 و أقول في القرآن ما جاءت به آياته فهو الكاريم المنزال و أقول قال الله جل جلاله والمصطف الهدي ولا أتأول بابٌ لا يأتي زمانٌ إلا والذي بعده شرٌ منه بقار رحمة الله سيس بابٌ شابتا بقار رحمة الله的話 بابٌ شابتا لا يأتي زمانٌ إلا والذي بعده شرٌ منه بقار رحمة الله Tah sek حدثنا بقار رحمة الله سيس حدثنا Wuhan YUSPH قال حدثناpleasant反 عنいز بير بن عديٍ قال أدين� الآن سبن مالك فشكوا إليما قام الحج首先 فقال إСТBirوف OK لا يأتي عليكم زمانا الذي بعده شر من حتى تلقو ربكم سمعته من نبيكم حدثنا أبو اليمن قال اخبرنا شعيبنا عن الزهريحة وحدثنا اسماعيل قال حدثني أخي عن سليمان عن محمد ابن أبي عتيق عن ابن شهاب عن هند بنت الحارث الفراثية أن أم سلمة زوجا النبي صلى الله عليه وسلم قالت استيقاد رسول الله صلى الله عليه وسلم ليلة فزعا يقول سبحان الله ماذا انزل الله من الخزاء وماذا انزل من الفتنين من يُقِض صواحب الحجرات يريد أزواجه لكي يُصلينا ربكاتية في الدنيا رية في الآخرة بخاررحم الله سلبابٌ شبتا لا يأتي زمانٌ They will not come a generation of a people فالنفس الناس يأتي من أول مروراً. لا يوجد أول مروراً. فالنفس يأتي من أول مروراً. فالنفس الناس يأتي من أول مروراً. يقول حدثنا رحمة بن يوسف الفريابي. قال حدثنا صوفيان. صوفيان هنا ماذا؟ صوفيان أخبرك. عني الزبير ابن عديل الحمدانيو. عني الزبير ابن عديل الحمدانيو. حفن حجر في كتاب فتح الباري. قال شيئاً. هذا الزبير ابن عديل الحمدانيو. بخيراً بقاري اولي نراتيه منه once. ونحن هناك. ترى ذلك. ترى ذلك again. الزبير ابن عديل. حفن حجر قال. أن بعض الناس يتعب with. الزبير ابن عربي. Which is also. One time. He narrated from. الزبير ابن العربي. He narrated from him one time. And that one time he narrated from him is in كتاب الحجر as well. الزبير ابن عديل. He said. We came to. النسِب الماليكين. Who did we come to. I never mean to imagine? Coming to a noble companion in the time of. فتح. That's how the skellifua. These to come to the noble scholars and the people of knowledge. When the fitness happens they go to them. و now we go to what? social media اطينا الاسبن ماليكن we came to al-sibna malikin فشكونا إليه we complained to him من القامن الحجادي we complained to him from what? فشكونا إليه ما يلقون من حجادي by the way the hadith has different different wordings does it say for you guys إلى ما يلقونه فشكونا إليه ما يلقونه yeah man now guys that what you guys have this hadith if you have the version that says فشكونا إليه ما يلقون من الحجادي this is good but if you have the other rewire which says اطينا الاسبن ماليكن فشكونا إليه ما يلقونه then he has iltifat iltifat meaning they were talking about themselves and they flipped it to talking about a third person like this one seems like they carried on talking about themselves we came to al-sibna malik and we complained to him we complained about our ruler the ruler of that time was who حجادي بن يوسف حجادي بن يوسف الثقافي that's who he was حجادي بن يوسف oppressed them oppressed them and he killed many people they said he killed 120,000 people how many people how many people that's what's known اللعوة عدمة was hidden and he didn't tell the people about it they said he was so tyrannical حجادي بن يوسف so evil so evil that even when he died he said I want the people to know I died when you take me out of my palace after I die take me to the graveyard and on the way destroy every building that goes in the way don't go around it take my body don't make my body go around the buildings in order to take me to the graveyard destroy the buildings as you go destroy the building the next one destroy it take me in a straight line from my house to the graveyard that's how corrupt and evil he was I'll mention to you a story that ابن حجر mentioned listen to the story حافظ ابن حجر he says من طريق مجالد عن الشعبي of course مجالد is فيضع he said كان عمر فمن بعده إذا أخذوا العافية أقاموا للناس ونزعوا عمامته عمر ابن الخطاب if a person did a crime at his time and this crime of course didn't reach a hat a capital punishment and the person needs to be disciplined and عمر واني to discipline the person عمر ربي الله عنو what would he do he would take the person and he would take the Imam of their head امامه means the turban and that was a punishment for that okay it was a form of humiliation and that was the time of عمر ربي الله عنو that's how we used to discipline the sinners who did sins that which did not reach a hat are we all together? there's some capital punishment there's some things that people can do that the qabi has the right to choose the crime for that person if you study books of fiqh so عمر will take that person and he will take the Imam of them in public and that was a form of humiliation فلما كان زياد when زياد came ضرب في الجنايات بالسياط he came and elashed the people he made it a bit harder the Imam wasn't working at this time so he came and elashed them ثم زاد مصعب بلو زبي مصعب بلو زبي his time now he increased on hitting them lashing them and of course taking the Imam of them as well and he added on to حلق الليه شايف in their bed to humiliate them more because the bed is for the men that's a sign for the men and shaving it from them was a form of you're not a man فلما كان بشرب نماروان when bishr ibn marwan came سمر كف الجاني بالاسماري when bishr ibn marwan came he an iron rod into the person's hand he made it even harder فلما قدم الحجاج when the Hajaj came he said هاد كله لعبن all of this was a joke these people were playing around they were joking anyone who does anything in my time I will cut their head off and he killed everybody who even he saw from them they didn't nod to his statements nod, nod they didn't do this when he spoke to show agreement فقاتها بسي في حجاج didn't wait long he killed them and we all together to the extent that the people that were brought to him was سعيد من وجبال ستونا عبدالله عباس was brought to him and he came to him and then he سعيد من وجبال turned towards the qiblah he turned towards the qiblah and then حجاج why he facing the qiblah and he said because it's the place he said because it's the qiblah and he turned him away from the qiblah سعيد من وجبال فأينما تولوا فتما وجو الله if you turn me away from the qiblah فأينما it's an ayah فأينما تولوا wherever you turn me to ism فوجو الله there is Allah's peace he said then حجاج then take his face and put it in the ground and then سعيد من وجبال he said منها خلقناكم وفيها نعيدكم ومنها رقريجكم تهارتا القرار and then سعيد من وجبال and حجاج grabbed سعيد من وجبال فقاتها له he killed him straight away سعيد من وجبال was killed by him حجاج سعيد من وجبال that you read about in the books of Hadith of Quran حجاج killed him with his own hand he took the sword out and he killed him and we all together so حجاج so they came and complained about him by the way do you know who he killed عبد الله من زبال the companion and when he killed him do you know what he did he hanged him on the ka'bah hanged him on the ka'bah this is حجاج من يوسف he was if you look at when he talks about حجاج he gets angry about حجاج and who he was so these people they came to صحابة are alive and they don't know what to do with this man so they came to and they complained about him when they complained about him they said the following to him حجاج is doing this to us and he's like this and you know what he's up to and what did and anis mnemonic can say to them he said what did he say to them be patient there's not going to come a time except the one after it's going to be worse حتى تلقوا ربكم until you meet your Lord just be patient and we all together brothers no one looked at him and said what are you saying you work for حجاج he pays you something's wrong nobody said that لأن عبد الله and his name is he's taking it from the evidence of the prophet be patient just be patient فإنه لا يأتي عليكم زمان and this is the Sunnah of the Salaf قاطبة الإمامه أحمد was arrested for the issue of the Quran being created and when he was taken أحمد محمد he was put in prison and Ahmad was lashed he was lashed so much the leader came down himself and lashed him حيث that he had for Ahmad and you know what Ahmad said Ahmad said that the leader didn't have to lock me in a cage and he didn't have to put the chains on me والله if he left the doors of the prison opened and he didn't put chains on me والله I wouldn't leave the prison until he tells me to leave I would listen and I would obey him أحمد محمد saying this I wouldn't leave I'd stay in my prison I'd stay where I was told to stay there's no need for them to chain me لكن I don't believe the Quran is created لكن أسمع وطاع obey listen are we all together أحمد محمد they saw him after he came out of prison they saw him the people saw أحمد محمد يدعوا للأمير making dua for him and they said why are you making dua for him and he said بطانة السوء evil people are around him the people around him are very evil people they misguided him and took him away from the concept that the Quran is the speech of Allah and it's true أحمد محمد وعدد and بشر مرسي and ثمامة أشرس these were the people that are around and المأمون that was convincing him that the Quran is created he didn't know are we all together the reason you have to understand is that don't take a personal issue this is what they said for looking at the fitna that these people were going through was personal it was أشخاص معيانين that the leader was trying to was hurting but when they go against him the fitna is not going to be restricted to a particular group of people it's going to go to who every single person he's going to bring his army he's going to fight back he's going to try to fight his position he won't give up the blood shed and whatever you were saying was a problem then it's going to now become 20 times worse and that's what أحمد وحمد used to say أنا حسن البصري حسن البصري specifically when they came to him and they had their swords ready and they said we're going to go against him فاسق راليم جائر what did he say أديما أديما blood blood إما they can see this and you know what they said حسن البصري when he said that he said he's he's not even an Arab what does he know are we all together يعني this concept of insulting the scholars as much as they give you a verdict that doesn't go in line with you is شيء معروف rather go to the كتاب العتصام با إمام الشاطبي go to it كتاب العتصام با الشاطبي شاطبي died the fifth century go to his كتاب العتصام it is mentioned in there that a man said ما علمو محمد ابن سيرين ومالك والشافعي what is the knowledge of محمد ابن سيرين أن الإمام مالك أن الإمام شافعي and these imams what is their knowledge إلا حيضة ملقات only they know only mences their knowledge is أحكام الحيضة that's all they know that's the knowledge that الإمام مالك محمد ابن is present in كتاب العتصام that the knowledge of that time are saying that so it's a thing they've taken it from one another so أني سمنا مالك he said be patient do not go against him because wallahi what's gonna come later is worse what you're thinking is bad now what's gonna come is worse this حديث it became a problem to some of the scholars in the sense in the sense they couldn't understand it properly not that they didn't accept it of course they accept the حديث but they understandly became a big اشكال a bit of problem occurred from it which is حجاج was a tyrannical person correct he was right an evil person who came after him عمر ابن عبد العزيز عمر ابن عبد العزيز was after حجاج so if we take this حديث لا يأتي زمانه إلا والذي بعده شغل منه that there does not come a generation except the one that comes it is worse عمر ابن عبد العزيز time by unanimous agreement was better than the time of حجاج عمر ابن عبد العزيز time his time they couldn't find a person to give the صدقات people were rich enough and happy there was no one to give the صدقات half of them had their and he says look what he says إن الشرط إضم حل في زمانه عمر ابن عبد العزيز his time the fitna of حجاج actually fully perished no fitna was left the time of عمر ابن عبد العزيز ليما كان بعيدا فصلا أن أن يكون الشرطا من الزمان الذي قبله let alone being western عمر ابن عبد العزيز by unanimous agreement his time was better than the time of حجاج and عمر ابن عبد العزيز came off the حجاج so how do we reconcile this حديث with the reality that we see here صح so this became an escal for some scholars there are two explanations write it down the first explanation is the explanation of حسن البصري حسن البصري you said that this is على الأكثر in أغلبي this is the overwhelming majority of the times that the overwhelming majority of times there doesn't come a generation except the one after it is was majority of the times that's the situation and there are exceptions like this issue of عمر ابن عبد العزيز and حجاج بلوس فتقفي that's the view of حسن البصري and he even argued and he said that he said sometimes when the fitness going on Allah gives the people ten fees a time to relax and breathe the fitness can't just go on and at the time of عمر عبد العزيز Allah was giving them that ten fees okay this view is very good but it's not the strongest view the second view is the strongest and the second view is حجاج time is better than the time of عمر عبد العزيز حجاج بلوس فتقفي the Sahabas were more in Namba and they were alive and the time where the Sahabas are alive is not equal to the time when they are not alive okay the knowledge was more and the time of حجاج the time of the knowledge was more and the knowledge decreased in a comparison to the time of عمر عبد العزيز and this is the statement of عبد الله من مسعود so we're going to have to take it because it's a noble companion عبد الله من مسعود and he said عبد الله من حدر and he said عبد الله من مسعود and he said and he said and he said and he said اولى بالاتباع the second view is عبد الله من مسعود's view فاخرى جي عقوب من مشيبة من طريق الحارث من حصرية حصيرة صري عن زيدي من وهب قال سمعت عبد الله من مسعود يقول اهل عبد الله من مسعود سيد لا يأتي عليكم يوم إلا وهو شر من الذي قبل كان قبل هون there's not a day except that the day after is going to be worse حتى تقوم الساعة until the hour comes less to a n عبد الله من مسعود I don't mean رقاء من العيش يصيبه I don't mean that you're going to have nice rain crops good money I'm not going to mean that ولا ما لن يفيده and I don't mean wealth that's going to increase no, no, no ولكن لا يأتي عليكم يوم but what I mean is there will not come a day إلا وهو أقل علم من اليوم الذي مضى قبل هون except that the knowledge is less than the day that came before it فإذا دهب العلماء when the scholars go إستوا الناس so the people become equal فلا يأمرون بالمعروف so the people will not command each other no prohibit each other from evil ولا ينهون عن المنكري فعند ذلك يهلكون and then the destruction comes so at the time of عمر عبد العزيز the Sahabas were not in number like they were the time of Hajj or the knowledge more like at the time of عمر عبد العزيز was not the time of Hajj there was more knowledge at that time there was no there was no there was not much knowledge at the time of عمر عبد العزيز comparison to Hajj time does that make sense even brothers the presence of the scholars and the people of knowledge is a ni'mah what is it it's a ni'mah and the existence in our midst is a ni'mah نسو الله سلي آية أولم رب أن نأتي الأرض ننقصوها من أطرافها هل أنت لا ترى أننا سنأخذ من الأرض ونأخذ منها بعض المفصرين they said أخذ من الأرض يعني they have علمائكم وفقائكم ابن عباث ومجاهد مجابل they said that are we all together الله will take from this earth the people of knowledge and those understanding and when they go that's when it becomes more حدثنا أبو اليمن أخبرنا شعيب عن زهري وحاء وقال حدثنا إسماعين حدثني أخي عن سليمان عن محمد من أبي عتيق عن ابن شهاب عن هندا بنت الحارث الفراسية أن أم سلمة زوجة زوجة النبي صلى الله عليه وسلم قالت استيقض رسول الله أم سلمة she said the prophet woke up ليلة فازعا the prophet صلى الله عليه وسلم he woke up one night فازعا he woke up صلى الله عليه وسلم فازع فازع means he was shaken عليه صلى الله عليه وسلم when he woke up and then he said سبحان الله he insulted his Allah ماذا أنزل الله من الخزين the treasures الله سبحانه وتعالى وتعالى has sent so the ماذا هي is استفهام بمعنة تعجو as Ibn Hadr mentioned it's not a question it's تعجو the prophet is fascinated ماذا أنزل الله و الله has sent out amazed with it من الخزين the treasures the treasures here mean ير الله تبارك وتعالى he brought for the people the Romans and the Persians treasures the Muslims they after the prophet عليه وسلم his time they took her over Rome and Persia and all these lands for Tuhad the prophet صلى الله عليه وسلم عليه وسلم his sayings these treasures are going to be in the hands of the Muslims and all of it's going to be open then look what he said وما أنزل من الفتن but there's fitna with it the money that came the treasures the opening of the conquests the conquering of lands they brought about fitna trials and tribulations look what Ibn Hadr said رحمه الله he said قال ابن حجر he said ابن بطالي he said في هذا الحديث أن الفتوحة في الخزائن بأن يتنافس فيه فيقع القتال بسببه وأن يبقى لبه فيمنع الحق أو يبطر صاحب فيصرفه حافظ ابن حجر يقول بطال the people they get money treasures gold the people get rich what happens تنشو عنه فتنة المال then the fitna of wealth comes from this يتنافس فيه the people start competing with one another enmity hate hate that starts coming فيقع القتال and they start killing each other murdering each other are we all together that's what they do بسببه because of that and some people become stingy I want to make more money if I give this money out بخل that he doesn't want to pay the zakat from it فيمنع الحق the hack that should have been paid from the money won't be paid أو يبطر أو يبطر صاحب or the person becomes arrogant بطر full of himself because of the wealth that he has فأراد صلى الله عليه وسلم so the prophet intended from this تحذير أزواجي to own his wives من ذلك كل وكذلك غيرهن من من بلغه ذاني and he was warning everyone else look what the prophet said after that he said to his wives after he said that the treasures are going to be open and the people are going to get wealth he said من يقضوا صواحب الحدورات who's going to wake up my wives in their chambers who's going to wake them up you read أزواجه لكي يصلينا so they can pray who's going to wake up my wives right now so that they can stand up and pray روبة كاسية في الدنيا عالية في الأخرة روبة there's a faida I came across regarding روبة روبة in the Arabic language is it used for التقليل or is it used for التكثير روبة does it mean a lot or does it mean little half of them had this of the opinion that the word روبة it's used for التكثير when something is large he said ابن مالك من أن روبة أكثر ما ترد للتكثير فإنه قال أكثر نحوين أن إنها للتقليل وأن معنى ما يزدر بها المضيو والصحيح أن معنىها في الغالب التكثير هو مختضة كلام سيبويه فإنه قال في باب كم وعلم أن كم في الخبر لا تعمل إلا في ما تعمل فيه روبة لأن المعنى واحد إلا أن كام اسم ورب غير اسم في تاكل أمو روبة that the prophet used here means a lot a lot and the evidence that he brought from it is this view of ابن مالك and even سيبويه سيبويه has a he's got a book he's got a book it's called كتاب سيبويه he brought روبة under the chapter of the كم الخبرية and the كم الخبرية خبرية أقول into the نوحات it shows التكثير and so سيبويه and ابن مالك are of your same opinion what do I mean by this what I mean by this is روبة a lot are people dressed in this دنيا and the day of judgment they're going to be naked روبة here means a lot are people going to be dressed كاثية في الدنيا you're clothed in this دنيا and they're going to be naked the day of judgment what does that mean what does that mean this is the question that some of the scholars are talking about what does it mean a lot is the people going to be dressed the day of judgment and they're going to be naked they're going to be dressed in this دنيا and they're going to be naked the day of judgment some of the scholars they said it means the woman who dresses up she wears clothes she's not covering her عورة properly she's not covering herself properly روبة كاثية she's wearing clothes you can't say she's wearing clothes but the clothes has two problems first of all it's showing her body parts or it's too tight on her and it's showing her figure روبة كاثية a lot are those women dressed with clothing and عارية but they're really naked they are really what they are really naked some of the scholars they took that opinion some scholars they took the opinion روبة كاثية في الدنيا they are dressed with عبادة today but the day of judgment they are shipped from its reward they are doing what they are doing right now dressing and adoring themselves with righteous actions but the truth of it is that it's not going to be righteous actions because it misses the conditions of what it misses the condition of either or following the sunnah of the Prophet صلى الله عليه وسلم this hadith showed us when the Prophet صلى الله عليه وسلم spoke about the fitan and the trials and tribulation what did he say he said who's going to wake up what who's going to wake up my wives so they can do what عبادة the times of fitnah عبادة is what we run to القيام standing at night praying to Allah تعالى worshipping him and fasting the days and I mentioned the famous hadith of the Prophet صلى الله عليه وسلم and he said العبادة في الهرج كهجرة إليها عبادة that is done at the time of fitan is like hijra to the Prophet صلى الله عليه وسلم ألمام البخاريه then said باب قول النبي صلى الله عليه وسلم من حمل علينا السلاح فليس مننا قال حدثنا عبد الله ابن يوسف قال أخبارنا مالي كن عن نافع عن عبد الله them من حمل علينا السلاح فليس مننا قال حدثنا محمد قال حدثنا أبو أسام عن بريد يسleyief عَمْنَا مِنْ سَمْيَةُ أَبَا هُرَيْرَةَ رَضِيَ اللَّهُ تَعَالَا بُهُ عن النبي صلى الله عليه وسلم قال لا يُشير أحدكم على أخي بالسلاح فإنه لا يدرِ لعل الشيطان ينزِغ في يديِ فا يقعُ في حُفرةِ مِنَا نَاب حدَّثَ العليُّ بلا عبد الله قال حدَّثَ ناسُ فيان قال قلت لعمر يا أبا محمد سمعت جابر ابن عبد الله يقول مرَّ رجل مسيها من في المسجد فقال له رسول الله صلى الله عليه وسلم أمسِك برصالها قال نعم قال حدَّثَ ناب النعمان قال حدَّثَ ناح حماد ابن زيد عن عمر ابن دينار عن جابر أن رجلاً مرَّ في المسجد بأسو من قد أبدا نصولها فأمرا أن ياخد بنصولها لا يخدش مسلما قال حدَّثَنا محمد ابن العلاق قال حدَّثَنا أبو أسامة عن بريد عن أبي بردت عن أبي مسعود عن النبي صلى الله عليه وسلم قال إذا مرَّ أحدكم في مسجدنا أو في سوقنا ومعه نبل فليمسك على نصالها أو قال فليقضي بك في أن يصيب أحداً من المسلمين منها شيء بقاره here he says when he brought the chapter من حمل anyone who carries علينا on the Ummah of Muhammad carries a weapon on them فليس مننا he's not from us what does he mean from he's not from amongst us it means he's a kafir or it means that he's a what he's a sinner he's a kafir if he believes it's halal to kill the Muslims if he believes it's halal for me to go and kill and spill blood then he becomes a kafir because he is making halal for himself something Allah made haram and its prohibition is known by what by necessity of the religion of islam so this is so anyone who makes halal for himself something that the religion made haram and its prohibition is known in the religion by necessity this person will leave the religion and he is kufr أكبر so that that's one view by saying فليس مننا he's not from us meaning he's a disbeliever the second one is it's not referring to a person who is seeing it to be halal he believes what he's doing is wrong but he just wants to revenge or he's doing it for worldly issues then this person is not a disbeliever but he's a what he's doing a major sin he's doing a what major sin and the following is going to be for him which is من يقتل مؤمنا متامدا فجزاو جن مخالدا خالدا فيا وغضب الله عليه ولعنه وعدله عذابا نعظيما الله says anyone who kills a believer متعمدا and deliberately فجزاو is reward is what جهنم is your number one write that down you're in جهنم خاليدا you're going to stay there forever فيها in جهنم وغضب الله number three الله is going to be angry with you ولعنه و الله has distanced his mercy from you وعدده وعدده وعدده و الله has prepared for you عذابا عظيما a severe punishment عبد الله عباسل يسأل إنه لا توبة له إنه لا توبة له he has no repentance he has no repentance and the person you killed will come the day of judgment and he will say why did this man kill me ask him my lord why did this person kill me what did I do the professor الله عليه وسلم يسأل إلى famous حديث the professor said the professor said the person will be in his religion with joy and simplicity and ease as long as he's not spilled the blood of a believer if you have spilled a blood of a person deliberately it's an evil act الله is an evil act killing a muslim taking the life of a muslim is not a joke rather this is how severe it is وصامة النوزيد in a noble companion was in the middle of a battlefield his surah man take a sword and he was striking the people and killing them and making a line and usama came walking to the man and the man said pay attention to this we all know when we have to give da'wah to a person to take Islam it takes weeks, months, maybe days maybe even hours to convince them say brother this is the religion of Islam okay let me go home and think about it it takes time convincing takes time this person is killing the muslims and usama comes and he sees usama and he says and usama strikes and kills him what does it look from the apparent looks like he's running away and that's what usama usama didn't want him to let go of him and usama strike him what did usama do what did they do he strike his leg and killed him then usama came to the prophet and the issue was brought to the prophet then the messenger said usama did you kill him after he said he said he said it because he was running away from me the prophet said did you kill him after and he said أفلا شققت عن قلبه why didn't you open his chest and see if he was saying it because he was running away what would you do the day of جل مولا إله إلا الله comes to usama and he holds your account for what you did usama said that day I wished I came to islam that day when the issue happened between usama ran away from this whole issue he learned it and when he died عريبنا بيضطاريب when we were sending some gifts to people he told his children don't give the gift to usama he was hurt by usama that he wasn't with him he didn't help him he said don't give anything to usama are we all together and he said don't give it to him and usama said عريبنا بيضطاريبن if he entered the mouth of a lion I would go in it with him usama say this but I'm not going to spill the blood of a believer after what I learned from the prophet sallallahu alaihi wa sallam I'm never going to spill the blood of a believer are you with me brothers so killing today and taking the life of a person is easy just kill him get rid of him burn this place do this and thousands of people are dying the day of judgment those people will be questioned they can give themselves every excuses they want they can bring every evidence that they want the day of judgment that won't change the حقائق and the reality they will be questioned the day of judgment those people's blood they spilled they will be questioned so a very serious issue brothers حديد didn't say the one who kills the people is not from amongst us what did he say the person who carries carries a weapon for us not uses it he didn't say use it he says the person who just carries it half of them 100 brought the أقوال of some of the scholars that even if you point a weapon at our brother and you're joking فليس مننا you're joking you're scaring him with a knife he's your little brother so you're scaring him with a knife you fall under this حديد من حمل علينا anyone who carries a weapon for us من حمل علينا فليس مننا the story mentions لا يشير أحابكم do not point your weapon على أخيه your brother بسيلاحي فإنه لا يدري because you don't know لعل الشيطان ينزغ في يدي شيطان might push you from the back فيقعوا في حفراتي من النار and you fall into a pit of fire be careful you're playing around and in my culture they even say in my language that the shaitan is pushing it from the back their sword and the blade they took it from this halia don't play around with it don't joke around with a weapon so what do we do? how do we carry the sword? how do we carry a knife that we took from the kitchen? that we want to? how should we carry it? the prophet mentions it here حدثنا عليبنا عبد الله حدثنا سفان قلت لي عمرين يا أبا محمد يقول مر رجل بسيها من في المسجد a man walked by في المسجد of the prophet with a sword فقال له رسول الله the messenger said امسك بي صالحة grab the front of the blade with your hand grab the sharp end with your hand قال نعم yes of course حدثنا أبو النوعي من قال حدثنا حمادي بن زيد أبو النوعي من he said قد أبدا نصولها the man he had either a sword or he had arrows فأمرا أن يأخد بنصولها لا يخدش المسلمان why is he told to cover the sharp end of the blade or the sharp end of the arrows the reason is لا يخدش المسلمان لولي يخدش means scratch so he doesn't scratch a muslim scratch in the muslim is not right let alone killing a muslim the prophet what he is preventing you from doing don't do that حدثنا محمد بن العلاق قال حدثنا موسى متعن بريد عن أبي مردتان بموسى عن النبي صلى الله عليه وسلم قال إذا مر أحدكم في مسجدنا أو في سوقنا وما عمون بالنفل يمسك على نصولها if you are going in the market and you are carrying a weapon a sword a blade an arrow cover it hold the part that is the sharp end hold it فليقض بكفي cover it with your hand اي يصيب احد من المسلمين منها شيء because it could happen that you can harm the believers the muslims you could what you can harm and cause the muslims problems باب قول النبي صلى الله عليه وسلم لا ترجعوا بعدك فارا يضرب يضرب بعضكم رقاب بعض قال حدثنا عمر ابن حفس قال حدثنا أبي قال حدثنا الأعمش قال حدثنا شقيق قال عبد الله قال النبي صلى الله عليه وسلم سباب المسلم في سوقنا قتالوا كفر قال حدثنا حجاج من منها قال حدثنا شعبة قال اخبرني واقيد بن أبي محمد عنبن عمرى أنه سميع النبي صلى الله عليه وسلم لا ترجعوا بعدك فارا يضرب بعضكم رقاب بعض قال حدثنا مسدد قال حدثنا يحيا قال حدثنا قررت بن خالد قال حدثنا بن سيرين عن عبد الرحمن بن أبي بكرة عن أبي بكرة وعرجل آخر هو أفضل في نفسه من عبد الرحمن بن أبي بكرة عن أبي بكرة أن رسول الله صلى الله عليه وسلم خطب الناس فقال لا ترون لا تدرون أي يوم من هذا قالوا الله ورسول العالم كان نوس يسميه بغير اسمه فقال أليس بيوم النحر قلنا بلا يا رسول الله قال أي بلد هذا أليست بالبلده قلنا بلا يا رسول الله قال فإن دماءكم واموالكم وعراضكم وأب الشاركم عليكم حرام كحرمة يومكم هذا في شاركم هذا في بلدكم هذا ألا عالبلغت قلنا نعم قال اللهم شد فليبلغ الشهيد الغائب فإنه رب مبلغ يبلغه من هو عاله فكان كذلك قال لا ترجع بعد يكفارا يضرب بعضكم رقاب بعض فلم نا كان يوم حرق ابن الحظر ميحين حرق وجارية ابن قدامة قال أشرفوا أشرفوا على أبي بكرة فقالوا هذا أبو بكرة يا راك قال قال عبد الرحمن فحدثتني أمي عن أبي بكرة أنه قال لو دخلوا قال لي ما بهشت ما بهشت بقاصابة قال حدثنا أحمد من الشكاب قال حدثنا محمد من فضيل عن أبي عن كريمة عن ابن عباس رضي الله تعالى عنه ما قال قال النبي صلى الله عليه وسلم لا ترجع بعد يكفارا يضرب بعضكم رقاب بعض قال حدثنا سليمان بن حرب قال حدثنا شوبة عن عليه قال ابن جرير عن جدي قال قال لي رسول الله صلى الله عليه وسلم في حجة الوداء استنصت الناس ثم قال لا ترجع بعد يكفارا يضرب بعضكم رقاب بعض بقال رحمة الله يكفار الحديث صلى الله عليه وسلم where he said do not go on your heels after me and become disbelievers smacking each other's necks killing one another the prophet said to the Sahabas after me do not become disbelievers killing one another this is what the prophet صلى الله عليه وسلم he said then the author of this statement of عمر بن حفسن عمر بن حفسن قال حدثني أبي his father is حفس بن غياتن قال حدثني الأعمش صلى الله عليه وسلم سباب المسلم إنسولتني المسلم is a what فصوق وقلتالوا I'm killing the Muslims is a what كفرون فصوق what does it mean in Arabic language والفصوق في لغة العرب الخروج is to leave something which one is wasa the word فصوق or the word أسيان فصوق is worse than it many people don't ponder نقطة لطيفة إن شاء الله فسق is worse than أسيان and the evidence for that is الله تعالى من الأعلى إلى الأدنة he mentioned it in صورة الحجورات when he said وكرها إليكم الكفراء which is the highest والفصوق which is level والعسيان which is lower إن العسيان is lower than what فصوق فصوق is higher عسيان is lower كفر is the highest and the hadith what did he do here the hadith here killing the muslim is a what كفرون insulting the muslim is what فسقون and it's higher than عسيان it's higher than عسيان how do you reconcile that with the famous hadith of the prophet أعنو المؤمن كقتله انسوطing the believer is like killing him if we just said killing is a kufr and insulting is what is فصوق then this hadith says insulting the muslim is what killing him how do you reconcile between what we say is the way to reconcile this between or the way to reconcile this with this one is that compared to each other they are the same with each other in all angles even that the prophet said لعنو المؤمن or cursing the muslim is like killing him it doesn't mean from all angles it means that both of them are very serious acts are we all together and the evidence for that is the famous hadith where the prophet his revelation was compared to a what it was compared to the bell the revelation when it came to the prophet it was like a what it's like a bell does that mean that the revelation and the bell are the same it doesn't mean when you compare two things it doesn't mean you're comparing something from all angles because the bell is something different to the the revelation without the shadow of a doubt ولي ذلك and the prophet لعنو المؤمن ككاننكب للت seiner where is the dog in it a bell and I wanna mention a benefit here which some people they live in households where is a a bell, when you ring their house what is it do when you ring the bell inside their house there's a what the angels won't enter that house في المسجد يتبعون أمامهم و يوجد مقاومة مقاومة مقاومة لذا يجب علينا أن نتفهم ذلك كانت مفتاحة بشكل أفضل و أريد أن نتفهم لا تذهب إلى أخرى المنزل و تبدأ تسخفهم رقمات مقاومة فقط يوجد مقاومة أكثر تغيرها تغيرها و يجب عليك أن تعرف انت مجردك أن تعرفه لذلك سلم الله عليه وسلمه ، وقالنا حديث سباب المسلم ، وقالنا مسلمه هو فصوقه هو فرصة وقتاله أن يتبقى رقمه يتبقى رقمه هو خفرن يتبقى رقمه هو خفرن قال الإمام البخاريه سنحدثنا حجاج من ملان حجاج من ملان البصري قال حجاج من شعبة و هو من الحجاج أبو بصطام العتكي أخبرني وقيدا أبو بن محمد بن زيدي بن عبدالله ابن عمر ابن الخطاب عن أبي محمد بن زيديل عن جدي عبدالله ابن عمر أنه سمع النبي صلى الله عليه وسلم يقوله في حجة الودع عند الجمرة العقبة فرصة عسلمة قال في حجة الودع next to the جمرة العقبة the prophet said لا ترجعوا حجة الودع the last sermon the largest congregation of people came the prophet said he said don't turn on your hills killing one another that's what he said so the people here why some scholars they said does this hadith show that if you kill one another you are a kafir no it doesn't because Allah says وَإِنْطَائِفَ تَارِيْ مِنَ الْمُؤْمِنِينَ نَقْتَتَلُوْ if two parties of the believers kill one another and Allah referred to both parties as what believers here what it means is that killing one another overworldly issues and just killing each other like that is the actions of the disbelievers most of them don't just kill people that's what it means لا ترجع بعده كفار يضرب بعضكم رقاب بعض okay دنح بخاري لحم الله حدثنا مسدد قال حدثنا يحيا يحيا يحيا يزيحم سعيد القطان قال حدثنا قررت من خاليد نفس دوسيو قال حدثنا ابن سيرين عن عبد الرحمن ابن أبي بكره عن أبي بكرة نفاق ابن الحارث استقفيو وعن رجل آخر هو أفضل في نفسه من عبد الرحمن ابن أبي بكره عن أبي بكره here there's something shocking here very shocking that touched me really shocking look at the hadith everyone and I'm going to conclude with this hadith إن شاء الله تعالى and we'll take questions from the people look at what this hadith says حديث says أبي بكره نفاق ابن حارث استقفيه he said the narration says وعن رجل آخر another man narrated this hadith هو أفضل في نفسه من عبد الرحمن ابن أبي بكره عن أبي بكره أن رسوله خطب الناس فقال who is this man in the narration which is mentioned وعن رجل آخر another man هو أفضل is better to me in my own self than عبد الرحمن ابن أبي بكره meaning this man is better than عبد الرحمن ابن أبي بكره who is the son of a companion this man is حميد من عبد الرحمن الحيم يري why has the narration mentioned that he is better than the narration that بخاري chose here why is حميد من عبد الرحمن ابن أبي بكره than who عبد الرحمن ابن أبي بكره أنه في عبد الرحمن حارة تقفي the reason is because عبد الرحمن ابن أبي بكره أنه في عبد الرحمن حارة تقفي you took positions when you take positions and you open yourself to the dunya your level reduces and I want to mention a benefit here this is the benefit I wanted to mention the benefit here is الإمام مسلم narrated in his Sahih that a group of people came to Abdullah bin Omar please listen to this if you didn't listen to the whole lecture just listen to this benefit قد سأل رجل ابن عمر a man came and he asked ابن عمر a question and he said this is the question he put him he said أطوف بالبيتي I'm going to do I did I'm doing طوافر around the ka'bah وقد أحرم to be the hajj and I'm in a state of إحرام for hajj can I do طواف around the ka'bah that's my question I'm here عبدالله ابن عمر وما يمنعك what's stopping you قال he said رأيت I saw ابن فلان I saw so-and-so يكره وانت أحبوا إلينا منه that so-and-so he dislikes it but you ابن عمر is more beloved to us than that individual I'll tell you who that individual is قد فتنه الدنيا that person the dunya has become his fitnah فقال عبدالله عمر then say knowing who the person that's been spoken about he knows who it is he said وَاَيُونَا أوَاَيُكُمْ which of you لم تفتنه الدنيا who from amongst you the dunya did not become a fitnah for him ثم قال then he said to the person who was asking the question رأينا رسول الله the messenger did طواف around the ka'bah while he was in a state of إحرام and he even went to Safa and Marwa so you can do it and we follow the student of the prophet صلى الله عليه وسلم that's what he said do you know who the person they were saying he doesn't like it he doesn't like it and he dislikes it because the dunya has become his fitnah and you عبدالله عمر is more beloved to us is عبدالله عمر عباس the person they talking about is عبدالله عمر عباس this is a مسألة it requires looking which is the fetwa of an علم or a person طالب علم goes low when he opens himself to the dunya becoming a person your day dinner your whole entire life revolves around dunya money money money that you will lose your after for it or even slightly opens عبدالله عمر عباس لكن ابن عمر أبعدوا نسعني the feathers from the dunya عبدالله عمر he refuse positions he refuse قضاء he refuse everything are we all together brothers this is the same thing here in this hadith right now that عبدالله عمر من أبي بكره is a non-own on ruboman his father is a companion like in the reason why we made him عبدالله عمر he was given more because he was a zahid and the minute the dunya entices you people are scared there may be an ulterior motive there may be a what an ulterior motive so this is something that we need to take into consideration and understand this hadith what does it show us this hadith what does it show us it shows that the prophet asked them a question he said the prophet was talking to the people and he said to them do you not know this day the prophet wanted to talk to the companions he said do you guys know and the companions they slightly got taken off they slightly got shocked because remember when somebody asks you something that's very obvious you start thinking there might be a tricky answer to it so the companions they said الله ورسوله عالم الله had his message to know they thought he was going to say if anybody asks you a very obvious question you're always like most likely you're not going to give the right answer because you're taking off balance like what's my name he's your brother and he goes yeah my name my name you can't answer it quickly you need to think because you're worried about what is it that he's why is he asking what is the logic behind it so the companions when they were asked this question they were taken off and they said الله ورسوله عالم الله had his message to know قال حتى ذنننا أنه سيسمي بغي جميل because we thought he was going to say something else فقال اليوم النحر today is not the day of Nahr the day of the Slota قولنا بلا يرسل of course it is we know it then the prophet said ايو بلدن هادا what are we in then he said ألست بي بالبلده are you not in البلده by the way one of the names of Makkah is البلده many people don't know that Makkah has many names from the names of Makkah is البلده أسوى الله سلم العاية إنما أمرت وأن أعبد ربه هذه البلده يعني مكة البلده is a name اسمائي مكة and also from the names of Makkah is أدار okay it's one of the names of Makkah mhmm sorry sorry sorry بلده is a name of what مكة and the name أدار is a name of مدينة one of the names of مدينة is what أدار أسوى الله سلم العاية أداره is referring to what it's referring to المدينة so that's the name of مدينة so the prophet عسا عسم said is this not مدينة قلنا بلاء يا رسولة we said of course it is because the prophet said فإن لديما أكم your blood وأموالكم on your wealth وعراضكم on your honor وأبشاركم on your flesh عليكم حرام it is a haram from one another كحرمة like it's haram from you today في شهركم because this is a sacred month you can't kill anyone like it's haram او الناس هل بلقت I've conveyed a message قلنا نعم we said you have a message of Allah اللهم مشهد الله be my witness ما نأخذ من هذا الحديث is الصحابة عندما تصدروا بشكل دائم عن الأشياء اليوم ما هو it عندما تصدروا بشكل دائم they said الله ورسوله أعلم اليوم لدينا الناس when they asked about religion related a question related to the religion if they have a slight doubt instead of saying الله ورسوله أعلم أم الله وعلم instead of saying الله وعلم I have a bit of doubt I don't know I'll look into it الله وعلم what do they say the answer is straight away they what the answer is straight away then the messenger said لا ترجعوا بعد كفارن do not become disbelievers after me يضربوا بعضكم رقابة بعد you smacking each other's necks فلما كانا pay attention to this this is the last part of this حديث فلما كان يوم حر قبن الحضرمي when it was the day where ابن الحضرمي was bent alive who is this ابن الحضرمي that the narration mentioned it's actually you know it's actually really shocking all of the English translation I try to look for this حديث it doesn't actually mention this story now when it mentions the prophet's wedding even if you look at your translation no one's actually sat down and translated this part of the حديث in English so we'll do it إن شاء الله from here فلما كانا when it was يوم the day حر قبن الحضرمي ابن الحضرمي is a tabi' his name is ابن عمرن who is the person who burnt him alive he was burnt alive by جارية ابن قدامة ابن مالك ابن زهيل السعدي how did this happen the way it happened do you remember the fitna that happened between معاوية معاوية سنتمان and who معاوية سنتمان and علي سنتمان علي سنت جارية ابن قدامة and ابن حضرمي معاوية سنتمان the man that was said by معاوية was burnt alive by who by the companion جارية ابن قدامة he went into a fortress and he fired on him and he killed him and not only him he burnt a large number of people that were with him this is the fitna that happened brothers fitna large great fitna happened علي ابن عطاريبن when the fitna happened between him and معاوية he was walking amongst the qatla the people that were killed and you know whose head he saw in the middle of two rocks طلحة ابن عبيد الله أشهر المبشرين بالجنة one of the tens that were promised general life are we all together brothers and his head was smashed between two rocks and he cried this is the fitna where he reached we all together brothers ولي ذلك امرو قيسي said الفتنة أول ما تكون فتيتا تسع علي زيناتها لكل جهول حتى إلى اشتعلت وشب ضرامها ولا تعجوز ذات حليلي the fitna when it first happens brothers it looks attractive it looks good everyone wants to jump on it but when it turns away from the people the real colors of fitna comes clear big problems that happen if you look at islamic history do not be the cause of anyone who ignites any fitna on any way shape or form wallahi social media wallahi a lot of people are going to be questioning يوم القيامة wallahi many people are going to come يوم القيامة and they're going to be questioned for things that they said and things that they wrote and things that they posted and any place that you endorsed either a fitna you endorsed and people died from that fitna it is on your scale أمام الله يتعالى the day of judgment the millions and thousands that died will be on your scale even if you show the sign of approval it will be on your scale the day of judgment be careful do not speak about these issues of fitna when you see fitna and who run away from it do not speak about it you have no knowledge of it there's going to be a day ستقوم بين يدي الله يتعالى you're going to stand in front of Allah ليس بينك و بين الله ترجمان between you and Allah there is no lawyer there's no lawyer so fitna especially nowadays you put something small and you say something very small and it seconds you'll catch what you'll catch fire a person makes a rumor and people just start speaking about that rumor سبحان الله why would he do so how do you know he did it when one made you know that he did it هذا من الشائعات صح is from what الشائعات made up you don't know where it came from who said it this hadith it has another benefit that we take from it as well and I'm going to conclude with that last point which is if you look at the second last one that I mentioned اكرم and narrated from who اكرم and narrated from who ابن عباس right لا ترتد بعد كفارا يضرب بعضكم رقاب بعضر صح اكرم and narrating this from ابن عباس فريس him from a false allegation that was put against اكرم some people accuse اكرم of being of the manhable khawarij that he believed that مرتكب الكبيرة the person who does major still is a kafir does that make sense some people accuse اكرم of their opinion the student of ابن عباس and he's free from that and the evidence for that is the fact that he narrated this hadith from ابن عباس that he narrated that another hadith that's going to come to us as well إن شاء الله تعالى that makes it more clearer I will stop there إن شاء الله تعالى