق in the truth they disputed one another in the truth وآي لتحاسدهم because of hate that they have towards one another و تبارضهم an enmity you see و تدابورهم and turning their backs on one another pay attention brothers فحمل بعضهم بغض البعضي the hate that they had the hate in which they had for one another it took them for one another فحمل بعضهم بغض البعضي الآخر على مخالفة because he hates this person personally he hates him his hate has automatically forced him to go against this person good في جميع أقواله in everything that this person says because I don't like this person I'm going to go against everything he says و أفعاله his actions و إن كانت حقا even if it's the truth even if this person brings a matter which is a right and I I won't take it if you go to قوائد النوراري بشيخ الإسام إبنو تيميا and also in his مجمل عتقائز للسنة he brings that إبنو تيميا and also in his منهج سنة النبوية the 35th volume paid 100 around the إبنو تيميا رحمه الله mentions عليه رحمة الله he mentions that I'll use this آية with another آية وقالت اليهود ليست النصار وقالت النصار ليست اليهود the Jews and the Christians were both saying about one another you're upon nothing the others were saying you're upon nothing and they're all reading the book meaning إبنو تيميا said that the haq is with them they have the haq with them one might have the haq he won't say look I don't personally agree with you as an individual but wallahi this matter is your haq because the haq is Allah's property of the believer and haq وضالة المؤمن the haq is what it's the Allah's property of the believer wherever he finds نعم so they don't do that الله تبارك وتعالى he said in another آية إِنَّ اللَّذِينَ فَرَّقُوا دِيْنَهُمْ وَكَانُواْ شِيَّا عَنْ those people who divided their religion and they became groups less than them في شيء محمد you have nothing to do with them إِنَّما أمروهم they're matah is to Allah ثم يُنبِّ أم بِمَا كَانُوا يَفْعَلُونَ Allah will tell them the day of judgment what they used to do this آية has a different form of recitation الله تبارك وتعالى إِنَّ اللَّذِينَ فَرَّقُوا دِيْنَهُمْ there's another which is إِنَّ اللَّذِينَ فَرَّقُوا دِيْنَهُمْ إِنَّ اللَّذِينَ فَرَّقُوا دِيْنَهُمْ there's another which says إِنَّ اللَّذِينَ فَرَّقُوا دِيْنَهُمْ this two seems like it is not referring to because when you say إِنَّ اللَّذِينَ فَرَّقُوا دِيْنَهُمْ it can have the meaning which is those who have a group have become Muslims and another group became non-Muslims هل يجب أن أخبر المسلمين أو يجب أن أخبر المسلمين؟ إبنه كثير، وإبنه جنينة طبري، يجب أن يخبر المسلمين أيضاً إبنه كثير، يجب أن يخبر المسلمين أيضاً أن الآية عامة، الآية جنون، في كل مجموعة ليس المسلمين أو المسلمين، في كل من فارق دين الله anyone who goes against Allah's religion وكان مخالفاً له، and he opposes it فإن الله بعث رسوله، الله has sent his messenger بالهودة with guidance ودين الحقيقة and the true religion ليظهره، to make it apparent على الدين كله of all religions والشرعه واحد، the prophet's legislation is one لختلاف فيه، there's no differences in it ولفتراقة، فما اختلاف فيه anyone who goes against the prophet either within Islam or he leaves him in totality by leaving Islam وكانوا الشيعة، and become groups اي فرقاً كأهل الملل والنحل like the groups and the sects وهي الأهواء والضلالات فالله قد تبرأ رسوله الله has freed his messenger from those people بما هم فيه not which they are upon وهذه الأمة تكقو، وهذه الأمة and this umma as well so this aya according to Ibn al-Kathir رحمه الله تعالى and also before him ايه، they took that this aya refers to the Muslims as well but I want you to analyze this aya because there's a powerful matter وشعاله تعالى I'm going to elaborate on it more later الله تعالى وكانوا الشيعة those who have differed in their religion and they became groups the question that arises and opposes itself comes up is the umma having different views in the religion and that's going to happen the Sahabas did عبد الله يبنو مسعود رضي الله تعالى عنه عبد الله يبنو عباس Disputed of the aya of the Muslims عبد الله يبنو عباس believed that the lambs here is met by jima sexual intimacy whereas who whereas عبد الله يبنو مسعود believed that it's مجرد in lambs just by the mayor touching so according to عبد الله يبنو مسعود understanding of the aya of the Muslims إذا قمت بالصلاة فرقسروا وجوهاكم ويدكم إلى المرافف the last part of the aya الله says進ه لا بس تبل مساء or you touch a woman from عبد الله يبنو مسعود رضي الله عبد الله يبنو عباس as رضي الله 2 different views come out of it according to عبد الله يبنو مسعود رضي الله it comes as any person who touches a woman she breaks his window and according to عبد الله يبنو عباس it wouldn't unless sexual intimacy occurs so 2 views come and there is differences in their view هل هذا what the eye is referring to? how is it not? there's something in the eye that needs to underline which is what? إنَّ اللَّذِينَ فَرَّقُوا دِينَهُ that's not مذموم في حديناتها to differ in the religion is not something that is blameworthy in and within itself guess what is blameworthy? وَكَانُو شِيَعًا we become groups that's when it becomes blameworthy عبدالله المسعود did he have a group that followed him and said we carry the flag of Abdullah al-Mas'ud and where the ones who believe this is that what they said? no did Abdullah al-Mas'ud say the same? no they all had that views in that matter and they were what? and they were still هدود المحبة and insha'Allah I'm going to talk about the khilaf that occurs in the أصول and the furor of course that needs to be looked into but I'm talking about nowadays you find a message it may pray more than 11 ركعة روح and another message it may pray 11 and a group would say our message pray this much and your message pray this much try to make two groups out of it two groups each group is the 11 ركعة مسجد and this no these are مسائل that is khilaf stands and to make it into a group and to make it into sects إبنو تايم رحيم الله in his Kitab قواعد المرانية he says that person is a حزبي that person is who tries to make matches which the umba are allowed to differ in and the differing was way before us and it will forever stand to make it or where you place your hand a person puts his hand on his chest and another one puts it in his stomach and another puts it in his navel you can have a view which is strong and you can say this is the strongest view but to divide the umba on this matter or who puts his knees down first to make it where we believe we can put our knees down first and you don't believe it this is not matters from the religion and you make it groups you fall under this ayah so what we do is you believe you can put your hands down first you believe you can put your knees down we can discuss it if you want like when we stand up and if we differ you have the aray and I have this view and we are allowed to and it's من ما يسوغ فيه الخلاف and it's from those things which خلاف can occur from نعم إِنَّ اللَّدِينَ فَرَّقُدِينَ وَكَانُوا الْشِيعَنَ لَاَسْتَ مِنْهُمْ فِي شَيِّنْ إِنَّ مَا أَمْرُهُمْ إِنَّ اللَّهِ ثم يُنبِّئون بما كانوا يفعلون there are also many hadith regarding دم التفرق الله تبارك وتعالى سيس أنا بهوريرة تردي الله وتعالى عنو في صحيح مسلم the messenger of Allah peace be upon him which I narrated إن الله يرضى لكم ثلاثن ويسقط لكم ثلاثن which I read also there is another hadith أبوهوريرة narrated صحيح مسلم the prophet said من خرج من طاعة من طاعة anybody who gets out of obedience وفارق الجماعة leaves the جماعة الجماعة المام الشاطم من الكتاب الإعتصام he brings many views what the jama'a is meant by views but the jama'a is meant by the Muslims as a whole and a leader anyone who cuts up from them فمات أنه يدايز ما تميتة جاهلية that person will die a death of jahilia الإمام القرطم من الكتاب المفهم لما أشكل فيه صحيح مسلم remember there are two قرطمي as well as أبو عبد الله القرطمي أنا بالعباس القرطمي and he's the teacher أبو عبد الله القرطمي he's his teacher he said حديث من خرج من الطاعة وفارق الجماعة he said طاعة طاعة ولاة الأمر وبالجماعة and this is what concerns us وبالجماعة the jama'a is meant by جماعة المسلمينة he leaves the Muslims he cuts up from them and stands by himself good on what he leaves the Muslims he cuts up from them on what جماعة المسلمينة على إمامي the ummah have all united upon this person as a leader you come and you cut things I don't agree أو أمر مجتمع في عليه or a matter in which they have all come together they believe in this matter they've all united and you cut them from them if that person dies مات ميتة تنجاهلية he will die the death of جاهلية the messenger صلى الله عليه وسلم صلى الله عليه وسلم حالية إمام you can say ترمذي both ways are correct that's that's how you say his name عمر ابن خطاب رضي الله يتعالى عنه يسادة the messenger صلى الله عليه وسلم من أراد من أراد anyone who wants بحبوحة الجنة anyone who wants to enter jannah فليلزم الجماعة stay with the jama'a فإن الشيطان مع الواحد الشيطان is with one وهو من الإثنان أبعب and it's far from two the more the number becomes the more الشيطان is further away the messenger صلى الله عليه وسلم brothers what's the what is the results that we get if we disunite and we become groups and sects the first one is اخواني ولا شكة ولا ريب is عذاب punishment and guess when the punishment comes to us from our own selves we will make each other taste pain the prophet صلى الله عليه وسلم this I came down on him قل هو القادر على أي أبعات عليكم عذاب Allah is the one who is able to send on you a punishment من فوقكم from above ومن تحت are duly come from beneath your feet الله is able او يلبيسكم شيعن or Allah makes you into groups ويوذيق بعضكم بأسمع and group of you make the other group taste pain اوضر الله says look كيف وصرف والآيات look how we turn over the matters and we clarify the issues to you all لعلكم يفقوا so you guys can come and think and ponder of what's been said here so the prophet I said three things has been said to him and all the time he was saying اعوذي بيوتشيك or Allah see a refuge in your face he was saying all of the others الله تبارك ويتعالى he will not punish us with one punishment that's going to come with all of the ummah at once no that will never happen maybe Allah might punish a group somewhere and the other punish the group won't Muslims might be punished on one قطر من اقتار الأرض a part of the land we might be punished a group here a group there like in one one punishment that encompasses all the Muslims it will never happen but guess what will happen to be put into groups and فرق حزاب and sex and then الله تبارك ويتعالى he said ويوذيق بعضكم بأس بعض and we make each other taste pain فولانا says this about you لقور عبدالله عبدالله عبدالله he said فرق وحزاب يكفر بعضهم بعضهم بعضهم بعضهم بعضهم بعضهم بعضهم بعضهم بعضهم بعضهم بعضهم بعضهم بعضهم بعضهم بعضهم بعضهم بعضهم بعضهم أطفال وهي محمود، يعني كيف يمكنني التفكير بين one of which is good The difference occurs from two places And sorry, three places The difference occurs from the speech, the belief and the work If the difference is an difference which is by speech We differ by one another by speech But the basis of both of us The belief and the principle we're picking up from is the same But what we're differing upon is An interpretation which is allowed within the boundaries of the Sharia It is not an interpretation where you bring whatever you want The Khilaf is within what? Boundaries which are set Then that person's the Khilaf is this one That Khilaf can occur in what? That Khilaf can occur in فروع المسائل Matches which are fiqh They can occur in it Which they are the most an occur But in the principle The Khilaf is differing And everyone has his own understanding of عقيدة That's not tolerated in the Sharia Are you with me? And within the Sharia There is kullيات and there is جزيات If the person agrees with us in the kullيات The general principle of the عقيدة But they happen to somehow He differs with us in a sub-brat of عقيدة The scholars also have given excuses to him But they haven't allowed the differences of that issue But they excused that particular person And they don't take him out of the fold of أهل السنة What I mean by it will become clear The Khilaf occurs brothers in أصول and فروح If the Khilaf occurs in the أصول It's not tolerated And everything for that is The Imam is شافئة ر.ه. The Imam is ذهبي Go to see her على بلو ملاء The fifth volume واسسة الرسالة The publication وانترسالة با شعب الاربعوت جد كتابه سير على بلو ملاء سير على بلو ملاء با يمابه الزهبي The fifth volume The first biographies يمابه شافئة ر.ه. The first biographies شافئة محمد يدريس الشافئة The pages after Six, seven pages later He brings a speech which شافئة يسد شافئة يسد والله يباي الله لأيفتي العالم For a scholar to give fatwa فيقال For it to be said أخطأ العالم That this scholar got it wrong خير الله is better for him من أي تكلم Then for him to talk about ايباته فيقال He then said about him زديق He is a person who left religion وما شيء And there is not a matah أبغض إلي من الكلام وأهلي There is not a matah That is more hated to me than أهل الكلام and its people شافئة يسد قبل أن أصل لها ومع ذلك شافئة يسد ومع ذلك That there is a matah If a person does a mistake We will only say أخطأ فولا He got it wrong And there are matahs If he does What do we say زندق He said Which is He leaves the religion because of that mistake شافئة يسد He put a footnote And he said هذا دالل This is an indication على أن مذهب أبي عبد الله نتيب أبي عبد الله من محمد يدرس الشافئة مذهب is what أن الخطأ في الأصول A mistake in the أصول ليس كالخطأ في الإجتهاد في الفروع It's not like a mistake if you do in a matah اجتهادية Which is فروع إمام الشافئة I didn't believe that So we realized from here That the differing that occurs is because people differ in something If the differing is based on a matah It's a فروع It's a فروع matah إجتهاد Then he said راجحا مرجوح أخطأ فولا And the other person said But you are wrong لا بس As long as we don't become شيعنة لحزب There's nothing wrong with that لكن أصول When we differ in matters Which are أصول In and within itself That it's in and within itself is what That in and within itself is مذموب إمام الشافئة Is going to give us A good understanding Of what it means To do a mistake in أصول In this كتاب شعطمي سيز وذلك أن هذه الفرق إنما تصير فرقا When will this When will a group Become opposite to أهل السنة That they're not part of it anymore And they are a group That stands Just like أهل السنة Stands And they are opposite to them When does that happen شعطمي سيز وذلك أن هذه الفرق إنما تصير فرقا It becomes grouped بخلاف للفرقة To the same sect في معنى كلي When they oppose them In a general Rooted principle قاعدة كليا They oppose them In a particular field And there are five matters إن شاء الله That I'm going to mention مسائل الأسماء والصفاد مسائل القضاء والقدر مسائل أسماء والحكام مسائل الصحابة And مسائل وعدي والوعيد Those are the five things Every books of عقائي Talk about Any of those five Five Which I'm going to bring Later إن شاء الله مسائل الأسماء والصفاد مسائل القضاء والقدر مسائل الأسماء والحكام مسائل الصحابة And مسائل وعدي والوعيد Those are the five A person, for example Does not like the Sahabas Does he go against you In a fundamental matter أمر كلي He goes against it This He now automatically Stands shoulder He is opposite to فرقة أسماء In the same sect Because one of the رؤوس One of the matters Which makes you أهل السنة Which is a matter Which is أصل He is going against it في الدين وقاعدة من قاعد الشريعة لا في جسئة Not in a sub-brunch What does he mean by a sub-brunch? The sub-brunch can be two things شاوطين it means The first one It can mean That the person agrees That the Sahabas are what Are virtuous And he respects All the Sahabas But what does he say He says I believe عالي should be giving Presidents to عثمان This is a mess أهل السنة أهل السنة Have different in it Before that person Can not be taken out of أهل السنة But is he wrong? أهل السنة says Weak view But if he says I'm not to put عثمان I'm not talking about virtue I'm talking about leadership خلاف Virtue, virtue Not خلاف I'm talking about virtue He says I see I'm not virtuous Then عثمان أهل السنة Have different in that matter أبي عبد الله أحمد أحمد He was asked A person who says that Do you take him out of أهل السنة He says no Between who عالي and who عثمان But then the person says No I put عالي before him أبو بكر عمر This is أمر كلي Does that make sense أمر كلي لا في الجزء The second meaning That the juz'ee can mean That the juz'ee can mean Is مساء الفقية Fak matters That they differ with you on Good إذ الجزء والفرء الشاد Is a geography I'm just going to give you one example and I'm summarizing That the سلف أك العلمة جمعان They used to There was a time when A mistake occurred in a matter Which was جزء In a matter أرقيدها و يجب أن يقوم بإمكانه إضافة إلى أثمات عقينة ولكنها جزئية و ليس كذلك و الإمام الزهبي ينسر على منوبلا رحمه الله يكونوا أحد الأصول أو يمكنوا الدقائق المسائل أو يمكنوا أن يكونوا جزئي كل ثلاثة of these names are given إذا هبي سر أباقنا تارجامات the biography of أبو أبو إبنو خزيما إمام الأئمة you guys know إبنو خزيما right إبنو خزيما has a book called كتاب التوحيد مجلد كبير it's a big volume و قد تأول في ذلك in that book he has translated he has interpreted حديث الصورة there's a particular حديث كون حديث الصورة خلق الله قادم على صورة الرحمن he is interpreted in a different way he is interpreted in a different way he is interpreted in a different interpretation فليعضر he is excused this is a problem عقيدة right he said فليعضر he should be excused why من تأول بعض الصفات he is interpreted he is excused anybody who interprets a particular a particular حديث regarding the characteristics of Allah he won the characteristics he will give a different meaning to it but the aspect he accepts that all Allah's characteristics should be left without any resemblance but there's one particular characteristic he pulls it to a particular meaning he should be excused و أما السالف when he refutes because his view can still be refuted فأما السالف فما خاظوا في التأويل بالأمر و كفوا و عال و فوضوا علم ذلك إلى الله و رسولي and then he goes on to say من أخطأ في اجتهادي everybody who does a mistake in his striving مع صحة إماري he has good intention و توقيه بالتباع الحق and he is trying heart to heart to follow the Haq أهدرناه و بضعناه و بدعناه و يكون مبتدع لقل ما يسلموا it will be little for those who are saved from us من أئمتي from the scholars it will be little رحم الله الجميع ما الله هم mercy upon all of them بمنه و كرمي one of the scholars who did that مجاهد إماري جبع سفيانة ثوري رحم الله و تعالى he said إذا جاءك التفسير مجاهد و فحسبك به if the Tafseer of Mujahid comes to you that's sufficient for you مجاهد is the one who said عرص المصحف عالمجا عباس in 3 عرضان I opened the Muschaf on Abdullah Ibn Abbas 3 times و قفوا عند كل آية I stopped him at every verse I said Ibn Abbas what is this verse mean what is this verse mean what is this 3 times finished again finished again finished 3 times سفيانة ثوري he said if the Tafseer of Mujahid comes to you فحسبك بي that's sufficient for you مجاهد when he came to the ayah و جوه يومي بالناظرة إلى ربها الناظرة the one that means that we don't look at Allah the day of judgment he said تنتظر ثواب ربها waited for the reward of Allah he's interpreted على غير ظاهرها other than his apparent meaning but the answer is مجاهد accepts to interpret the characteristics of Allah should be left and it's apparent meaning شبولي سابي بريتايم I know I promised that I was going to be the last quote and this is going to be honest the last quote امرتايما رحم الله he said امرتايميا he had a dispute he had an argument when he wrote his Kitab عقيدة الواسطية he had a debate but this is what he said after the debate because they tried to say that امرتايميا which is a very common statement that he said about him that امرتايميا he does takfir on anyone who opposes his belief امرتايميا did it and that امرتايميا makes bid'aaw of everyone who opposes his belief امرتايميا does it as well he will say himself so they said to him okay امرتايميا do you believe يوبك عقيدة الواسطية anyone who doesn't stick to everything that is in there امرتايميا is مبتدع امرتايميا is مضل he said this is what he said وليس a no no وليس كل من خالف في شيء من هذه الاعتقال no in the case he is speaking for himself وليس and it is not كل من خالف في شيء من هذا الاعتقال anyone who opposes me in this book عقيدة الواسطية يجب ان يكون هاليك and that person is destroyed no it's not the case فإن المنازعة because the person who is arguing with me or is opposite to me قد يقول مجتهد that he might have an argument he might be striving مخطئة who done wrong يغفر الله خطائه الله will forgive for his mistake وقد لا يقوله بلاغه في ذلك the matter may have not reached him من العلم ما تقوم به علي الحجة the proof has maybe not reached him for the evidence to be established on him وقد يقول له من الحسلان maybe he has righteous actions ما يمحوا الله به سيئاتي that Allah may wipe away from him his shortcomings he may have good acts of good opinions that Allah will wipe away from him his shortcomings the day of judgment هذا الشيخ وليسان بيطايمه this is what he say with his own speech إن شاء الله تعالى due to the short time I will conclude there إن شاء الله تعالى سبحانك اللهم وبحمدك أشدو الله إلا إلا الله ستبفرك أتولي أم الله